It is evident that Paul is contemplating the finishing of the apostolic period. There is no such thought as apostolic succession which some claim around us.

• It is perfectly clear from this chapter that there is no such thought as that, in that Paul appoints his service to no one following him particularly, in fact he leaves the brethren in the hands of God.
  • "I commit you to God, and to the word of his grace", verse 32.

• All these things should be kept in mind, so that our period would be particularly in mind by extension. The thought of revival enters into the chapter, and the recovery of Paul's ministry may be set out.

• So that it is a very full chapter in whatever way we may look at it, whether historically or dispensationally. The chapter is very full in regard of the thought of spiritual quality.

F.W. What is involved in the first embrace?

S.McC. I think it shows us that Paul's ministry, Paul's service and ministry involves this activity of love, and the more we are in touch with Paul and his ministry in this light, the more we shall understand this embrace. It says,

• "But after the tumult had ceased, Paul having called the disciples to him and embraced them, went away to go to Macedonia".

• Paul's commission was not just a mere arbitrary commission, to convey certain features of the truth that were in the dispensation that were committed to him.

• He is setting out the great feature that enters into the economy, extending from God, through Christ and the Spirit, and the servants to the saints, the feature of love.

D.M.D. Would the embrace suggest that love would be in circulation?

S.McC. I think it does. The whole chapter would have that in mind, circulation, which is a great thing. The life of the christian circle, as it were, lies in relation to the circulation of love.

• It is all right to speak of the subject of love, but if the thing is not in circulation we know there is not much value attaching to the position.We know what it is in regard of the monetary system, however much wealth there may be, if the principle of circulation is interfered with impoverishment sets in, and it is the same in the assembly.

O.E.F. Do we see love for the brethren here? John says,

• "We know that we have passed from death to life, because we love the brethren", 1 John 3: 14.

S.McC. Well, I am sure he set out love for the brethren in an outstanding way, and in the verse you quote it is one of the things that is a witness to the fact that we have passed from death to life.

H.D. Does the embrace denote Paul's pleasure in them as having taken on the ministry?

S.McC. I think so. What affinity between him and the disciples! Now that is a great thing, and we want to look into it, the feature of affinity between us and the vessel of the ministry, because it is not a cold academic kind of thing we have in the assembly.

• There is to be real spiritual affinity between the minister and those ministered to, and I think that is what is set out in this matter of Paul here and the disciples.

J.R. Would the opposition and trial connected with the testimony endear us to one another?

S.McC. That is what I thought; especially we are to note, "after the tumult had ceased".

• There is a circle into which we can repair, and in which we can enjoy the peculiar blessedness that flows from these links of affinity between the vessel of the testimony and those that are with him in the testimony.

• It is one thing to assent to the ministry, and to abstractly accept it, but it is another thing that there should be spiritual affinity with us in regard of the minister and the ministry.

D.B. The school of Tyrannus preceded this. There is no thought of the embrace in the school of Tyrannus, but the opposite to that. Does that necessarily precede this?

S.McC. That is very interesting because there are different aspects and views of the position.

• While we have not had time to go into chapter 19, undoubtedly the school, of Tyrannus fits in in a distinct way with the subject of our enquiry – quality.

• We know that in education, in school, things are pursued in an orderly way, not in a haphazard kind of way, but in an orderly definite and precise way, and I think it precedes what we have in this chapter. It underlies what comes to light in relation to Ephesus.

G.S.R. We might say we have come to the crest of the highway, and for a time the idea of suffering is left aside and the saints are in the enjoyment of love and life.

S.McC. So that there is a certain environment into which we can repair as Acts 20 shows. We are here in the presence of the crown of Paul's service and ministry, especially having the Ephesian position in mind, having declared unto them all the counsel of God.

H.F. In verse 4 we get the representatives of different localities coming forward, and the distinctive feature of quality seen, and the principle of mutuality.

S.McC. That is very interesting, for in this section, verses 3 and 4, despite Paul's apostolic authority, and the weight he carried in the light of his apostolic commission, he entered into matters with others.

• It says, "And having passed through those parts, and having exhorted them with much discourse, he came to Greece. And having spent three months there, a treacherous plot against him having been set on foot by the Jews, as he was going to sail to Syria, the resolution was adopted of returning through Macedonia. And there accompanied him as far as Asia, Sopater son of Pyrrhus, a Berean; and of Thessalonians, Aristarchus and Secundus, and Gaius and Timotheus of Derbe, and of Asia, Tychicus and Trophimus".

• Notice how much Macedonia is coming into this section, Macedonia referring to a choice part where Paul's ministry had borne much fruit. He always seemed to have special delight in referring to Macedonia, and here it appears in the opening of this chapter. It seems to represent a very fruitful area in regard to the ministry.

L.C. Would you say something in regard to the expression

• "the resolution was adopted".

• On their initial visit to Macedonia in chapter 16: 10 it says,
  • "we sought to go forth to Macedonia, concluding that the Lord had called us to announce to them the glad tidings".

S.McC. It is a very interesting thing how both these thoughts are linked with Macedonia. Paul said in 1 Corinthians 16: 5,

• "I will come to you when I shall have gone through Macedonia; for I do go through Macedonia".

• Why does he say that? It shows how much Macedonia was on his mind, and you remember how later he says in 2 Corinthians 9: 2,
  • "For I know your readiness, which I boast of as respects you to Macedonians".

    He also says in chapter 8: 1-2,

  • "But we make known to you, brethren, the grace of God bestowed in the assemblies of Macedonia; that in a great trial of affliction the abundance of their joy and their deep poverty has abounded to the riches of their free-hearted liberality".

• It is as if there is a kind of fluidity linked with Macedonia, and their movements towards it, in contrast to the rigidity that would result from fleshly officialism. I think the concluding and the resolution being adopted suggest that side of things.

L.L.C. The thought of brethren seems to appear quite a lot in relation to those in Macedonia.

• At Philippi, when Paul left the prison with Silas they went to Lydia.

• When he came to Thessalonica,
  • "the brethren immediately sent away, in the night, Paul and Silas to Berea".

  • And at Berea "the brethren sent away Paul to go as to the sea".

• Where did they come from?

S.McC. It is an interesting enquiry, the number of them here referred to from different parts, showing what a rich field it is in which God is operating.

• While we may think the territory may seem difficult at a certain time, it is quite apparent that it is yielding fruit, as the different references made to the brethren indicate. In this portion we have,
  • "Sopater son of Pyrrhus, a Berean; and of Thessalonians, Aristarchus and Secundus, and Gaius and Timotheus of Derbe, and of Asia, Tychicus and Trophimus".

• The field is yielding its quota. Macedonia comes into view, both in the personnel who are referred to, as well as in the reference to it geographically.

• I think it points to a certain kind of fluid condition of things particularly linked with Macedonia. Where love is circulating, as it is in this section, you will always find things more fluid amongst the brethren.

L.L.C. The Thessalonians were taught of God to love one another.

S.McC. That is a remarkable statement in regard of them.

S.S. In chapter 16: 9 the man of Macedonia says,

• "Pass over into Macedonia and help us", and "immediately" they sought to go.

• Where there is real need we can count on divine Persons to come in.

S.McC. I think that is right, and Macedonia, as we have said seems to represent a certain choice area, where the brethren were very poor.

The chapter we have read from – although we did not read the section that alludes to it – stresses the thought of conflict, of warfare particularly linked with the heavenly position. We have a wily foe to deal with and to contend with.

• Mr. Darby says – Synopsis 4: 336 – in regard to him, 'The enemy is subtle. We have to withstand his stratagems, even more than his power' – a very interesting remark.

• He is a wily foe and we need the whole armour of God to withstand the devil, and the votaries and agencies of his power, and all their darkening and corrupting influences.

• Reference is made in this chapter to the whole armour of God, the whole panoply of God, and we want to see to it that there is no weak spot, that there is no avenue afforded to the enemy to move through to corrupt and divert affection for Christ.

• It is a real matter, it is a solemn matter, and the Spirit of God is alluded to in this chapter in a way that He is not alluded to in any other part of the Scriptures.

• We are to take note of it, because the great thesis of this epistle is Christ and the assembly, and the Spirit is brought before us in this chapter in a militant way. Notice the allusion in verse 17 to the "sword of the Spirit" – a remarkable allusion, referring to what relates to militant action.

• Perhaps we are not inclined to think of the blessed Spirit in this light enough. Surely He has come in in lowly grace, into a subordinate position in the economy, serving in such a hidden obscure way. He is called the Spirit of grace in Hebrews, and He is the Spirit of grace, but yet we have the allusion made to the militancy of the Spirit in this chapter.

• The sword of the Spirit, what a weapon that is! God's word, there is nothing like it. David said of the sword that overthrew Goliath, with which he took off his head, you will remember,
  • "There is none like that: give it me", 1 Samuel 21: 9.

• There is nothing like God's word. The sword was hidden when David asked for it, it was not being used. How many places there are like that – the word of God is not being used and used effectively, but David knew there was none like it.

• The sword of the Spirit which is God's word, and it is a wonderful thing to see the sword of the Spirit in the hands of a godly man, or a godly woman.

Isaiah refers to the drunkards of Ephraim in chapter 28: 1.

• "Woe to the crown of pride of the drunkards of Ephraim".

• A drunkard, or intoxicated person, does not really know what he is doing.

• Mr. Darby once said, 'Principles are not enough: we need God. Without this, mighty principles are but a sword … in the hands of a drunken man', Ecclesiastical 2: 76.

• It is a great thing for us to make use of the Spirit in the way here indicated, the sword of the Spirit, which is God's word. For that we need to be in communion with God, and be near to God.

• There is nothing that weakens the position more than a bad conscience, or being out of communion with God. If we have a bad conscience we will have little power to face the ever wily, unrelenting foe, who is bent on hindering us from going all the way into the blessing, and into the choice realm of blessing that God in Christ has marked out for us.

This letter is a wonderful one, opening up the wealth and glory of the heavenly domain. It presents to us Christ, the exalted Man as the very centre of that domain, and also we, the saints of the assembly are with Him in the very centre of the heavenly domain.

• For we are not united to Him here, but united to Christ there, the heavenly Man in the heavenly realm.

• What that introduces, dear brethren, should have a saving and delivering effect on us. Are there any of us who take the place of belonging to the assembly, who may be espousing secretly some feature of the world? Do you know that it will lead to divided affection as to Christ?

• The enemy knows what he is doing. We may trifle with the truth of separation, and keep as near to the world as we can. The damage will be evident, the results will come out in our conversation; it will manifest itself in our activities.

• We want to see that the light, which is our light, in this letter is laid hold upon and cherished and held in the power of separation from the world, and all that constitutes that system of things that has been built up and would interfere with pure uncorrupted love for Christ on the part of His own.

I want you to notice this closing verse – Paul says,

• "Peace to the brethren".

• We were referring to how like his Master he was. I suppose in suffering, outside of Christ, there was no one like Paul, and you remember the Lord Jesus, when He came amongst His own, said "Peace".

• Paul has that in his soul, he has got the drift of the Lord's intentions and thoughts for His own, and it is a wonderful thing that he closes this letter with a word like this, "Peace to the brethren".

• You may say, surely that may be better for the believers in the epistles to the Romans, or to the Corinthians, but dear brethren, it is not a question of peace of conscience, but of peace of mind and of heart.

• In Philippians, which is the counterpart of Ephesians, Philippians dealing with the experiences of the heavenly man here below,
  • Paul says, "the peace of God, which surpasses every understanding, shall guard your hearts and your thoughts by Christ Jesus", Philippians 4: 7.

• It is a wonderful thing this matter of peace in relation to the heavenly side of the truth, because it is very essential for the enjoyment of the heavenly side of the truth.
  • Then he says, "love with faith".

• A remarkable expression, you do not find it in any other epistle in the same way.
  • "Peace to the brethren, and love with faith".

• As if Paul is saying to the Ephesian brethren that in relation to this matter of peace and love in the heavenly environment of things, and our entrance upon it, and holding the ground in relation to it in our souls, we will need faith.

• You know what caused the perishing in the wilderness of old of many, was that when the gospel of the glory in figure, was brought to them by Caleb and Joshua, and the spies, they did not accept it as it says in
  • Hebrews 4: 2, "the word of the report did not profit them, not being mixed with faith in those who heard".

• We need faith, dear brethren, for the heavenly position. We often think of needing faith to keep our jobs and keep our families going, but we need faith for the heavenly position, faith to lay hold of the heavenly truth, and to hold it against the wily artifices of the devil.

• Love with faith. Faith is an accessory matter to love here. Galatians speaks of
  • "faith working through love", Galatians 5: 6,

• showing how closely they are linked together, but in Ephesians in these closing verses faith is an accessory feature to love.

People speak of having a lot of love, and the great thing in christianity is love; it has a great place in christianity, but Paul reminds us that we need faith with it in this verse.

• What is the use of speaking about love in relation to the heavenly position if we are settling down in our businesses, in our work, or in our families, and going on with earthly things? No, dear brethren, we need faith to go forward.

• Barzillai, when David asked him to cross over the Jordan with him, thought it was too much for him because he had become so old, but none of us are too old. We need faith with love to hold the heavenly position. And then he says,
  • "from God the Father and the Lord Jesus Christ. Grace with all them that love our Lord Jesus Christ in incorruption".

• Grace with, not grace to, but grace with all them that love our Lord Jesus Christ in incorruption.

• Now, that is a word for all of us, as to whether we love the Lord Jesus Christ in incorruption as we might refer to it. Whether our affections are undivided, because that is what incorruption means, that there is nothing to corrupt, nothing to impair the pure unsullied flow of undivided affection and love for Christ, that is produced by the Spirit. That is assembly love as we might refer to it, which is a great matter.

This letter unfolds to us what the assembly is to Christ, as we were alluding to it in prayer.

• "No one has ever hated his own flesh, but nourishes and cherishes it, even as also the Christ the assembly", Ephesians 5: 29.

• We want to get the assembly into our minds, and into our hearts. It is one thing to have our sins forgiven, and to have the knowledge of deliverance from the thraldom of sin and Satan, emancipation from all his power,
  • but to enter in and to be in the current and flow of assembly love and affection for Christ involves separation from the world, and all that constitutes it, and goes to make it up. Let us consider the word.

• We cannot carry out in obedience the heavenly calling without leaving the world – not physically, for we are still here.

• We shall leave it physically, glorious hope, when
  • "the Lord himself, with an assembling shout, with archangel's voice and with trump of God, shall descend from heaven; and the dead in Christ shall rise first; then we, the living who remain, shall be caught up together with them in the clouds, to meet the Lord in the air; and thus we shall be always with the Lord", 1 Thessalonians 4:–16-17.

• What a moment, dear brethren, when a wave of divine power will bring us, with those who have fallen asleep through Jesus, into the air to meet the blessed and glorious and incomparable Object of our love and affection!

• Another has said, just another wave of power and up we will go, dear brethren, to be with Him forever. We know what these waves of power mean as in the power of the Spirit we go from glory to glory, and just another application of that power as the Lord Jesus comes in, will take us out of this scene altogether.

May I, in passing, ask, Is there a person in this room who does not know the One we are referring to who is coming for His own? Is there one in this room who has no vital link with Christ even in the enjoyment of the matters we are referring to?

• We who believe, as belonging to the assembly, our hearts yearn over you tonight that you may "come with us, and we will do thee good" as Moses said of old. Numbers 10: 29.

• Not that there is any good in us, far be the thought, there is only one good and that is God, but we are journeying on to the heavenly land, with all its promised inexhaustible store of unbounded wealth. Will you come with us? We have something you have not, something that is real, intangible as it may be, but so real.

• As the moment of the rapture draws near, young men, young women, brothers and sisters, look into your lives, look into your history, what is there that is hindering the full unreserved flow of undivided affection for Christ in your soul? What means the loss of spiritual power and joy? Where is the joy you once knew so well and which sent a thrill through your whole being spiritually? Where is it tonight?

• You have allowed, may be espoused secretly, some feature of the world with all its corrupting influences. Oh, let us see to it tonight that the Spirit has His way, that the sword of the Spirit is brought to bear on every hindering influence that would stand athwart the free and unreserved flow of pure uncorrupted love for Christ.

• Let us come into the stream and current of assembly flow in love for Christ. Let us get the assembly into our minds. That is what this letter would do. We should think of it all the time, Christ and the assembly; think of it in the morning, think of it during the day, think of it at night, think of it during the night. Let it permeate our beings.

Heaven is full of interest, care, and concern in regard of this great vessel, and our minds should be filled with it.

• The assembly is God's chief interest on earth. If I am in the enjoyment of union with Christ in the heavenly domain, as this epistle sets out, then His interest must be my paramount interest.

• We have to carry on with business and work, and do it righteously and diligently, for a person who is slovenly in business or work is not much of a testimony to christianity and to God's saving grace and power.
  • You will always find that a true assembly man or woman is diligent in business, but they do not allow their business to dwarf them, or overshadow everything else.

• A great servant has said, 'I find that in looking after God's interests He looks after mine, and I feel it is much better to leave mine in His hands'.

• Oh, dear brethren, the wasted time that flits away, that slips through our hands, as it were. What have we been spending our time on, and expending our energy upon? Is it on what we shall have to leave? Giving too much time altogether to that, it may be, when we should give more time to Christ and the assembly.

• Young brothers and young sisters, you who are starting out in christian life in the testimony, put Christ and the assembly first and foremost. If you are getting married, put Christ and the assembly first. If you are getting a house established, put Christ and the assembly first.

• Let Christ and the assembly be supreme in our thoughts, so that our households are set for the interests of Christ and the assembly, and to care for His saints. It is a wonderful thing, and you will find that there is infinite blessing on that line.

Now a brief word on 2 Corinthians 11. Paul says here, and what feelings were in the heart of this beloved servant,

• "Would that ye would bear with me in a little folly; but indeed bear with me. For I am jealous as to you with a jealousy which is of God; for I have espoused you unto one man, to present you a chaste virgin to Christ".

• Now we are not in the epistle to the Ephesians here, we are in the epistle to the Corinthians where the enemy seems to have succeeded in corrupting the affections of some of the saints.

• But Paul never lost sight of what they were abstractly. The first letter is filled with thoughts as to what the brethren in Corinth were abstractly. He speaks of them as
  • "the assembly of God which is in Corinth, to those sanctified in Christ Jesus, called saints", 1 Corinthians 1: 2.

• He keeps before him, as he has to deal with matters among them, the great truth of the anointed vessel. In all his service and ministry he has in mind that there should be amongst the saints in Corinth a vessel in sanctification, answering to the light within.

• We must always keep in mind that we cannot go on with the things of God loosely. We cannot go on with the things of the assembly loosely, and there is nothing more damaging to spiritual joy and spiritual power than a loose way of living, and a careless way of moving.

• It may be getting as near to the world as we can, but yet not far enough that the brethren can take matters up and deal with us. We will never know the joy of being in the full flow of assembly affections for Christ if we are on that line. It is a great thing to be in that stream and current. Paul is concerned about it in his letters to the Corinthians.

• He does not have liberty to unfold the truth of union in his letters to the Corinthians as he did to the Ephesians. But he has called to their attention his commission and the authority of his commission that
  • "I have espoused you unto one man, to present you a chaste virgin to Christ".

• And while they scurrilously attacked him, and slandered him, and spoke evil of him, Christ and the assembly had such a place in that man's heart that he could say to them, as he loved them in the light of the assembly and what they were to Christ,
  • "Now I shall most gladly spend and be utterly spent for your souls, if even in abundantly loving you I should be less loved", 2 Corinthians 12: 15.

What a pattern Paul is to us in all our localities in serving the brethren. However little we may be thought of, let us think of the brethren in the light of what they are to Christ, as belonging to the assembly, and serve them in the constancy and abiding character of the love that historically went all the way into death for them.

• Let us remember the constancy of that love,
  • "This is my body, which is for you", 1 Corinthians 11: 24.

• He said this to Paul in relation to the loaf at the Supper, and as we partake of the loaf, Lord's day after Lord's day, first day of the week after first day of the week, there is to be inculcated into our minds and thoughts all that is linked with that loaf. Our affections are to be impregnated with the feelings of love that went so far for the assembly.

• We shall only serve the brethren rightly as in the devotedness of that love, and Paul is serving here in the light of it, as he says,
  • "But I fear lest by any means, as the serpent deceived Eve by his craft, so your thoughts should be corrupted from simplicity as to the Christ".

• Oh, dear brethren, let us watch out for this enemy and all the varied means and sources of subtlety and craft he would employ to divert the free unreserved flow of virgin love for Christ. Notice how he gives full force to the enemy's activities – as the serpent deceived Eve by his craft.

• What love Paul had for them! Think of what lies behind these letters, the tears and the feelings, because he wrote his first letter with tears, as he says,
  • "For out of much tribulation and distress of heart I wrote to you, with many tears", 2 Corinthians 2: 4.

• He had to deal with them in the power and authority of his apostolic commission, but bathed in the feelings of a man to whom Christ and the assembly were supreme, and foremost in his outlook.

Brethren, I ask you all, as my own heart would be challenged, as to whether Christ and the assembly have the place in our hearts and affections they should have?

• Is everything in our lives regulated by Christ and the assembly?

• You know what a touch of glory the meetings take on as we sit down in the localities in which we are, as Christ and the assembly inundates our thoughts.

• What a place the brethren acquire in our affections as we sit down in temple character and light.

• That is the way that the enemy's force will be stalled and thwarted. It is a great matter that the brethren should be united, that there should be no breach for the enemy to break through and attack the position, because what he has in mind is to overthrow the truth of Christ and the assembly.

• Let there be no breach in the wall as it were, let the wall be intact, and let the brethren stand together, so that there may be this free unhindered, unimpaired flow of virgin love for Christ. Oh, for pure unsullied affection for Christ in a world where many are going on with corruption, even believers.

• There may be some here tonight going on with the world, and with wrong defiling associations, with their affections corrupted. Well, the whole bearing of the Lord Jesus Christ's service, and the Spirit's service is towards you tonight to help you in the chastity that is referred to here – "a chaste virgin to Christ".

Now, a word as to Rebecca in Genesis 24. It is a wonderful chapter. It reminds you of the expression and language of 2 Corinthians 3: 18,

• "from glory to glory".

• There seems to be no end to the wealth in this wonderful chapter in its typical suggestions and unfoldings. Its teaching seems to be inexhaustible, a veritable mine of spiritual wealth, and rightly so, because its theme typically is Christ and the assembly.

• You will always find, dear brethren, that where Christ and the assembly have their proper place in the minds of the brethren in any locality, you will have spiritual wealth and substance there.
  • "The gold of that land is good", Genesis 2: 12.

• This chapter has served us well, and it may just serve a little more tonight to bring before us all what is towards us, because if there is one thing that marks this chapter it is redundancy.

• Not redundancy in the sense that it is not necessary, or that there is too much, but it is to impress us with the wealth and the glory that enters into this path of moving on to Isaac, to Christ, the heavenly Man, with the blessed Spirit companying with you, because the servant of Abraham is a type of the Spirit.

• I just want briefly to say that reference is made to Rebecca's virginity. What an apt type of the assembly she is, not as delivered from the world, and a history of sin and shame. There are other types that bear on the members of the assembly in that relation, but this type is a reference to the assembly as suitable to be united to Christ

• As beloved Mr. Stoney said, 'Only what is out of Christ can be united to Christ, and only what is out of heaven will go into heaven'.

That is our position, dear brethren, we are out of Christ and we are out of heaven, because

• "such as the heavenly one, such also the heavenly ones", 1 Corinthians 15: 48.

• The origin of the assembly is heavenly, she is a celestial vessel, and why should we trifle with earthly things to the extent that we become engrossed with them and overcome by them, when we belong to a vessel whose destiny not only is heaven, but whose origin is heaven? She is indigenous to heaven, she belongs to heaven.

• Such is Rebecca, a suitable type, she is moving in concert with the Spirit, and when the challenge comes as to whether she is prepared to go with the Spirit,
  • "Wilt thou go with this man?"

• – "man" alluding to the Spirit, and they enquire at her mouth, she says,
  • "I will go".

• The mouth of the sisterhood in Genesis is interesting, Sarah's mouth, Rebecca's mouth, and the mouths of Rachel and Leah.

• The challenge is put to her, "Wilt thou go with this man?" And in clear, simple, unbeclouded language she says, "I will go". That is the word I finish with, dear brethren.

The blessed Spirit would raise the challenge with all of us tonight as to whether we are prepared to go all the way with Him.

• To move in that path of communion with Him, where He would bring to us all that is heavenly, and bring into our souls the lustre and glory of the heavenly Man, the true Isaac, our Lord Jesus Christ.

• Rebecca leaves all her relatives, family, kindred, and country to go with the servant to meet the heavenly Man, Isaac.

• Certainly it is a test, but it is a wonderful path to enter upon and to go forward in, for the ultimate goal is the supreme joy of Christ as Man in having His saints with Him, united to Him, the object of His constant, abiding, and active love. It says of Rebecca,
  • "she became his wife, and he loved her".

May the Lord bless the word.

The prosperity of the truth in our local gather­ings largely lies in relation to a state of subjection amongst us.

• As to ourselves individually, the more subject we are the more we shall get on in the truth. Our difficulties in getting on in a prosperous way, spiritually in our souls, can often be traced to insubjec­tion.

• It is a prime feature in the divine outlook. I need not say that as in other things, this prime feature has been blessedly set out in Christ. The final end, when the end comes, is that the Son Himself will be placed in subjection.

• What a reference that is to the Person whom we know and love, and it says of Him in the epistle to the Hebrews, where heavenly light is being brought in to attract the hearts and minds of the Jewish believers out of that wherein they were held,
  • "though he were Son, he learned obedience ...", Hebrews 5: 8.

• What marvellous statements these are, dear brethren! How we need to repair to the gospels to see subjection and obedience in Jesus!

• What a study for our minds and our hearts, by the help of the Spirit, what a contemplation the gospels afford in regard to manhood in all its holy perfection as seen in His pathway here!

If we are to arrive at manhood, we need to under­stand the gospels.

• The epistles set us up basically through the glad tidings and the light which comes to us in the glad tidings, as to God and His righteousness, and in relation to our collective relations with one another in our localities,
  • and in relation to our leaving things here and passing over to the spiritual and heavenly side of things,

  • and in relation to our part and our place in association with the blessed Son of God, and in union with the exalted Man in the glorious sphere into which He has entered, and where He would have us with Himself, as we have been going over it in the letter which has been before us.

• But the gospels help as to the completing of matters with us. We have perfection set out in the gospels – we have perfection in the epistles too, for Christianity involves perfection; we have to do with a perfect state of things in Christianity.

• But the gospels bring us to the blessedness of perfection as seen in Jesus in manhood here, of which obedience and subjection are prime features, and it enters into this matter of bondmanship, this matter of the servants alluded to in this book –
  • a book where the will of man rises to its height in defiance of God and His Christ, in the usurping of all that rightly belongs to God; human will rises to its height in this book,

• but it is met by the power of God, and yet in this book we have these references to bondmen, the bondmen of Christ, and to the servants of God and the Lamb. How we want to be amongst these bondmen!

• It is not only a question of those who minister, having part in the ministry, although that enters into it, but we are all to have part in this matter of bondmen, in the light in which it is referred to here.

• The bondmen are coming in for the secrets as to the truth, what God has in mind and what Christ has in mind, conveyed to the bondmen. What a happy position for us to be be in, wholly committed to the divine will in the spirit of the bondman, and the servants, as in this book!

• Faithfulness marks bondmen: think of how the Lord could speak of His bondman John! What a faithful bondman he was! In the gospel he is drawn attention to as leaning on the breast of Jesus, lying in His bosom.

• What a place John was in, the place of love! What nearness to Christ he knew! What nearness to Christ do we know, dear brethren?

• John had that special place when Jesus was here. But it only serves to show us the possibilities which are open to us in keeping near to Christ;
  • and if we keep near to Christ we shall get His mind, and we need His mind all the time.

• This book keeps before us the importance of the mind of Christ – the mind of God, too – and faithfulness is a great feature.

You will remember it is said of the Lord Jesus Himself that He "emptied himself, taking a bond­man's form", Philippians 2: 7.

• He has set out this feature that we should understand it. Oh, the mystery of it, that He who subsists in the form of God should empty Himself, taking a bondman's form! How it should affect our hearts!

• What a lead, what an example He has set out for us in regard to this great feature! We think of how He was held in that path of holy servitude and love to the will of God, and we are to be the same. The will of God is to be para­mount, it is to be supreme with us; not our own will.

• Think of the Lord Jesus in that pressure in the garden, how He could speak of "not my will, but thine ...". How we are to be marked by what was seen in Him in regard to subjection and obedience, and in regard to faithfulness!

• And John, the one who is writing here, how faithful he was! It says,
  • "send­ing by his angel, to his bondman John, who testified the word of God".

• Think of it, "testified the word of God"! There is need for faithfulness in testifying the word of God! John had to suffer on account of it. We are to learn from such as John.

• What a servant John was, what a bondman he was, "his bondman John"! "The disciple whom Jesus loved" as he is referred to in the gospels, but here, "his bondman John".

• How the Lord has delight in referring to John, suffering as he is in the testimony on account of his faithfulness in regard to his position in bondman­ship, testifying to the word of God. Think of how Paul did not count his life dear to him on account of what came into his ministry.

• How we are chal­lenged as to our localities which are in mind in this book, and as to faithfulness in them, as to the spirit of the bondman in them – brothers and sisters alike­ we are all to come into this; testifying the word of God, bringing in the word of God, not the word of man. There is plenty of the word of man around us.

• We want to bring in the word of God, bring it into our localities, bring it into the preaching, bring it into the ministry, testifying the word of God. Not testifying to the word of God, but" testifying the word of God".

• What an asset it is to have someone who can bring in the word of God, who can testify the word of God!

"His bondman John " – not His apostle John, but His bondman John – committed to the truth, com­mitted to the Person whose bondman he was, and committed to the truth and. bringing in the word of God.

• The word of God is needed; how it is needed! Oh, the importance of the word of God. How the Lord Jesus has asserted it in the gospels; how he asserted it in the trials and temptations in the wilder­ness, when He had to do with the enemy, how He brought the word of God in.

• How He brought the word of God in in His teaching! In Luke, as we read, Simon was affected! The Lord was teaching in Luke 5, the word of God is mentioned. The word of God is needed, so quick and powerful as it is, exposing all that is unsuited to it,
  • but bringing in God, the mind of God, bringing in the truth.

• It is needed in our localities; we need not be afraid of the truth, we want to bring in the truth, we want to bring in the word of God. Think of the authority linked with the word of God; it carries its own authority:
  • "the word of God is quick and powerful, and sharper than any two-edged sword", Hebrews 4 : 12.

• But you will recall how in Hebrews, after the word of God is mentioned, that the priesthood of Christ, as has been referred to by beloved J.N.D., is brought right in behind it.

• If we are exposed by the word of God, the priesthood of Christ comes in to sustain us in the acceptance of the exposure, for God has in mind to make us better men and woman, better brothers and sisters in our localities,
  • and as the exposure through the word of God comes in, the priesthood of Christ comes in, to help us in accepting whatever may be needed, through the incoming of the word of God.

So it says of John, "testifying the word of God, and the testimony of Jesus Christ".

• The Spirit of that Man would be seen in John – Jesus Christ!
  • "Other foundation can no man lay besides that which is laid which is Jesus Christ", Paul says; 1 Corinthians 3: 11.

• Paul brought Jesus Christ and the testimony of Jesus Christ into Corinth, where partisanship existed, where parties were present, where men were set up, leaders of schools of opinion and schools of thought.

• ­Paul comes in with the ministry of Jesus Christ, having determined in his mind that he would know nothing among them
  • "save Jesus Christ, and him crucified".

• What a resolve, dear brethren. He was not resolved that he would bring out all that he knew to impress the brethren in Corinth.

• What a word this is to those of us who serve, who have any part in ministry; we do not minister platitudes, it is a question of bringing in what is needed, and especially as we move around and move into localities, as it may be, as Paul moved into Corinth;
  • he brought in what was needed; he did not minister what was not needed;

• he brought in what was needed, think of his resolve of heart to know nothing, save Jesus Christ and Him crucified. Oh, the stigma of it publicly!

What a test to the Corinthians and their pride and independence and the principles of the world among them, as he brings in. the truth of the cross to cut athwart all that was present in that locality.

• We need to take account of what is needed in our localities. We do not want to ignore what is needed. Paul writes to Corinth, and in his ministry he takes account of what is needed.

• He had been there and served; he had served before and as a faithful bondman he says,
  • "ourselves your bondmen for Jesus' sake".

• As a faithful bondman he brought in what was needed with resolve of mind and of heart. How important it is that our minds should be controlled and regulated so that we should measure what is needed among the saints and bring in what is needed in our localities.

• John testified the word of God and the testimony of Jesus Christ. The spirit of that Man would be seen in John, His bondman! How like his Master he would be; how like his Master, Paul was. He says,
  • "I fill up that which is behind of the tribulations of Christ in my flesh, for his body".

• What resolve of mind and of heart! One who loved the assembly so; the assembly was so much to him. As to himself he thought nothing of himself; as one has referred to him already to-day,
  • "less than the least of all saints".

• He realised his responsibility to protect the assembly and serve the assembly, and what a minister he was. How important it is, dear brethren, that we should be faithful, faithful in our localities, for this book has that in mind.

It says of John in verse 4, "John to the seven assemblies which are in Asia: Grace to you and peace from him who is, and who was, and who is to come".

• Think of this, dear brethren, the greatness of what John refers to here, the sense, you see, that there are supplies divinely flowing to meet the saints where they are in the sphere of contrariety and opposition.

• Grace and peace are coming in to build us up, not to overthrow us. Paul said to the brethren at Corinth, that the authority he had was not for overthrowing but for building up; that is the end of all ministry, ­not to overthrow but to build up.

• The ministry may involve exposure, it may involve the bringing to light of certain things that the word of God calls for being dealt with. Things are being dealt with and met and faced, unholy links, unholy associations.

• Testifying the word of God may involve much that is searching, much that may be hard to face, but in the local position there is grace and peace divinely flowing, and John is in the intelligence of it, and he can speak with that in mind.

• John is in full accord with the mind of heaven in regard to the local assemblies, and we should all be on this line, as it says,
  • "Grace to you and peace from him who is".

• What an impression John had of God in this way. You may notice the reference in the margin to this first reference to God: "who is", it says, 'essential being is put first'.

• Oh! this book would remind us of God in His greatness, and John is reminding us of His greatness here, "grace to you and peace from him who is". Think of the greatness of God in this light.
  • Then he says, "and from the seven Spirits which are before his throne; and from Jesus Christ, the faithful witness".

• We have not time to go into all the detail, but I want to come down to what he says in verse 9,
  • "I John, your brother and fellow ­partaker in the tribulation, and kingdom and patience, in Jesus, was in the island called Patmos, for the word of God".

• He is keeping before us the word of God. The word of God had brought him there. It brings me back to his faithfulness in relation to the word of God: what a servant John was, what a bondman!
  • Think of Moses, as he is referred to in this book, too, "the bondman of God". It says of him in Hebrews 3 that

  • he "was faithful in all God's house, as a ministering servant".

• I love that touch, "as a ministering servant"; he was faithful in all God's house as a ministering servant. How he ministered, how he served, how faithful he was; how he was spoken against, how he was charged with pretension, how he was charged with asserting himself! But still on and on he goes, continuing, enduring, persevering as seeing Him who is invisible.

• What an example we have in Moses, dear brethren, as he journeyed with the saints; what light he had in his soul as to God and the thoughts of God, as to the thoughts of His love – how Moses companied with them all through the wilderness – Joshua and Caleb, too; but it is said of Moses that he was faithful in all God's house,
  • ­not in certain departments of it but in all God's house.

• The thought of manhood stands out in Moses in relation to this great feature of bondmanship, faithful as a ministering servant, as Hebrews 3 says.
  • John here is now "in the island called Patmos, for the word of God, and for the testimony of Jesus".

• The world does not care for the word of God or the testimony of Jesus, they would put us out altogether; man after the flesh does not care for the word of God or the testimony of Jesus.

• But what a place to be in! Suffering on account of the word of God and the testimony of Jesus, divinely marked off, heaven taking account of it, and the Lord coming in to commit to John the precious features of life tha.t this book contains.

It says, "I became in the Spirit on the Lord's day".

• Think of a man like this, think of how he knew how to use the Spirit, speaking reverently; the very way that it is referred to here, and also referred to later, shows that John was accustomed to making room for the Spirit.

• We have been referring to the days of the Acts; we want to go back to the beginning and see how the brethren were marked by making room for the Spirit, and making use of the Spirit and doing things by the Spirit.

• Think of the power that came out in that book of the Acts in those who did things by the Spirit, who had ability to speak by the Spirit and who did things by the Spirit. Think of the dynamic power, as has been referred to, that came out in their ability to speak by the Spirit and do things by the Spirit; and we are all to learn how to make use of the Spirit.
  • Now John says, "I became in the Spirit on the Lord's day",

• the dominical day, the lordly day, and John becomes in the Spirit.

• The Spirit is available to us to help us so that whatever the circumstances may be that we are in, testing and trying though they may be, there is an outlet for us, as John says,
  • "I became in the Spirit on the Lord's day, and I heard behind me a great voice".

• The principle here is that as we learn how to move in the Spirit and live in the Spirit and to live by the Spirit we shall come into the gain of divine communications.

• I know it is apostolic here, but there is the principle in it that the more we learn to make use of the Spirit and to make room for the Spirit, we shall come in for the gain of light as to the testimony and as to the assembly and the phases of the assembly which are contemplated in this book.
  • So it says, "what thou seest write in a book"

• – not 'what thou hearest 'but "what thou seest".

So we are challenged as to what we see. What do we see?

• We are challenged in these days as we are together, coming from all different parts, in this wonderful environment where the Spirit of God is and where the great feature of the temple of God is seen: what do we see, dear brethren? Not only what we hear – hearing is important – but then, what do we see?

• The Lord has a word for everyone of us as to what we see; and He says,
  • "what thou seest write in a book".

• You remember how in the ministry of the prophets they are challenged as to what they see. Jehovah said to Jeremiah,
  • "Jeremiah, what seest thou?"

• in chapter 1 as he begins his ministry, and Jeremiah answers and says,
  • "I see a rod of an almond-tree. And Jehovah said unto me, Thou hast well seen; for I am watchful over my word to perform it".

• We want to be challenged as to what we see in a gathering like this; not only what we hear but what we see in regard to the truth, what we see in regard to divine operations, how great they are! What is under the divine hand at this time, what do we see?

• Faith and the Spirit are essential to see rightly; and all that is open to us as we make room for faith actively, as we make room for faith subjec­tively – we need to understand faith subjectively.

• We generally speak of faith as objective, in an objective way, but we want to understand the importance of faith subjectively as it is said in Hebrews of certain to whom the word of God came,
  • "the word of the report did not profit them, not being mixed with faith in those who heard", Hebrews 4: 2.

• We have been hearing these things as to the truth, and how have we been hearing? Has it been mixed with faith? The subjective bearing of this great matter of faith as coming under the authority of the word of God.

• How important it is that we should go back, dear brethren, to our gatherings as having heard the word and mixing it with faith, mixing it, you see, so that we are going to work it out in practical reality.

• We are not just going to carry it back as a story in a book which is to be admired, but the word of God as it is borne in upon us is to be mixed with faith. So that as we go back, we are going to work it out in faith and by the help of the Spirit; and the word is,
  • "what thou seest write in a book, and send to the seven assemblies".

• That is, the whole position is in mind.

So, dear brethren, we might say in the principle of it now in this gathering the whole position is in mind; the Lord is thinking of every gathering. He wants us unified in regard to the truth, unified in regard to procedure and unified in regard to customs.

• So that as the holy city comes down with her gates of pearl-like beauty, there should be some answer in the assembly now in the local gathering.

• If issue is taken with the wireless in other parts of the world and in regard to our houses and our cars, we are no different in this part of the world or in other parts of the world; we are to be unified in these matters,

• and if issue is taken in other parts of the world with membership in manufacturers' associations and the like, we are not to be any different in this part of the world.

• Oh, the essential need of seeing the importance of keeping the assembly clear; the exalted vessel of praise; it is to be kept clear of what is defiling, what would encroach in the way of defilement; and all this is involved with what we have in this book.

• The seven assemblies are in mind, unity amongst them. . The Lord has things to say to them and He has to say to us in our local gatherings.

• We all know well what is to be faced, but grace and peace are flowing to help us in accepting the word; divine supplies are richly flowing in to help us as we accept the word of God and in the spirit of bondmanship.

• By faith and by the Spirit we seek to make room for the truth and work it out as in all the localities suggested in the seven assemblies here.

Now I just want to refer to the last chapter. In the first passage we have servants, bondmen, in relation to responsibility and testimony.

• I want now to just say a word as to the servant in privilege and glory. You will notice how the chapter opens ; it says,
  • "he showed me a river of water of life".

• Why is it that this particular feature should have a definite showing? It is not said of the foundations in the same way specifically that they are shown; they are included in the great thought of the city that was shown, as it says in verse 10 that
  • "he carried me away in the Spirit, and set me on a great and high mountain, and showed me the holy city, Jeru­salem, coming down out of the heaven from God, having the glory of God".

• The city is shown in a general way, but now we come to this opening word, and the specific feature of showing enters into it.
  • "And he showed me …",

    after he had referred in verse 27 of the previous chapter to

  • "nothing common, nor that maketh an abomination and a lie, shall at all enter into it".

• We have been referring to the importance of keeping the assembly clear, dear brethren; there is a need of all unholy associations being judged that nothing common might enter in there; and it says,
  • "nor that maketh an abomination and a lie, shall at all enter into it; but those only who are written in the book of life of the Lamb".

• Then it says, "and he showed me a river of water of life"

• – another blessed suggestion of the Spirit of God, but a suggestion of it as shown, as if it is some­thing that we need to be shown, our attention is to be drawn to it, and what a privilege it is to be drawn into these showings, as it were, to be given to see what is linked with this river of water of life – the blessedness, as Mr. Darby has said,

The first thing is, "he showed me a river of water of life, bright as crystal" – life, you see, and trans­parency.

• The whole city is characterised by trans­parency, and we need to be transparent, dear brethren; there is no need for being clandestine in our conversations or manner of doing; as we are in the light of the assembly and the holy city we shall not be opaque, we shall be transparent and open.

• What need, dear brethren, there is for this, so that confidence is maintained amongst us, and love flowing between us in a real, practical and concrete way. The more we are transparent and open the more love will be free to flow as in this wonderful environment that is suggested in this city here.
  • So it says, "bright as crystal, going out of the throne of God and of the Lamb".

• Think of the authority entering into this flow, this holy channel of refreshment, a type of what exists in the Spirit of God in His presence in the assembly.
  • Then it says, "in the midst of its street, and of the river, on this side and on that side, the tree of life, producing twelve fruits, in each month yielding its fruit".

• Think of the glory of this environment of the tree of life, Christ according to the purpose of God, the great Source of life. We are introduced into primary and final thoughts here, dear brethren; we have primary thoughts in the book of Genesis and we get them moved on to our view here.

• The tree of life is a primary thought, the river is a primary thought, and God is bringing it on to our view now in conditions of finality; as someone has said, God has waited long to bring us into what is distinctive and final, and that is what He is bringing us into now, on the very eve of translation – what is distinctive and final.

• And oh, what finality we have here, dear brethren! Think of the authority of God in it, the authority of the Lamb; and then this tree of life, and there is food to sustain us in this wonderful environment, food proper to the environment, the food of celestials, the food of the inhabitants of the city, and then the leaves of the tree for the healing of the nations.

• Healing is not lost sight of. Ruptures may come in as they have come in among the nations, but think of the administration of grace in this wondrous vessel of divine rule and government in that day and the leaves of the tree, the food of which is for the celestial inhabitants, but the leaves, as it were, being used in the administration of grace for the healing of the nations.

• How this would help us, dear brethren, constitutionally, help us in our outlook in the great administration of grace! Things are being committed to us, in having part in the great things of God in the assembly in relation to the administration of grace, and this is all to help us.

• While it bears on a future day, we are to see the dignity which marks the assembly, and we are compo­nents of the assembly, we belong to it, this great vessel of divine administration.

Then it says, "no curse shall be any more; and the throne of God and of the Lamb shall be in it ; and his servants shall serve him, and they shall see his face".

• Oh, the blessedness of this environment of the holy city, in the assembly where the servants now come to light as serving Him, serving God. What a position it is! They are serving Him; not now in testing surroundings but in surroundings which speak of the complacency of divine love.

• What a scene it is, so near to God. We never go out of the mediatorial position, but it would almost seem as if the mediatorial position is receding here – not that it does – but we are impressed with the nearness of God to us here.

• They shall see His face! Where shall we see it, dear brethren? Where do they see it? We shall see it in Jesus, that blessed Man throughout the eternal day.

• We shall see the face of God, we shall see Jesus, there shall we dwell with Jesus. There shall we dwell with God. We shall see his face;
  • "and his name is on their foreheads".

• How their intelligence is governed by that wondrous name which is upon their foreheads.
  • It says, "night shall not be any more".

• The darkness is past, dear brethren; how we can rejoice in that! We think of what night meant to Jesus, what Calvary, what the cross meant, that we might be here in these glorious surroundings of unending day in this wonderful environment:
  • "night shall not be any more".

• There will no more be seasons of difficulty and testing. Think of the night through which Christ has waited to receive us to Himself! Think of the night we have waited in to see Him face to face!
  • But "night shall not be any more".

• What a scene it will be! We are to know it now, dear brethren, we are to understand this now.

Then it says, "and no need of a lamp, and light of the sun, for the Lord God shall shine upon them".

• Think of that! – Jehovah Elohim! We begin pri­marily in Genesis with Jehovah Elohim in chapter 2, and now we end with Jehovah Elohim;
  • Elohim, God, that Being in supremacy, the One to be wor­shipped and adored in the place of supremacy.

  • Jehovah, the name of constant Being, but in relation­ship with the creature; God shining upon us in His fulness, shining, as it says, upon them.

• Think of it! How pleased God is with the whole position, and these things are to be testified in the local assemblies. I believe we should depart to-night, brethren, with a sense that God is shining upon us – the Lord, Jehovah Elohim, shining upon us.

• It involves what He is, it involves His effulgence, you see, and it is shining not to us but shining upon us, as if God would say, ‘I am pleased with you in these surroundings, serving Me, and delighting in the thoughts of love as they are before you in this environment'. God says, 'I am pleased with the whole position in this light', and He shines upon them.

• Oh, to be marked by features of bondmanship in responsibility and testimony so that we might better know the blessedness of a servant; the position of servants and bondmen, in privilege and glory, as in this passage we have read, having the sense of God shining upon us, involving what He is, shining upon us.

• His desire is that we should know Him and that we should be near Him – not for a day, not for a week, but for ever! Oh, the wonderful character of that scene supernal,

May we have a sense of His shining upon us even now!