THE POWER OF GOD (4)
[p. 361] THE POWER OF GOD (4)
Ephesians 4:7 - 16; Ephesians 6:10 - 24
From the beginning of this chapter it appears that the apostle treats of what comes under the Lord, to develop the side of administration. Chapter 3 is parenthetical, it brings out the apostle’s own part in this great scheme of God, and then his prayer that the saints might enter into it. His prayer is in connection with the great scheme of chapter 3. He brings us to eternity, to the final end, and that God would do “exceeding abundantly, above all that we ask or think”. Ephesians 3:20. But in chapter 4, he returns to the thought of the Lord, for he was the “prisoner of the Lord”. Ephesians 4:1. The “prisoner of Christ” Philemon 1 refers to the whole scheme of God, what He is accomplishing through Christ, looking into eternity; but “the prisoner of the Lord” has more to do with administration in time, hence the gifts. They are a special provision to aid in time the ministry so that the body of Christ should be edified. He introduces the subject of gift and brings all the saints into it, “unto everyone of us is given grace according to the measure of the gift of Christ”, before going on to speak of special gifts, which would involve specific power exercised by individuals,
In Psalm 68 they are “for the rebellious also, that the Lord might dwell among them”. It is the thought of subjection, to bring down high thoughts. The fact that they come down from an ascended Christ renders them superior to all that is adverse here.
Are they given by the Head and administered by the Lord?
In the exercise of them here we are subject to the Lord. Paul began with the question, “What shall I do, Lord?” Acts 22:10.
[p. 362] One who has received grace may develop from that into a specific gift, like Philip; he was a deacon first, then an evangelist. The Lord has given the gifts to the assembly in love, they come from the Head as an endowment. The Spirit brought all the gifts. Paul’s gift does not remain, the effect remains. Your gift is not the same as another’s; you could not disassociate the gift from the person who has it. The Spirit brought them all here. The person who has a gift is sometimes designated as the gift itself. “He gave some apostles”, etc., that is, the persons. They come from Christ as an endowment for the assembly so that she should be edified. Those who have them come under the Lord in their service. In 1 Corinthians 12:28,29 they are subjects of desire, but they come from the Head. In desiring a gift you are not thinking of prominence, although it will give you that. You see the need for the gift among the saints and so you desire it in order to serve them effectually.
Is it different from the work of God in a man?
It is. You take these gifts here, they are not “sign-gifts”, but normal gifts, the Head has given them as ascended. Positive ministry for edification is in view here — not miraculous power. You could not think of these as unconverted persons. In 1 Corinthians 13:2, we read of one who may be “nothing”. If a man is nothing, there is no formation of God at all. In these gifts there is not only the expression of Christ in the way of intelligence and love, but there is power attached to it. The gifts came with the Spirit, He brought them down. In 1 Corinthians 12 prominence is given to the Spirit in the distribution of the gifts. The Lord made all provision for the assembly at the outset, it is all here. The endowment is bountiful, enough to carry us through to the end. As one who has a gift departs to be with Christ the Spirit takes up another, but the gift is not the same; each has his Own distinctiveness. It all lies in the [p. 363] Spirit. The gift is always in keeping with the vessel who has it. The vessels are fitted for the gifts; there is much evidence of this in Scripture.
There was not the same power after Moses left; this was not because God was not still with Israel, but because of the character of the vessel. On the other hand, when the power Moses had was distributed to the seventy, it was not increased. The power was the same; but this would not be true if Moses was removed, for his presence affected the power exercised. To use a figure we have to consider not only the strength of the powder, but also the calibre of the gun. In regard to the power given to the seventy it was as if God said, I have given enough, if seventy others are brought in, they simply exercise what you have. But Moses was not to continue, nor were the apostles. Therefore there was a diminution of power in the removal of Moses; there was no one like him. If the vessel is removed, that medium of power is removed. You cannot expect the same power as was seen in the apostles, but there will be enough. The excess of power was needed to introduce and inaugurate the testimony, that is not needed now. But all is according to divine wisdom; Joshua was fitted for the work given him to do as Moses was for his. It is of importance to recognise that the vessels are divinely fitted for their work and they are not interchangeable. Each has his own work and, normally, another cannot do it as he can, so that the order of the gifts was in wisdom. “He gave some, apostles, some, prophets”, etc. In every stage of the church’s history, there is a sufficient supply. The apostles were necessary to inaugurate, they were the direct successors of the Lord, none could take their place. They represented the rights of the Lord; they had such power as to command and enforce subjection. Paul had the power by him; he speaks of having in readiness, it was there. No one can [p. 364] speak in this way now; of course the Holy Spirit remains, but the vessels available are not as those used at the beginning. Here in Ephesians 4 the gifts include the persons. The apostles’ writings stand, but the power they wielded is another matter. A gift is never said to be given to a local company. That is a point of importance for all who seek to serve the Lord; it is given to the assembly. Elders were for the city, it was an office, but a gift is for the whole assembly.
The apostles were to tarry in Jerusalem until they were endued with power from on high. The Lord said, so to speak, You are to be My representatives, and so you need power from on high.
When the Lord took up Paul, you have the idea of a vessel; Acts 9:15. You do not get that term in the choice of others; he was entirely at His disposal — a vessel in the Lord’s hands for His pleasure. As Paul was brought in, Peter seems to have understood something of the new energy and activity that were about to mark the work of the Lord; we read that he “passed throughout all quarters” Acts 9:32 and coming down to Lydda, he finds Aeneas and says to him: “Rise up and make thy couch for thyself”. Acts 9:34. With the others he had remained at Jerusalem, but now he seems to anticipate what God was about to do by this wonderful vessel He had taken up. The most extraordinary energy shows itself in Paul. He speaks of having “fully preached the gospel of Christ”, “from Jerusalem and in a circuit round to Illyricum”. Romans 15:19. Peter also seems to anticipate the sufficiency there would be in each company formed from among the Gentiles. Aeneas had to learn that in making his bed for himself; then as to Tabitha, Peter delivered her to the widows, alive. These two persons represent the local companies of Christians throughout the world. So that it appears Peter’s apostleship was now taking universal form. The rails were laid, as [p. 365] it were, for a train from Rome to Jerusalem! Peter anticipates what God was about to do universally. The Thessalonians imitated the assemblies of God in Judaea. Thus the unifying work of God was seen in a corresponding way among the Gentiles. “She that is elected with you in Babylon salutes you” (1 Peter 5:13), illustrates the binding affection that existed between the east and west. There was a great extension of activity for the apostle had gone to Babylon. I suppose “She that is elected” refers to an assembly. The east is linked up by Peter with what is going on in the west. The reference would be to something for God in Babylon. She was elected with those of the dispersion in Asia Minor. It is a great point to see what God is doing and to be in line with that. In his epistles, Peter links up Babylon with the strangers of the dispersion in the west. He further says, “even as our beloved brother Paul also”, 2 Peter 3:15 he thus links up the whole work of God in terms of affection. While presenting the government of God, Peter unifies the saints. Unity indeed is the great trend of any ministry that is of God. I think it is very beautiful to see how Peter speaks of Paul: “As they do also the other Scriptures”. 2 Peter 3:16. He treats Paul’s epistles as scriptures; that was important for Jewish believers. It was a great thing that Peter had come to that. In Acts 10 he saw a sheet let down; this prepared him for Paul’s ministry.
What is the service of an apostle?
To bring in and establish the authority of the Lord in the souls of the saints. We get in Acts 2 the apostles’ doctrine, fellowship, breaking of bread and prayers. Those who were converted continued in those things. This involved a new system of things, which for faith took the place of what Moses had set up. The prophesying was subject to desire. From the setting up of the system, the need for bringing in the mind of God would be always [p. 366] apparent; a prophet does that. A moral state is necessary for the exercise of gift; the vessel should be in keeping with what he is ministering. Gifts are sovereign and yet they are subject to desire.
After you have authority in the apostle and the mind of God in the prophet, the evangelist brings in the children, so to speak. The evangelist is seen in Philip. We get the suggestion of discernment in his four daughters. They would maintain what is according to God. Philip evangelised Samaria, but he did not detect Simon Magus, but Peter and John did. It shows how we are exposed to extraneous matter being brought in which would be hurtful to us.
After persons are gathered, the next thing is to keep them together; a pastor would be concerned about that. The evangelist is a bearer of good tidings, having love for souls; the pastor and teacher knows what souls need by contact with them. This involves house-to-house work, you see saints every day in the week. This service is, alas, very little known. Pastor and teacher is one gift. A pastor, or shepherd, would gather and seek to keep the saints together; then, in teaching, he would adjust them by the truth. One great feature of teaching is adjustment; it refers to the mind. A man may have more than one gift, but it is well for a man to know that in which he is most effective. You may have to do that for which you have no gift. There is a great deal of dormant ability among the people of God. Many are too local, they do not accept general obligations. Paul accepted his indebtedness to the Greeks and to the Barbarians; he accepted obligation to all mankind. One is obligated according to what he has received from the Lord. “Say to Archippus: Take heed to the ministry which thou hast received in the Lord that thou fulfil it”. Colossians 4:17.
How do you get confirmation as to gift?
[p. 367] You find out how you are effective, the Lord supports you. Many have not got the sense of obligation. The Lord says: I have given you something and I require it of you. We have to say to the Lord: it has cost Him much. A sense of obligation makes you very sober. You should not proceed unless you are effective. The Lord gives you to know that and He supports you. Ahimaaz would go, but he had nothing definite to tell; see 2 Samuel 18:20. A man should have the sense in his soul that the Lord has sent him, then he is effective.
In working it out now, is there not a responsibility resting on the saints to recognise gift?
There is. During recent years it has come to be held that brethren should work with their hands, but this cannot be set down as a divine principle; of course every brother should seek to have to give, but one principle cannot militate against another. “They which preach the gospel should live of the gospel”. 1 Corinthians 9:14. Let not the saints assume that a man should always work with his hands, if they do they close their eyes to scriptural principle. He that ministers the word effectively is entitled to the means of support; Galatians 6:6 shows that it is his due. The time may come when the general needs of the saints are so great that more free labourers may be needed, I believe it has come. We should watch the effectiveness of brothers who minister. The saints ought to have ability to discern as to it. Philip’s four daughters would be able to discern. Those who labour are necessarily subject to the commendation of the assembly. The saints, if you give them time, arrive at the mind of God. “Lift up your eyes and look on the fields; for they are white already to harvest”. John 4:35. The Lord said that to the disciples after they had been to buy bread and a woman of no reputation was going to do the work. “Pray ye therefore the Lord of the harvest”, Luke 10:2.
[p. 368] etc., was said to those already in the field. It is a great thing to have a sense of obligation to the Lord, to the saints and to all to exercise my ability. A brother has found out he is effective in a certain line and he sees the need of it, the next thing is to be sure that he has the commendation of the brethren.
We get the end to be reached in Ephesians 4:16. There should be no dwarfs, all should be developed after Christ. The gifts aid to this end, as it says here. He presents Christ and believers are formed and grow accordingly. It is: “Until we all arrive at the unity of the faith and of the knowledge of the Son of God, at the full-grown man”. There is to be no disparity between Christ and the assembly. Your exercise or mine is to be sure to present Christ not only in word, but in yourself. How are the saints to arrive at it unless they get the presentation of it? — Christ presented objectively.
All together is what Ephesians has in view, so the apostle goes on to show the importance of it. “But holding the truth in love, we may grow up to him in all things, who is the head, the Christ”, etc. (verse 15, 16). The saints arrive at a point where there is self-edification in love — an automatic condition, the saints move on themselves.
Could we have a little as to the armour in chapter 6?
The more you are full-grown, the better the armour fits you, but young believers, as well as old ones, should have it. We are now on the line of warfare — “For the rest, brethren” (verse 10), this is the last word. You are on the ground of Joshua 5. Joshua was outside of Jericho and the Lord appears with a drawn sword. Joshua asks: “Art thou for us or for our adversaries? And He said, Nay; but as Captain of the host of the Lord am I now come”. Joshua 5:13,14. From that point onward you get the power of God exercised in warfare.
This is the location of the enemy. If the position [p. 369] of the opposing general is known by a commander he has a great advantage; here we are told that the enemy is in heavenly places. What a disadvantage the Syrians were at because the man of God knew of their movements! It is not a question of power only, but also of wisdom. We know where the headquarters are. It saves you from being resentful. You are standing here, not taking possession. You are to hold the position and not to leave out any part of the armour. It is defensive. Then there is “the sword of the Spirit”. You may use it in an offensive way. You think of the general interests of the Lord, not merely of those in your own locality.
We read of the tower of David builded for an armoury; the bride’s neck was like this (Song of Songs 4: 4). David took Goliath’s head to Jerusalem; David knew the armour in which the adversary would trust. That is a great thing. He took his head to Jerusalem, he led captivity captive. He had Goliath’s armour there to look at at any time. Taking his head to Jerusalem was a token that he was going to reign there.
It is well to notice that the loins are to be girt about with truth. The loins are the lower affections by which we get into touch with what is defiling. Truth maintains you in vigour and holiness. “He that doeth truth cometh to the light”. John 3:21.
Where do we come into contact with these principalities and powers?
In the ‘troops’, so to speak, immediately before you; they are men. The thing is to get behind them and see Satan’s design. This chapter exposes his whereabouts. “The universal lords of this darkness”. This is not a local matter. We are in the front of the whole power of evil; how needful to see that we have the whole armour of God! The Lord is, so to say, the great General on our side. Take the figure of a war; the general has a universal place and commands all. Christ is “Captain of Jehovah’s host”, whereas Satan controls the forces of darkness. Thus we may see the seriousness of our position. Satan is specially against the truth of Christ and the assembly. The Lord spoke of Satan falling as lightning from heaven, and in the same chapter (Luke 10) spoke of the names of the saints written there. We are to occupy his place there. Satan would obliterate every trait of Christ here, hence the importance of the armour, so that the position of Christ and the assembly is maintained in testimony here. A great principle in conflict, as someone said, is ‘after him’. You begin with a model; David was the leader and all came into line. If one has not a good conscience he is exposed and Satan will take advantage of it. So we are to have the loins girt about with truth and have on the breastplate of righteousness. In the world to come the saints will occupy the place of rule. Now there is a vessel formed in divine light and power here and Satan will attack that to the very end. The Lord said of the assembly, “Hades’ gates shall not prevail against it”. Matthew 16:18. What a word! The truth stands, and the assembly will remain intact and will come out as in Revelation.