Old things
have passed away
And
Now we
have the new
So if any one be in Christ,
there is a new creation;
the old things have passed away;
behold all things have become new:
2 Corinthians 5:17
A brief look at the subjects of
sanctification and unity.
Our Old
Position
There are many subjects of
interest in the word of God. They are intended for our blessing. As our
knowledge grows about these subjects, they become more precious to us. They
guide us and give us a fuller understanding of God’s mind on many things.
I have selected two that
seem to be at the root of all Christian activity and practice. It touches on
the family, our leisure activities, our work and our activities where we gather
to worship the Lord. They are of vital importance for every Christian to
understand.
Every Christian has been
taken out of the old position that we occupied before Christ came into our
lives.[1]
That position was one of separation from God[2]
and would eventually lead us to judgment and punishment for our sins.[3]
It is a wonderful relief to know that when we came to Christ and acknowledges
Him as our saviour, that we have been taken out of that old position, the same
position that is occupied by this perishing world, a wide road that leads to
destruction.[4]
But there is not only the
negative side of being saved from the judgment to come; there is also a
positive side.
Our new
position
When we come to Christ we
are made a new creature[5],
given a new nature[6], given a new
life[7]
and established in a new relationship with God[8].
When we first come to
Christ, we do not know the extent of what we have been taken out of and what we
have been saved from. Likewise we are not aware of what wonderful, we might
call them new, blessings we have been brought into. With the knowledge of these
things being so limited, it can cause the young in Christ to be wrongly
influenced by others that do not have a proper understanding of the word.[9]
When we come to Christ,
like newborn babes, we need to be fed good wholesome food that we can grow and
develop in our new life. This food is found in the word of God.[10]
We have seen some parents
stand their child next to the wall and put a mark to indicate the child’s
height. If they did it again the next day there would not be much of a change,
but wait a few weeks and then put the next mark and they will see progress. It
is the same in the things of God. We do not often see great strides daily, but
if we keep feeding on the word of God we will eventually see progress.[11]
As we read the word, we begin to find out what God’s
evaluation is of our condition before we came to Christ: guilty of sinning
against God, condemned, in bondage, alienated from God, facing perils of many
kinds, morally polluted, our nature was totally corrupt, in a state of
spiritual death, completely without power to serve God and nothing suitable for
His holy presence.
We also begin to find out a
little more of what God has given us and what He has done for us when we came
to Christ: forgiveness, justification,
redemption, reconciliation, salvation, sanctification, new birth, quickening,
the gift of the Holy Spirit and a new creation.
This matter of being taken
out of this perishing world and being brought into a new place of blessing is
referred to as sanctification. It is a word that some have not understood, but
it is very precious and appealing when we do.
Our first subject, then,
will be
SANCTIFICATION
======================================
Another item that we come
to understand is that every Christian is now part of the one body. The more we
understand this precious truth, the more we desire to have it seen in our
practice, for when we live in the good of this precious truth, we glorify the
one that shed His blood to save us. Living in the good of the truth of the one
body is seeking to maintain the unity of the Spirit.
So our second subject will
be
UNITY
It is encouraging to see
some spiritual energy in the Lord’s people. Searching the scripture, seeking to
understand it and put it in practice experimentally in their lives. I say
experimentally because often we learn something from searching the word and try
to live it out, but often our practice needs to be fine-tuned. We have a
tendency to come into an understanding of a portion of the word of God and seek
to live according to that portion, but with further searching we find other
portions that reflect on the same subject and we need to adjust our practice
accordingly.
Let me give an incident to
illustrate. A brother in the Lord was staying in a town for a short while and
he, one evening, went to the local Bible Reading. Two brothers eventually were
discussing a point that they could not agree on. Obviously both thought they
had understood the matter and would not budge. Eventually one turned to the
visitor and asked, “Brother, what do you think?” He answered, “Brother, I think
you have been reading in Ephesians and our brother over here has been reading
in Colossians.”
Both of these brothers had
a limited understanding of the word. If we are honest with ourselves, we must
confess that we all have a limited understanding of the word of God and we
never come to know it all. This limited understanding is something that we, and
especially those young in Christ, must come to realize. If we do not, we can
cause real sorrow among the Lord’s people.
This is one of the many
reasons that Christians need eachother. Some have more of an understanding of
prophecy and some have more of an understanding of moral issues, some have more
of an understanding of the proper functioning of the assembly (church), some
have more of an understanding of the position we have been brought into and
some have more of an understanding of evangelizing. And of course there are
many other topics that could be included here.
All of the truth of God
must function smoothly together, like a well-oiled machine. I know that is a
poor illustration, but it helps to get the point across. We do great harm to
eliminate any part of the truth. All Is of God and all is intended to function
together. If it is not, someone is misapplying some portion of the scripture
and setting it at odds with other portions.
It is good to seek to live
by the word, but to always keep in mind that we could find other portions of
the word that will help us to fine tune our attempt to live a life for the
glory of God. We must be willing to listen to eachother. We might learn
something.
This precious unity must be
according to the word of God. If our practice is not according to His word, we
must realize it is not the unity that He would have us to be marked by. It is
not God’s unity and if I might say, it is not unity at all.
God is a God of order, not
confusion. His order is laid out for us
in His word. He has an order for our lives, be it our private lives or our
assembly (church) lives. As for God His way is perfect.[12]
This expression is found twice in the scripture. God does not repeat Himself
without a reason. It is of first importance that we learn this early in our
Christian life. God’s way, not man’s way, is the only perfect way. So my dear
friend, we must say that if it is not God’s order we are keeping, it is not
order at all.
Let us look more closely at these two subjects,
Sanctification and Unity
These two important subjects are found together in
1Corinthians 10:16. They are mentioned in the reverse order of chapter 11.
The cup of blessing which we
bless,
is it not the communion of
the blood of Christ?
[Sanctification
- See Hebrews 13:12][13]
The bread which we break,
is it not the communion of
the body of Christ?
[Unity - See
1Corinthians 12:12][14]
Sanctification
The
word, sanctification, comes from two Latin words sanctus (sacred) and facere
(to make), i.e., to set apart to sacred use. Its earliest
mention is in connection with the Sabbath day.[15]
Sanctification signifies literally a setting apart to
God - like a vessel for the use of God in his temple.[16]
The ground of it is the blood of Christ.[17]
The measure of it is the person of Christ.[18]
The power of it is the Holy Ghost.[19]
The application of it is by the word of God.[20]
It is also where we get the word “saint”, which Paul
uses to address the Lord’s people.
Positional
Sanctification
Wherefore
Jesus also,
that he might sanctify the people with his
own blood,
suffered
without the gate.
(Hebrews
13:12)
When the Lord Jesus shed His blood for us at Calvary, He
bought us and separated us from this perishing world.[21]
When God made the first man (Adam) He desired for him
to have dominion over His creation[22]
and He declares the whole setting to be very good[23],
But soon after, man disobeyed God[24]
and this disobedience had a lasting effect on the whole creation[25].
From that point on man sinks deeper and deeper into
sin. Cain slays his brother[26]
and goes out from the presence of God[27]
and eventually the wickedness of man was great in the whole earth[28].
Even Israel, God’s chosen people, turns away from God and sinks deep into sin[29].
Because
of sin the situation for man truly looks very hopeless, for all have sinned[30].
We are so thankful that it is not really hopeless.
For God so loved the world,
that he gave his only begotten Son,
that whosoever believeth in him should not perish,
but have everlasting life.
For God sent not his Son into the world
to condemn the world;
but that the world through him might be saved.[31]
.
This salvation is very far reaching. All who now know
the Lord Jesus Christ as their Savior, though they were guilty are now forgiven[32],
though condemned are now justified[33],
though they were in bondage to sin are now redeemed[34],
though they were alienated from God are now reconciled[35],
though they were facing perils of many kinds they are now saved[36],
though they were corrupt because of sin they are now born again[37],
and though they were spiritually dead they all have been quickened[38].
These are wonderful things that the Christian can now claim, but there is more.
They were once in the clutches of sin that took them
far from God and brought them to sink deep into sin, but the work of Christ has
separated them from that corruption and the pollution that was caused by sin
and put them into a position apart from all that sin has brought about. This is
positional sanctification[39].
All depends on the finished work of the second man
(Christ Jesus); it rests upon what is done. Christ has obeyed even unto death,
and is glorified. As the result of His work, we have been begotten again with
the word of truth, we have been made the children of God through faith in
Christ Jesus, and thus we have a new nature.[40]
And you hath he quickened, who were dead in trespasses and sins; Wherein
in time past ye walked according to the course of this world, according to the
prince of the power of the air, the spirit that now worketh in the children of
disobedience: Among whom also we all had our conversation in times past in the
lusts of our flesh, fulfilling the desires of the flesh and of the mind; and
were by nature the children of wrath, even as others. But God, who is rich in
mercy, for his great
love wherewith he loved us, Even when we were dead in sins, hath quickened us
together with Christ, (by grace ye are saved;) And hath raised us up together,
and made us sit together in heavenly places in Christ Jesus: (Ephesians 2:1-6)
Sanctified not only means to have been separated from
this perishing world, but it also caries with it the thought of being made pure
in the sight of God, to be made fit for His presence. Separated from this
perishing world to Him and for Him. The thought of “for Him” brings us
to the practical side of sanctification.
Practical
Sanctification
But as he which hath called you is holy,
so be ye holy in all manner of conversation;
(1Peter 1:15)
The Lord, having won our affections, would have us be
alert to what we allow in our lives. We honor Him by living for Him.[41]
* - * - *
- *
The Lord not only loved us and gave Himself for us,
but He loves us and cares about us every day. He knows that there is much in
this world that would be harmful, so He tells us in His word what is and what
is not good for us.
As we seek to have a personal walk that pleases the
Lord and put into practice those things that the Lord would have us to be
marked by - honesty, gentleness, kindness, moral uprightness, etc. we also find
that the Spirit presses on the hearts that it is not only important to have a
personal walk that is pleasing to the Lord, but to also be aware of what He
desires for the collective walk. As in our personal walk, The Lord shows us
what is and what is not good for u, He does the same for our collective walk.
We will start with the negative side and then take up
the positive side of our collective walk.
We are instructed to "shun" certain
things; others things we are to "depart from”; and yet others
things we are to "purge" ourselves from, that we may be
vessels "unto honour, sanctified, and meet for the Master's use"[42].
It is important to determine if the place where I
worship is holding the doctrine of Christ. This has to do with who He is.[43]
The second item has to do with the truth of what the Church (assembly) is. It
was brought into existence on the day of Pentecost and all who believed in the
Lord were formed into the one body.
This was the work of the Spirit of God. The work of
Christ that gives salvation to the individual and the work of the Spirit
brought all those individuals into the one body, and made them members of the
body of Christ. This is the foundation truth of the Church.
Over the years this has been lost sight of by many.
Practice and tradition has compromised this truth so much today that confusion
prevails in many places. Many say they believe in the one body, and then turn
around and in a practical way deny that precious truth. When people use terms
such as, “Our church”, “Our assembly”’ “Our body”, “members of this church”, it
only reveals that they are not holding the truth of the one body.
It is important to keep in mind that we are to come
out from among those that do not hold the doctrine of Christ or do not meet on
the ground of the assembly, which is the truth of the one body.[44]
Nevertheless the foundation of God standeth sure,
having this seal,The Lord knoweth them that are his.
And,
Let every one that nameth the name of Christ depart from iniquity.
But
in a great
house there are not only vessels of gold and of silver,
but also
of wood and of earth;
and some
to honour,and some to dishonour.
If a man therefore purge
himself from these,
he shall be a vessel unto
honour,
sanctified,
and meet for the master's
use,
and prepared unto every good
work.
(2 Timothy 2:19-21)
There can be only one testimony to the truth of the
one body. Any more than one is not unity. If I understand this precious truth I
will not start something new. I will seek out those who are already endeavoring
to maintain the unity of the Spirit.
but follow righteousness,
faith, charity, peace,
with them
that call on the Lord out
of a pure heart.
(2 Timothy 2:22)
It is important to consider the history of any group
of Christians that we are interested in. God requires that which is past and
their history would tell us if they are seeking to maintain the unity of the
Spirit. If they sought to start something new without any thought of others
that might have been already meeting to the Lord’s name alone, they make
themselves just another sect, dividing the Lord’s people even more.
Today we find a few groups of Christians claming they
meet to the name of the Lord alone. This should cause us to go carefully and
find out why they are not meeting together. Further on in this paper we will
look at some of the marks of unity that are to mark those who meet to the name
of the Lord alone. They will be helpful in determining who is and who is not
seeking to maintain the unity of the Spirit.
Once we have separated from iniquity and are meeting
with others that are seeking to maintain the unity of the Spirit. We must also
keep in mind that if some wrong thing comes into the assembly, it was God’s
assembly that it came into. We then labor with patience and humility to deal
with it in a scriptural way, but not leave it unless those that are there give
up the truth of the doctrine of Christ, or cease to hold the truth of the one
body.[45]
This is the practical work of sanctification in our
lives. It is the great work, which the Lord is carrying on with His church; His
object is to "sanctify and cleanse it with the washing of water by the
Word"[46]. This work
is taking place to day in the individuals that make up the church.[47]
The word for sanctification and holiness is the same
Greek word, and like sanctification holiness is spoken of (1) as positional and
absolute, and (2) as practical and progressive.
When we read, "Wherefore holy brethren,
partakers of the heavenly calling"[48],
we are not to think they were a people that had very far advanced spiritually,
for Hebrews 5:11-14 tells us that they were not. In the first epistle of Peter
we find the same thing. He says, "Be ye holy,"[49]
to the very people to whom he says, "Ye are . . . an holy nation"[50].
Because we are made holy, as the result of the work
of Christ, we are to be holy in our practice and walk.
Practical Sanctification and Liberty
One very important result
of the work of sanctification is Christian Liberty. Liberty is a result of the work of Christ. He
purchased us and separated (sanctified) us from this perishing world, that we
might not be bound by the law or
any man made regulation, that we might serve the living God by following His
word. (Hebrews 9:13-14)
“Ye shall know the
truth, and the truth shall make you free”
(John 8:32)
* - *
- * - *
The Christian's deliverance from the
power of sin
by having died with Christ, as in Romans.
6: 8-22;
and, having reckoned himself dead to sin,
experimentally enjoying liberty, as in
Romans. 8: 2-4,
After experiencing that the flesh is too
strong for him
the deliverance is realized by the Spirit
of life in Christ Jesus,
And the love of God is known and enjoyed.
Christ is then the object before the
soul, and not self.
The above statement, from the New And Concise Bible Dictionary[51], gives a very clear indication as to what Christian liberty is. It
points out the privileges and pleasures of Christian liberty, but it also
points out the responsibility and service connected with such liberty.
But now being made free from sin,
and become servants to God,
ye have your fruit unto holiness,
and the end everlasting life.
(Romans 6:22)
The liberty that we have in Christ is very real and
many are aware of the attempts to draw us back into some kind of bondage. We
rightly resist these attempts.
Our liberty is a freedom to serve God unhindered and
with a pure heart. But being in such a happy position still requires care. We
must not allow some wrong thing into our lives, claming we have liberty to do
so. That would be using our liberty to cover up some naughtiness, or some
badness or even some evil or wickedness.
Not using your liberty (freedom) for a cloke
(covering)
of maliciousness (naughtiness, badness,
evil, wickedness),
but as the servants (slave, subjection to,
bondservant) of God.
(1 Peter 2:16)
But also, we must not give
up our liberty to avoid temptations, and allow ourselves to be put again under
bondage. Yes, liberty is our portion, but it is Liberty to serve God and not
ourselves.
The word of God is the foundation for all faith
(Romans 10:17), and whatsoever is not of faith is sin. (Romans 14:23) These two
verses emphasize the importance of having guidance from Gods word in all that
we do. The Spirit of God instructs us to “walk by the same rule” and “mind the
same thing.” (Philippians 3:16)
It seems unnecessary to have to say that it is
possible as well as desirable to say the same thing. But it will only happen if
we are all willing to give the word of God the place it should have in our
lives.
It is important to recognize that Christianity is neither
a “system” nor a “religion”. It is something far more than either of these.
Christianity is a living organism, the body of Christ, and Christ is the head
to sustain, direct and control the body. He does this by instructions in the
word of God. It will function at its best if we remember that Christianity is
based on hearing (Galatians 3:2), knowing (Philippians 1:9), understanding
(Colossians 1:9) and wisdom (James 3:17) – it is something of intelligence
(Philippians 1:9 JND). (Note – I do not say intellectual) I use “intelligent”
simply to express a knowing and understanding of the word of God.
This understanding of the word of God and
understanding of the circumstances we are in, and applying the word to those
circumstances, is the wisdom that is intended to mark the church while Christ
is away (Colossians 1:28). Having an intelligent understanding of the word of
God keeps us in the path of faith (Romans 10:17) and also keeps us from snares
of incorrect teaching that would tend to put us into bondage (Galatians 5:1).
Ye shall know the
truth
(Hearing, knowing,
understanding and wisdom)
and the truth
shall make you free
(The liberty of the path of faith).
(John 8:32)
It is important that
Christians understand the new position they have been brought into.
Before Pentecost there were
only Jews and Gentiles. But after Pentecost there was a third position, and
Hebrews tells us it is a better position, The Church of God.
Give none offence, neither
to the Jews,
nor to the Gentiles, nor to
the church of God.
(1 Corinthians 10:32)
We have a precious liberty to worship the Father and
the son in the Spirit and simplicity of Christian worship. Let us be sure that
we have the guidance from God’s word so we can rest assured that it is by faith
and pleasing to Him.
God is a Spirit:
and they that worship him
must worship him in spirit
and in truth.
(John 4:24)
There are many
helpful verses referring to LIBERTY[52]
Liberty and The Word of God[53]
For, brethren, ye have been called unto
liberty;
only use not liberty for an occasion to
the flesh,
but by love serve one another.
(Galatians 5:13)
* -
* - * - *
Christian liberty is being set free from every influence that would
keep us from serving the Lord according to the principles and instruction found
in His word.
The Word
of God.
And now, brethren, I
commend you to God,
and to the word of his
grace, which is able to build you up,
and to give you an
inheritance
among all them which are
sanctified.
(Acts 20:32)
Howbeit when he, the Spirit
of truth, is come,
he will guide you into all
truth:
for he shall not speak of
himself; but whatsoever he shall hear,
that shall he speak: and he
will shew you things to come.
(John 16:13)
Now the Lord is that Spirit: and where
the Spirit of the Lord is,
there is liberty.
(2Corinthians 3:17)
And ye shall know the
truth, and the truth shall make you free.
(John 8:32)
Thy word is truth.
(John 17:17)
It is our
nourishment for spiritual growth.
As newborn babes, desire
the sincere milk of the word,
that ye may grow thereby:
(1Peter 2:2)
Growing in grace and the knowledge of the truth
(2 Peter 3:8)
If thou put the brethren in
remembrance of these things,
thou shalt be a good
minister of Jesus Christ,
nourished up in the words
of faith and of good doctrine,
whereunto thou hast
attained.
(1Timothy 4:6)
Thy word is a lamp unto my
feet, and a light unto my path.
(Psalm 119:105)
It is our
foundation for our faith
Faith cometh by hearing and hearing by the word of
God
(Romans 10:17)
Without faith
it is impossible to please Him
(Hebrews 11:6)
Practical
expressions of Liberty
Liberty to Worship according to
the word
We now have liberty to worship according to the word of God, not the
traditions of men nor the week and beggarly elements found under the law.
But now, after that ye have known God, or rather are known of God,
how turn ye again to the weak and beggarly elements,
whereunto ye desire again to be in bondage?
(Galatians 4:9)
Not giving heed to Jewish
fables, and commandments of men,
that turn from the truth.
(Titus 1:14)
The word of God guides us
as to the character of Christian worship.
Much of what is found in
churches today is taken from Jewish worship. Christian worship was on a
different level all together. It is to be in the spirit and according to the
truth found in the guidance given to Christians in the New Testament.
Liberty to meet together
according to the Word
For where two or three are
gathered together in my name,
there am I in the midst of
them.
(Matthew 18:20)
Bondage
is the opposite of Liberty
The bondage of sin
Before anyone is saved, they are in the bondage of
sin and salvation is the first step to true liberty.
The term, so great salvation, refers to
some wonderful blessings that God has available for those who are yet in
bondage because of sin. They are needed because of the awful results that sin
has had on men and women in this world.
How shall we escape, if we neglect so great salvation;
which at the first began to be spoken by the Lord,
and was confirmed unto us by them that heard him;
(Hebrews 2:3)
*
Forgiveness -
Because man is guilty.
*
Justification -
Because man is condemned.
* Redemption -
Because man is in bondage.
*
Reconciliation - Because man is alienated from God.
* Salvation -
Because man faces many perils due to the penalty power and presence of sin.
* Sanctification - Because of the moral pollution sin brought
into this world we needed to be separate to God and growing in His ways.
* New Birth -
Because the deepest springs of our nature were corrupted, we needed something
completely new.
* Quickening - Because man is fallen
into a state of spiritual death.
*
The gift
of the Holy Spirit - Because man is completely without power to
serve God.
* New Creation - Because His holy nature must have what is suitable to Himself.
The Spirit of the Lord is
upon me,
because he hath anointed me
to preach the gospel to the poor;
he hath sent me to heal the
brokenhearted,
to preach deliverance to
the captives,
and recovering of sight to
the blind,
to set at liberty them that
are bruised,
(Luke 4:18)
Who will have all men to be
saved,
and to come unto the
knowledge of the truth.
(1Timothy 2:4)
The Lord Jesus Christ has paid a great price to set
the Christian free, yet there are many things that would put the Christian back
under a yoke of bondage, robbing them of the enjoyment of the
liberty that should be theirs.
Stand fast therefore in the liberty
wherewith Christ hath made us free,
and be not entangled again with the yoke of bondage.
(Galatians 5:1)
Some of the things that would put the Christian back
under bondage are The World, The Flesh, The Devil, Earthly Things And Canal
Religion. We will briefly touch on a few ways they would put us back under
bondage.
Each of these is important for the Christian to be
alert to, as they will bring us under a yoke of bandage if they can. Not that
the Christian looses their salvation by such bondage, but they will loose their
liberty and the joy of their salvation.
I read of a brother in Christ once visiting a zoo in
Scotland. He said this, “I saw a pathetic sight is Scotland. It was a great
eagle in a massive cage. The sun shining brilliantly in the heavens seemed to
be calling to it to rise from the earth and rejoice in its natural element, and
the royal bird in response to the call fixed its eye on the sun and spread its
mighty wings and stooped for flight, and then becoming conscious of the iron
bars that held it prisoner, it dropped its wings and lowered its head in
apparent disappointment and shame. I watched that captive bird on that lovely
summer afternoon with growing interest. Again and again the light flashed in
its eyes as it faced the sum and lifted its wings in the futile endeavor to
soar away to the upper air, and just as often its wings sank down and it bowed
its neck; the most striking figure of depression and defeat that I had ever
looked upon. Had I been an artist and had I wished to paint a picture of
defeat, that great bird would have been my model. And yet it had the desire for
liberty, that was clear in the flashing eye, and it had the power for liberty,
that was clear in the out stretched pinions; it was the cage that held it
prisoner in spite of its desire and in spite of the power.”
Many of Gods people are experiencing something like
this, but the word of God has everything that we need to bring us back into
liberty.
And ye shall know the
truth, and the truth shall make you free.
(John 8:32)
If we want to please our Lord Jesus, we must live by
faith and if we want to live by faith, we must have something in the word of
God to base our faith on.
The bondage of Traditions
Tradition is one of the items that have been used to
bring us again into bondage.
Faith cometh by hearing and hearing by the word of
God.
(Romans 10:17)
We must keep in mind that there are two kinds of
traditions. Traditions taught by the apostles and Traditions of men
Therefore, brethren, stand
fast,
and hold the traditions
which ye have been taught,
whether by word, or our
epistle.
(2 Thessalonians 2:15)
Because these traditions
are taught by the apostles and found in the word of God we
can claim, when we keep them, they are kept by faith (Romans 10:17), they are pleasing to God (Hebrews
11:6); they are not sin (Romans 14:23). These traditions are not bondage.
Traditions
of men
Beware lest any man spoil
you through philosophy and vain deceit,
after the tradition of men,
after the rudiments of the world,
and not after Christ.
(Colossians 2:8)
Because these traditions of
men are not found in the word of God, it cannot be claimed that they are kept
by faith (Romans 10:17), nor are they
pleasing to God (Hebrews 11:6), but they are sin (Romans 14:23). These
traditions are the traditions that will bring us into bondage. They become rules
that are not found in the word of God. But written or unwritten, they are not
of faith. [54]
A scriptural example of this is found in the book of
the Revelation chapter two.
But this thou hast,
that thou hatest the deeds
of the Nicolaitans,
which I also hate.
(Verse:6)
So hast thou also them
that hold the doctrine
of the Nicolaitans,
which thing I hate.
(Verse:15)
It started as actions but
eventually became rules.
The previous topic of traditions Lead us to
Revelation 2 and the Nicolaitans. The word Nicolaitans means champions or
conquerors of the people. It is a result of distorting and misrepresenting the
God given place of leaders in the assembly. This distortion has led to the
recognition of some in a place, officially or not officially, that is not given
of God namely the clergy, which have led many into bondage.
Neither as being lords over
God's heritage,
but being ensamples to the
flock.
(1Peter 5:3)
The bondage of clericalism
Clericalism does not have to be an
official person or persons set over a group of Christians, though it often is.
If it is not official it usually tends in that direction and sometimes ends up
as an official select few.
Some would claim that the angels in Revelation 1 thru
3 represent a ruling class that have a special responsibility as well as
privilege. It has become clear to me that any who claim such a position have
fallen into the snare of the Nicolaitans.
Mr. Darby has been very helpful in this by pointing
out the following.
“The way in which the
angels and the assemblies are identified, and any distinction in the degree or
manner of it, requires a little more detailed attention. That the assemblies
are addressed in their general responsibility, in the addresses to the angels,
is evident. For it is said, ‘What the Spirit saith to the churches.’ "
“But this separation
between the angel and the assembly does not take place in the last three
assemblies. The angel is addressed throughout.”
In other words, the angel
is not a select body of a few in the assembly, as some have tried to make it;
it is the whole assembly in its responsibility before God.
Some might contend that
they do not have an official clergy. That might be so, but we must never forget
that it is even the notion of a clergy is sin against the Holy Ghost. It starts
as deeds of the Nicolaitans and ends up as the doctrine of the Nicolaitans.
“Which thing I hate”, says the Lord.
Though there are no official positions or authority
in the assembly, yet there are leaders in the assembly.
Neither as being lords over
God's heritage,
but being ensamples to the
flock.
(1Peter 5:3)
Yes, there are leaders in
the assembly, but they do not have a place of authority as some would have us
believe. They are to lead, yes, but lead by example.
There are many gifted able men that have been a real
blessing to others. We can not thank God enough for the men that He has raised
up to help in the assembly or in private, but my dear brethren, I can not
emphasize it enough how good men can be ruined by our treating them as a
special class.
Do not put these men on a
pedestal; the Lord is the only one that should have the first place.
Do not take any man’s word as your
guide; always compare it with the word of God.
Do not ruin the servant of the
Lord by making him something other than a servant.
The apostle Paul is a perfect example. He commends
those of Berea for going to the word and searching the scripture daily to see
if what he was saying was so.
We should know how important it is to search the
scripture for our selves. It does not take much experience to know that every
man and every assembly can and does make mistakes. Though we value the opinions
of others, and we submit to many wrong decisions, we should never stop there.
We should always go to the word ourselves, seeking the Lords help to know what
the scripture has to say about any matter that comes before us.
We are never told to follow men, but we are told to
follow the faith of some. We must always keep in mind that faith is always
based on the word of God. So if we are to follow that which is based on the
word of God, we must know the word, so we will be able to tell when error is
put forward.
Remember them which have
the rule over (or guide[55])
you,
who have spoken unto you
the word of God:
whose faith
follow, considering the end of their conversation.
(Hebrews 13:7)
Men being elevated, by
themselves or by others, will eventually cause much sorrow among Gods people
and lead them back into bondage.
Let us not think of men above that which
is written.
And these things, brethren,
I have in a figure transferred
to myself and to Apollos for
your sakes;
that ye might learn in us not to think of men
above that which is written,
that no one of you be puffed up for one against another.
(1Cointhians 4:6)
Thinking of
men above that which is written
I beg of you my brethren, consider seriously. What do
some of these men want that would elevate themselves in the eyes of others?
Some who do not begin by seeking something for themselves have been ruined by
what we have done to them. We have elevated them into a position that God did
not intend.
For I say, through the
grace given unto me,
to every man that is among
you,
not to think of himself
more highly
than he ought to think;
but to think soberly,
according as God hath dealt
to every man the measure of faith.
(Romans 12:3)
A number of years ago, a
servant of the Lord from America, went to Britton to visit some of his
brethren. He was highly thought of in America and it concerned him that so many
dear saints were treating him as if he were someone other than a servant of the
Lord. He had visited a number of assemblies and eventually made his way to
visit an assembly on the north coast of Scotland. He wrote back to his brethren
in America and said how much he appreciated the assembly there, they treated
him just like another brother.
May we value our brethren
and never forget that God has given gifts and abilities to all our brethren,
not just a select few. May we also never forget that it was God that gave the
gifts and abilities. May we seek to labor together for the Lord, and though we
esteem others better than ourselves, may we never give any man the place that
belongs either to the Lord or the Spirit of God.
For if a man think himself
to be something,
when he is nothing,
he deceiveth himself.
(Galatians 6:3)
Men will come in to the
Christian company seeking a following, Speaking things that are not according
to Gods word, Dividing the company of believers and lead some
back into bondage.
For I know this,
that after my departing shall grievous wolves enter in among you,
not sparing the flock.
Also of your own selves shall men arise,
speaking perverse things,
to draw away disciples after them.
Therefore watch, and remember,
that by the space of three years
I ceased not to warn every one night and day with tears.
And now, brethren, I commend you to God,
and to the word of his grace, which is able to build you up,
and to give you an inheritance among all them which are sanctified.
(Acts 20:29-32)
Dividing
the company
The word of God is our only
sure source for knowing what is the mind of God and, it also reveals what men
have perverted, for some selfish reason.
God gives no instruction in
His word as to when or how to divide. If we have no instructions on how to
divide and we still do so, we cannot claim it was an act of faith. We had no
scripture to base such an action on. If it is not of faith it is sin.
For those who have come out
of the systems of men and have come to understand the scriptural principles
that should guide our meeting together, there is never a justification for
division. It is a devise of men that have perverted the truth so they could
draw some away and/or get rid of some that will not bow to their will.
Many dear saints of God realize that there are times
that we must submit to wrong decisions of the assembly and are willing to
submit to such in the fear of God. But when there are those that would lead
away in division we must also realize that it is not God leading, it is time to
say NO I will not follow you in a path of disobedience. God never leads the
saints to divide.
Someone may have done or said some very wrong things.
No matter how wrong a person might have been, it is never a reason to divide
the Lord’s people. Have we gotten on our faces before the Lord and admitted our
part in the low condition of the assembly? Or have we felt that we have had
enough and of something that may irritate us so we take matters into our own
hands that results in leading away our brethren in division? This is the
opposite of meekness and is an act if the flesh which is obviously not of God.
Now I beseech you,
brethren,
mark them which cause
divisions and offences
contrary to the doctrine
which ye have learned; and avoid them.
(Romans 16:17)
There are three, what I call, tricks of the enemy
that have been far too successful among the Lord’s people.
First - An undue haste in
forcing the Lord’s people to make a move. Often they do not have enough
information to come up with an intelligent conclusion. It could also be that
nothing should be done, as the attempt to divide was not based on some wrong
teaching about the person of Christ. It is never wrong to wait on the Lord
until the conscience of all in the meeting is satisfied. I believe it is doing
the enemies work in forcing the Lord’s people to make a move that they are not
prepared for.
Second – We have seen that
some seeking to move a local assembly in a certain direction tells their
brethren that they will revisit the matter if it was a wrong move. Then there
is never an opportunity to revisit it and eventually people settle down in an
unscriptural position and go on indifferent to their position, not realizing
they have become a sect and have left the scriptural ground they were once on.
Third – Being indifferent to
being separated from some of the Lord’s people that they once enjoyed happy
fellowship with. The only reasons for not meeting with other Christians is that
they hold some wrong teaching about the person or work of Christ – or – they do
not meet on the ground of the one body. We have heard such statements as; “The
Lord will put this straight when He comes”. We have also heard statements like,
“When we go to be with the Lord, It will only be a momentary embarrassment that
we have selfishly been apart, then forgotten for all eternity”,
My dear brethren, I for one do not want to wait until
I am with the Lord to confess any wrong on my part. I do not want any
“momentary embarrassment”. I want to deal with it now, so when we are with the
Lord it will be something for His glory and not my shame.
Second Timothy was written for the last days. He was
told to put the brethren in remembrance of the things that he heard from Paul.
He was told to study the word so he would not be ashamed. He was told to, in
meekness, instruct those that oppose themselves; if peradventure God will give
them repentance to the acknowledging of the truth; and that they may recover
themselves out of the snare of the devil, who are taken captive at his will.
Paul tells Timothy there will be hardships. And Paul,
who was seeking to encourage others to live for the Lord, suffered as an
evildoer. But these hardships should never stop the Lord’s people from doing
what is right.
We are not to be indifferent when we believe our
brethren are in bondage to wrong doctrine. We are not to put off our
responsibility toward them by saying the Lord will take care of it. We are not
to be content with what has been called a “momentary embarrassment when we
stand before the Lord” when we can do something about it now and turn our
“momentary embarrassment” into something for His glory.
Let us humble ourselves in the dust together, seek
the Lords face, search the scripture, help eachother to understand what
principles we are functioning under, in brotherly love be willing to listen to
each other, pray earnestly that the Lord will help us see clearly what
scriptural principles should be guiding us, set aside pride and selfishness
that our Lord might receive the glory by our submitting to His word.
What a glory it will be for our dear Lord if we can
give up any selfish things that keep us apart and embrace the word of God,
allowing it to guide us that the truth found in it and that the word of God
would prevail over any and every thing that influences us that is not of God.
Then when we stand before the Lord He will have a glory that He would have been
robed of if we continued in any unscriptural position that we were in.
The bondage of law
The law is good if it is used lawfully. But if not it
will put us under bondage again.
But we know that the law is good, if a man use it lawfully;
(1Timothy 1:8)
The lawful use of the law
was to show people where they have sinned and come short of the glory of God.
It never justified anyone.
Therefore by the deeds of
the law there shall no flesh be justified in his sight:
for by the law is the
knowledge of sin.
(Romans 3:20)
There is a mistranslation in Galatians 3:24 in the
King James. It should read.
So that the law has been
our tutor up to (not to bring us unto)
Christ, that we might be
justified on the principle of faith.
The law was a schoolmaster until Christ came. After
Christ came men are justified by faith that is believing on the Lord Jesus
Christ, not by keeping the law.
And by him all that believe
are justified from all things,
from which ye could not be
justified by the law of Moses.
(Acts 13:39)
There were those that the apostle Paul had to deal
with. They would attempt to put men under the law, but they did not succeed.
Forasmuch as we have heard,
that certain which went out from us
have troubled you with
words,
subverting your souls,
saying, Ye must be
circumcised, and keep the law:
to whom we gave no such
commandment.
(Acts 15:24)
Putting men under the law is putting them in bandage.
Stand fast therefore in the liberty
wherewith Christ hath made us free,
and be not entangled again with the yoke of bondage.
(Galatians 5:1)
To summarize what we have been considering about the
truth of sanctification.
Sanctification separates us, sets us apart, from this
perishing world, and it sets us apart to Christ and for Christ.
It puts us into a position of purity and liberty
(positional sanctification).
Walking in the good of this truth (practical
sanctification) we experience the blessing and privileges that are intended to
be ours.
Both the positional sanctification and the practical
sanctification must go together. If I do not seek to walk in the good of what
the Lord has brought me into, I miss the point of that work altogether and
misrepresent the work of Christ. We must remember that it is for fellowship
with Him, for His pleasure and for His glory.
Unity
There are four “unities”
found in John 17.
First, -
The unity that marked the
Father and the Son in glory in eternity past V5).
Second, -
The unity of the apostles
(V11).
Third, -
The unity of those that
were to believe on Christ by the word (V21-22).
Fourth, -
The future unity when all
of the first three will be together (V24).
We will occupy ourselves
mainly with the third unity, which is the present unity.
For as the body is one, and hath many members,
and all the members of that one body, being many,
are one body: so also is Christ.
(1 Corinthians 12:12)
At Pentecost, The Spirit united the followers of
Christ into one body, and everyone that turns to Christ becomes members of that
one body.[56]
There
is one body made up of every believer on earth at any given time. God put each
one in the body as He sees fit. Each member is important. All are
interdependent on each other.
Each
believer is a member of the one body and also belongs to the Church (The
Assembly). In the scripture, there is no such thought of being a member of a
church or an assembly.[57]
If the Lord saves a person he is “assembly material” in the sight of God and
God has given him a place in the assembly.
Practical
Unity
(Unity of the Spirit)
Endeavouring to
keep the unity of the Spirit
in the bond of
peace.
(Ephesians 4:3)
Endeavoring to keep the unity of the Spirit, is
knowing what the Spirit teaches us in the word of God, and walking in it.[58]
It is the unity that He brought the Lord’s people into on the day of penticost.
We have an interesting series of references to the
Spirit in John’s gospel. They are helpful in understanding what the unity of
the Spirit is.
First, The Comforter, which is The Holy Spirit….
shall teach you all things.[59] Second, The Comforter is come…. even the
Spirit of truth.[60] Third, the Spirit of truth is come, he will
guide you into all truth.[61] Forth, Thy word is truth.[62]
The Spirit will teach us all things. He is the Spirit
of truth. He will guide us into all truth. God’s word is truth. The unity of
the Spirit is based on the word of God. If there is an attempt at unity that is
based on something other than the word of God (the truth), it is not the unity
of the Spirit. It may be traditions or the words of men or something else, but
if it is not the word of God, it is not the unity of the Spirit. It is not to be unity at all cost.
Now at this point I want to bring before us a very
important item that has been weighing much upon my heart.
We have heard far to many say something like, “We
will just have to wait until the Lord comes to deal with this”. I am sorry to
say that it is, at times, an attempt to do nothing and allow a condition to
prevail that we should be weeping about. If we have separation without humility
we have just become another sect.[63]
We should seek to be alert to any exercise others
might have about the one body. We also might look for opportunities to bring
the truth of the one body before those that have never considered it before.
Yet we must keep in mind that there are scriptural
reasons why we cannot experience this in its fullest today. The breakdown and
ruin of the testimony is real, and things other than the word of God govern the
actions of far to many. But the intention is that each one would function in
his God given place for the good of all the others.
At the beginning of the churches history, all
Christians were in one place, in a practical way displaying the unity that they
were brought into. They were all
meeting in one place under the same scriptural principles.
As time went
on they could not all be physically together in one place. The one place then
was not a physical place but a spiritual place where the principles of the one
body were maintained.
The one body is the Lord’s work and we have nothing
to do with it. But our instruction is to endeavor to keep the unity of the
Spirit in the bond of peace. This is the practical expression of the one body.
Keeping the unity of the Spirit is having an understanding of the Spirit’s
teaching, and seeking the grace that is needed to live in the good of that
teaching.
If the greater part of Christendom has set aside the
teaching of the Spirit and followed traditions and/or the teachings of men,
they are not endeavoring to keep this unity. So we can say numbers are not a
factor in the keeping of the unity of the Spirit.
Mr. Rossier had a very good
understanding of this important truth. He wrote an article on the local
assembly and it has been a help to many.
I include it here for your prayerful consideration.
THE LOCAL ASSEMBLY - by H. L. Rossier
At Pentecost the
Assembly, the whole Assembly, was gathered at Jerusalem. The work having
extended, it was not possible to continue to be thus gathered "in one
place" (Acts 2: 44). Everywhere local
meetings were formed, as we see in the Acts and in the Epistles, but each
of them was the representation of the whole, the one body—"Ye are
Christ's body" (New Trans.) (1 Cor. 12: 27). It was the Assembly of God in
that locality; it was inseparable from "all that in every place call upon
the name of Jesus Christ our Lord, both theirs and ours" (1 Cor. 1: 2).
The Assembly, in a locality, comprised all the redeemed who dwelt in that
locality. Such was the Assembly of God at Corinth, at Antioch, at Jerusalem, at
Ephesus, and at all other places. The
mind of God as to the local Assembly is, therefore, that it embraces all
the redeemed of a locality, and that it represents in the eyes of God, and
ought to represent to the eyes of the world, the entire Assembly. This fact is
of all importance with respect to the question that we have asked at the
beginning of this paper, for it is precisely with the local Assembly that we
shall have to occupy ourselves. We cannot insist too strongly on this fact:
there is only one principle of gathering according to the Word—that of the
unity of the body of Christ. All local Assemblies which are not gathered on the
recognition of the whole body of Christ can only be sectarian.
The Word of God supposes, in Matthew 18 and 2 Timothy, and
in many other passages, that the ruin of the edifice confided to man's
responsibility would change the primitive appearance of the gathering of the
saints here below, but it supplies a resource of efficacy at all times and in
every circumstance. This resource consists in the presence of the Lord Jesus in
the midst of two or three gathered to His name (Matt. 18: 20). It never
contemplates that the principle of gathering should be modified on any account
whatever. There is one body and one Spirit, and we ought always "to keep
the unity of the Spirit in the bond of peace" (Eph. 4: 3).
Thus, when we speak to‑day of a local Assembly it might only consist of two or three gathered unto the name of Christ and
in recognition of the one body in the midst of hundreds of other Christians
who have an unscriptural ground of gathering; but these few would have the
privilege of being the representation of
the whole Assembly on earth, at the same time having the responsibility of this
representation, and the authority of the Lord would be attached to their
Assembly acts.
- - -
- - - - -
-
Mr. Rossier’s article
brings out another very important point.
This unity we are considering is global, that is with all others everywhere
that are seeking to live according to the word and the truth of the one body,
for there is only one body.
It is not unity to have two separate groups claiming
that they are meeting under the same scriptural principles. There may be only one meeting in a town, but
they are associated with some wrong principle that caused them to be separate
from others. They may be very pleased that the meeting they are with in that
location has not had some that separated from them. Yet they are associated
with wrong principles elsewhere. They are not maintaining the unity of the
Spirit because of its global aspect.
One cannot claim they are keeping the unity of the
Spirit because they are united to some local group if they are not keeping it
globally. It is a misrepresentation of the one body.
For
by one Spirit are we all baptized into one body,
whether
we be Jews or Gentiles, whether we be bond or free;
(1
Corinthians 12:13)
To summarize what we have been considering
about the truth of unity.
We can say that there is one body because of
the work of Christ, and every believer wherever they found are part of that one
body. It is the Lord’s work and none can change it (Positional unity).
We also found that if we understand and appreciate what Christ has done, we are instructed to endeavor – make a real effort – to keep the unity of the Spirit (practical unity) by living out, in our lives, the instructions that the Spirit gives us in God’s word, be it for personal or assembly matters.
Some Practical Expressions of Unity
And abuses of these expressions
To dwell on the abuses is not the purpose, but it seems that some have
taken up an expression of unity and then added something to it that scripture
does not add. Or they may only take up part of the truth and not allow the whole
truth to have its place. Such an approach has caused unnecessary sorrow for the
Lord’s people.
I then include some thoughts about abuses of the expressions of unity,
to guard us against any harmful practice. I include some that I can think of,
but others may be able to point out even more. I only want to emphasize the
point that whatever we do we must have scripture to guide us, or it is not of
faith.
This may cause some to reexamine their practices to be sure they are
according to the mind of God. Things easily creep in that ought not be there. A
prominent brother may make a statement and others not go to the word to confirm
that it is truly consistent with the word. Putting such a principle into
practice could have some heartbreaking results.
* * *
* * * *
The Lords Supper
Taking the Lords Supper with others seeking to keep the unity of the
Spirit is a practical expression of the unity of the body.[64]
When any of the Lord’s people are in a position that is not endeavoring to keep
the unity of the Spirit (maybe they are on independent ground or maybe they
have left in a division or maybe they never understood the truth of the one
body) they cannot be considered an expression of the unity of the body.
And
he took the cup, and gave thanks,
and
gave it to them, saying,
Drink
ye all (or all of you) of it;
(Matthew
26:27)
For
we being many are one bread, and one body:
for
we are all partakers of that one bread.
(1
Corinthians 10:17)
Abuse of “the Lord’s Supper”.
The Lord’s Supper is to be taken with others that call upon the Lord out
of a pure heart. One extreme is to neglect to meet with others and take it
alone; this obviously does not display unity.
Another way to abuse the Lord’s Supper is to be indifferent to any
disgrace that a public scandal causes or when one is allowed to take part when
they should not, according to scripture. This may show some kind of unity with
the person, but it also shows a unity with his sin. To show true Christian
unity it can only be according to the word of God.
* * *
* * * *
Reception and Putting Away
Accepting the decision of another assembly[65], in receiving and putting
away, is a display of practical unity.[66]
To
whom ye forgive any thing, I forgive also:
for
if I forgave any thing, to whom I forgave it,
for
your sakes forgave I it in the person of Christ;
(2
Corinthians 2:10)
Him
that is weak in the faith receive ye,
but
not to doubtful disputations.
(Romans
14:1)
If
there come any unto you, and bring not this doctrine,
receive
him not into your house, neither bid him God speed:
(2
John 1:10)
We
therefore ought to receive such,
that
we might be fellowhelpers to the truth.
(3
John 1:8)
But
them that are without God judgeth.
Therefore
put away from among yourselves that wicked person.
(1
Corinthians 5:13)
Abuse of “reception and putting away”.
When an assembly receives or puts away, it is necessary that other
gatherings acknowledge their action.
If one was rightly received and some say they cannot break bread with
him, it is an act of independency. If one was wrongly received, others have the
responsibility to communicate this to his local gathering, pointing out clearly
and in a loving way the scriptural reason that such a one should not have been
received.[67]
It is similar in the matter of putting away. When one is rightly put
away and some say they will not abide by that decision it is an act of
independency and destroys the unity that the Lord would have us maintain. If
one was wrongly put away, those that realize it should communicate it in a
loving way to his local gathering and clearly state the scriptural principles
that should guide in such a case.
Sometimes we must suffer under wrong decisions, but it often happens
that the Lord eventually has to deal with the wrong if those involved refuse
to.
I am very concerned when I hear something like, “we will do this and if
it is wrong, the Lord will show us.” Often such a statement is a cover for
doing one’s own will which could lead to serious consequences. How much better to
get on our faces now and seek the Lord’s mind, that we not make a wrong move
that human pride will find hard to reverse.
* * *
* * * *
Considering the Consciences of all of our Brethren
If some are voicing a concern about a decision it does not hurt to wait
on the Lord until all consciences are satisfied.[68]
Fulfil
ye my joy, that ye be likeminded,
having
the same love, being of one accord, of one mind
(Philippians
2:2)
I
beseech Euodias, and beseech Syntyche,
that
they be of the same mind in the Lord.
(Philippians
4:2)
(JND CW20 p346)[69] (HFW Acting in fellowship)[70]
Abuse of
“considering the consciences of all of our
brethren”.
When a matter is brought up in a local gathering, it is important that
the conscience of all in the gathering is considered. Sometimes patience and
labor is necessary. It may give time to show that the conscience of one voicing
his concern was formed by the word of God and the matter needs to be
reconsidered. Or it may be that the one that had objected has no valid reason
to object. Labor and patience is necessary in either case.
* * *
* * * *
Concern for Each Other
When there are needs, locally or afar, it is a practical expression of
unity when there is help sent to those with the need.[71]
Then the
disciples,
every man
according to his ability,
determined to
send relief
unto the
brethren which dwelt in Judea:
(Acts 11:29)
Abuse of “concern for each other”.
We do not often see abuse to this principle. The only thing that comes
to mind is when selfish motives might be in motion. Favoritism of some
prominent person or neglect of some insignificant one for some reason or
another.
* * *
* * * *
Confidence in Each Other
It is a practical
expression of unity to have confidence that our brethren in another location
will seek and do the will of the Lord in a decision. In some cases more than
one assembly is involves, for instance. If one moves to a new area, the local
brethren in the new area are to oversee any issues involved. Yet they would
want to consider the reasoning of those at the original location. The original assembly may
know facts-details that are very important before righteous restoration is
honoring to our Lord. “But all action,
as I have acknowledged from the outset, primarily belongs to the local
assembly.” (JND)[72] This shows confidence and unity.[73]
Beareth
all things, believeth all things,
hopeth
all things, endureth all things.
(1
Corinthians 13:7)
And I
wrote this same unto you, lest, when I came,
I
should have sorrow from them of whom I ought to rejoice;
having
confidence in you all, that my joy is the joy of you all.
(2
Corinthians 2:3)
I rejoice therefore that I have confidence in you in all things.
(2 Corinthians 7:16)
And
we have sent with them our brother,
whom
we have oftentimes proved diligent in many things,
but
now much more diligent, upon the great confidence which I have in you.
(2
Corinthians 8:22)
I
have confidence in you through the Lord,
that
ye will be none otherwise minded:
but
he that troubleth you shall bear his judgment, whosoever he be.
(Galatians
5:10)
Having
confidence in thy obedience I wrote unto thee,
knowing
that thou wilt also do more than I say.
(Philemon
1:21)
Abuse of “confidence in eachother”.
Someone from a distance putting undue pressure on a local gathering to
get them to decide according to his will (right or wrong), rather than just
putting forward scripture and praying that the Lord will guide them to make the
right decision.
The local gathering is the representation of the church of God in that
location. If they make a decision, others are to abide by that decision. But if
the decision is not according to the scripture, then others have the
responsibility to labor with that local gathering, seeking to bring scripture
to bear on the decision.
Not that they go to try to re-judge the matter, but they seek to help
the local gathering see where they erred from the word so the local gathering
can deal more faithfully with the matter.
* * *
* * * *
Opportunity to Question Actions of Others
Another expression of unity is allowing others to openly question
actions or decisions, be it of an individual or an assembly. The good is seen
in two ways. 1) The enquirer may come to understand what was the reasoning
behind the decision and find that it was according to scripture. OR 2) Those
involved in making the decision might learn that their reasoning was faulty.[74]
It is a very happy thing when both the enquirer and the assembly meet together
and both submit to the Lord as He guides them from His word.
Peter’s actions were in
question.
But
when I saw that they walked not uprightly
according
to the truth of the gospel,
I
said unto Peter before them all, If thou, being a Jew,
livest
after the manner of Gentiles, and not as do the Jews,
why
compellest thou the Gentiles to live as do the Jews?
(Galatians
2:14)
I
desire to be present with you now, and to change my voice;
for I
stand in doubt of you.
(Galatians
4:20)
Paul’s
words were not taken without searching the scripture to see if it were so.
These were more noble than
those in Thessalonica,
in that they received the
word with all readiness of mind,
and searched the scriptures
daily, whether those things were so.
(Acts 17:11)
Open
honest questioning produced good results.
When they heard these things, they held their peace, and glorified God,
saying, Then hath God also to the Gentiles granted repentance unto life.
(Acts 11:18)
Abuse to “Opportunity to Question Actions of
Others”
Dear brothers and sisters, this is a principled that has caused much
sorrow by some not being honest with themselves and the Lord.
This principle has been abused in two ways. 1) The enquirer, instead of
coming with an honest question, has prejudged the matter and goes to try to change
things. This is elevating himself above the assembly and it is not honest. OR
2) those who made the decision may refuse to listen to Godly council; this is
elevating themselves above their brethren.
We are not instructed to keep unity in evil, if a mistake was made the
Lord may use our brethren to point it out to us. Only pride would refuse to
listen.[75]
It must always be kept in mind that when we are dealing with the Lord’s
people, we are dealing with their affections. If a mistake was made, all need
time to prayerfully consider the observations of others.
Others from another location may freely voice genuine concern but are
not to interfere with the local responsibility. We must be willing to listen to
all that have any concern. If all truly want to know and do the Lord’s will, we
will eventually come to the point of agreement.
* * *
* * * *
Letters of Commendation
Or
Verbal Commendation
Accepting visitors on the strength of a letter of commendation from
another is a practical expression of the unity of the body.[76]
I
commend unto you Phebe our sister,
which
is a servant of the church which is at Cenchrea:
(Romans
16:1)
That
ye receive her in the Lord, as becometh saints,
and
that ye assist her in whatsoever business she hath need of you:
for
she hath been a succourer of many, and of myself also.
(Romans 16:2)
Verbal commendation may be given by a brother that is acquainted with
the visitor, when the visitor was not able to get a letter. There may be no
meeting in the area where they live.
As to any who do not attend regularly, I feel sorry for them as they are
missing out on the Lord's presence. Yet the truth of the one body would give
every Christian a place at the supper, unless they disqualify themselves by
holding wrong doctrine about the person of Christ (which might mean they are
not really a Christian at all) or there is sin in their life.
It would be good for any that do not attend regularly to eventually be
helped to understand what it means to be gathered to the name of the Lord
alone, as well as the meaning of endeavoring to keep the unity of the Spirit.
The very thought of association is showing support for the principles of the
gathering involved.[77]
How can two really walk together unless they be agreed? And yet some may
not have thought the matter through, so gentleness should mark all of us.
Patience is needed because truth takes time to understand and a real exercise
will take time to develop. If things move to fast it might not last.
Abuse of
“Commendation”.
Letters of commendation are helpful when one, unknown to a gathering in
another location, will be visiting and desires to break bread. It sets at ease
those in the gathering and gives an opportunity to send greetings to our
brethren. It also gives an opportunity to let the brethren know if the visitor
may have some gift in ministry or the gospel, etc. that could be a blessing to
our brethren there.
If one thinks he does not need a letter, maybe because he thinks his
reputation is known far and wide, or some other reason, he may be putting his
brethren in an awkward situation unnecessarily. Love for his brethren and
concern for their conscience would cause one to want to take a letter whenever
visiting for the first time.
In any situation, when the will is active it could cause sorrow and
result in heavy hearts. Let our first concern be for the Lord’s glory, then the
concerns our brethren may have, before we commend anyone that our brethren do
not know.
Things Destructive of Practical Unity
In addition to the abuses mentioned above we will consider a few other
items that are destructive to practical unity.
* * *
* * * *
Independency and Divisions
Independency and Divisions are opposite to and destructive of practical
unity.[78]
He that is not with me is against me;
and he that gathereth not with me scattereth abroad.
(Matthew 12:30)
Independency, be it an individual[79]
or an assembly, [80] is just the
opposite of unity. It denies the truth of the one body and practically sets
aside the unity of the Spirit. [81] The Lord’s people need each
other, but the filling of that need is to be on scriptural ground.
If we are indifferent to the divided state of God’s people, we are
guilty of scattering. It clearly is not seeking to mind the same rule neither
is it seeking to say the same thing. Gathering takes effort. There is no
neutral ground. We should Look for any that might have some exercise and take
advantage of opportunities to bring before them the importance of meeting to
the name of Christ alone.
Divisions
Sectarianism and Schism
The word
“division” is used, by many, to mean a group of Christians that have divided
into two groups. In the word of God it is used for two factions (schism) that
are still breaking bread together. [82]
Schism
Schism is the result of a party spirit, and it excludes many of the
Lord’s people that are not part of that party. It sets party above the body of
Christ. [83] It shows it self
while still breaking bread with others not of the same mind, but often leads to
an open breach (sect).
Again we draw attention to that verse that tells us that the Lord would
have us to be of one mind, a mind that is controlled by the word of God. If we
find that there are differences in thought, it should concern us enough to speak
together and pray together, that we could understand the mind of the Lord and
one or both adjust to have our thinking consistent with His revealed mind found
in His word.
Far to often, some give the attitude that they do not want to talk about
the difference; they do not want to pray. They seem to say, “If you do not
agree with us, we can do without you.”
This is an awful attitude and we should be ashamed if we start to
entertain such thoughts. The Lord would have us to seek the good of others and
to love one another.
A new commandment I give unto you, That ye love one
another;
as I have loved you, that ye also love one another.
(John 13:34)
As was mentioned, many use
the word division to refer to a group of Christians dividing into two groups.
Division is never
sanctioned in the word of God. It is man’s device to separate from or to
exclude those that do not agree with them. [84]
This party spirit has done nothing but harm among the Lords people. There might
be sad and serious things happening, moral evil as in Corinth, doctrinal evil
as in Galatia, but in neither case were the Lords people instructed to divide.
There are scriptural ways of dealing with evil.
God’s way is to labor with
those that are in error, to pray together, to seek to exercise the conscience
of the assembly, and to never go outside of the instructions for the assembly
in the word of God. We must also be very careful that we do not force
instructions to individuals on the assembly as if it were instructions for the
assembly.
If a division has taken
place in a local assembly, the action affects the body of Christ everywhere.
If, in that local assembly, wrong was done on both sides, yet some separate
themselves from their brethren and start to break bread somewhere else, they
have caused the division, no matter what they accuse the others of, scripture
never gives us a reason for division. Scripture never instructs us as to how to
have a division. [85] With it being such an
important matter that affects the whole body of Christ, there would have been
clear instructions as to how and when, but it is nowhere to be found. It is not
the mind of God for His people to divide. [86]
I am sorry to have to use
such great plainness of speech, but it is so important and so many of my brethren
have been drawn into a position that is not scriptural that my heart goes out
to them. They may not have been clearly presented with the facts and have been
told to just bow to something that others insisted on. But sad to say by doing
so they have set themselves in a position that is superior to others and are
responsible for dividing the Lord’s people.
It matters not what wrongs
were done, those who left were not acting according to scripture and, no matter
what they claim, they were not endeavoring to keep the unity of the Spirit, and
they would take as many with them as they could, under the guise of keeping a
unity. [87]
My dear brothers and
sisters in Christ, that kind of unity in not the unity of the Spirit. It was an
evil thing to divide the Lords people and who with knowing and understanding
the facts would condone being in a unity with evil.
We should not condone moral evil or doctrinal evil,
but division is not the scriptural way of dealing with it.
Now this might cause some
to think I am lashing out. But I am not; I am only presenting to you what I
believe the word of God says. I have a real concern for all of the Lord’s
people and seek to confront you with scripture that bears on the subject. I am
doing this out of love for the Lord and love for the Lord’s people.
If any that reads this
think that my position is not scriptural, please let me know. I want to say the
truth and not mislead anyone.
Now if you have the same
love and concern for the Lord’s people that I do I believe you would
communicate with me and seek to help me. The Lord does not lead His people in
two different directions. Unity means one, not two, and certainly not many.
* *
* * * * *
This is such a subtle principle that creeps in under
the radar, as they say, that we should look very closely at anything that seeks
to give a few any authority that belongs to the whole assembly. [88] It often takes on an official character, but among
some it takes on a character of unofficial authority given to or usurped by a
few [89] in a gathering that outwardly is claming to be
holding the truth of the one body and the unity of the Spirit.
Quenching the Spirit is when men seek to control
things in the gatherings of the Lords people. They agree on something that
becomes binding on others. [90] This we have seen has been the character of the
clergy for many years. The leading of the Spirit is set aside and human
arrangement takes its place.
Some may say that they are greatly opposed to this quenching
of the Spirit by the clergy, and yet do similar things without officially
calling themselves clergy, elders, deacons, bishops etc. The principal is still
the same. A few trying to control the gathering, under any name or no name at
all is still bearing the marks of clergy and sinning against the Spirit.
* *
* * * * *
Unscriptural
Names
We have certain expressions found in the word of God
that refer to God’s people since the formation of the church. Each of these
expressions encompasses all of the Lord’s people or a local expression in a
city representing the whole. Church (or assembly), believers, saints, etc are
expressions found in the word of God. To take up a name that only refers to a
select few of the Lord’s people only brings division into the picture. It is
destructive as it causes those who do not take up such a name to be considered
not to be part of that particular group.[91]
May every dear believer, in the Lord Jesus, take up
their bible and search to see what names are given to the Lord’s people, and
they will see that these names embrace all of His people, excluding none.
* *
* * * * *
Unscriptural Discipline
The Lord was aware of the tendencies of the human
heart. At best, when we are not guided by the word of God, we are creatures of
extremes.
It is of great importance that all the people of God
always keep in mind that if we are abiding by the word of God, there are
scriptural limits to discipline.
Extravagant and harsh
A party spirit often shows it self in extravagant and
harsh discipline on those that do not support the party. The Spirit gives clear
instructions in the word of God on how to deal with one that has sinned[92].
But far to often instructions for the individuals walk is mistakenly forced to
be for the assembly.
Now, it may have the appearance of great holiness and
zeal to enforce more severe discipline than required by Scripture, but it is
really only presumption and self-will, as if we were wiser than God. [93]
So that contrariwise ye ought rather to forgive him,
and comfort him,
lest perhaps such a one should be swallowed up with overmuch sorrow.
(2 Corinthians 2:7)
Lax and careless
This is often seen with those that have sought a
position of independency. If one is put away in one location and it is not
recognized in another, it has lost its effect. We must keep in mind that when
Paul wrote the saints at Corinth, pressing upon them the need for severe
discipline, “And
ye are puffed up, and have not rather mourned, that he that hath done this deed
might be taken away from among you.” (1 Corinthians 5), he
addressed his letter to, "the church of God which is at Corinth . . .
with all who in every place call upon the Name of Jesus Christ our Lord"
(1 Corinthians 1: 2). The local assembly at Corinth was primarily
responsible but the whole Church was implicated in it.
Carelessness
at Corinth allowed evil to go on unchecked.
(JND CW 1 p345)[94] (HFW
Acting in fellowship)[95]
This unity will be seen perfectly in a coming day.
Today we are growing individually and the desired outcome of this growing in
the knowledge of the Son of God is that we should seek to be marked by that
unity, that is according to God’s word, today.
The building up of the body by ministry is to be able
to recognize, and not be affected by, false teaching that would distort that
unity.[96]
The fullness of this growth will be in that future day when we will be one.
When our likeness to Him will be perfect.[97]
Till we all come
in the unity of the faith,
and of the
knowledge of the Son of God,
unto a perfect
man,
unto the measure of the stature of the fulness of
Christ:
(Ephesians 4:13)
A Few Closing Remarks
When these subjects were first pressed upon my heart, I wondered who
might be interested to search out the truth of the one body. I also wondered if
there would be any that would desire to maintain the unity of the Spirit in a
practical way. My part was to present these subjects as clearly as possible,
though like any human works there is bound to be some flaws. If the Lord saw
fit to use this for the blessing of others, to awaken their hearts to these
blessed truths and cause them to desire to put them in practice, I would be
very grateful.
It was also a concerned about those of my brethren that had once tasted
the blessedness of walking in unity with others, but something came in that
caused us to not be together. Would they understand that it is out of love for
them and love for Christ, that I write these words. Would they be willing to
communicate and search out the reason that we are not together? Would we all
want to know what God’s word says and would we be willing to humble ourselves
as to put His will for us first and not our own?
I feel a real burden for my brethren. The Lord would have us to have a
heartfelt concern for eachother and not be so limited in my thinking that I
would not reach out to others and seek to bring before them this wonderful
truth of the one body.
Understanding the Lord’s desire that we should be one should cause us to
weep because it is not so. How much sorrow we have caused by our many divisions
in the testimony.
But there is a door of hope. The valley of tears, the humbling of
ourselves, the confession that the glory of Christ has not always been first
and foremost in our thoughts. This humbling is not easy for the flesh. We
naturally want to be thought well of and to have to confess mistakes, even what
we call honest mistakes, is not easy at times.
Three reasons come to mind as to why the Lord’s people are not together.
First – The greater number of professing Christians
are under the influence of age old systems and traditions of men that they find
it hard to see the difference between what has been introduced by men and what
is really according to God’s word. They are, in a sense, captive to their
system and traditions.
But now that they find that God’s word says something
else and they also find that there are others that are seeking to allow the
word of God to be their only guide, a word for these of my dear brethren would
be:
Wherefore Jesus also,
that he might sanctify the
people with his own blood,
suffered without the gate.
Let us go forth therefore
unto him without the camp,
bearing his reproach.
(Hebrews 13:12-13)
Second – There are those who have become aware that
the systems do not provide the satisfaction that they are looking for, that
satisfaction can be found nowhere except in the person of Christ. The result
being that they are just seeking to go on alone reading their Bible and praying
by themselves. They might not be aware that there are those who have this
exercise about the one body. They might think that there is no one that meets
to the name of the Lord alone.
But now that they find there are others that are exercised
about what the word of God tells us as to how to conduct the meetings, a word
for these of my dear brethren would be:
Not forsaking the assembling of ourselves together,
as the manner of some is;
but exhorting one another:
and so much the more,
as ye see the day approaching.
(Hebrews 10:25)
Follow righteousness, faith, charity, peace,
with them that call on the Lord out of a pure heart.
(2Timothy 2:22)
Third – Some, wanting to do the Lord’s will, have not
kept the principles that are to guide us in the correct perspective. This has
resulted in sad and unnecessary separation from others.
If we are willing to face the facts as to why we are
apart, and search the word together, it will reveal that one of us, if not both
of us, have something to get before the Lord about. We have allowed something
into our lives and thoughts that is not of God.
We should want to deal with it now. If we wait until
the Lord comes, it will be a sorrow and shame on our part that we did not seek
to correct the wrong here. If we find that we have been functioning under some
wrong principle and it has affected the display of unity that God would have us
to be marked by, it would be something for His glory if we dealt honestly with
it now.[98]
What a wonderful thing it would be to hear the Lord’s words “Well done”, but we
will not hear it if we do nothing.
A word for myself, as well as these of my brethren,
would be:
Humble yourselves therefore under the mighty hand of God.
(1Peter 5:6)
Put on therefore, as the elect of God,
holy and beloved, bowels of mercies,
kindness, humbleness of mind, meekness, longsuffering;
(Colossians 3:12)
Be
of the same mind one toward another.
Mind not high things, but condescend to men of low estate.
(Romans 12:16)
This then is my attempt to awaken the consciences of my brothers and
sisters in Christ. If you agree with what has been written, I would love to
hear from you, that we might discuss it further. If you do not agree with
something I have written I still would love to hear from you that we may see
what our differences are and search the word together to determine God’s mind
about them.
It is one of those tricks of the enemy to get us to be indifferent about
others. To be so occupied with our little circle of friends that we do not even
pray for those that have been taken captive by some wrong teaching.
Conclusion
The word of God must guide us in our liberty as well
as our expressions of unity. Unity that is not according to god’s word is not
true unity.
It is so very important that the Lords people are
aware of what the word says and that we all seek to maintain the unity that the
Lord would have us to be marked by while He is away. To deal with any matter in
knowledge and understanding is not just moving ahead without knowing the
circumstances and how God’s word applies to them. This, to me, is serious.
The subjects touched on here are more far reaching
than the few examples that we have considered in this short paper. Yet these
examples are important enough for us to consider honestly, openly and in the
spirit of brotherly love.
The Lord would have us to make a real effort,
though imperfect it might be, we are yet encouraged to endeavor to keep the
unity of the Spirit. (Ephesians 4:3) He will give the grace and the power to
walk in the truth, but it will take moral courage.
Being indifferent to others that are seeking to
please the Lord and live according to His word is just the opposite of
endeavoring to keep the unity of the Spirit. That is why I am reaching out. I
know that there must be others that have the same exercise and desire. Let us
search the word together, that we might hear the shepherds voice and follow
Him.
I want to emphasize once again As for God His way is perfect.[99]
It is of first importance
that we learn this early in our Christian life. God’s way, not man’s way, is
the only perfect way.
And other sheep I have, which are not of this fold:
them also I must bring, and they shall hear my voice;
and there shall be one fold, and one shepherd.
(John 10:16)
And now I am no more in the world,
but these are in the world, and I come to thee.
Holy Father, keep through thine own name those whom thou hast given me,
that they may be one, as we are.
(John 17:11)
That they all may be one; as thou, Father, art in me, and I in thee,
that they also may be one in us:
that the world may believe that thou hast sent me.
(John 17:21)
And the glory which thou gavest me I have given them;
that they may be one, even as we are one:
(John 17:22)
I will close with Paul’s word to Timothy, which is
really a word for all of Gods children.
Keep that which is committed to thy trust,
(1Timothy 6:20)
If
this strikes a chord in your heart and you desire to search the word with me
about these two most important subjects – Sanctification and Unity – please
feel free to contact me.
But to do good and to communicate forget not:
for with such sacrifices God is well pleased.
(Hebrews 13:16)
Don Lewis
515 E. Carefree Highway #700
Desert Hills, AZ 85085
OR E-Mail at
editor@WeSeeJesus.com
[1] (Ephesians 2:2)
[2] (Ephesians 2:12)
[3] (Hebrews 9:27)
[4] (Matthew 7:13-14)
[5] (2 Corinthians 5:17)
[6] (Ephesians 4:24)
[7] (1 John 5:11)
[8] (Galatians 4:5)
[9] (Ephesians 4:13)
[10] (1 Peter 2:2)
[11] (Colossians 1;9-10)
[12] (2 Samuel 22:31 and Psalm 18:30)
[13] Wherefore Jesus also, that he might sanctify the people with
his own blood, suffered without the gate.
[14] For as the body is one, and hath many members, and all the
members of that one body, being many, are one body: so also is Christ.
[15] (Genesis 2:3)
[16] (2 Timothy 2: 21.)
[17] (Hebrews 10: 29.)
[18] (1 Corinthians 1:30.)
[19] (1 Peter 1:1,2.)
[20] (John 17:17-19.)
[21] The world, we are naturally of, has
rejected the Son of God, and the associations of the believer are with a
glorified Christ, waiting till He comes to take him home. God has sanctified us
to Himself by the blood of Christ. (JND CW13 p 214)
But here is what God has done: He has separated us to Himself, as a man
who hews stones out of a quarry. The stone is hewn out of the quarry and set
apart, destined to be cut and fashioned, in order to be placed in the appointed
building. And God detaches a soul from the quarry of this world to separate it
for Himself. I say not but that there is much to do, for a rough stone cut out
of the quarry requires often considerable labour before it is placed in the
building for which it is destined... Howsoever, this soul is sanctified, set
apart for God, from the moment it is taken out of the quarry of this world.
(JND CW16 p191)
[22] (Genesis 1:26)
[23] (Genesis 1:31)
[24] (Genesis 3:12)
[25] (Genesis 3:16-19)
[26] (Genesis 4:8)
[27] (Genesis 4:16)
[28] (Genesis 6:5)
[29] (2 Chronicles 36:14-16)
[30] (Romans 5:12)
[31] (John 3:16-17)
[32] (Ephesians 1:7)
[33] (Romans 3:24)
[34] (Ephesians 1:7)
[35] (Romans 5:10)
[36] (Romans 10:10)
[37] (1 Peter 1:23)
[38] (Ephesians 2:5)
[39] (Hebrews 13:12)
[40] (JND CW39 p219)
[41] The object before us is a glorified
Christ; He is our life: we are "created in Christ Jesus." The
believer has duties here, and is not taken out of the world; but his life is
wholly connected with Christ at the right hand of God, and everything that
diminishes our perception of Him there diminishes our practical sanctification
here. (JND CW13 p 173)
If a minister has gifts in the Establishment, I own it as
through the Spirit, Christ begetting the members of His body, or nourishing it.
But I cannot go along with what it is mixed up with, because it is not of the
body, nor of the Spirit. (JND CW20
p191)
If I engage a servant, I require him to be clean, if I am myself. God
says, " Be ye holy; for I am holy." And as is with the servant I
desire to introduce into my house, so it with us. God requires that we should
be suited to the state of His house; He will have a practical sanctification in
His servants. (JND CW16 p198)
[42] (2 Timothy 2:21)
[43] The false
doctrine which was abroad at that moment was the denial of the truth of Christ
come in the flesh; but the apostle says in a general way that, if any one
transgressed and did not abide in the doctrine of Christ, he had not God.
We learn several important things in this little epistle.
The mission of a man who went about preaching was never brought into question,
but the doctrine which he brought; if he brought sound doctrine he was welcome.
A woman having the word — as this epistle, for example — was
capable of judging his doctrine, and responsible to do so. Inexorable rigour
was to be maintained, if the doctrine as to the Person of Christ was touched.
The door was to be shut against whoever falsified it. They were not even to say
to him, "I salute you;" for they who did so became partakers of his
evil work. It would be to help on the deceits of Satan.
Moreover the semblance of love which does not maintain the truth, but
accommodates itself to that which is not the truth, is not love according to
God. It is the taking advantage of the name of love in order to help on the
seductions of Satan. In the last days the test of true love is the maintenance
of the truth. God would have us love one another; but the Holy Ghost, by whose
power we receive this divine nature, and who pours the love of God into our
hearts is the Spirit of truth; and His office is to glorify Christ. Therefore
it is impossible that a love which can put up with a doctrine that falsifies
Christ, and which is indifferent to it, can be of the Holy Ghost — still less
so, if such indifference be set up as the proof of that love.
(JND Synopsis on 2 John)
[44] Our
present path is a very simple one. There may be all sorts of evil here and
there, and even God's people are so mixed up with it that we nay not be able to
say who are His and who are not. "Nevertheless, the foundation of God
standeth sure, having this seal, The Lord knoweth them that are His." But
we have also a word to act upon the conscience: "Let every one that nameth
the name of Christ depart from iniquity." If you say, I know what I am in
is unscriptural, and I am constantly involved in what is wrong; but I see
nothing better; I answer that you must nut go on with that: " depart from iniquity."
We are told to purge ourselves from vessels to dishonour, — that he who
does, "shall be a vessel unto honour," sanctified and meet for the
Master's use, and prepared unto every good work." Then, it may be urged,
you will have to go alone, or lead in some new thing. But net so; I have to
"follow righteousness, faith, charity, peace with them that call on the
Lord out of a pure heart." In these days, however, a great deal of patience also may
be needed, as, indeed, Paul proceeds to remind Timothy in his day. Jeremiah was
indignant at the state of things he saw around him; but he received the word,
"If thou shalt take forth the precious from the vile, thou shalt be as my
mouth." (Chap. xv.) So, at present, one might be provoked to abstain from
having anything to do with persons in the sects, &c.; but we have to
remember that there are true saints of God in these associations whose good we
are to seek for the Lord's sake, and deliverance from all that is offensive to
Him. If it be argued that, in this case, we ought to go with them, the answer
is, "let them return unto thee; but return not thou unto them." (J. N. D.)
[45] Although
the tares were sown in the midst of the wheat, the children of the kingdom remain
always children of the kingdom, whilst the assembly as such may corrupt
itself. That is easily understood. The unity is broken; the children of God who
formed the unity always remain the children of God; but there is no longer
unity; it is no longer the church as such.
The rule for me is not to leave an assembly if I think it is
the assembly. If the principle of an assembly is to have the children of God
gathered because of Christ, I will not leave it, notwithstanding the neglect
which has admitted unconverted souls; I would work for its good, and the
righteous dealing with these unconverted; but I would not withdraw-quite the
contrary. If I find a gathering wholly composed of Christians, but these not
assembled on the principle of the Spirit's unity according to the word, I would
not unite myself to them in any way.
I would not separate myself for false brethren who might
have slipped into an assembly, because at all events there was the assembly
into which they had slipped. (JND CW20 p346)
[46] (Ephesians 5:26)
[47] F B Hole
[48] (Hebrews 3:1)
[49] (1 Peter 1:15)
[50] (1 Peter 2:9)
[51] Liberty
(New and Concise Bible Dictionary) Besides the common application of this
term, it is used in scripture symbolically, as
[52] Luke 4:18 The Spirit of the
Lord is upon me, because he hath anointed me to preach the gospel to the poor;
he hath sent me to heal the brokenhearted, to preach deliverance to the
captives, and recovering of sight to the blind, to set at liberty them that are bruised,
Romans 8:21 Because the creature itself also shall be
delivered from the bondage of corruption into the glorious liberty of the children of God.
1Corinthians
8:9 But take heed lest by any means
this liberty of yours
become a stumblingblock to them that are weak.
1Corinthians
10:29 Conscience, I say, not thine own,
but of the other: for why is my liberty judged of another man's conscience?
2Corinthians
3:17 Now the Lord is that Spirit: and
where the Spirit of the Lord is, there is liberty.
Galatians
2:4 And that because of false brethren
unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage:
Galatians
5:1 Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the
yoke of bondage.
Galatians
5:13 For, brethren, ye have been called
unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another.
James 1:25 But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer
of the work, this man shall be blessed in his deed.
James 2:12 So speak ye, and so do, as they that shall
be judged by the law of liberty.
1Peter
2:16 As free, and not using your liberty for a cloke of maliciousness, but as the servants of God.
2Peter 2:19 While they promise
them liberty, they themselves are the servants of corruption: for of
whom a man is overcome, of the same is he brought in bondage.
[53] For further help on the subject of the importance of
the word of God, see the article THE BIBLE ITS SUFFICENCY AND SUPREMACY (CHM)
[54] A faith
resting on human tradition—on the authority of the church —on the authority of
so-called general councils—on the clergy—or on learned men, is not divine
faith, but mere superstition: it is a faith which " stands in the wisdom
of men,'' and "not in the power of God." (1 Corinthians ii. 5.) (CHM
Misc. 6 p14)
[55] In exhorting them (Heb_13:7) to remember those who have guided the flock, he speaks of those already departed in contrast with those still living. (Heb_13:17) The issue of their faith might well encourage others to follow their steps, to walk by those principles of faith which had led them to so noble a result. (JND Synopsis on Hebrews 13)
[56] The unity I speak of, is, therefore, a unity
produced by the sending of the Holy Spirit here below, after Christ had been
glorified; it only existed after the sending of the Holy Spirit, as the result
of His mission. (JND CW1 p201)
[57] Member of a
church is a thing unknown to scripture. The words, the thing, the idea, are
unknown there. Christians are members of Christ, and, if you please, one of
another, and of nothing else; and membership of anything else is only schism,
and denying the true meaning of the word. (BT7 p122)
[58] The unity of, the body cannot be touched, for the
Holy Ghost unites to Christ: all those who have been baptised by the Holy Ghost
(that is, received Him) are members of the body. It is "the unity of the
Spirit" we have to keep; that is, to walk in that power of the Spirit
which keeps us in unity on the earth, and that needs endeavouring. (JND L3 p49)
[59] (John 14:26)
[60] (John 15:26)
[61] (John 16:13)
[62] (John 17:17)
[63] God has
made us know His truth as that which delivers us. "Ye shall know the truth
and the truth shall make you free." This liberty is not that of the flesh,
because it penetrates our hearts with all the reality of a separation well
known to God who is holy. Thus one gets straight into His position with one's
heart broken and humbled. If anyone talks of separation from evil without being
humbled about it, let him beware lest his position be simply that which at all
times has formed sects, and has also produced heterodoxy in doctrine. (BT15
p171)
[64] In a word, we find His death
is the centre of communion till His coming again, and in this rests the whole
power of truth. Accordingly, the outward symbol and instrument of unity is the
partaking of the Lord's supper-for we being many are one " bread, one
body, for we are all partakers of that one bread." And what does Paul
declare to be the true intent and testimony of that rite? That whensoever"
ye eat this bread and drink this cup, ye do shew the Lord's death till he
come." Here then are found the character and life of the church, that
into which it is called, that in which the truth of its existence subsists, and
in which alone is true unity. (JND CW1 p27)
We have
here one body manifested in the act of breaking one bread. It is that which has
led people to call the Lord's supper a sacrament. Originally"
sacrament" designated the oath by which the Roman soldiers pledged
faithfulness to their standard. So, in taking the Lord's supper, Christians
declare faithfulness to Christ (chap. 14). In each locality the union of the
local church was the expression of unity of all the body. (JND CW20 p345)
[65] I do not believe much of what they
say in these modern times about aorists. I think it is nonsense the way they
have attempted to connect the English and Greek tenses. Verse 6 does not imply
that they were not unanimous, it should read" the many." He was afraid
about some at the end of the epistle, that they had not repented properly
themselves; those that did not repent he would have treated as the man himself.
If all are not agreed in matters of discipline, they must wait, not as allowing
evil; but if they wait, their way will be made clear, or else there is not
power enough to set things right. The effect of spiritual power is to make all
those who are spiritual act together against the evil. The Greek word for many
in verse 6 does not give countenance to a majority acting. (JND CW26 p313)
[66] Of course, "the churches " of the province or
country would in some way or another learn the fact and act on the decision,
and so everywhere, unless unity were given up in every respect. (WK BT14 p222)
[67] John goes
farther in his second Epistle; he there exhorts not to receive the bearers of
false doctrine. He still refers to the same class of individuals, that is,
those who denied Christ come in flesh. He describes them as not abiding in the
doctrine of Christ. This is the evil the saints had to contend with. There
might be erroneous elements mixed with the faith of some persons, and whilst
being a cause for vigilance and care on the part of those who are with them,
this need not hinder their walking together. But if anyone sins against
"the doctrine of Christ," that is to say, against the doctrine which
concerns Christ Himself, and which is the basis of the faith, he is not to be
received. (JND CW28 p315)
[68] The
spiritual men, who addict themselves to this work and are occupied with its
details, before the case is brought before the assembly so that the consciences
of all may be exercised in the case, may doubtless thoroughly explore the
details with much profit and godly care. But if it comes to deciding anything
apart from the assembly of the saints, even in the most ordinary things, their
action would cease to be the assembly's action and it ought to be disowned.
(JND L2 p199)
[69] In a case
of sin, it is better to leave the individual there for the assembly to suffer
for it until it judges itself, than to exercise discipline among a few which
might lead to the scattering of the assembly. As we must hold to the purity of
the church's conscience, one must, in case of sin, wait till it has the
conscience before acting.
(JND CW20 p346)
[70] It is of moral importance that the conscience of
each individual of the assembly should have the sense of responsibility to God,
and that all should act together as in the sight of God. When, either from
ignorance or inertness, the units of an assembly take to following a leader or
to falling in with the majority, there is a very great weakening, if not a
giving up, in their soul of the principle of the individual responsibility of
each saint towards God, and also of the reality of the presence of the Holy
Ghost in an assembly. They are merely accepting a state of things which
pertains to their assembly, and are not acting as led by the Spirit. Also,
though the action be passed, as we may say, by the whole assembly, and thus
outwardly all be smooth, and though the action be right in itself, still there
is spiritual decay as to fellowship and subjection to God. (HFW Acting in
fellowship)
[71] Supposing a person says, I do not
profess to have the gift of a pastor, and yet I must look after souls as well
as I can? One has no objection to that, for it is brotherly love. If you get a
person in brotherly love doing what he can, it is very well: we all ought to
care one for another. A very young Christian cannot do as much as an older one,
but in a certain sense everybody ought to care for his brother. (JND CW27 p80)
[72] (JND L2 p201)
[73] One has now to seek to get the spirit
of brethren out of it all, and encourage mutual confidence. (JND L3
p57)
The principle of meeting is the unity of the body, so
that a person known as a Christian is free to come: only the person who
introduces him should have the confidence of the assembly as to his competency
to judge of the person he introduces. (JND L3 p459)
When such local matters are thus treated by an assembly,
acting in its sphere as an assembly, all the other assemblies of the saints are
bound, as being in the unity of the body, to recognise what has been done by
taking for granted (unless the contrary is shewn) that everything
has been carried out uprightly and in the fear of God in the name of the Lord.
Heaven will, I am sure, recognise and ratify that holy action, and the Lord has
said that it shall be so. (Matt. xviii. 18.) (JND L2 p199)
[74] And more
than this, the conscience and moral condition of a local assembly may be such
as to betray ignorance, or at least an imperfect comprehension of what is due
to the glory of Christ and to Himself. All this renders the understanding so
weak that there is no longer any spiritual power for discerning good and evil.
Perhaps in an assembly, also, prejudices, haste, or indeed the bent of mind,
and the influence of one or of many may lead the assembly's judgment astray,
and cause it to punish unjustly and do a serious wrong to a brother.
When such is the case, it is a real blessing that spiritual
and wise men from other meetings should step in and seek to awaken the
conscience of the assembly, as also, if they come at the request of the
gathering or of those to whom the matter is the chief difficulty at the time.
In such a case their stepping in far from being looked upon as an intrusion
ought to be received and acknowledged in the name of the Lord. To act in any
other way would surely be to sanction independency and to deny the unity of the
body of Christ.
Nevertheless, those who come in and act thus ought not to
act without the rest of the assembly, but with the conscience of all. When an
assembly has rejected every remonstrance, and refuses to accept the help and
the judgment of other brethren, when patience has been exhausted, an assembly
which has been in communion with it is justified in annulling its wrong act,
and in accepting the person who was put out if they were mistaken as to him.
But when we are driven to this extremity, the difficulty has become a question
of the refusal of fellowship with the assembly which has acted wrongly, and
which has thus of its own accord broken its fellowship with the rest of those
who act in the unity of the body. Such measures can only be taken after much
care and patience, in order that the conscience of all may go along with the
action as being of God.
I call attention to these subjects because there might be a
tendency to set up an independence of action in each local assembly by
refusing to admit the intervention of those who being in fellowship might come
from other places. But all action, as 1 have acknowledged from the outset,
primarily belongs to the local assembly. (JND L2 p200)
[75] But whilst
a local assembly exists actually in a personal responsibility of its own, and
while its acts, if they are of God, bind the other assemblies, as in the unity
of the one body, this fact does not do away with another which is of the
highest importance, and which many seem to forget, namely, that the voices of brethren in other
localities have liberty equally with those of the local brethren, to make themselves heard in their
midst, when discussing the affairs of a meeting of the saints, although they
are not locally members of that meeting. To deny this would, indeed, be a
serious denial of the unity of the body of Christ. (JND L2 p200)
Or is the
doctrine of the unity of the body to be made a cover for evil? That is
precisely the delusion of Satan in Popery, and the worst form of evil under the
sun. If the matter, instead of being brought to the conscience of the body is
maintained by the authority of a few, and the body of believers despised, it is
the additional concomitant evil of the clergy, which is the element also of Popery.
(JND CW1 p351)
[76] They were
gathered in every place into an assembly, so that they could put a wicked
person out from among them. No one can read the New Testament without seeing
that these were a well-known, distinct class of persons, known to each other,
known as brethren; and he who belonged to them in one place, belonged to them
in all — took a letter of commendation as such if he went where he was unknown
; among whom, as contrasted with the world, brotherly love was to continue. To
say we cannot know each other, even if some are hidden, is to deny all the
christian affections to which we are bound, and to say that the whole
condition of Christianity has entirely and fatally changed. There was a company
of people, " their own company," who met as a united body in the
whole world, believers in Christ, though false brethren might creep in. The
internal power of their unity was the Holy Ghost; it was the unity of
the Spirit—one Spirit and one body. The symbol and external centre of unity was
the Lord's Supper: we are all one body, for we are all partakers of that one
bread. (1 Corinthians x.) (JND CW14 p282)
[77] Nor, indeed, do I think a person regularly going from one to another systematically can be honest in going to either; he is setting up to be superior to both, and condescending to each. That is not, in that act, "a pure heart." May the Lord guide you. Remember, you are acting as representing the whole church of God, and if you depart from a right path as to the principle of meeting, separating yourselves from it is to be a local sect on your own principles. In all that concerns faithfulness, God is my witness, I seek no looseness; but Satan is busy to lead us one side or the other, to destroy the largeness of the unity of the body, or to make it mere looseness in practice and doctrine; we must not fall into one in avoiding the other. (JND L2 p12)
[78] Unity is the glory of the church;
but unity to secure and promote our own interests is not the unity of
the church, but confederacy and denial of the nature and hope of the
church. (JND CW1 p30)
Yet the analogy of Jerusalem, to speak of no other, would
not only warrant but require the conclusion, that, whatever the number of
companies meeting in Rome, all the saints in it formed the assembly there. Of
course it was " the assembly" in this house, and "the
assembly" in that ; but the saints as a whole constituted " the
assembly in Jerusalem," Ephesus, Rome, &c., as the case might be. All
stood on one divine ground; and it abides for us. Had there been "churches"
in Jerusalem without common action, it would have been not " the "
but " an " assembly here and another there,
not unity but independency, the most opposed of all principles to that of God's
church. (WK BT14 p204)
To set up
independent church-action for each local meeting, in a place where there are
many, is to destroy the force of Scripture, which charges it on the assembly in
the place, never on some but on all the saints gathered to Christ's name. It is
to deny the assembly in a city, which is scriptural, and to imply assemblies of a city which is unscriptural. It is
independency, not unity, of man's will and contrary to God's word. (WK BT14 p238)
If each assembly acts independently of another and
receives independently of it, then it has rejected that unity—they are
independent churches. There is no practical unity of the body. (WK BT6 p124)
We do not
separate from christians, known to
us as such, and not guilty of any sin requiring discipline; but we do separate
from sects, which is a very different thing. How could we be unsectarian if we
did not? We should be careful not to allow toward others in our hearts any
sectarian feelings under the fairest show ; for we know there were those who
said, "I of Christ" (1 Cor. i. 12) in opposition to those who said,
"I of Paul, and I of Apollos." Some say sectarianism began at
Corinth; but it is more correct to say it began in the heart (Gal. v. 20, Matt.
xv. 19). Every godly-walking one of the children of God should attract us ;
while the party to which he belongs may rightly repel. (WK BT18 p16)
[79] The very
moment in the which a soul is born again—born from above, and sealed by the
Holy Ghost—he is incorporated into the body of Christ. He can no longer view
himself as a solitary individual—an independent person—an isolated atom); he is
a member of a body, just as the hand or the foot is a member of the human body.
He is a member of the Church of God, and cannot,
properly or truly, be a member of anything else. How could my arm be a member
of any other body? And, on the same principle, we may ask, How could a member
of the body of Christ be a member of any other body? (CHM Notes on Numbers P39)
[80] If each
assembly acts independently of another and receives independently of it, then
it has rejected that unity — they are independent churches. There is no
practical unity of the body. (WK BT6 p124)
[81] It can only
be the Lord's Supper, where the body is fully recognized; if the body be not
recognized, it is pure sectarianism. The Lord Himself must be excluded. If the
table be spread upon any narrower principle than that which would embrace the
whole body of Christ, it is not the Lord's table, nor has it any claim upon the
hearts of the faithful. (CHM Misc2 p14)
[82] In our chapter the apostle says, " First of
all, when ye come together in the church, I hear that there be divisions among
you." I do not suppose they had openly divided, but they were making
parties; and he says there must be heresies among you, though no
division yet, but that came from the setting up of these schools. Heresies and
sects are not exactly the same. There are only two words in this text;
"divisions" is the word schismata (v. 18), and the word
heresies (hairesis) (v. 19), is often translated" sects." (JND
CW26 p258)
[83] The
spirit of a sect exists when we see disciples unite outside this unity (unity
of the body), and when it is around an opinion that those who profess it are
gathered, in order that they be united by means of this opinion. The unity is
not founded on the principle of the unity of the body, nor of the union of
brethren. (JND CW14 p363)
[84] It is
very true that the good seed is gathered into the garner, but the negligence of
the servants has left the enemy the opportunity of spoiling the Master's work.
Shall we be indifferent to the state of the Church, beloved of the Lord,
indifferent to the divisions that the Lord has forbidden? No; let us humble
ourselves, dear brethren, let us own our fault and have done with it. Let us
walk faithfully, each for his part, and endeavour to find once more the unity
of the Church and the testimony of God. Let us cleanse ourselves from all evil
and all iniquity. If it is possible for us to gather together in the name of
the Lord, it is a great blessing; but it is essential that this be done in the
unity of the Church of God and in the true liberty of the Spirit. (JND CW14 p89)
[85] As
regards division, I am as decided as possible. . . . I wrote that I would no
more go with a party against evil than with the evil itself, and quoted Isaiah
viii. 12. (JND L3 p98)
[86] If I find a gathering wholly composed of Christians,
but these not assembled on the principle of the Spirit's unity according to the
word, I would not unite myself to them in any way. I would not separate myself
for false brethren who might have slipped into an assembly, because at all
events there was the assembly into which they had slipped.
But in one sense we are also the guardians of the Saviour's sheep, and,
from love to them, we shall wish to see them as one flock, far from the dangers
of the world; it is a great responsibility, for which however the Lord's grace
is always sufficient. (JND CW20 p346)
[87] The apostle then judges those who cause divisions and offences, contrary to the doctrine they had learned: activity of mind, seeking personal self-importance, working mischief to themselves and others. (JND CW26 p197)
[88] If my
relationship to Christ is that of a member of the body to the head, my
relationship is of the most intimate kind; my relationship is of the closest
nature, and the Head loves me as He loves Himself, for no man ever yet hated
his own flesh. Such is the relationship of Christ to the church. It is so
intimate that you can have no person between you and the Head—none whatever.
You see all depends upon it. The principle of the clergy depends upon it,
because if that is the relationship, the clergy are at an end. There is no such
thing; it is only an imaginary class of beings as far as the truth is
concerned. That is, they have no real title in the word of God. There is no such
being in the word of God. There is no such position at all. It is only a thing
that has been conjured up by persons who do not know the relationship of the
church of God to the Head. (BT N8 p224)
[89] That the
assemblies are addressed in their general responsibility, in the addresses to
the angels, is evident. For it is said, " What the Spirit saith to the
churches." It is not a private communication to an authority for his
direction, as to a Titus or a Timothy, but said to the assemblies; that is, the
angel represents their responsibility. (JND S5 p378)
[90] A
decision taken by a few brothers for the assembly may become a frightful
tyranny, and does not purify the conscience of the assembly. All the
brothers may have united for a matter of discipline, I allow; but after all,
the investigation, if any is needed, is made by a few-only, a few can neither
exercise the discipline, nor pronounce the excision: it would not be 1
Corinthians v. 13, nor 2 Corinthians vii. 11. The object of the apostle was to
awaken the conscience of the assembly. The best thing is that a few grave
brothers should make themselves acquainted with the facts, assuring themselves
of the assent of the brethren who have most weight in the assembly, and that
then the matter, being ripe, should be brought before it; only, let there be
full liberty for all the brothers, if need be, to make their observations. (JND
L2 p416)
[91] Bearing
much fruit is glorifying to the Father. But no fruit is borne
save as we abide in Christ, as branches in the vine. That is,
Christ is the Centre wound whom we gather, the Source of our life, the One
Object to fill the eye of every believer. This is the present purpose of God.
No other name is given by which men are saved. No
other name is to be the gathering point for all saints. Any other name, however
honoured, is an offence to God. Nor can a doctrine,
still less a discipline, be God's centre of unity. (BT15 p61)
[92] Man would
often deal roughly and harshly with his fellow, making no allowance for him,
but acting towards him in haste and severity. Not so God. He ever deals in the
deepest pity and tenderness. (CHM Misc. 5 p79)
[93] And then,
on the other hand, when we feel called upon to approach another in the attitude
and tone of reproof; with what rudeness, coarseness, and harshness we discharge
the necessary work! How little softness of tone or delicacy of touch ! How
little of the tender and the soothing! How little of the "excellent oil!
"
How little of the broken heart and weeping eye! What slender
ability to bring our erring brother down into the dust! Why is this ? Simply
because we are not habitually in the dust ourselves. If, on the οne hand, we
fail quite as much as Job in the matter of egotism and self-vindication, so, on
the other, we prove ourselves fully as incompetent as Job's friends to produce
self-judgment in our brother. For example, how often do we parade our own
experience, like Eliphaz or indulge in a legal spirit, like Zophar; or
introduce human authority, like Bildad ! How little of the spirit and mind of
Christ ! How little of the power of the Holy Ghost, or the authority of the
word of God! (CHM Misc. 1 p41)
[94] The design of Satan was to introduce
the wickedness, and make them careless about it…, He (Paul) goes with them, and
associates them with himself, in it all; and so, in both excommunication and
restoration, he has them with him. If the conscience of the body is not brought
up to what it acts, to the point of purging itself by the act of
excommunication, I do not see what good is done: it is merely making hypocrites
of them. (JND CW 1 p345)
[95] It is usually the case, that if an assembly is at
the first lax to judge evil, when it does begin to deal with it, it will be
over hard with the transgressor. It will sway from one extreme to the other.
But God requires His Word be obeyed, and we have patiently to follow in His
Word. Neither laxity nor unrighteousness are of Him, and neither would exist in
souls if we were in communion with Him. (HFW Acting in fellowship)
[96] He carries
on the perfecting of the saints to the end of verse 15, and in verse 16 He
comes to ministry and building up of the body. "Till we all arrive at the
unity of the faith" (that is, each individual, of course) " and of
the knowledge of the Son of God, at the full-grown man, at the measure of the stature
of the fullness of the Christ" (nothing short of that); "that we be
no longer babes, tossed and carried about by every wind of that teaching which
is in the sleight of men, in unprincipled cunning with a view to systematised
error; but holding the truth in love, we may grow up to him in all things, who
is the head, the Christ." There we see individuals, and they grow up
Christ. Then he goes on-" From whom the whole body [now we have the
corporate thing] fitted together and connected by every joint of supply,
according to the working in its measure of each one part, worketh for itself
the increase of the body to itself-building up in love." That is the
second thing, or additional aim. First, the individual saints grow to the Head
in everything, and, secondly, the building up the body. It is the body building
itself up; but still it is service and ministry. (JND CW27 p68)
[97] With gladness we look on to the time when our likeness to Him shall be perfect. "The measure of the stature of the fulness of Christ." Can we add one word to this which would give a more complete idea of the perfection of the moral glory to which we all shall be brought, than those already given? The stature of the fulness of Christ ! That is the goal in the mind of God for His church. (BT16 p347)
[98]
When Christ's members are together in heaven, our
mortal body changed, fashioned like unto His glorious body, according to the
working whereby He is able even to subdue all things unto Himself, will any
" seem to be more feeble?" Shall we think any to be " less
honourable" there, and, "upon these bestow more abundant
honour?" That this is a present care, flowing out of the sense God gives
us of the exigencies and of the preciousness of Christ's body here below, is
exactly what I am contending for. Does any one believe that such will be our
employment when Christ presents the church to Himself glorious, not having spot
or wrinkle, or any such thing? But if not, these members were members of the
body then on earth, for God had tempered the body together, " having given
more abundant honour to that part which lacked, that there might be no schism
in the body (in heaven there is no danger of schism) ; but that the members
might have the same care one for another." "And whether one member
suffer, all the members suffer with it : or one member be honoured, all the
members rejoice with it," this is clearly not in heaven, but on earth.
" Now ye are Christ's body and members in particular: " where and
when is this? Surely then on earth. Heaven is not in question. It was a
subsisting fact here, though in the
spiritual sphere, and fraught with blessing mid responsibility of the utmost
importance to Christ's glory for every one of His members. (BTN2 p217)
[99] (2 Samuel 22:31 and Psalm 18:30)