Ministry by J. Taylor
– Part Two

R.S.S. The first intimation of decline was also at Ephesus, Rev. 2.

J.T. God set up the assembly perfectly at Jerusalem and Ephesus. That is to say,

• you could take account of the assemblies in these cities as God's handiwork, and in that point of view they were perfect; there was nothing lacking; everything was supplied.

• Now the apostle in leaving the saints at Ephesus committed it into the hands of men; he committed it to the elders.

• The result is what we see all around us – the ruin, but the witness to the gospel at the outset was in that which was divinely and perfectly set up.

Ques. The church at Ephesus stood representatively at the beginning: does not Philadelphia stand representatively at the end?

J.T. Yes, I think so, but the point in Philadelphia is appreciation of Christ. Philadelphia is not the candlestick, but Ephesus was that representatively.

I think Ephesus was set up more as God's handiwork, to be the candlestick, and in that sense stands for the whole church.

J.P. Philadelphia is the moral recovery of what was true at the beginning, in connection with appreciation of Christ, but not the candlestick.

Ques. Does not Philadelphia really bring out in the end what is suited to the heart of Christ, descriptive of what the church really is?

J.T. Yes, what the church is to Christ. There is nothing public about it, but in Ephesus there was what was public.

• The whole of Asia heard the word of God through Ephesus: the assembly began with twelve men who received the Holy Ghost through Paul. The preaching was by the apostle, but he was of the assembly.

I think it is a great thing to be able to take account of what God established: there was nothing lacking in it when He established it.

Ques. Is it not our privilege now, notwithstanding all the breakdown, to be in the light of it?

J.T. Yes, I think it is our privilege to be in the light of it, but you can never be it.

J.P. I think what we have set before us is most important, for in the minds of many the thought of the gospel has been entirely dissociated from that which God established in perfection in the beginning.

J.T. Yes, but if you will consider the principal gospel parables in Luke, you will find the existence of the house is supposed in them.

J.P. Mention one, please?

J.T. There is Luke 14; that is to say, the "great supper", as we call it. You cannot have a great supper without a house in which to spread it.

• You must have a house with all the equipment necessary for the accommodation of the guests, and I do not think God would be behind in that way, so there it was.

• All things were ready. The parable begins with all things being ready, and at the end it is "that my house may be filled".

• It is so all through the great gospel parables of Luke. Chapter 7 is an exception, but there it is a question of forgiveness.

• Even the parable of the good Samaritan in a sense involves the house; that is to say, the "inn". The idea is there at any rate.

R.S.S. I suppose the thought you had in mind, is that the general idea is to connect the gospel with the individual?

J.P. The individual, as having needs and these being met, you mean?

R.S.S. The individual who proclaims it.

J.P. It applies to both sides – the man that preaches it and those to whom it is preached.

• I do not think there has been the thought, in the minds of many of us, of the connection of the gospel with the house of God, and
  • especially the house of God as established in divine perfection and beauty at the beginning.

• Do you not think the thought of the house of God is really what throws light on Ephesians 3?

J.T. Yes, I think so. "Filled to all the fulness of God", which meant that they were to have the knowledge of God in love.

• They were to be filled to all the fulness of God in order to set forth God adequately – to represent God down here. You cannot conceive of anything else.

• God intended to have representatives down here, and those who were to be such were to be filled with His love.

I think the popular idea of the gospel is pretty much theoretic – very largely a question of doctrine: I should perhaps say a question of creed.

• I think we have a purer creed than others; still, with us it is very largely a question of creed, and I do not think a creed can be the gospel.

• The idea of the gospel is the attitude of God toward man in Christ, and the answer to it is what He had established down here in the power of the Spirit for man's deliverance from the power of evil.

R.S.S. That is, it is vital – a living thing.

J.T. And as such it is that which is brought within the reach of man, so the first gospel address we have is in regard to what is down here,

• in answer to Christ having gone to the right hand of God.

• The repentant Jews would receive the gift of the Spirit, who was already there in the house (Acts 2).

J.P. The Jews did not know what had happened when they heard the disciples speaking under the power of the Spirit of God, and some said they were drunk with new wine.

• Peter rises to the occasion, and tells them what had really come to pass in Jerusalem that day.

J.T. So it takes the character of an explanation; the effect produced by the presence of the Spirit in the saints led to enquiry on the part of the people.

• Hence the form of the gospel address. That is, what God established down here was perfectly capable of arresting the attention of men.

J.P. In 1 Corinthians 14 we get the order in God's house: a simple person coming in would recognise by this that God was there.

J.T. The order of Solomon's house greatly affected the Queen of Sheba.

J.P. Scripture says, "When the queen of Sheba had seen the wisdom of Solomon, and the house that he had built …".

J.T. I should like to see the saints living according to God. I think we ought to be concerned about the gospel,

• but the first thing is to be formed according to God, so that we should be a testimony to it.

R.S.S. I believe, in general, if what characterises the saints were analysed, you would find they are very largely formed by that which is not according to God.

• They go through an immense deal of exercise that is not really of the Spirit.

• I am sure that we may thank God that He, in the main, has set and maintained us on the right line, on the Spirit's line, and this is most encouraging.

J.T. And the next thing is for us to get together in affection. If we are to be of any help at all to men, it must be as bound together by the Spirit.

R.S.S. And then something vital comes out.

J.T. Preaching and building go together in the scriptures.

J.P. Do you not mean building and preaching?

J.T. Exactly – I did. The building precedes the preaching. Historically the preaching began after the building was formed by the descent of the Holy Ghost.

J.P. The order in verse 31 of Acts 9 is very instructive viz., edification followed by increase, or multiplication.

J.T. I have no doubt the order of Scripture is right. In the case of Noah his preaching depended on his building. Building and preaching went on the same length of time.

• How did he condemn the world? By building. The building was accompanied by preaching, but if he was to condemn the world it was by the building.

J.P. In Hebrews 11 it says, "By the which he condemned the world, and became heir of the righteousness which is by faith". It was his preparing an ark. That was the point.

• "By faith" Noah prepared an ark. The ark, as prepared by Noah, was the condemnation of the world.

Rem. In the case of Nehemiah it was the building of the wall.

J.T. It is wonderful to see how the building of the ark brings out the patience of God. As it is said in Peter, "The longsuffering of God waited in the days of Noah".

• It is a very comforting thing in a day like this, and in a country like this, where you see so little result from the testimony.

• In Noah's case he built, and he preached, and appar-ently nobody was affected by his preaching, but then the patience of God came out.

• So it is, I think, if we are in the good of the building, we shall not be discouraged. If in any place you have a company of people bound together in love, it brings a testimony of God to the people of that community.

• No matter how it may be treated, the testimony of God is preserved; the longsuffering of God is demonstrated by it.

Nobody regarded the preaching in the days of Noah; never-theless the ark was built, and completed; and I think God gained His point, in that His longsuffering came out.

Ques. The building of the house of God is the condemna-tion of the world, is it not?

J.T. I think so. It indicates the overthrow of the world-system. That is what the gospel involves.

• If the gospel does not effect the overthrow of the world for us, it has not proved effectual with us.

The establishment of the house of God indicated the overthrow of the world-system. That is really, too, what the ark meant.

Salvation is not for heaven, but from this world. The salvation of the children of Israel involved the destruction of the Egyptians.

• Indeed, in the coming day salvation will mean the complete setting aside of the world-system, and the introduction of a new system.

J.P. He "gave himself for our sins, that he might deliver us from this present evil world", Gal. 1: 4.

J.T. The point now is water; that is, baptism.

Ques. Is it not more Judaism in Galatians? Judaism was something God set up for a time, and people wanted to go on with it.

J.T. The world-system, as the Lord found it here, was in connection with Judaism. What gave it all its power was that it was set up by God.

• Now that is to be done away with, and something new is to take its place; and that is, I think, the reason why baptism is so prominent in the Acts.

Rem. Please say a little more about the world-system. I believe people have a wrong idea with regard to the world-system. They look at it more in view of the lusts of the flesh.

J.T. Judaism was that which was established by God, and it was in that way it had all its power.

• I do not say that applies to the present world-system, although God has given the Gentile powers their authority;

• but the world-system of Scripture, that which the Lord had to deal with, was really set up by God, and it had Jerusalem as its centre.

• But it had fallen under the power of Satan, and was in direct opposition to God, as the sequel proved.

J.P. So in John's gospel, the Jew morally is the world.

J.T. What we need to see is that the Lord came into things as He found them, came into what was here. He found a system of things established, which He owned and recognised.

• He did not disown it, but made the most of it, and if He could, would have used it; but He could riot do anything with it. Its true character came out, and as He could not use it, He established a system of His own.

• People do not see that, and hence do not understand the gospel. The gospel involves the idea of an entirely new system; it properly means the coming age, but the coming age took form in the church.

• Every element in the coming age must find an answer in the church. The church took the place, for the moment, of the new system.

J.P. The gospel was, and is, really a divine explanation of what God has brought to pass and established in Christ at His right hand, and in the Holy Ghost down here.

• Not only the old thing judged and destroyed morally, but the new thing established.

Rem. When Noah came out of the ark, he came into a new scene.

J.T. Yes, and he brought every element of the new world out of the ark. When the Lord came into this scene He would have established His kingdom.

• But He was not received, so the whole thing was set aside: then the Lord began anew. He says, "Behold, your house is left unto you desolate".
  • Consequent on this He brings in another house; a house of His own.

• I like to revert to that company of people whom the Lord left down here. Simple fishermen, who had escaped the corruption that is in the world.
  • The world had not formed them at all; they were entirely formed by Christ.

• There was no connection in any shape or form between the world-system and what God set up.

• The glad tidings, the announcement of what the Lord had done, were to be in connection with this new system, of which Christ is the Head.

Rem. The rich and mighty men in the world were not needed in God's system at all, and on the other hand those in His system had no place in the world-system.

Rem. In the case of Paul, all he had as in the world-system was nothing to him among the saints.

R.S.S. All Paul had in connection with the world-system he calls "dung".

J.T. It is remarkable that he went to tent-making afterwards. He did not seem to take advantage of his education at all.

• The thing to get hold of is what suits God; what He intends should represent Him down here.

• And then another thing comes out: all the elements of the coming age were to be carried through and preserved until the time arrives, just as in the case of Noah.

• The idea in the ark was not only salvation, but preservation.

• Eight souls were saved, but we read that Noah was "preserved" in the ark, and everything necessary for the establishment of a new world was also preserved.

J.P. It was a beautiful point our brother brought out when he said that when Noah stepped out of the ark he came into an entirely new scene; everything in it had been brought through in the ark.

• The first great thing after he got out was that wonderful burnt offering: all the substance for it had been carried through in the ark.

J.T. What would Noah have done otherwise? He could not have established a new world by himself. It requires a great many things to establish a world.

• Everything for the renewed earth was carried through in the ark. That illustrates what the church is.

Rem. In the house of God everything is preserved for God.

J.T. Every element of the coming age is preserved in the house. Although the ship in which Paul sailed was actually wrecked, Acts 27, nevertheless all on board reached land safely.

Ques. What answers to the ark now?

J.T. The ark is typical of Christ, but I think also of the church in a way, as I said; the idea is there at any rate.

• When the Lord was rejected, that was the judgment of the world morally. "Now is the judgment of this world". God never reverted to the world again.

• In the meantime, how is God going to preserve His thoughts and purposes? He had given expression to a good many blessed thoughts in Old Testament times. What was going to become of them?

• The Lord intended all these things to be taken up and preserved in the church until the time of the display of the new order arrives.

Rem. All would not take account of the ark as you have spoken of it.

J.T. Any right minded person would admit the flood was a mercy, the only hope for the world.

• If you have a house polluted with every kind of disease, a thorough cleansing would be needed, otherwise everyone in it would die.

• That was the state of the world – polluted – and the only remedy was the flood.

• It was judgment, of course, but a mercy. Everything God does is in mercy; it is the outcome of His love.

• Any right minded person who reads Genesis 6 would say, What a mercy the flood was, the only means of salvation for Noah and his family from that terrible state of things. They were saved through water.

J.P. What must have been the feelings of Noah and his family when they came out of the ark into a new world! Saved from that old world – so horribly corrupted – by that which to the world was judgment.

J.T. And what an infinite mercy baptism is to a man who has a family. Look at the polluted system of things we have to deal with.

Ques. Why do you say, "to a man who has a family"?

J.T. God takes account of your family. If I professed interest in you, you would not take much account of it if I did not interest myself in your family.

• God knows man's heart. If a man has a wife, he loves his wife and children, and God not only saves you, but your house. That is the idea of baptism.

• Baptism is a mercy it means preservation from the present polluted system.

Ques. Would you say salvation to you and your house is not soul salvation, but salvation from this present evil world?

J.T. Yes. The thought of salvation formerly referred to the state of the world; and every person taught of God wants to get out of the world.

• It is a polluted, corrupted system, and one cannot thrive in it; you want to get out of it.

• The Lord wondered there was no man, and so His own arm brought in salvation. He clothed Himself in armour, and brought judgment upon the world-system, Isaiah 59.

J.P. Romans 8 looks on to the deliverance of creation.

J.T. The creation is subject to the power of sin, and groans under it. As to our bodies, we have part in this, notwith-standing that we have the first-fruits of the Spirit,

• but we are saved in hope: we are looking on to final deliverance with the rest of creation.

While you await the salvation of your body, you get soul-salvation from the world-system in virtue of the presence of the Holy Ghost down here.

R.S.S. Someone asked the question, What is the ark symbolical of? The general thought would be, It typified Christ.

• I was struck with your remark, that you thought it was also typical of the church.

J.T. I think in a certain sense that Noah is typical of Christ, in that he prepared an ark to the saving of his house.

• I do not think it can be denied that the church is that in which things are preserved in view of the judgment of the world.

R.S.S. Something like the city of refuge.

J.T. In view of the destruction of Judaism the spared ones from among the Jews found refuge and preservation in the assembly, Acts 2: 47.

Rem. Salvation is found in the Christian circle.

J.T. I cannot conceive how anybody can think of salvation being available to men without the church at the present time. By "present time", I mean the time of the Lord's absence from this world.

• The existence of the church as the vessel of the Holy Ghost here means salvation in a practical sense.

Rem. A few Christians walking together in love are a great thing for the people in that vicinity.

J.T. We want to get the idea of salvation from Scripture. It means deliverance from the world-system.

• Of course Christ is the subject of the gospel, but Christ according to what He can do. What has He done? The gospel explains what He has done.

• Peter tells what has been brought to pass through Christ in Acts 2. He tells them that God has made both Lord and Christ that same Jesus whom they had crucified;
  • and He "having therefore been exalted by the right hand of God, and having received of the Father the promise of the Holy Spirit, he has poured out this which ye behold and hear".

• And so in chapter 4 Peter tells them that salvation is in none other than Christ.

Every Christian can tell how salvation came to him. Christ has effected it for him, but through what He has established down here.

J.P. Do not omit this portion: "Men and brethren, what shall we do? … Repent, and be baptized every one of you, in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost". Peter's answer to the Jew's question is gospel.

Rem. It is an important thing to see that He set the gifts in the church.

J.T. I do not see how you can have the gospel without the church.

• Hence, considering the state of things to-day, one is greatly humbled in attempting to preach the gospel.

• Sometimes you hear people speak about evangelists, pastors, teachers, etc., as if we lived in the days of Ephesus, when things were in order and freshness. I think we should refer to things very humbly and soberly.

Rem. Things are at such a low ebb you cannot find many evangelists and teachers.

J.T. You do not see very many according to God. You might find a good many taking that place, but those who are really formed according to God are not plentiful.

What is popularly called preaching the gospel to-day is really preaching a creed.

• I do not say there is not light connected with it, for there is, and people get more or less help.

• One would not deny it, but the true idea of the gospel was to bring people to God – into a sphere where they would be safe and at home.

Ques. Do you mean by creed, the different ideas of the different sects ?

J.T. I think any man with a fairly good mind and educa-tion, who can give a good address, can preach, but the question is: Has he the gospel to present?

• It is a great thing doubtless to be able to point to the work of Christ on the cross, and to His resurrection; through these a man gets a good conscience,

• but the world as dominated by Satan is still here, and unless he is brought morally into a sphere where righteousness, peace and joy in the Holy Ghost are found, he has no present salvation.

Take the parable in Luke 10. If the Samaritan had left the half-dead man by the roadside, after he had poured in the oil and wine, he would have still been exposed to the robbers; but the Samaritan did not leave him there.

Rem. The man would not have been saved from his enemies if he had been left there, but he was brought to the inn. Where is the inn?

J.T. I fancy it must be among the saints. Where could the Lord find anybody to take care of His people? Could He go to the rulers of the world, or to the magistrates of the city? No, only to those who loved Him.

R.S.S. Then there is the inn-keeper, which represents the Spirit of God. I suppose the two great things for us to-day are that Christ is glorified, and that the Spirit of God is here?

J.T. Yes, the Spirit here in the saints involves the "inn", I believe. nt moment? Does it not take the character of 2 Timothy, where the apostle exhorts Timothy to do the work of an evangelist?

• To be an evangelist at the present time, would you not really need to be in the light of the house of God?

J.T. Paul does not tell Timothy to be an evangelist, but to do the work of an evangelist.

• I think if we are to be of any help to men now we must have living water to offer. What is offered at the end of Revelation 22 is living water, and it is to "whosoever will".

• The water of life is there, and I think the important thing is to locate it for people.

J.P. I think it very remarkable that that should come in at the end, and it is presented in the widest possible way. "Whosoever will, let him take the water of life freely".

J.T. You must locate it for him. I would not pay any attention to a man's gospel if he does not locate what I need.

• Man is in need, and the person who preaches the gospel should locate what will relieve him.

• At the same time, although the Holy Ghost is not anywhere else on earth than in the saints, and in certain cases was received through the administration of man, Acts 8: 17; Acts 9: 17; Acts 19: 6,

• yet it would be wrong to imply that the church is the giver of living water. Christ is the Giver of living water, although what He gives is now here.

J.P. People say, We must go out for sinners.

• You get a company in divine order; a few people together, built up in divine love, then God will begin to work, because that is His way, and you cannot make God change His way to suit you.

• That is the way He did in the beginning. He established the house, and then sinners came in afterwards.

You said a little while ago that a person could not be saved from the world-system apart from the saints.

• That is to say, God has established a sphere down here where we are to dwell together in love, apart from all evil, and superior to all the attacks of the enemy.

J.T. Every Christian would agree with that: we all know what an advantage it is to be in touch with those who are going on in the Spirit.

• You find prootection there, and you find that which your heart longs for, and by these things you are saved and preserved. The Lord has put all these things here for you.

• If there is such a company in Chicago the Lord has put them there, and they are there for your good.

• Of course, Scripture furnishes examples of individuals enjoying salvation while actually isolated, such as Paul at Rome, and John in Patmos, but they were in the energy of the Spirit, and always in the church.

R.S.S. What do you understand by "living water", in the way you were speaking of it just now?

J.P. The Spirit is living water.

R.S.S. How would you locate the Spirit? Where do you find it?

J.P. In the saints. Among the people of God, He was never sent to the world. He shall abide with you, and dwell in you.

J.T. How is living water, the Spirit, to be made available to the need of humanity?

• People cannot see the Spirit. You may talk about the Holy Ghost, and they have no idea of what is meant;

• but if they see people walking together in love there is something they can take account of,
  • and one who is really under exercise takes hold of that at once, and says: That is what I need.

• In that way living water is available among the Lord's people, but Christ is ever the Giver of it.

J.P. Of course this is a day of weakness, but with regard to all these things of which you have been speaking, you can see them demonstrated under your very eyes.

• Occasionally you see believers turning away from the saints: there is no salvation outside.

• So it is with regard to all you have spoken about. Living water, the Spirit, is made available for men in the saints. The Lord, of course, is ever the Giver.

R.S.S. Coming out as you find in Galatians, "The fruit of the Spirit is love, joy, peace, Longsuffering, gentleness, goodness", etc. Is that your thought?

J.T. Yes. The Lord spoke about the water He would give, John 4.

• I think the Lord felt greatly hampered when here, for in a sense He was dependent on Jacob's well. It was there, and He was thirsty, and drank from it.

• When speaking to the woman, what was really in the Lord's mind was a well of His own: He would dig a well. Really the woman herself was to be His well, in a sense.

J.P. It "shall become in him a fountain of water, springing up into eternal life".

J.T. In chapter 7 you get rivers of water. The Lord Jesus put the living water down here,

• and I think the great exercise with us should be to make it evident that it is here. If we have the water then we can present the gospel.

R.S.S. Your thought in connection with the gospel was, you not only present God's attitude in the forgiveness of sins, but

• you would seek to bring the person into touch with that which is of God here in the world – that is, the people of God who are really expressing Christ.

J.T. Yes, you not only enlighten a person as to God's attitude toward him,

• but you also enlighten him in regard to what God has put down here for his benefit – that is the living water.

• The tendency to separate Christ from the saints at the present time is very noteworthy. The church is Christ's body – that through which He acts and is known, down here.

All the saints were to be formed according to God and to be in His house, as we said at the beginning. Ephesians 3 puts it "Filled even to all the fulness of God".

• Such people would be evangelical – not evangelists exactly.

R.S.S. Would you think Andrew illustrates what you were speaking of just now? He first found his brother Simon, and brought him to Jesus. Of course, Christ personally is not here now, but in the faith of his soul he must come to Christ.

J.T. And it is important to get him as close as we can to spiritual people. You can enlighten him by presenting Christ glorified to him,

• but after he is enlightened and believes in Christ, the man has an aching heart that needs to be filled, and you want to bring him into touch with those who have hearts filled with the love of God.

R.S.S. I was very thankful for your remarks just now in connection with living water being the Spirit. I think we have a very vague idea of it, except as we see it expressed in the people of God.

J.T. If you speak to a man of the Holy Ghost it is a mystery to him,

• but if he sees people prepared to give up what they have in this world for others, he says, That is not in nature; that is a new principle,

• and if God is at all working in him he will be affected and will get help.

R.S.S. It is the same thing as to love, 1 Cor. 13. Love is spoken of there in connection with man here on earth, and the way it comes out is, "Charity suffereth long, and is kind", etc.

J.T. God knows man's heart and has adapted Himself to man, and the living water is the Spirit as adapted to the needs of man's heart.

R.S.S. I suppose in the passage we read what really comes out is God's attitude, and that expressed in the people of God down here.

• That is, God desires that all men should be saved, and it is also God's will that prayer should be offered everywhere for all men.

Ques. Would you connect with that Simeon's prayer, when he held the child Jesus ("mine eyes have seen thy salvation, which thou hast prepared the face of all people; a light to lighten the Gentiles, and the glory of thy people Israel") with this passage? It says, "Who will have all men to be saved, and to come unto the knowledge of the truth".

J.T. You mean as to salvation? Yes; Simeon saw in Christ God's salvation, although he did not wish to wait for it: seeing it, he was content to depart.

Ques. Does not the first epistle to Timothy, in the chapter we read, bring out what we should pray to God for, in order that we may live here according to God's mind? Is that not the thought where he speaks of praying for kings, etc.?

J.T. He says, "I exhort therefore, first of all, that supplica-tions, prayers, intercessions, thanksgivings be made for all men; for kings and all that are in dignity, that we may lead a quiet and tranquil life in all piety and gravity; for this is good and acceptable before our Saviour God, who desires that all men should be saved and come to the knowledge of the truth. For God is one, and the mediator of God and men one, the man Christ Jesus, who gave himself a ransom for all, the testimony to be rendered in its own times".

• Then Paul goes on to speak of himself as a herald and apostle, etc. All this is based on the attitude of God towards men. The prayer is based on that.

R.S.S. Yes, that is a great thing to see; and I have rather thought that perhaps the first thing a soul apprehends, the first light he gets, is the sense of what God's attitude is toward him. If a soul gets that, you may be quite sure a work of God is begun there.

J.T. It was a wonderful conception that God should have a company of people here descriptive of His heart: those who are filled full of love: and it seems to me a great point that such a company existed at Ephesus.

J.P. How important all this is for us at a moment like this! It turns us away from that which is merely external. It brings us back, I believe, to what is according to God,

• because it is now a question of a company that are really where there is the activity of the divine nature – where there is some testimony as to what God is.

I want to show from Matthew how the Lord indicated in His own path the way of deliverance from the religious world. Matthew is particularly occupied with the world as an organised system in opposition to God, having its centre in Jerusalem. Other scriptures refer to the world as the men in it.

• You will find that Matthew presents Christ as dealing with twos, meaning that He aimed at breaking up the world as an organised system, so we have two demoniacs, and two blind men;
  • over against that, the ass and the colt, and "two of you", Matthew 18: 19, that is, two of the assembly; God meets organisation by organisation.

• So the Lord, in breaking up organised opposition to God, exposes it, and leaves it, for we should not leave anything without giving reasons, and the reasons, if according to God, are the exposure of the things we leave.

• If we thus expose something and abandon it, our object would be that others should abandon it also. A lead thereby is given, which is another great principle with God. The Lord in Matthew is seen leading.

• In chapter 12 the religious system is seen as a house; in chapter 16 I hope to show that the system is seen in its leaders, and in chapter 24 in its grandeur and finery. The believer is thus furnished by the Lord with what enables him to judge and to turn away from the system in all its features.

The house aspect of the system is perhaps the most attractive to the young; you find family gatherings there, social events, garden parties – what you may regard as a 'living' state of things.

• You say, We have life in our church, we have social functions, happy gatherings, sewing classes and dancing classes, for they have even added these in our day, for they have in mind to hold the young, and it is true the young are held, but alas! it is in bondage to the world.

• You find enjoyable seasons and everything regarded as 'life'. You are thus in the system regarded from the family side.

• In chapter 12 the Lord views the whole Jewish system as a house, but He leaves it for the same reason as that for which you should leave modern religious systems, if you are in any of them.

• I do not enlarge on His word here, it has its own power, lest you should think that I am unduly attacking what is around. But the Lord definitely leaves the house.

• He had spoken about sinning against the Holy Spirit, about an unpardonable sin, and about their own sons casting out demons – a family touch, then He went out of the house and sat by the seaside.

Then His mother and His brethren come; worthy people they, surely! they are without. They claim Him on natural lines, but He is not at the beck and call of those who claim Him thus;

• He denies the claim, and brings out those who had a family claim upon Him: those who did the will of His Father in the heavens.

• Do you find such persons in your social functions, in your sewing parties, in your dancing parties?
  • The Lord "stretching out his hand to his disciples … said, Behold my mother and my brethren!", Matthew 12: 49.

• You say, How hard on those standing outside! Yes, it was scathing language, for Satan was in the system to which they belonged. The Holy Spirit was spoken against in it, the unpardonable sin was in it, so that all natural claims were null and void.
  • Those who do the will of God are the only ones who have a claim on Him, and He therefore gives them a lead; in Matthew 13: 1 He goes out of the house.

Young people, this word is for you, especially if you have not left that house; the Lord is indicating a lead that you should follow:

• "That same day Jesus went out from the house and sat down by the sea".

• If He sat down, He is not going back again; you may be assured of that.

• Stephen saw Him standing – it was an attitude of grace, and He would have gone back, if they had repented;
  • but Paul sees Him sitting, for He is not going back; you may expect Him to, but He will not go back, and your wisdom is to find where He is.

He sat by the sea to sow, for He will bring in another order of things;

• and then in verse 36 He goes into another house, for there is another house, and there are brethren and fathers and mothers; you will not be left orphaned, you will find these and you will be enriched.

• The disciples – verse 36 – come to Him as He goes into the house and ask Him a question. It is a time for asking questions; one hears questions everywhere and one is glad of it, for the Lord delights to answer all our questions.
  • He sometimes answers the questioner, which perhaps is more important.

• Here He answers the question, and goes further and speaks about the assembly – a divine organisation of divine material, a wonderful structure, the most wonderful of all, built by God Himself with stones which shall never be thrown down but which shall abide for ever, when every earthly system and its glory have crumbled to dust.

• Scripture presents it as the holy city coming down from God out of heaven, having the glory of God, and also as the tabernacle of God with men.

• It was in the house that the Lord spoke about the assembly, so that any one who had followed Him as leading out can follow Him in where He will unfold all these things.

• You will find every right feeling and affection there, but here it is particularly to fill your treasure, for you will become a householder, and as such you will become a most interesting person.

• You will have in your treasure things new and old, and you will have things of your own as you listen to Christ – wonderful things that He has to impart to you in the house.

Now the part we have spoken of is mainly for the young, but in chapter 16 we have something for those who are older. It is concerned with the Pharisees and Sadducees.

• As you grow up to manhood and womanhood you begin to think, and you will find these thinkers in the world, and they think according to their schools.

• The Pharisees are those who are orthodox, but they spin their theories out of their own minds; they recognise the Fathers and even the scriptures, but they take no account of what God is doing.

• They can discern the face of the sky; they can prognosticate accurately, as the Lord says in another place, "and so it happens", Luke 12: 54; they are correct in what they forecast. We are not to wonder at this, for the man of sin will say and do wonderful things; the second beast of Revelation will do great wonders.

• The Lord refers in chapter 16 to the "evening". I have no doubt He alludes to the evening of the dispensation. They say 'fair weather', and so it is, but they ignore that the morning will bring a storm, "for the sky is red and lowering".

• You may listen to them, and you may say, A wonderful address, a wonderful article, a wonderful book! yet the fact is it is written to establish the present religious order of things which is opposed to Christ.

Then there is another class of thinkers; they think nothing of the Bible, they will tell you that it was all exploded long ago; they are Sadducees, they believe nothing they do not see.

• You hear these conflicting things and it may be you are bewildered – many are. There are many who have taken refuge in the most ancient forms of religion, attracted by their grandeur and finery in order to escape the confusion and bewilderment of what the mind of man has evolved.

• These two great lines honeycomb Christendom, and the Lord in His lead and in His own withering way would say,
  • "A wicked and adulterous generation seeks after a sign, and a sign shall not be given to it save the sign of Jonas".

  • Note what follows, "And he left them and went away".

These men pay no attention to God and the work of God. If you read the books of the leaders of religion written during the last century, you will find no reference to the great current work of God. It is not that they do not know of it, but they entirely ignore what they know.

• To such the Lord says, "a sign shall not be given to it save the sign of Jonas".

• There is no need to pretend to have signs, for the Lord says there shall be none. There were signs at the beginning, but the present time is entirely in faith, not signs.
  • Paul always taught his hearers to look at what was not seen.

• I am not denying that there will be signs, for there will be such – real satanic workings which will head up in the man of sin with all his deceitful power; but the Lord says here that no sign shall be given save the sign of Jonas.

In chapter 12 the Lord calls Jonas a prophet; He would in grace towards them give Jonah his status as a prophet in order that they might pay heed.

• There is more grace in chapter 12 than in chapter 16, but there is no grace for those who refuse the sign of Jonas.

• As viewed in chapter 12 a believer in the system might have respect for a prophet, but in chapter 16 the prophet is only ridiculed. Such teachers today have no regard for this prophet.

• Outside of the books of Moses no part of scripture has been so much attacked as the book of Jonah. They will argue about the 'whale', as they call it, but the Lord would answer all the questions, if we only ask Him.

• He would have spoken to them about the "great fish", Jonah 1: 17, that was prepared, but no, they would not listen. The Lord will tell you about that, if you ask Him. If you ridicule, you will only blind yourself and your fellows.

• The Lord would have called Jonah a prophet, as in His answer in Luke 24. He spoke of all the prophets; He said,
  • "O senseless and slow of heart to believe in all that the prophets have spoken! Ought not the Christ to have suffered?", Luke 24: 25-26.

• The sign of Jonas referred to His own death, but the modern teachers ridicule the sign of His death, for that is what the sign of Jonas referred to – the death of Jesus.

In leaving such a state of things you not only leave, but you put a distance between you and it – you burn all the bridges between you, and the further you get away the better.

• It says that the Lord left them and went away.

• The epistle to the Colossians is to encourage the saints to get away as far as possible from the religious world, and in getting away not to take any of the leaven with them; the leaven is referred to in the next incident in Matthew 16.

Now there are many who appear to escape these things, but are held by what is in chapter 24 – the grandeur and embellishment of ancient religion.

• The young are held up by family feelings and affections, those older are held through their minds,
  • while others are held by the glamour and antiquity of current religion.

  There is nothing like it to them. It is wonderful in its finery and embellishments; it includes Rome. Look at the wonderful services, the windows, the incense, and added to this the idolatry by which the religious mind of men is captured. Many have taken refuge in all this from the bewilderment of the diverse opinions of men.

• It says of the Lord that He went forth and departed – He left the place. We shall see what He meant by it, if we recall what we read; the disciples come to Him to point out to Him the buildings of the temple. Think of that! as if He did not know what buildings were there.

• There are those who assume to know better than the Lord, or better than Paul. The disciples even assumed that the Lord did not know. Does the Lord not know about your edifices; your St. Peters, your St. Johns, your saints, your windows and finery?

• The Lord knows all about them, for He walks about among the seven candlesticks; He has judged all that system and He has departed from it, never to return, and as a result, not a stone will be left upon a stone – compare Revelation 18.

• Where will you be then, and what avail will all this finery be when He comes at the completion of the age?

Having said this to the disciples, He went and sat upon the mount of Olives. The force of His sitting on the mount of Olives is that He now speaks of the Spirit, that He is now operating through the Spirit.

• Then the disciples come privately and they ask an excellent question,
  • "What is the sign of thy coming and the completion of the age?"

• I hope we are all thinking of the coming of the Lord and of the end of the world. He is coming and this world is wearing itself out.

• The Lord then proceeds to unfold His coming from the Jewish standpoint, but the first remark is of importance to all of us.
  • "See that no one mislead you".

• You may have escaped all these phases of the world which we have spoken of, but the enemy pursues you. You need not think that because you have left the Pharisees and the Sadducees that you are secure, for the enemy will not leave you alone, and our safety lies in dependence on the Lord and prayer, and asking questions.

• The Lord has taken up a position privately to the end that we may learn, and we need to keep on asking Him questions, for it is intended that we should know, as it is said, "ye know all things", 1 John 2: 20 – that is, through the unction.

• While there are no outward signs given, yet we have signs for our times – they are signs in the Spirit, and for the understanding of these, the believer's eye is turned to Christ.

• Let no one be deceived about what is happening in the East or in Italy [current events of 1927]; it is not the time of signs except of signs in the Spirit, known only to those who have faith. It is a time of faith, not of sight, and of inquiring from Christ as on the mount of Olives.

• The Lord has given a lead, in order that we may know the way out of the world and the way into God's world.

In Acts 1 we have the final touch to all this; Scripture does not say that the Lord went up from the mount of Olives, but it says, the disciples returned from the mount of Olives. They returned into the city from the mount.

• They do not go into the temple, for things are not recorded from the same standpoint as in the end of Luke. We are now in view of the assembly, so they went to the upper room.

• You say, 'Now you are going to bring us down to very small things'; yes, you can be safe only in what is small outwardly – a "little flock" as the Lord says,
  • "Fear not, little flock", Luke 12: 32.

• The time of publicity and great things is coming, for the holy city is coming down and will eclipse all here. Look at that city, look at its measurements, its stones; it will not be destroyed. It is coming down having the glory of God, and then, as the tabernacle of God, it will be with men.

The disciples go to the upper room. The Lord had not told them to do so according to the passage, but they are persons who know what to do as having been with Him on mount Olivet.

• It says that He was taken up, they beholding Him, and a cloud received him out of their sight – a cloud received Him. He was not in view as He went up. The cloud indicates that what marks the present period is not sight but faith. We are tested when He is not in view; it is a test of our spiritual progress.

• Although they were acquainted with such wonderful things, they did not use the things to make themselves great – they were not to be heroes. Hero worship is a present danger.

• The Lord told them to remain in Jerusalem until they were clothed with power from on high. They were to wait for the heavenly clothing before they were to appear in service. You will not be carried about in this world as in this garb.

The word used for 'upper' here is a stronger word than usual. Spiritually it means elevation in obscurity; it corresponds to our place as in Ephesians – seated in the heavenlies in Christ Jesus, but as compared with the temple, a 'room' implies smallness.

• When you go to the upper room you find remarkable persons there; as you follow the lead given, you will find notables in the assembly. It says that certain ones were staying there – Peter, and John, and James, and Andrew etc., with several women, and Mary the mother of Jesus, with His brethren.

• What notables they were! their living associations were there. The point is that it was an upper room; you are withdrawn there from the level of the street, and you find there the companions of Christ, those commissioned by Him;
  • you will find there, too, satisfaction for every spiritual affection and feeling.

• What a privileged and elevated although obscure spot it is!

Note that it says there were several women. The women are representative of affection in Scripture, so that they are seen here as those who love Christ – Christ's companions who have learned to love spiritually.

• It is affection that counts with women, but it is a great thing when women learn to love spiritually. We are to learn to come to the meeting spiritually, it is the only way into the assembly.

• Then there was one distinguished woman there – Mary the mother of Jesus, a woman who could say,
  • "all generations shall call me blessed", Luke 1: 48

• What an advantage to young women to find a mother in Israel in the locality!

Then there are the brethren of Jesus – a most remarkable set of persons in this world, a model company, for that is what it is.

• The apostles are suggestive of the moral weight that represents the authority of Christ, then the spiritual affections are seen in the women and in one outstanding woman.

• Paul speaks to Timothy of one who had washed saints' feet and diligently followed every good work, who was marked too as having brought up children, for that is the test – to bring up children.

• All this culminates in the spirit of family dignity as seen in the brethren of Jesus known in elevation in obscurity.

Isaiah 37: 4, 22, 31-32

I wish to speak of what is regarded by the Spirit of God as "left" of the original as contemplated in the history, and Isaiah serves in a special way to bring this out.

• He is by no means a doleful prophet: he is a triumphant, buoyant prophet, and he deals with what is left showing how it becomes in due course a complete whole;
  • for if we are to be with God, beloved friends, in our service and testimony, we are to have completeness in our minds.

• We could not have the Lord's supper rightly today, were we to confine ourselves in our thoughts to a part of the whole: to regard ourselves thus would indeed be sectarian. The Lord's supper is of no force save in the light of the whole assembly.
  • The Lord said, "Take, eat: this is my body",

    and added to that in 1 Corinthians 10 is,

  • "We, being many, are … one body", not a part of a body, "for we are all partakers of that one bread".

• I wish to work out my subject on those lines, that, as beginning with what is left, we end with a whole or complete thought.

• There is no other thought in the mind of God, nor is there any other in the mind of the intelligent Christian; and this expands him and maintains him here for God according to His mind.

• One could illustrate that from numerous passages in the Old and New Testaments, showing the whole thought is always in mind.
  • I dwell upon it at the beginning, lest young people should be partaking of the Lord's supper with any less thought than that, and so become sectarian in mind and practice.

• You may look at what is left, and say, Well, there is very little. But the nearer you get to God, the greater what is left becomes in your mind. It becomes enlarged and expanded, until it is seen as
  • "coming down from God out of heaven, prepared as a bride adorned for her husband".

• It is a great city, corresponding in every way with the administrative requirements of God. It comes down from God out of heaven, having the glory of God, and its light is most precious.

Isaiah helps us as to this. If we consider ourselves as here tonight, what is left in numbers in our localities is small, and sometimes we become very discouraged because of this, and the enemy of our souls would press it in upon us. We see this in Rabshakeh intimating that Hezekiah could not put riders on two thousand horses.

• The enemy would say to you, Look at the little meeting you have over the grocery store, and contrast it with that great cathedral with its fine music, etc., or look at those people that get up at five o'clock in the morning and attend mass; look at the numbers of them!

• Rabshakeh represents this side of Satan's efforts. He would press the greatness of current religious organizations upon you and discourage you, until you will perhaps even join some of them.

• Hezekiah had no such thoughts; nor did the men on the wall. They were enjoined to answer nothing. Believers belong to greater things than cathedrals or the most renowned organizations of men. Hezekiah was led into the knowledge of this by the messages sent him by Jehovah.

• In the meantime he rent his garments, and sent a beautiful, feeling message to Isaiah, the servant of God. He says to him,
  • "Lift up a prayer for the remnant that is left".

• That is the word, dear brethren. The remnant that is left, small as it may be, is to be prayed for. Will not God hear?

• There is great encouragement in one's heart tonight – this being the usual night for prayer – as one thinks of the hundreds of places where prayer has been raised for the remnant that is left. God hears, as Isaiah's message to Hezekiah shows.

Then Rabshakeh writes a letter to Hezekiah, and Hezekiah spreads it out before the Lord, in the house of the Lord.

• That would show that a young believer, as pressed by the enemy on account of the smallness of things in his locality, might rightly send a message to someone whom he knows is in relation to God.

• It is of great importance for young believers to maintain acquaintance with those who are in prayerful relations with God. Hezekiah regarded Isaiah in this way. He says, "thy God".

• It is very important to know the man to whom to send if you are in soul need. Be sure he is the right man or you will be misled. Hezekiah sent to a known "man of God" and obtained a divine answer.

• But then in asking aid from another the thought comes to you, Why not go myself to God? That is an important matter especially for young people. Why not go to God yourself?

• The enemy is pressing on you – it may be that the fellow-workers in the office are taunting you about the miserableness of your little meeting, or about your teachers, or preachers: they are not college men, etc. Why not go to God yourself about these things? You will get encouragement as you do so.

• The second time Hezekiah went himself to the house of God. That is how priestly ability is promoted, and he spread the letter he had received from Rabshakeh before God. He told Jehovah the whole matter.

• I may not be able to speak eloquently to men, but God will listen to the most broken or ungrammatical words, for He reads the heart.
  • "He that searcheth the hearts knoweth what is the mind of the Spirit",

• and He makes intercession for the saints according to God. The whole case is in your heart and God understands it as there.

• To this prayer of Hezekiah a second answer from Jehovah is sent through Isaiah. It is much fuller than the first and promises complete triumph over the Assyrian, as we shall see.

God does not say anything at all at the first about the remnant that was left. If you get into your closet with God, you see with Him the things that be not as though they were: you get the sense that "all things are possible" with Him.

• And so a triumphant word is sent back to the enemy. The once feeble christian, cowering at his taunts, now says,
  • "The daughter of Zion hath despised thee, and laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee".

• That is not merely the remnant that is left. "Zion" is a great spiritual principle, involving a complete or whole thought. Scripture abounds with it.

• Think of being a daughter of Zion! And what kind of a daughter? A virgin daughter. That is to say, a daughter that is "unconquered" – see note on 2 Kings 19: 21, New Translation.

• She has never come under the power of Assyria or the world. Can an enemy stand against that? No. Behind that is all that God is.

• God dwells in those who as keeping His commandments, love Him. Who can overcome Him, or them in whom He dwells?
  • "Greater is he that is in you than he that is in the world". 1 John 4: 4.

• Then there is "the daughter of Jerusalem". Zion is a great principle. It is the ground upon which God took us up when we were unconverted.
  • "According to his mercy he saved us".

• The idea of Zion comes to a christian as he listens to the gospel and believes in Christ. The God who took you up and saved you then saves you now. He is the defender of Zion.

• I want you young people to hold this thought in your minds when people talk to you about your little meeting – I am not saying that the little meeting might not be larger! – but what God has saved out of the wreck, as it were, however small, is not to be despised: God clothes it with all His thoughts.

• It is the whole idea that is there in that little "upper room" as intelligent christians come together to partake of the Lord's supper. As spiritually intelligent they are full of a whole thought, and God takes note of it, and brings them into the fulness and blessedness of the assembly.

So we have the daughter of Zion and the daughter of Jerusalem. The last is one that understands government; government in, and going out from, the assembly.

• We have what we call 'care meetings', which are very important meetings, They imply that there are those who care for the saints.

• We have been speaking in these meetings about the Gershonites. The Gershonites looked after the curtains of the tabernacle; that suggests principles. These would come out more in Bible readings and in ministry generally,
  • but at care meetings what comes into evidence, is the persons of the saints – although the former necessarily at times combines with the latter.

• Every one of the saints is precious. Were we only to know how valuable each saint is to God, he would be an object of care to us. Even a weak brother is precious; Romans 14: 15. The weak brother for whom Christ died, as precious, is to be cared for.

• So in these care meetings we talk over these matters, and the Lord helps us. They are not administrative meetings: they are deliberative meetings. They are meetings into which wisdom enters, a wisdom greater than enters into any of the councils of this world, a wisdom that is "from above". That is the idea of them.

• All young brothers are developed there, as sons of Jerusalem. But what about the daughters? Some say the sisters do not know of what transpires at care meetings. If a sister is truly a daughter of Jerusalem, she will know. She will know if she inquires, and she will inquire as having the Lord's interests at hearts – see 1 Corinthians 14: 35.

  The matter of whether sisters should attend the care meeting came up, and its rightness was established. The Ministry of Elisha in its Practical Value - 2, Toronto, 1950, JT New Series 74. As a young man of 20, those were some of the first 3-day meetings which I attended, and I was deeply impressed with the aged JT's skill in dealing with the questions that came up – both as to the traditional practice of excluding sisters and the correct interpretation of the bearing of Acts 15. GAR

• Do you think Anna would not know of things that were current in the temple in her day? She would know. She represents what I am speaking of. She was a daughter of Jerusalem. She was a daughter of Zion also, as every true believer is, as I have said;
  • but a daughter of Jerusalem is one that is concerned about Jerusalem and what it represents.

• Anna was marked by this; she spoke of Christ to all those who waited for redemption in Jerusalem. Luke 2: 38. And so all the sisters may be conversant with matters relative to the assembly.

• As daughters of Zion and of Jerusalem thus, the saints prove the power of God as with His people, and they despise the Assyrian enemy and laugh him to scorn. The daughter of Jerusalem knows that the wisdom of God is operative, the wisdom of which Proverbs 8 speaks.

• That wisdom is the same that is with the brothers as in some obscure room they converse together about the saints and their welfare, and it eventuates in the defeat of the gates of hades, Matthew 16: 18; therefore the daughter of Jerusalem laughs to scorn the opposition, instead of cowering before it in the office or in the workshop. She is superior to the attack.