Vol 02 - Gift Inalienable From the Church

Gift Inalienable From the Church In the controversy that arose respecting the abiding of gift, properly so called, in the Church now, I do not know that I saw the Scripture truth put in the same naked, singularly simple light, in which it appears to me to stand in the Word. Scripturally speaking, we may say that the existence of gift in the Church rests on the basis of another truth, which can never be altered; viz., "that there is one body, and many members." If you can shake the one, you may shake the other; but with it it will stand. The scriptural evidence of this we shall find, I think, remarkably distinct. In Romans 12:4, etc., we first find it. "For, as in one body we have many members, and all the members have not the same office, so, we being many, are one body in Christ, and every one members one of another. Having, THEN, gifts (χαρισματα) differing according to the grace that is given us whether," etc. Here, I think, we might say with truth, speaking in a general way (though strictly it would not, I judge, admit of being carried out), that gift was the πραξις, the action of the different members of the body. In 1 Corinthians 12:1-31, you have it just on the same footing, equally plain: "But all these worketh that one, and the self-same Spirit, dividing to every man severally as he will." (That is, dividing gifts (χαρισματα), see verse 9, "gifts of healing.") "FOR, as the body is one, and bath many members, and all the members of that one body, being many, are one body, so also is Christ. FOR by one Spirit have we all been baptized into one body; and have all been made to drink into one Spirit. For the body is not one member, but many." In Ephesians 4:1-32 we get just the same teaching in spirit. First, we get the one body-one in its common privileges, 4’ to 6; then the different gifts as necessary for the welfare of that one body: " But unto every one of us (perhaps the nearest English translation would be, " to us individually," ἑνι δε ἔκαστω ἡμῶν) is given grace according to the measure of the gift of Christ." And the word prophets, ver. 11, would clearly identify the thought here as the same with 1 Corinthians 12:1-31, where, verse 10, "prophecy;" in one case it being spoken of as the gift (δομα) of Christ, in the other the χαρισμα of the Spirit; both for the same object, in part, " the edifying of the body of Christ" (Ephesians 4:12; Ephesians 4:16). And I might ask here, if we see "pastors and teachers" (verse 11) now, to take the lowest view, which unquestionably we do in different bodies of Christians, where does it come from? I say, from the gift of Christ now as much as ever, though that gift be much dishonored by human additions.

"Till we all come (the passage proceeds in Eph.) unto the unity of the faith,.... unto the measure of the stature of the fullness of Christ," which I would say is clearly not the mere filling up of revelation, or the written word, no more than 1 Corinthians 13:10, which is degraded thus (see verse 12); but rather, I judge, the Church formed even here on earth, in principle, into fitness for Christ (Php 3:14-15; Php 3:13; Ephesians 5:26, the that at the commencement of verse 27 showing the connection of the two) (John 15:15; Revelation 19:7).

1 Peter 4:10, I think, conveys the same thought: "Stewards of the manifold grace of God." χαρισμα is there used. These are, I think, quite the leading passages of the Word. And from these passages it is quite clear to my own mind, that gift abiding in the Church stands on a most sure footing, which can never be shaken; it is connected with the very nature of the Church.

It might perhaps appear to some, "Why revert to a past thing? the thing is pretty clear to us." But I would remark, that the question of gift is a vital one to the Church; a vital one. And why? It is, in other words, the question of the SPIRIT acting in the Church. And strongly am I persuaded, that, where it is not maintained, the question really acted on of the Spirit in the Church, in the Assembly, it will bring in weakness, and may end in death. Nothing can compensate for it-no ministry. The Assembly is not the place where man should be honored, but God. Observe, I am not speaking of mere fleshly liberty, but of the true acknowledgment of the Spirit. There is enough to sober the flesh in 1 Corinthians 3:12 to end.

Experience may have warned us of this, that in every failure of faith or truth, there will be also a break-down of this.

It is, I apprehend, a chosen jewel of God, if rightly, graciously used. The "manifold grace, manifold wisdom of God," exhibited on earth; God Himself manifested (1 Corinthians 12:6; 1 Corinthians 12:28). In answer to the objection-" I do not see it. I do not see gift in the Church now." One might remark, That is scarcely the ground of faith. It is better to question our own preception, than the faithfulness of God. There is, however, a blessed faculty imparted to the saint, which would enable him to discern it, I believe, though it might be mixed up and obscured. " Ye have an unction," says John, " from the Holy One, and know all things. The anointing which ye have received of Him abideth in you." And let me ask, What is the object, the subject of gift, the best gift? Is it not the knowledge of God, and of Christ? And is there less fullness now in God, or in Christ, for the Church? Is there less of spiritual blessing (Greek) in heavenly places in Christ? less treasures of wisdom and knowledge? Has, or can apostasy change our relations to Christ (John 15:15); or the boundless store which the Spirit has to unfold? (16:14, 15). Therefore, I suppose, I might fairly ask, why gift, the best gift (1 Corinthians 14:2-3; 1 Corinthians 14:5), should not be the same now, though modified by circumstances? If God is the same, and the Agent of instruction, the Spirit (1 Corinthians 10:1-33) the same, why should gift be changed? O no! it is ever God’s word to His own: " I am the Lord thy God, which brought thee out of Egypt; open thy mouth wide, and I will fill it." With regard to the external gifts, miracles, etc., we might perhaps make this observation, that whilst God’s principle abides the same, it remains with Him to apply that principle. He cannot, perhaps, own us in apostasy in testimony by power before the world; but He must always own Himself in love to the Church in Christ Jesus (Ephesians 4:12-13). For himself, the writer can record, that, in his own experience, every attempt at outward power has, to his apprehension, been decidedly counter-met by God; and this, I judge, according to His own principle in wisdom: for why should we exalt ourselves out of the ruin which we have made, and thus, perhaps, forget the very God from whom we have received it, instead of sinking low before Him in the consciousness of the entire ruin we have made; and there, in that position, received from Him every blessing that a loving hand can give? (John 13:8; John 13:5). And let me say here, that there is perhaps no more advantageous game that Satan can start, than to set saints looking out for external power and gifts. The fleshly mind is excited, the enthusiasm wrought up in looking out for the outward power; whilst Satan, unperceived, brings in any desperate delusion he may. There is something very solemn, I think, in the teaching of Exodus 30:38, respecting the holy perfume, the " sweet incense," as I suppose, for the altar of incense, etc.: "Whosoever shall make like unto that, to smell thereto, shall even be cut off from his people." It is very possible to get intoxicated with God’s incense. Yea, I think these last times have shown us awful specimens of it, using the praises and excitement connected with God’s truth and service for ourselves, until the law, the truth of God, is rejected: and what wisdom is in them? Compare Ezekiel 28:14-15.

Especially I would say, there would be the danger of being diverted thereby from that which is our immediate and special hope, the return of the blessed Bridegroom Himself. We know the tendency there has been in the Church to rest in the Spirit, if 1 may so speak, instead of in Christ; and great danger would there be now for the Church, sunken, but not sufficiently humbled, to rest in its own endowments, instead of awaiting the return of its Lord. Not without reason, I think, has that blessed testimony of John Baptist been given us: "He that path. the Bride is the BRIDEGROOM." We are too apt to mistake the friend of the Bridegroom for the Bridegroom Himself. It may be self in another shape.

I only suggest, further, when Israel returned from Babylon, was it with outward power in testimony, or God’s almighty power and grace, supporting, helping, and cheering them in weakness?

G.