STANDING BY THE CROSS

John 12: 31-3 3; Matthew 27: 55,56; John 19: 25; 1 Corinthians 2: 1-5

A.A.B. It is suggested we might consider the Lord's words and their significance. In John 12 we have the Lord's words and the comment of the Holy Spirit upon what He said, the Spirit giving the significance. In Matthew we have a group of persons, women amongst them; indeed, it is said that they were women; and they stood afar off. In John there is a group standing by the cross of Jesus. I thought those two references show how some at least among the first group were drawn to Christ as lifted up. We see it taking place. Paul says to the Galatians "to whom, as before your very eyes, Jesus Christ has been portrayed, crucified", chap 3: 1. It would be a great thing in this reading if something like that came into it, so that we see things taking place. The position in John is, one might say, the full position. It is the utmost reproach, and there were those who identified themselves with the reproach of Christ unreservedly. Then I thought Paul in the section we read in Corinthians is approaching the whole Corinthian position as from that stand· point - standing by the cross of Jesus. I wondered if that would form a basis for our conversation.

E.C.B. I am sure it would, and I am sure that all the brethren would be with you in your counting on the Lord that, as you said, something might happen among us in this connection. I think it has been said in ministry that we do not exactly become morally qualified by standing by the cross, but we have to be morally qualified to stand there. Is that not so?

A.A.B. Yes, I am sure it is, but especially, I think, our affections would be engaged. If there is any movement such as I have pointed to, it would be that the affections of the brethren are engaged with the Person who is there. That is how Paul speaks of Christ crucified. We use the word 'crucifixion'; I do not know that it is to be found in Scripture, but we read of the cross, the cross of Jesus and the cross of Christ, and it is a question I think primarily of the Person who was there.

E.C.B. So that the cross, and Jesus, come more prominently into view in the verse you read in John 19 than they do in Matthew, where there is actually no reference to the cross or to Jesus in the verse. Would that bear on what you say as to our being drawn increasingly to the Person?

A.A.B. Yes it would. We should notice in these words in John 12 that concurrent with His being lifted up there is something else, and that is the judgment of this world. We rightly and habitually think of the cross in relation to redemption and reconciliation and the work of atonement and all that leads to our salvation and blessing, but concurrent with that is another aspect in the cross of Christ, and that is the judgment of this world; that would be in the saints.

D.J.H. He mentions that first: "Now is the judgment of this world; now shall the prince of this world be cast out". Does that bear on what was said as to being morally qualified to stand there, that we would need to have that judgment to be there?

A.A.B. Yes, it would fully. I think judgment, in this sense, needs to be re-awakened in every one of us. "Now is the judgment of this world". It is remarkable that, along with the feast of the passover in the households of the children of Israel, the firstborn in Egypt were slain, from top to bottom of the nation. "Now is the judgment of this world" was concurrent.

E.M.W. You have drawn our attention before to the expression that occurs several times in John; "now is". Are you thinking that John, by the Spirit, would give that an immediate effect upon us?

A.A.B. Yes, bringing us up to date and requiring that we should be renewed in our minds constantly. The transformation in Corinthians is by an object outside of ourselves - the glory of the Lord (see 2 Cor 3: 18). The transformation in Romans is "by the renewing of your mind", chap 12: 2. We must think morally. Would that be in your thought?

E.M.W. Yes, that is helpful. If we saw that would there not be the effect in us to which you have already referred?

A.A.B. I feel the need of that. "Be transformed": the scripture contemplates a fundamental change. "Transformed by the renewing of your mind". Now that brings in the service of the Holy Spirit.

A.J E.W. I think it would help us if you would say more about the question of judgment being in the saints. This is not final judgment, is it? It is something which is of current import constantly among us.

A.A.B. Yes, it is discriminative judgment, is it not? I think it is contingent upon the presence of the Spirit, that He will bring demonstration to the world of certain things - "of sin, and of righteousness, and of judgment", John 16: 8. It is through the saints that the demonstration to the world takes place, and the taking up of the full position of reproach; not the reproach that we have brought upon ourselves, alas, but the reproach of Christ. It involves the demonstration, I think. Would you think that is right?

A.J.E.W. Yes indeed. I just feel the import of it, that the discriminative side that you speak of is constantly active in the Spirit among us.

E.C M. In Galatians Paul says "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", chap 6: 14. Does that correspond to your thought?

A.A.B. Yes it does; and the thought of judgment of this world is embracive, not only of the grossness and what the natural conscience might condemn but the finer features. In Hebrews there are some referred to as "crucifying for themselves... the Son of God", chap 6: 6.

J.M. It really relates to the environment in which man morally is and operates. I was thinking of the reference in Galatians to "the present evil world" (chap 1: 4) which may relate to the grosser aspects, but do you think this comes very much nearer home?

A.A.B. Yes I do; the judgment of this world is very embracive. The world of entertainment can come in very quickly amongst us. Entertainment is all right; Matthew knew about that and he made an entertainment; he made it for the Lord (see Luke 5: 29). There are all kinds of entertainment that need to come under judgment: music and the artistic side of things would all come within the range of the saints' judgment of the world.

J.M. Has not reference been made in ministry on the verse in chapter 19 to the development of the culture of the western world, the very environment in which most of us find ourselves day by day? Does it go as deep as that, do you think?

A.A.B. Well it does; and then we need to know the time. We were reminded in this room not long ago about knowing the time. I wonder whether we do know the time, and how near we are to the rising up of the antichrist, the prince of this world, and certain features of antichrist being retro-active, active in men at the present time in every sphere, politically and religiously.

E.P. Does this matter of judgment touch that word in Revelation: "your judgment", chap 18: 20?

A.A.B. Yes it would. Paul says the saints will judge angels. Certain cases will come forward for judgment and the saints will be competent. They will judge the world too (see 1 Cor 6: 2,3).

E.P. What made me ask that was because that word stands related to Babylon, and there are all sorts of refined things embraced in Babylon.

A.A.B. The great balance to all that, the leverage in our souls, is "I, if I be lifted up out of the earth".

E.C.B. We can count on divine protection from the violent side of the world, to which you referred in prayer, and the side of moral disorder, can we not? but the things you are speaking of we can only be protected from by judgment in ourselves.

A.A.B. I think that is the import of this passage, that there should be judgment in ourselves. Paul says "Judge in yourselves: is it comely", 1 Cor 11: 13. But another thing is the voice of the Spirit in verse 33. "Yea, saith the Spirit", Rev 14: 13. What a thing it is to sit as we are, beloved brethren, and hear the Spirit speaking! "Yea, saith the Spirit". He gives the significance of the words of Jesus.

D.E.R. Is it not so, that the judgment of this world was pronounced at the cross, but the sentence is not yet actually carried out? In the meantime the Lord is drawing souls to Himself, and it is attraction to Himself which draws us out of the world.

A.A.B. Therein lies, I think, the importance of what Mr Raven so often stressed, that we should think more of it, not historically merely, but morally. What was said as to the expression "now is" is important, and the Spirit's voice gives significance; "by what death he should die". There are many ways by which persons die. Jacob died in bed, in full control too of his feet: no more wandering; the final product was there, but Jacob died there. Jesus died on the cross: "By what death he should die".

D.J.H. Paul speaks of the world to come "of which we speak", Heb 2: 5. Is that over against this world, and is speaking of it, that is occupation with it, the positive antidote to being occupied with the things of this world? That is the world of which He is the centre.

A.A.B. Yes, that is true. The thing is to have done with it finally. We are speaking in a way of what is elementary, but I trust with a measure of maturity. We can deal with elementary things in a mature way. When it comes to a judgment of the world it is not world-bordering any longer. The thing is finished for you, absolutely so.

R.T. In that prayer meeting in Acts 4 it is the judgment of the disciples that the whole world was there at the cross. It speaks about the rulers who were gathered together against the Lord, and about Herod and Pontius Pilate with the nations and people, all gathered together in this city. The whole world is exposed in their judgment as to Christ.

A.A.B. Yes, that is what we have to arrive at. Paul says "I am crucified with Christ", Gal 2: 20. That is not a doctrinal statement. I think it is totally impossible to reach this point intellectually. It must be by the affections. "I... will draw all to me". There were those women, not to be discredited at all. They followed Jesus from Galilee and ministered to Him. Many are in that position. Scripture says 'many'. But then there is a further position, and that is taken up in the power of affection.

F.C.M. It was a simple love for Christ, in type, which led Ruth to say "where thou diest will I die, and there will I be buried", Ruth 1: 17.

A.A.B. Yes, those instinctive longings and feelings which the Spirit produces. Then of course the question is, when we come under His drawing power, do we resist? "I drew them with bands of a man, with cords of love", Hos 11: 4.

L.A.B. Is it interesting that the Lord in one sense draws attention to Himself, but the Spirit seems to draw attention to His death?

A.A.B. His death. And what death! "And that the death of the cross", Phil 2: 8. No word about burial, no word about resurrection, no word about His ascension in Philippians 2. It is down to that point: "and that the death of the cross". I do not think any of us is safe unless we are fully and unreservedly committed to that.

L.A.B. Does the apostle, therefore, in Galatians really bring out his own personality as related to this. It is interesting the way he mentions 'I' in regard to the effect of the cross: "no longer live, I, but Christ lives in me", chap 2: 20. I just find the challenge in this, to speak practically.

A.A.B. That is it, and is connected with what we referred to just now as to the demonstration. If PauI were to come in you would see that. Here is a man in whom Christ is living, and speaking too: "Since ye seek a proof of Christ speaking in me", 2 Cor 13: 3. This is real Christianity.

E.C.B. Does the expression of the Spirit, as you said - "by what death he was about to die" - carry with it the thought (if I could choose my words carefully) of the Lord choosing the means by which He would die? It is not a question here of His being killed, taken by wicked hands. Does it correspond to "he... bearing his cross", John 19: 17?

A.A.B. There would be that side to it, especially in John. The Lord does everything Himself in John. He is not the victim. But I think generally His being crucified is attributed to the wickedness of man. It brings in the responsible side: "ye, by the hand of lawless men, have crucified and slain", Acts 2: 23. But the character, or "by what death", I think would relate to what was in the purpose of God.

E.M.W. There are three references in John to His being lifted up: the Son of man lifted up (chap 3: 14), then this reference, and the other, which would confirm what you are saying, "When ye shall have lifted up the Son of man, then ye shall know", chap 8: 28. Does that help forward your thought?

A.A.B. I think so; and who was it who did it? There were the rabble, the mockers, the soldiers; every stratum in humanity was represented; but who did it? The princes of this world.

E.M.W. Yes. The men who have taught us seemed more concerned about the infiltration of systematised religion among us than other things, I have noticed.

A.A.B. Yes. Now what is the connection in your mind with what we are saying?

E.M.W. That "Now is the judgment of this world" seems in John's gospel to be primarily the religious world.

A.A.B. That leads us on to what was in mind as to Paul in Corinth, and the great importance of example amongst us, not only teaching and accuracy in teaching, but example. The infiltration involves the struggle which began before the apostles left the scene, infiltration at Galatia, infiltration at Colosse, infiltration at Corinth. How is that to be met?

S.D.K.R. In the power of the Spirit, according to verse 4. It would not be effort exactly on our part; awareness of the danger, but the power would be in the Spirit, would it not?

A.A.B. Yes, and the Spirit has a vessel in Paul here. He is referring to when he came to them at Corinth, and how he restrained himself. We see Paul deliberately - I do not know that that is the right word - but deliberately reducing himself, contracting himself, because of the state in Corinth. In other passages you see Paul greatly extended: "I have not shrunk from announcing to you all the counsel of God", Acts 20: 27. But not at Corinth, because of the state.

A.J.E.W. This is a remarkable chapter of contrasts running right through, is it not? Is there not significance in the contrast here: "persuasive words of wisdom" on the one hand; "demonstration of the Spirit and of power" on the other. Do we not get through this chapter the side of what man as such may prefer or give place to, but in remarkable contrast what is of God and what is here in the Spirit to carry forward a line of things which is spiritual and penetrating in the light of the cross?

A.A.B. Just so, and the chapter is educative in regard of our judgment of this world. "This world" had come into Corinth in many ways. There was corruption, moral corruption; there was weakness in different ways; the public behaviour was deplorable in the assembly of God. But what he is dealing with here in chapter 2, I think, is the general condition of the world that had come in, and he is seeking to stimulate and carry forward judgment of this world amongst the brethren there.

E.C.B. In Acts 18 the first controversial part was with the Jews, but then it says "many of the Corinthians hearing, believed, and were baptised" (v 8). Is that a moral movement on the same line as this?

A.A.B. Certainly it is. It is just that, but it is not so severe as what we are speaking of. "If we are become identified with him in the likeness of his death, so also we shall be of his resurrection", Rom 6: 5. That is baptism. There is not suffering or reproach quite as there is in crucifixion, is there?

E.C.B. It is interesting how much this line of things does come into Galatians. The scriptures that have been referred to already: "I am crucified with Christ, and no longer live, I, but Christ lives in me" (chap 2: 20) comes before the statement "Jesus Christ has been portrayed, crucified among you", chap 3: 1.

A.A.B. So that the truth was in Paul before it came out of him. That is a great principle, I think. He is a minister and the Lord allows him to judge what he should know amongst these Christians, his children. They were his children; we could not say that, any of us. That is apostolic. But this is how he was amongst his gifted children at Corinth.

F.N.S. With reference to the infiltration that will come in at Ephesus after his departure (see Acts 20: 29), is there something in that for us, that if we depart from Paul's ministry we get adrift?

A.A.B. That has been demonstrated, has it not? I think we need to come (if I may suggest it) by the individual path like the women in the gospels, take up the position, each and every one of us, and then you see how Paul is in it and what it is, what it involves, how he was among them, not displaying himself, not making a great demonstration in any fleshly way. That would be current at Corinth, but he came in a different way.

E.C.M. What would we learn as to his being with them "in weakness and in fear and in much trembling"?

A.A.B. Well, the issues were so great. Paul was not concerned as to externals. He was concerned as to what is not seen: "we look not at the things that are seen", 2 Cor 4: 18. He is doing it morally. They were so occupied with appearance at Corinth, everything all right outwardly, but what is underneath?

E.C.M. I thought it demonstrated how the thing had worked inwardly in Paul himself.

A.A.B. It is a matter of fear and trembling with every one of us, whether we deny the truth. I do not mean verbally. We would not do that, but whether in some exhibition of what has not yet been judged there should be a denial of the truth. Paul trembled. We need to study his fears. Paul had fears. "I fear", he says, 2 Cor 11: 3; 12: 20.

H.C.H. Do you think there was an answer in chapter 7 of the second epistle? They received Titus with fear and trembling, and Titus was refreshed, and the apostle was encouraged that they received Titus. I thought there was some answer in the Corinthians, which was good to notice.

A.A.B. That is good; it is not to be despised, Paul says "work out your own salvation with fear and trembling", Phil 2: 12.

E.M.W. Would one of Paul's fears, at any rate, be lest he should allow in himself anything which he disallowed in them?

A.A.B. I thought that was the force of it. All this goes to show how great the responsibility is among the brethren in any way seeking under the Lord to give a lead, because the saints are going to be influenced. There is nothing more certain than that. We are all influenced by the pressure of the world at the present time. The spirit of the world upon us is not measured generally by us.

[Remark not recorded]

A.A.B. That is right and Peter has a word to say in that connection; "For the time of having the judgment begin from the house of God is co me; but if first from us", 1 Pet 4: 17. "From us": that is the starting point, and Paul is here in a sense speaking judicially, he says 'I judge'. "I did not judge it well to know anything among you save Jesus Christ, and him crucified".

A.J.E.W. Another fear of Paul which seems to me to be relevant is when he says "I fear lest by any means, as the serpent deceived Eve by his craft, so your thoughts should be corrupted from simplicity as to the Christ", 2 Cor 11: 3. I was thinking of the way that, in that verse, he traces the matter right back to the root in sin and Satan himself.

A.A.B. That is a most important principle in judgment, is it not? - in discretionary, or discerning judgment, that the thing is traced up, not in its fruits but to its roots. It is how God acts and has acted; the brazen serpent is to show us how God has gone upstream to the very root of the thing, and we have to do that. John 8 is one of the greatest conflict chapters in Scripture, and the Lord goes right up to the root. He says what they were. Terrible words the Lord uses for certain persons in John 8!

J.M. I was struck with the thought here of the persuasive words of wisdom, which is again referred to in the Colossian epistle: "persuasive speech" (chap 2: 4). It is traced there, is it not, to the very matter Mr Welch has referred to?

A.A.B. It is important to trace things to their source and have the label on the bottle, so to speak, as in Romans 7.

R.E.T. Why does he bring in the word and the preaching? Is this constitutional? Should be, but yet be substantially built up in our souls in relation to what PauI has brought in in regard to his word concerning the assembly, and then the preaching. He speaks of "my glad tidings", 2 Tim 2: 8.

A.A.B. And in all that he engaged in, whether in teaching or preaching, he avoided the use of human means, "persuasive words of wisdom", and then lower down "men's wisdom". He is concerned that things should be on a right moral foundation, that the faith of the saints at Corinth should not rest on a false foundation.

D.J.H. So he says that "the word of the cross... to us that are saved it is God's power", 1 Cor 1: 17. Is that what you have in mind - salvation and power in it?

A.A.B. It is one of the weapons of his warfare; not the only one. "I... entreat you by the meekness and gentleness of the Christ" (2 Cor 10: 1) is another weapon, but not persuasive words of wisdom.

S.D.K.R. Would you say something about the emphatic "him": "I did not judge it well to know anything among you save Jesus Christ, and him crucified".

A.A.B. I am glad you draw attention to that because it is the Person who was crucified. The Spirit of God through Paul is reaching into the affections of these brethren at Corinth; "him crucified". The cross has assumed a certain sentimental place in the calculations of men, in music and painting, and the brethren will forgive the reference, in the passion play. It shows the sentimental place it has, but it misses the point. The point is "him", "him crucified", such an One.

R.T. He calls Him the Lord of glory. I thought that would connect with what you were saying about drawing "unto me".

A.A.B. It would, and of course that would be what He is officially, the Lord of glory, the great administrator of glory. But the "him", I think, is to touch our affections. Will you take up this position? Some of us can look back over a history personally in which we have not always taken up this position. Every advancement, every advantage which we may have in the world, is away from the cross. We have to be so careful.

C.B. Lower down in this chapter there is this word about the eye and the ear and the heart, and the things prepared for those that love Him. The responsive side from us needs a little stimulating.

A.A.B. It struck me very much that immediately alongside this judicial passage you have the depths of God, nothing in between. These are, so to speak, the headlands of the truth. One is the reproach of Christ and the other is the Spirit. "The depths of God": you cannot go further than that.

D.E.B. Paul's objective here seems to be that their faith might stand in God's power. Is that an important objective in ministry, and in our relationships with one another, that faith might be strengthened? It seems to me that in the present day there is a danger of faith being undermined and weakened, but our relationships together should relate to the strengthening of faith in view of its standing in power.

A.A.B. The faith of the saints standing in God's power is the objective, so that they would not depend upon anyone, so to speak. Their faith was to stand in God's power. God's power: you could not have a greater thought. "His eternal power and divinity" (Rom 1: 20), "upholding all things by the word of his power" (Heb 1: 3), "the surpassing greatness of his power... in which he wrought in the Christ", Eph 1: 19. The faith of the saints is to stand in that, not in human wisdom.

J.C.E. In that connection what would the testimony of God be? It seems to me that in spite of the conditions outwardly, and weakness amongst the saints at this time in Corinth, the apostle was making progress in connection with the testimony of God.

A.A.B. It is a very wide expression, is it not? I suppose it is the demonstration beforehand of what God is going to do in its entirety, not only in relation to the assembly but the whole scope. The mystery of God is completed: you have that expression in Revelation (see chap 10: 7). It is akin to this, I think. What would you say?

J.C.E. These chapters are so full of God's name, and I thought it was that He was pursuing His own testimony through the apostle, that testimony including of course the witness as to Christ, but it is a very wide and embracing thing. We read elsewhere of the assemblies of God. I wondered whether the great testimony of God would be in living assembly life.

A.A.B. Yes, the demonstration would be there, but God has come into revelation, has He not? The incarnation and the death of Christ really involve the testimony of God. It is the way He has taken in revelation.

E.M.W. It has been said that God Himself has come into testimony. Would it not be the bringing of God Himself amongst men in all that He is in His attributes and nature with a view, as you have already said, to giving effect to His purpose?

A.A.B. Yes, and how that testimony has been expressed in Christ, who is the wisdom and the power of God (see 1 Cor 1: 24). The bringing in of the greatness of what is of God is I think to cut down to its very roots, and uproot, what was there in Corinth.

E.M.W. It is really taking them back to his original entry among them, reminding them of it.

A.A.B. I thought that, Acts 18, all that took place there.

E.C.B. It is to the Corinthians that Paul speaks of "God... all in all", 1 Cor 15: 28. Is not that the height of what the testimony of God brings out?

A.A.B. Yes it is. God is the ultimate.

E.P. Would "the depths of God" focus upon His nature, love? I wondered whether that area of things, as appreciated by the saints, is fruitful, that there was that in the Corinthians that could be appealed to because it was God's work; and do you think that area is fruitful as our hearts are moved?

A.A.B. The affection for Christ which takes this form of bearing His reproach. If we understood the fulness of that there would be far greater entrance, consciously and really, into what the apostle goes on to speak of, the depths of God. As you say, it involves His nature: "God's nature, love without alloy, Our hearts are giv'n e'en now to share" (hymn 88).

E.M.W. Would you say a word on the practical working out of this, because most of us are in comparatively comfortable circumstances. How exactly does the reproach of the Christ work out amongst the saints in these days?

A.A.B. I do not think it works out in any way in the sense of exploit. I think it brings into range the whole of our pathway responsibly here. Take a common thing, like advancement in the world: all around us are engaged in the pursuit of it in some shape or form, but that for us must be viewed in relation to the reproach of the Christ. It is not that advancement should not be accepted, but you may have to say 'no'. Many have. Many have given up more than we know for Christ's sake, and still are doing so.

C.C.I. It says in relation to circumcision that the reproach of Egypt was rolled away. Would that fit into this exercise of judgment of the world, and link on with the love of the Father over against the love of the world?

A.A.B. That is right. The reproach of Egypt: that is worldly features attaching to us which are a reproach to us. That is met by circumcision which is an allied thought to crucifixion.

C.C.I. Do you think we are much more tested by the things that are of the world than by the world itself?

A.A.B. I feel that, and as was said earlier, it is a question of judgment. The young men in John's epistle have overcome the world. How do they do that? The word of God abides in them (see 1 John 2: 13,14). That is how the judicial process is maintained, the word of God abiding in us, operating there, living and operative.

E.C.M. I thought it is a point in our histories when we esteem the reproach of Christ greater riches than the treasures of Egypt. He had respect unto the recompense. There is a recompense.

A.A.B. That is a good reference, because that is quite distinct from the reproach of Egypt. The reproach of Christ; we commonly quote Hebrews: "Let us go forth to him without the camp, bearing his reproach" (chap 13: 13) and for the most part I think the brethren have some kind of public position in mind. There is that side in testimony, but there is something underlying it: "I, if I be lifted up out of the earth, will draw all to me".

D.J.H. I have often noticed that it does not say 'going forth without the camp to him', but "go forth to him"; that is the first thing.

A.A.B. Yes, keep the Lord prominent in your affections, live with Him daily. We have not all done it, but that is the secret of Christianity.

E.C.B. Does John 21 bear on that question, the Lord searching Peter as to love?

A.A.B. That is a big subject! Peter is, I suppose, a man of God. "That the man of God may be complete, fully fitted to every good work", 2 Tim 3: 17. That is Peter in John 21.

E.C.B. John does not close his gospel with such questions as "Have ye understood all these things?". He closes it with the question "Lovest thou me?".

A.A.B. Peter is before the judgment-seat of Christ in principle, and the Lord is not saying, This is a big matter, we must have an investigation. He says, This is a very simple matter, Peter; do you love Me? There is nothing more discriminative, more sensitive, more acute, than love.

D.L.S. Paul in Philippians counts all loss for Christ for the excellency of the knowledge of Christ Jesus.

A.A.B. I thought of that in relation to how he appeared amongst the brethren. Philippians 3 is the cutting away of all that is accessory in the servant, but not his gift; you might say he was a man of parts and he is dispensing with all his spare parts so that he becomes serviceable, and I think there is a great deal in that because it involves the secret side, the renunciation of everything that would be an advantage to you naturally.

D.J.H. He speaks of earthly things in that chapter. Can you say how that relates to this, as distinct from the world, if it is distinct from the world?

A.A.B. "Who mind earthly things" (v 19). If he said that to the Corinthians you would understand his reason for saying it, but he says it to the Philippians.

D.J.H. And he says "enemies of the cross of Christ", persons who mind earthly things.

A.A.B. There is a trend in Philippians. The first thing he speaks of is "all seek their own things, not the things of Jesus Christ", chap 2: 21. Relatively harmless, you might say, but not so; very dangerous. The next step is "who mind earthly things", "enemies of the cross of Christ". We need to study these moral trends and understand where they lead, and have a judgment of them.

E.P. Would there be a connection with the Lord saying "I, if I be lifted up out of the earth, will draw all to me". Well, we could say, We are still here. It must be moral, must it not? It is not physical, because we are sitting here.

A.A.B. That is right. We use the word moral, and it is a very useful word. It generally involves the discrimination between good and evil.

 

(Revised by the Editor and not by Mr.Bellamy - with Christ 18 February 1981).

LONDON

17 January 1981

 

Key to initials

A.A.Bellamy, Buckhurst Hill; C.Beale, London; D.E.Burr, Redbridge; E.C.Burr, London;L.A.Barlow, Bexley; J.C.Evershed, London; D.J.Hutson, London; H.C.Hatcher, London; C.C.lkin, Southend; E.C.Muggleton, Croydon; F.C.Mutton, Redbridge; J.Mitchell, Bexley; E.Palmer, London; D.E.Remmington, St.Albans; S.D.K.Roberts, Croydon; D.L.Stewart, Edinburgh; F.N.Stickland, Redbridge; R.E.Turner, St.Albans; R.Taylor, Barnet; A.J.E.Welch, London; E.M.Walkinshaw, Gillingham