FEATURES CHARACTERISING HOUSEHOLDS OF THE SAINTS

P. L. Johnson

Acts 16: 14, 15; 1 Corinthians 1: 11, 16; 16: 15; Philemon 1, 2; Romans 16: 3–5; 1 Corinthians 16: 19

These scriptures, which I have read, bring before us certain houses of the saints and what is recorded of each one would be features which God would desire to characterise our houses in this day. As we look into these scriptures may we receive some help in regard to the exercise which we would have in regard to our houses. God has His house, “the assembly of the living God, the pillar and base of the truth” (1 Timothy 3: 15), and, in a practical way, His house is sustained by the houses of the saints, so that what comes out of the houses gives character to the assembly in the locality. In Leviticus 23: 17 the two wave-loaves, typical of the assembly, were to be brought out of their dwellings, so that the houses of the saints determine the character of the house of God in the locality. The features found in the houses in the scriptures read would produce in us an exercise that our houses might correspond to these houses so as to maintain true assembly conditions in our localities.

The first house about which we read was the house of Lydia. It is written, “when she had been baptised and her house”, so that the point is that her house was a committed household.

Not only was Lydia baptised, but her household was baptised which would be committing her house to the Lord. She then says to Paul, “If ye have judged me to be faithful to the Lord, come into my house”. She not only commits her household to the Lord, but invites Paul into her house. What does this mean? We know that it is by the ministry of Paul that we have the great truth of Christianity set forth and especially the truth of the assembly. Paul speaks of

being a minister of the glad tidings and also of the assembly and this one is invited by Lydia into her house. All the light of the ministry of Paul would be brought into her house. We would have Paul in our houses, not only in the meeting room. All that has been brought out through Paul we would invite into our house saying as Lydia to Paul, “come into my house”.

We would be exercised that all the light and instruction of the ministry of Paul would have a place in our houses. Doubtless this would displace things in the house which might be incompatible with Paul, but the exercise would be that Paul would have a place in the house so that the house would be in accord with Paul’s ministry.

In the second house of which we read, the house of Chloe, there is a sort of connection with the first house in that there is a reference to Paul, as this house made a certain report to Paul.

The house of Chloe made known to Paul a certain condition that existed in the local assembly in Corinth. This report was not mere gossip. They were not spreading abroad the difficulties in the locality, but they made known the matter to Paul. The importance of this is that the matter was made known to one who had a care for the assemblies (2 Corinthians 11: 28). The house of Chloe had an exercise and concern as to the state in Corinth. There was strife and there were divisions which were a concern to the house of Chloe. They did not spread the matter far and wide telling everyone around the country. They made the matter known to Paul as one who had a genuine care for the assemblies. This is an important feature that if there is concern over a certain condition in a gathering it should be taken up with one who has a care for the assemblies, as Paul, who would take up the matter in a priestly way. So we see that though the house of Chloe did not just leave the matter in the locality, they did not spread abroad the condition, but made it known to one who had a genuine care. One like Paul who had the care of assemblies upon his heart would take up the issue in a priestly way with God.

Even though as an apostle Paul had a certain authority, he did not wish to come to Corinth with a rod (1 Corinthians 4: 21).

He would deal with the condition in a priestly way rather than in an official way. I have no doubt that the house of Chloe knew that Paul would take up the matter in a priestly way so that their report to him was not just criticism or fault-finding, but was a real desire that things in Corinth might be adjusted according to the mind of God. This is a very instructive point for us in regard to our houses, that while we should not be unconcerned or indifferent as to the condition of the local gathering we would not engage in gossip or spread the matter abroad, but would tell Paul as did the house of Chloe.

We go on to another household, the household of Stephanus. Paul refers to this house in 1 Corinthians 1: 16 as he tells of having baptised the house of Stephanus. This would bring before us again the thought of a committed household. It was a baptised household so that the whole household was committed. Then in the reference in chapter 16 it is said that they had “devoted themselves to the saints for service”. The thought here is that the house of Stephanus was committed to the welfare of the saints which is a feature that should be found in the houses of the saints today. They wished to serve their brethren as committed to the saints for service. What a happy thing it is as one moves about among the brethren to see young persons, even children, serving the brethren in the homes. I have been impressed in many households (without mentioning any names) the way even the young ones have an interest in the brethren with a desire to serve them. The service may appear very small, but there is a care for the brethren. Like the house of Stephanus they have “devoted themselves to the saints for service”. This, I feel, should be a feature found in each household. This feature, along with the features in the other households alluded to, while found in the houses of the saints, are brought over into the assembly so that what is found in the assembly is brought out of the houses of the saints.

In this way the houses of the saints and the assembly, the house of God are of like character.

In Philemon we read of “the assembly which is in thine house”. Doubtless there was an actual gathering in the house of Philemon, but I feel that the thought of Paul goes beyond the thought of a gathering of the saints. He would desire that the moral thought of the assembly was to be in Philemon’s house. Others are mentioned by Paul such as Philemon’s wife, but it is said to Philemon, “the assembly which is in thine house”. He was the head of the house as the husband and father, and he had the responsibility as head of the house to have the features of the assembly in his house. I have often thought how helpful it is that children and young persons find the gatherings of the brethren and their houses on similar lines, having the same object, the same interests and the same atmosphere. It is not that there should be one setting in the house and another in the assembly. “The assembly which is in thine house” indicates that the moral features of the assembly, what governs the assembly, are to be found in the house. Paul says to Philemon that it is thy house. It was his responsibility as head of the house to have the features of the assembly in his house.

In regard to the house of Aquila and Priscilla it is said of the assembly that it was at their house. I could have said Priscilla and Aquila for that is the order in which the names are given in Romans 16: 3, and in verse 5 of that chapter the assembly is said to be “at their house”. But in 1 Corinthians 16: 19 the order is Aquila and Priscilla and the assembly is said to be “in their house”. The thought here in this house is mutuality. In Philemon the primary thought was “the assembly which is in thine house”, emphasising headship, but here it is “the assembly at their house”, emphasising mutuality. Each had an exercise that assembly features would be found in the house. It is remarkable how accurate scripture is as we find the order in Romans that Priscilla is mentioned

before Aquila, but in Corinthians Aquila is mentioned first. Romans is the epistle which brings out the material for the house of God while Corinthians is the assembly epistle. It might be that as to spiritual understanding and formation the sister in the household may be more advanced than her husband but the order in the house is as was seen in Philemon, “the assembly which is in thine house”, indicating the responsibility belongs to the husband. So in Corinthians, the epistle where order is set forth, Aquila is mentioned first as being head, but both Aquila and Priscilla are mentioned together both in Romans and Corinthians. The order that prevails in the house of God would prevail in their house. It is instructive to see that they were going on with the same exercise that the assembly should be at “their house”. This mutuality of Aquila and Priscilla and Priscilla and Aquila should prevail in our houses.

While this is not a marriage meeting, I would like to say a word to young persons setting up a household. It is a great thing to establish a household where there is mutuality in regard to assembly exercise, rather than the exercise being one-sided. It should not be that one has the exercise and the other be without. There should be mutual exercise and commitment that the assembly be in “their house”. The household of Stephanus was a baptised, a committed, household and devoted to the saints for service; it was a mutual exercise. The instruction we get from all these households which we have considered should be taken up mutually by all the household. As Lydia invited Paul into the house and the house of Chloe showed care and concern for the state of the local assembly, so such exercise and concern is to be taken up household-wise. This is the emphasis on their house.

It is a great blessing to be in the house of God, the assembly, but we must be aware of the way in which our houses affect the character of the local gathering. We would be exercised that our houses would correspond to

the households which we have had before us so as to give a character to the local gathering pleasing to Christ. May we invite Paul into our house that we might have understanding in regard to the light that belongs to the assembly. It is of great importance to have readings in the home that the light might come in. Then also, it is important as to what is said concerning the saints in the home as criticism can affect the household so that, rather than being like the house of Stephanus serving the saints, bad feelings can be aroused. No doubt we all fail in this too much. A care and concern as to the state of the locality would, like the house of Chloe, lead to speaking to one like Paul who had a care of all the assemblies. It would not be in the way of criticism, but with priestly discernment and care.

Well, beloved brethren, it was not that I had great things to say, but I trust that these few words in regard to the houses of the saints contributing to the quality of the house of God in the locality might be helpful. May it be so for His name’s sake.

Address at Aberdeen, Scotland, 8 October 1994

DELIVERANCE FROM THE WORLD

A. K. Turner

Galatians 1: 3–5; Exodus 15: 13, 17, 18; Psalm 105: 37–43; Hosea 11: 1, 3, 4; Deuteronomy 32: 10–12

What is in mind, dear brethren, is to speak a few words as to our deliverance from this present evil world. Basic to it all would be the death of our Lord Jesus Christ. To speak of it purely from the Old Testament would leave out the basis for it for us at the present time; our deliverance from the present evil world is based on the Lord Jesus Christ giving Himself for our sins.

That is the start to the journey. We cannot go on a journey from Egypt to Canaan, speaking in type, apart from the death of our Lord Jesus Christ. He had to suffer and die; the sin question had to be met for us; the Lamb had to be slain. He bore our sins in His body on the tree, that we being dead to sins might live to righteousness. That is the basis of our journey to the heavenly land, that Jesus died for us. He died on the cross and the cross is a great point of separation. The apostle Paul says, “But far be it from me to boast save in the cross of our Lord Jesus Christ, through whom the world is crucified to me, and I to the world”, Galatians 6: 14. It is the point of severance; Jesus said, “Now is the judgment of this world; now shall the prince of this world be cast out”, John 12: 31. Do we all know our sins forgiven for His name’s sake? That was written to the children by John, “your sins are forgiven you for his name’s sake”, 1 John 2: 12. Have you had that transaction with the Lord Jesus which is basic to our journey to the heavenly land? If we have had to do with the Lord Jesus about our sins we are ready to go. He gave Himself, could He have given more? He gave Himself for our sins, was crucified, and on that cross He bore our sins, the sins of all that believe on Him. It is basic to it all, but it is so that He should deliver us from judgment and out of the present evil world.

You might say that Paul says that we cannot go out of this world; well, that is true. It is a moral matter largely, although it can be physical and moral together. If you go to a place where you are likely to sin, you could damage your soul, so it could be both moral and physical. I had not in mind to enlarge on that, but the basis of everything in Christianity is the death of our Lord Jesus, that He should secure us for glory, that He should secure us at the present time “according to the will of our God and Father”, out of the present evil world.

So I turn to Exodus 15 where we see the people delivered from Egypt, a place of bondage, a place where

typically the prince of this world ruled, but the prince of this world was overthrown. The Lord Jesus said, “Now is the judgment of this world; now shall the prince of this world be cast out”. So Pharaoh and his host were overthrown; they pursued, they would accuse and pursue the people of God, but the enemy’s power was overthrown in the Red Sea, and the people sang—“My strength and song is Jah, and he is become my salvation ... Pharaoh’s chariots and his army hath he cast into the sea; His chosen captains also are drowned in the Red Sea”, Exodus 15: 2, 4. So He brought them out in His mercy—“Thou by thy mercy hast led forth the people that thou hast redeemed”. They were redeemed to God by His mercy.

“Thou hast guided them by thy strength unto the abode of thy holiness”. Where is that?

Where is the abode of God’s holiness? In the wilderness, maybe specially when the tabernacle was set up, but it is in the wilderness we find “the abode of his holiness”. We have been brought into the wilderness, and we find that God is there. He has brought us to Himself in the wilderness, a place outside of Egypt, the outside place, but God is there. He did it in His mercy, but He did it in His strength.

That is why I read from Psalm 105. He was strong in His judgments in Egypt, but He was strong in bringing forth His own—“And he brought them forth with silver and gold”. How did they do that when they were being pursued by the enemy? They had no strength of their own but they were strengthened by God. So this is God’s word—“And he brought them forth with silver and gold; and there was not one feeble among their tribes”, not one that stumbled.

You say, Is this true? It is the word of God, it is what He can do, what He does do, because He gives persons the Holy Spirit, gives them strength to walk here in newness of life. So we are to reckon ourselves dead indeed unto sin, that is the whole sin system represented in Egypt, and alive to God in Christ Jesus (see Romans 6: 11). Then we find the law of the Spirit of life in Christ Jesus sets us free from the law

of sin and of death. The people had been in bondage in Egypt but they are set free and come out victorious—“not one feeble among their tribes”. It is the divine thought for us that we should be in strength, like the young men, who are strong. John said that. Did he tell the truth when he said that “ye are strong, and the word of God abides in you”, 1 John 2: 14?

They listened to the word of Moses and they obeyed it. God provided them with all they needed—“He spread a cloud for a covering, and fire to give light in the night. They asked, and he brought quails, and satisfied them with the bread of heaven. He opened the rock, and waters gushed forth; they ran in the dry places like a river”. The power He provided, the refreshment, the food and drink, in the waste, howling wilderness. God provides for us, He will provide for us as we wait on Him. There is no need to go back to Egypt, the very thought is wrong to go back to Egypt; to make a captain to return to Egypt. What a thought it is to set at nought the sufferings of Jesus and go back to Egypt, when He died that we might be set free, as delivered from this present evil world.

I go on to Hosea where we have the love of God. His mercy is in it, His strength is in it and His love is in it. “When Israel was a child, then I loved him”. Fathers know what it is to love their children. God loved His children, and this is brought out by Hosea—“When Israel was a child, then I loved him”. You might say it was sovereign love—‘Father, Thy sovereign love has sought

Captives to sin, gone far from Thee’. (Hymn 87)

The sovereign love of God is coming in and delivering us from the reign of sin and death, from bondage to sin—“and out of Egypt I called my son”. Have we all heard the call of Jesus calling us out to Him? So it says, “And I it was that taught Ephraim to walk”. And if the children know the Father, He teaches them to walk; what a Father God is! The Father teaches us, maybe He

teaches us through our own parents. We were not allowed to go without morning reading and prayer (even if we missed the bus), but we were not allowed to go to school without the morning reading and prayer. Some other way would be found. God is a Father to us; He is far greater than our earthly fathers ever were. What a Father He is! He teaches, God teaches us, as the Lord Jesus said, “they shall be all taught of God”, John 6: 45. There is divine teaching as to how we are to walk here to please God. “He took them upon his arms”. Think of what a Father we have! Think of what a Shepherd we have, taking the little ones in His arms! “I drew them with bands of a man, with cords of love; and I was to them as they that take off the yoke on their jaws, and I gently caused them to eat”—that was to be satisfied with their daily food, the manna, the food from heaven. God Himself taught them how to eat.

I go on now to Deuteronomy 32, “For Jehovah’s portion is his people; Jacob the lot of his inheritance. He found him in the desert land, And in the waste, howling wilderness” (Deuteronomy 32: 9, 10). How God cares for us in the wilderness! How He brought them through, does it not say, “thy sandal is not grown old upon thy foot”, Deuteronomy 29: 5.

God provided for them, He brought them through. You may say that many were killed and many died, but I want to present it from God’s side; what He would do and what He does do, what He is to His own in the wilderness journey in spite of the deserts and pits, because the wilderness may be a very difficult place and there may be many tribulations. But it is there we prove the God that we have found. He found us, “He found him in a desert land, And in the waste, howling wilderness; He compassed him about, he watched over him, He preserved him as the apple of his eye”. Those children of Israel were everything to God.

He was looking down day by day, the cloud was there; every provision for them that divine love could give, was there for them in the wilderness, apart from

this present evil world. They did not need to go back to Egypt morally for anything. Neither do we need to go back to the world—

‘In the desert God will teach thee

What the God that thou hast found—

Patient, gracious, powerful, holy;

All His grace shall there abound’. (Hymn 76)

That is the God that we have found, and He found us too. He finds us in the wilderness, and we need Him and He needs us. We are very precious to Him; those who have come out of Egypt, those who have come out of this present evil world to Him are very precious to Him.

Such are those who have answered to the call of separation, “Wherefore come out from the midst of them, and be separated, saith the Lord ... and I will be to you for a Father, and ye shall be to me for sons and daughters, saith the Lord Almighty”, 2 Corinthians 6: 17, 18. That is what God will be to us in the desert, in the wilderness. Can I not have a bit of the world?

Can I bring the world into my house? Where does Scripture say we can? Christ died for our sins that He might deliver us from this present evil world according to the will of our God and Father.

Maybe these things take time with us, but this is the divine thought for us that God provides everything for our needs in the wilderness, and we provide for Him. So we go back to the abode of His holiness. They erected that tabernacle for God, that is how they used their silver and their gold that they brought out of Egypt; they provided a dwelling place for God in the wilderness. Is this what we are here for, to provide a dwelling place for God down here? It is His thought that there should be a dwelling place for Him down here, God’s house down here at the present time. They built the tabernacle. What a wonderful thing! They had been slaves in Egypt, but they built that tabernacle under the direction of Moses, all the commands coming to him from God, a type of our great Mediator, the Lord Jesus Christ. It was made entirely to the divine pattern, and the glory of God

filled it, the abode of His holiness in the wilderness, that is what it was, pleasing to God and He found delight in it. Let us keep to the divine standard; if we get away from it we can get right. If we confess our sins He is faithful and righteous to forgive us our sins, and we have a patron with the Father. Jesus Christ the righteous, but there is only one divine standard. Let us keep to the divine standard in providing a dwelling for God in the wilderness down here.

Then He is going to bring us in, we have not spoken on that verse, “Thou shalt bring them in, and plant them in the mountain of thine inheritance”. He is going to bring us through, bring us right in, right in to His own place, to the heavenly land typified in Canaan beyond the Jordan. It is a land of water-brooks, as Moses describes it; he did not actually get there but he describes it in Deuteronomy, a land of olive-trees and honey (Deuteronomy 8: 8). We can enjoy it now by the Spirit, who is the earnest. He is the earnest of that wonderful inheritance that God has given to us in Christ Jesus. So He would bring us in, “Thou shalt bring them in, and plant them in the mountain of thine inheritance”. It is not an earthly mountain now. He has “blessed us with every spiritual blessing in the heavenlies in Christ; according as he has chosen us in him before the world’s foundation”. Ephesians 1: 4. He has purposed in His love to give us a heavenly inheritance, and He has given us the earnest by the Spirit. Let us cling to these wonderful divine thoughts that are going through. He will never take our inheritance away from us, it is secure in Christ Jesus our Lord, absolutely secure—“Thou shalt bring them in, and plant them in the mountain of thine inheritance, The place that thou, Jehovah, hast made thy dwelling, The Sanctuary, Lord, that thy hands have prepared. Jehovah shall reign for ever and ever!” It goes through to all eternity. Those spiritual blessings in the heavenlies we shall never lose; they are worth going in for, dear brethren. I say to myself as to each one of us here, Those spiritual blessings are worth going in for.

May we go in for them more for Christ’s sake.

Address at Edinburgh
5 November 1994