04.03. Part 3.

Part 3.

Chapter 20.

Realization: the Seven Trumpets of Rams’ Horns.

We have now reached the closing part of our meditations. We turned aside at the end of Joshua 5:1-15 to examine the condition of soul unfolded in the "Whole armour of God," and needed by the Lord’s people in order successfully to face the foe and stand fast in the evil day; we also sought to learn something of those practical conditions, by the observance of which we may expect unbroken success and the Lord’s blessed presence with us, in these spiritual wars (Joshua 1:1-18). The Captain of the Lord’s Host had said to Joshua, "Loose thy shoe from off thy foot; for the place whereon thou standest is holy." The place of conflict was holy ground, and "As captain of the host of the Lord" had He "now come."

We will seek now to learn something of the lessons taught us in Israel’s history, in order to the practical realization of our own things, and that we may be used for the deliverance of others: these two activities characterise the life and warfare of the redeemed. "Now Jericho was straitly shut up;" or, "Did shut up, and was shut up" (marg); not only was this unbroken display of the enemy’s power "shut up" from the Host of the Lord; but in heart and will it was against Him — it "did shut up because of the children of Israel: none went out, and none came in." But Jericho must fall before the armies of the Lord. Satan must find that no power can defeat the people of God, while walking in obedience and dependence, and God working in them. Rahab was within, and could not get out to those with whom her heart was bound up. Israel was without, and no power of man could break down those walls which reached to heaven. But a power had come into this world which no malice of the enemy, no evil of man could frustrate or defeat: the power of simple obedience. It was by this mighty weapon Jesus bound the strong man; and by the same power reaching "unto death," He had gone into his last stronghold to set his captives free! Now those delivered ones are about to be used to deliver others from his power by the same mighty energies, and to take possession of and realize their own things.

We may remember that when the Lord would give His people a heavenly place, in type, in their crossing of Jordan into Canaan, or in the fact unfolded in the end of Ephesians 1:1-23 and commencement of Ephesians 2:1-22, that He — the true Ark of the covenant, must go first into the waters of death, and thus make a pathway for His people into the land of promise. But another blessed and precious truth is taught us in the fact that when they are in the land, and about to take possession of all, the ark will follow after the faithful soldiers of the Host of the Lord. And this is just as it should be. None could enter the waters of death and pass across that flood unscathed, until Jesus entered and dried up these waters. There He must be alone. None but He could bear the wrath — none but He could stand fast in those "swellings of Jordan." But this being accomplished, the order is reversed, and in the forefront went the "seven priests, bearing seven trumpets of rams’ horns," and "him that (was) armed passed on before the Ark of the Lord" (Joshua 6:4-9). And then the falling walls would prove two things. First, the faithful condition of heart of those who led the way, and next, that the Lord was with those faithful hearts in sure and almighty power.

We find two other occasions where the presence or otherwise of the Ark told its solemn tale. In Numbers 14:1-45 when the Lord had pronounced the sentence of forty years’ wanderings for the unbelief of those who would not go up and possess the land, and then had turned back Himself to be a wanderer with them; the people, instead of accepting this discipline as of God, which faith would have done, seek to go up to battle without the "Ark of the Lord" (Numbers 14:40-45). "And they rose up early in the morning, and got them up into the top of the mountain, saying, Lo, we be here, and will go up unto the place which the Lord hath promised: for we have sinned. And Moses said, Wherefore now do ye transgress the commandment of the Lord? but it shall not prosper. Go not up, for the Lord is not among you; that ye be not smitten before your enemies. For the Amalekites and the Canaanites are there before you, and ye shall fall by the sword: because ye are turned away from the Lord, therefore the Lord will not be with you."

Twelve men had safely traversed the length and breadth of the land for forty days some little time before; yet the children of Amalek, and the Canaanites were then there; but God was with these men, and faith counted not its own resources, but counted on the Lord. Then, six hundred thousand men with unbelieving fears, in heart turned back to Egypt, and God gave them up to their unbelieving desire — "Would God we had died in the wilderness" (Numbers 14:2) — and said, "I have heard the murmurings of the children of Israel, which they murmur against me. Say unto them, As truly as I live, saith the Lord, as ye have spoken in mine ears, so will I do unto you: your carcases shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me, doubtless ye shall not come into the land" (Numbers 14:27-30). But they did not bow to this chastisement from His hand. Faith should have counted on God and gone up against the foe at the first; and now faith should have accepted and bowed to this sentence and remained; but instead of this, they rose up early to go to battle without the Lord. He, before whom the children of Anak were nothing, tells them that they must be smitten in their own strength, before those very Amalekites and Canaanites who were there. But even this word of warning was not "mixed with faith in them that heard it," any more than the word of glad tidings of Canaan’s rest by the spies. So we read, "But they presumed to go up unto the hill-top; nevertheless the ark of the covenant of the Lord, and Moses, departed not out of the camp." The result was fatal; they were completely routed before their enemies, even to Hormah (Destruction).

Thus we find the solemn result of an effort to go against the foe without the presence of the Lord. In 1 Samuel 4:1-22 another lesson is "written for our learning." It was the day of Israel’s failure, and their ruin was now about to be complete. The Philistines — the instruments of Satan’s power which had been allowed — were gathered in battle against Israel. And Israel was smitten. In an unfaithful condition they had ventured to go out against the enemy; the result was what must ever be. But instead of this defeat bringing them, in the sense of their own state, to the dust before God; they seek to identify the Ark with their own unfaithfulness. Do you suppose that God could acknowledge or succour them? Impossible! We read, "Let us fetch the Ark of the covenant of the Lord out of Shiloh unto us, that, when it cometh amongst us, it may save us out of the hand of our enemies."

They did so; they shouted too, "with a great shout so that the earth rang again." But God would not answer. He knew how to take care of His own honour, even if His Ark were to be found in Dagon’s house (1 Samuel 5:1-12); but own them He will not. But at Jericho we find the normal state of the warfare of the Lord’s Host. The complete number of the priests were to go in the forefront blowing seven trumpets of rams’ horns. Here I find an exceedingly beautiful thought; one which will commend itself to the Christian reader’s heart and conscience; giving him to feel consciously and increasingly the conviction that there is not one word of God but which has its divine lesson for us. This, thank God, is the growing conviction of the writer. That he and all the Lord’s people may have grace increasingly to appreciate His word, is his prayer!

Seven is the well-known symbol of completeness or perfection in spiritual things; and the Trumpet is that which carries simply with it to the heart and understanding the thought of testimony rendered actively (Numbers 10:1-36, etc.). The Ram is always the victim of consecration (Leviticus 8:22, etc.). The Horn is used as the symbol of power. To put all that this lovely type conveys together, it would mean, the testimony of the power of complete consecration to God! How lovely! A delivered — redeemed people, in full consciousness of all their privileges; armed at all points with the whole armour of God, obedient in heart and practice; the Lord’s presence amongst them in living and victorious power, and in the forefront of this Host of the Lord, the testimony of the power of complete consecration to God! O, if the church of God — if the Host of the Lord, had maintained this wondrously blessed place of consecration and power, would it not have led indeed to the fulfilment of the prayer of the Son to the Father, "That they all may be one, that the world may believe"? (John 17:1-26). But another striking thought comes in here also. When the sound of these trumpets was heard, the people were to shout with a great shout. In Psalms 89:15, we find exactly the same word, in the original language, translated joyful sound." "Blessed is the people that know the joyful sound; they shall walk, O Lord, in the light of thy countenance." And here we find this shout of victory — the fitting accompaniment of all the surroundings in this scene. They walked in "the light of the countenance" of Him who was pre-figured in the ark, and knew the "joyful sound" — the joyful shout of conquerors through obedience to Him, and through His victorious power.

Forth sallied this little cavalcade day after day; contemptible, doubtless, in the eyes of the proud city of Jericho; but the Lord was there, and obedience in patience gave character to the little host, as they waited the time that the shout would be answered by the falling walls, and the deliverance of those on the Lord’s side who were within. But one day, or two, or three, was not sufficient to accomplish this victory. Seven days must be completely fulfilled; perfect patience must be tried and proved; but it was the patience of God! And while exercising this perfect patience, each day the little army returned to the true place of strength and self-judgment — to Gilgal. It seemed a foolish thing to those who may have seen it from the proud walls of Jericho; but those in the secret of the Lord could afford to bear this reproach of Christ and contempt of the enemy: they had faith in Him whose Ark they bore on their shoulders, and whose unseen presence ordered all! And the seventh day came. On that day they were to encompass the city seven times. "And it came to pass at the seventh time, when the priests blew with the trumpets, Joshua said unto the people, Shout; for the Lord hath given you the city." His victorious power was working through their obedience; and "So the people shouted when (the priests) blew with the trumpets: and it came to pass, when the people heard the sound of the trumpet; and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city." The Lord had given it to them in right and title, but they had thus to realize the possession and dislodge the enemy. But more; those who were captives to the enemy’s power were to be delivered. Rahab (with her "house") had been a "prisoner of hope" since the day she had "received the spies in peace, and sent them out another way." She had identified herself in faith with the Lord’s people when they had not an inch of their possessions; a host of wandering pilgrims. But her faith saw beyond all this and could say, "I know that the Lord hath given you the land" (Joshua 2:9). She looked for a "true token," by the faith which wrought by love, in that it sought the safety of her father, and her mother, and her brethren, and sisters, and "all that they had." In the obedience of faith she bound the scarlet line to the window — the "true token" — which these witnesses of the Lord had given her. Not only did she "believe with the heart" their testimony; but "confessed (it) with the mouth," in binding the line to the window of her house on the wall. The day came when Joshua redeemed the pledge these men had given, as the Lord Jesus will own every true pledge which the soldiers of Christ now make in His name. When the walls of Jericho fell down flat, the only thing which remained was Rahab’s house on the wall! She might say with us, "We receiving a kingdom which cannot be moved;" all will move by judgment some day, unless that which stands on the propitiation wrought by Jesus, and is reconciled. "By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace," testifies one divine witness (Hebrews 11:1-40). And another adds, "Likewise also was not Rahab the harlot justified by works, when she received the messengers, and had sent them out another way" (James 2:1-26). Her faith, like that of the woman of Samaria in another day, had wrought by love, and "many had believed because of the word of the woman." Her father, mother, brethren, and all that she had; all her kindred were saved and delivered on that day; and this through the obedience of the victorious hosts of Israel. More still: she was not merely delivered, and then left to her own resources; but she was brought out to the camp of the Host of the Lord, and eventually had a place of deepest honour in the ancestry of the Lord of glory (Ruth 4:21; Matthew 1:5). Where now should the victorious Host have gone? To carry on this brilliant warfare, says some one, still into the enemy’s power. Nay; they should have returned to Gilgal — the place of the secret of power, and renewal of the strength of the Lord! But a day of victory is a trying day, and, instead of this, even Joshua fails. (Blessed that the true Joshua never fails!) He "sent men from Jericho to Ai" (Joshua 7:2). Alas! they had not returned to Gilgal; for the victory had led to negligence and confidence in their own resources. But I pass on.

Now the end of Ephesians 1:1-23 pointed out Christ — the true Ark — in the waters of death, and the people passing over dry-shod, as quickened together with Christ, raised up together, and seated together in heavenly places in Christ Jesus. This was before us in type in the third chapter of Joshua, when the Ark was borne on the priests’ shoulders in the river of death. But there, we remarked, when it was a question of sovereign grace, the Ark went first into the waters, as the Lord Jesus into the death where we lay (Ephesians 1:19). But in Joshua 6 we saw, as it was a question of faithfulness and spiritual conflict, the Ark came on behind.

Just the same analogy as Joshua 3:1-17 bears to Joshua 6:1-27, in this way, such analogy, may we not say, lies between the prayer of Paul in Ephesians 1:15-22, and his prayer in Ephesians 3:14-21. The Lord is first in death and resurrection, and then the people pass over — quickened together with Him, and so are seen in heavenly places in Christ Jesus. May we not safely give to the prayer of Ephesians 1:15-22 the characteristic name of the prayer of Possession? The apostle desires that they may know what they possess — the calling of God into the Father’s house (Ephesians 1:3-6): the inheritance of God — that is, the universal possession of all created things set under Christ and the church as joint heirs with Him (Ephesians 1:9-11); and the power to usward who believe, which was wrought in Christ when God raised Him as Man from the dead and set Him on high; this same power had wrought in quickening and raising them. But when we come to the prayer of Ephesians 3:1-21, which may we not characterise as the apostle’s desire (that we should not only know what we possess and are brought into as in Ephesians 1:1-23, but) that we might realize and take possession of by faith, all that is ours in Christ? Is it not then the prayer of Realization? This being so, he prays that we may be strengthened with might by the Spirit of the Father, in the inner man; thus we are put first, and then it is to the end that Christ may dwell in our hearts by faith. He has been set on high — the Son of the Father — the centre of all the wondrous counsels and purposes of glory and He desires that we may realize what we are before Him, in the consciousness of our souls, in order that Christ, who is this centre, may dwell in the heart’s affections. Not merely that the "eyes of our heart*" may be enlightened to see (objectively) this prospect of our possessions into which Christ as man had entered, and which were ours in Him, as in Ephesians 1:1-23; but that in our hearts Christ might dwell; He who is the centre of all the glory. Then looking out from this centre, and being rooted and grounded in love, He desires that we may be able to comprehend (subjectively) with all saints, this boundless scene of glory — "What is the breadth, and length, and depth, and height;" an ocean without a shore. To be with the heart of Him who is the centre of it all — to have Him who is its centre dwelling in our hearts by faith; thus we must take in what His heart does, and all those whom His heart embraces, even "all saints." They are the closest and nearest circle in the affections of Christ. We may not be able to go with all of them in their ways here below, if they are walking in disobedience to the truth; but we shall, if near the heart of Jesus, bear them upon ours, and have communion with the thoughts that Jesus thinks of them on high.

{*"Eyes of your heart" is the correct reading of Ephesians 1:17.} But boundless and wondrous as are these fields of glory, they do not fix the affections; they do not engross the heart. And so he goes on, "And to know the love of Christ" — this makes the heart feel at home. If, as one has remarked, I were unused to the courts of kings, and I found myself there, they might dazzle me with their splendour, and the like; but splendour presents nothing on which the affections may rest. But suppose I found the dearest friend I had there, and the chief person there? At once I am at home. Thus from the glory (which, though unnamed, is implied), he passes on to recall the heart to Jesus, and to give it to feel at home in the scene, "the love of Christ" — the very love which now I know, and which I have learned here below in the sorrows and joys and needs of the way. But even if it sets the heart restful and at home, he adds that it too "passeth knowledge." Thus we are "filled into all the fulness of God."

"Now unto him that is able to do exceeding abundantly above all that we ask or think" (so He is, most surely) but, "according to the power that worketh in us." Not merely a power working for us, blessed as that is, and has been; but "in us," enabling us to realise and possess consciously this glory, in Him who is its centre — to overcome what hinders — to take these things of Christ out of the enemy’s hand (as Israel, by the power that wrought in them in taking Jericho), and thus bring Him that glory even now, which He will have "in the Church throughout all ages, world without end. Amen."

Chapter 21.

Unity of Action; Diversity of Operation: Joshua’s Spear.

Before we close, perhaps some practical thoughts on the living activities of the Lord’s Host may be helpful to some. May the Lord direct us in our thoughts. There is a sentence in Joshua 6:1-27 which has much power and significance — "The people went up into the city, every man straight before him." There was no clashing with each other’s work or pathway, while the fullest unanimity, the most perfect fellowship and harmony prevailed amongst the conquering Host of the Lord. This is the divine order, and there is none like it. There was no one person had the same path, or the same work to do as another. God never repeats Himself I He never makes two leaves of a tree — two blades of grass — two faces alike. He never sets two members of Christ to do the same service in the Church of God. Each, however closely his work may lie with that of another, has his own work to do; and no person can do another’s work as well as he can do his own. Nay, he can, of all men, do his work best himself. To be successful as the Host of the Lord, there must be the divine unity of action, while diversity of operation necessarily follows. The Lord guides all spiritually, and each one shows his confidence in his Lord and Master, and his obedience to His commands, by going "straight before him" in the pathway he has been ordained. Like the soldiers of a mighty army, we are moving right and left in the smoke and confusion and din of the battle-field; we do not, and cannot know the bearing of each act of ours on each other in carrying out the plan of the battle, or the purposes of the Captain, in the presence of the enemy. The mistake we frequently make is, instead of seeing to it that we are keeping line ourselves, we are watching the pathway and service of another; perhaps encroaching on it and hindering him, and in consequence not doing our own special work. Now this should not be. Wisdom is marked in each step of obedience; and each step of obedience finds each in his place with God. The confidence of each too, in his Commander is thus proved, and his work is done in quiet confidingness of heart in Him. The action of some unseen soldier of Christ, whose pathway lies in some secluded corner, who is perhaps only known to Him, has its bearing on the whole Church of God. He may think his actions are of no consequence, he is so humble and insignificant a member of Christ: he has yet to learn that "those members of the body which seem to be more feeble are necessary . . . for God hath tempered the body together, having given more abundant honour to those parts which lacked: that there should be no schism in the body; but that the members should have the same care one for another. And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it" (1 Corinthians 12:22-26).

Now this is strikingly illustrated in type in the eighth chapter of the Book of Joshua, in the history of the taking of Ai. We have the doctrine unfolded for us especially in Ephesians 4:1-16, Romans 12:1-21, etc. When Israel had failed after the destruction of Jericho, and the solemn discipline in the case of Achan had been accomplished, Israel thus "proving themselves clear in this matter," the Lord had directed that all the people of war should now go up. Ambushments are laid; some at the west and some at the north of the city, all under the direction of Joshua by the command of the Lord.

There are even now in the army of Christ (these, so to speak), outposts, pickets, and ambushments, as in another way there were then. Some are standing alone for Christ, far away from the fellowship of the saints. Like the lonely but watchful sentry, upon whose fidelity the safety of the army in measure depends — some have this lonely post. But whether his path be isolated, or amongst the congregated saints, upon the faithfulness, watchfulness, devotedness of each depends (as far as man’s responsibility reaches) the work of God in the whole. The men of Ai are drawn into the snare; the army of the Lord in the forefront seem to them to give way, yea, to flee. There are times to do this even in this day in our spiritual wars. A time to let our yieldingness be so known to all men, as to make it appear to them that we have nothing to say. Such a moment may seem a triumph to the foe. But how short-lived! He is led to commit himself the more completely; but faith counts on the resources of God, and abides His time. Thus did the Lord in His day, and all seemed a complete triumph of the enemy. But O what wondrous resources lay behind! What a work was He accomplishing, when in His apparent defeat and desertion by all! The enemy seemed to have gained such a complete victory, when Jesus, despised and rejected of men, died a malefactor’s death; and wretched men could say, "Ah, so would we have it!" But what a downfall was his, when the bars of death — the "gates of hades" — were borne on the shoulders of this Mighty Conqueror, and the enemy’s last strong citadel — death — succumbs, abolished by the power of His resurrection.

We too may seem at times to be defeated — to yield, and flee before the enemy’s power, confiding in our Captain and the unseen resources — the armies of reserve which He can employ to accomplish His victory. But all this requires faith in Him, faith that thinks not of self, but of Christ. The watchful eye of Jesus marks all from the heights above; He withdraws not His eyes from His people. "And the Lord said unto Joshua, stretch out the spear that is in thy hand towards Ai: for I will give it into thine hand. And Joshua stretched out the spear that he had in his hand toward the city. And the ambush arose quickly out of their place, and they ran as soon as he had stretched out his hand: and they entered into the city, and took it, and hasted and set the city on fire" (Joshua 8:18).

Thus we find that the Holy Ghost produces under Christ, unity of action in the hearts of those who are thus under His mighty and constraining power. Wondrous Unity! past man’s comprehension; past his ordering. But no difficulty is felt when the Lord is thus at work, and an obedient people act in the current of His mighty operations. Joshua’s spear — and that by no preconcert — was stretched out by a hand which grew not weary till all was accomplished. This marks this lovely concert of action in the unity which is indeed of God. Each soldier on that day had his own special pathway; yet there was but one Joshua, with one spear, who ordered all. True unity; yet true diversity brought forth to fruition this victory.

If we turn to Ephesians 4:1-16, we find these activities unfolded in the church of God. Complete, sevenfold unity begins the chapter (Ephesians 4:1-6), yet diversity marks the place of each and all. The "prisoner of Jesus Christ" exhorts that we should walk worthy of this vocation which he has just unfolded. It embraces with its collateral truths three prominent features. The calling of God into Christ’s place as Son and Man before Him (Ephesians 1:1-23). Then our corporate relation to Christ, the Head, as His body (Ephesians 1:1-23). And in the close of Ephesians 2:1-22 the fact that here on earth we are builded together for a habitation of God through the Spirit. All these wondrous things form the basis of his exhortation in Ephesians 4:1-16.

"Lowliness and meekness" become us most surely then, in God’s presence. To be lowly in truth we must be consciously there. "Long-suffering" too; for the greater the evil, the more must this divine quality be found in us. It is more than patience; long-suffering supposes outrage and injury, and our bearing it as God. Then too, "Forbearing one another in love;" it needs this much, for flesh is in each, and we have flesh in ourselves. It can never combat with flesh in another; thus there must be forbearance. It is wonderful when this forbearance is exercised towards the actions of flesh in another how he is ashamed, and how the soul is brought to self-judgment sooner or later before the Lord. All this then is prefatory to the great end in view, the glory of Christ, and in walking worthy of our vocation. We shall be characterised by the blessed qualities of lowliness and meekness, long-suffering and forbearance in love; this divine character crowning all, and qualifying (what otherwise would be but human amiability) with the nature of God. The Apostle now names the sevenfold unity. First the essential real unity to which our corporate responsibility is attached. He begins by saying, "Endeavouring to keep the unity of the Spirit in the uniting bond of peace." All diligence is needed for this in such an evil day as that through which we now pass. This is its scope. Then, when we come to its practice all should be "using diligence to keep" it, in the uniting bond of peace, in "one body." The first two unities are connected with the Holy Ghost, "There is one body and one Spirit." This is the real thing formed by the presence of the Holy Ghost, "one hope" — it can have none other. There can be but one for that which is held in living unity by the "one Spirit" of God, in "one body." The next three are connected with Jesus as "one Lord." Here we find His place of dignity as owned in profession by all who call on the name of the Lord, "both theirs and ours." Such have but one common confession of His name — "one faith." It is this is in his thought. Elsewhere there is also "the faith," as the truth held between the soul and God; or "faith" in itself, as a divine gift and power in the soul. But here it is the common confession and profession of "one faith" in "one Lord," and this expressed by "one baptism" — of water. The last unity brings us in connection with "God," as such; He who is "Father of all" (cf. Ephesians 3:15), or supreme Author of them; who is "above all;" here we find His supreme place; He also permeates all, and lastly, He is "in you all" — thus He dwells in the saints. This then is the administrative place of the Spirit, of the Lord, and of God. The revelation of the Trinity we find elsewhere. We have these unities connected with the Holy Ghost, real, essential, and vital. Unities connected with the Lord — those of profession and confession. And with God as Father and supreme.

He then turns to the great source of divine diversity in the Church, to Jesus — the true Joshua. "But unto every one of us is given grace, according to the measure of the gift of Christ;" here are contemplated the Hosts of the redeemed on earth — the whole church of God. Every one in the mighty army has his place. What business would he have to be in and of that Host if he had not some office to perform? "According to the measure of the gift of Christ" determines all. He sees fit to give, and He is Lord of all. He is seen here in His glorious exaltation, as "ascended up on high." How then did He reach that wondrous place? First He went down into the stronghold of Satan’s power — death; but He did so as one who overcame this power of the enemy by apparent defeat, as we sing, "He death by dying slew." Then He burst the bars of the grave asunder, and "ascended up on high, he led captivity captive, and gave gifts unto men." At another day a little rehearsal of this wondrous victory, in an earthly way was celebrated in the song of Deborah. "Awake, awake, Deborah: awake, awake, utter a song: arise, Barak, and lead thy captivity captive, thou son of Abinoam" (Judges 5:12). But its effects only lasted for a little moment, and then passed away. Now this eternal victory of Jesus is so complete that He can turn those who were captives to the power of the enemy and as thus set free, and make them His Host against all his power in the energy of that day of glory, in which He will bind Satan and cast him into the bottomless pit, and fill the earth with the full results of His victory and glory. Shall not His Hosts then gladly publish His victory? Israel’s first great salvation is ever a type and sample of their last and greatest deliverance. In the day of their redemption from Egypt they had to "stand still and see the salvation of the Lord;" in their final deliverance it will be the same story. Their extremity is God’s opportunity, as is ever the case. The Church can say "Thou hast ascended up on high, thou hast led captivity captive; thou hast received gifts in the man" (Psalms 68:18). The day will come when it will be said, "Yea, for the rebellious also (Israel), that Jehovah God might dwell among them." Meanwhile, "He gave gifts to men," He has not only "received gifts in man" according to the Psalm, but given "gifts to men" — members of His body. The same power that will free the world from Satan’s power, He now dispenses in His members, in order to free others from that power, and build them up by the word of His grace.

What a wondrous Christ is He with whom we have to do! One who first descended "into the lower parts of the earth," i.e. the grave. The creature fell with the first Adam, and became subject to Satan’s power and to death; Jesus — the second Adam — went under death, and then ascended far above all heavens." I look down to the deepest depths of ruin where the creature lay; I look again up to the highest heavens, even "the heaven of heavens which is the Lord’s," and I behold a Man filling it all! From the extremest depths of ruin, to the highest heights of glory He has traversed, "that he might fill all"! and this as Man. It is such a Christ with whom we have to do; such a Christ we have to serve, in the consciousness of the breadth of these wondrous fields of glory as realized by faith; in the depth of the creature’s misery as fallen, and under Satan’s power.

Then we learn the diversity of the special permanent gifts which He has given: "And he gave some apostles; and some prophets; and some evangelists; and some pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ" (Ephesians 4:11-12). Apostles did their own special foundation work, and then passed away. Their special power and foundation ministry is continued to none: none could now say, "Have I not seen the Lord?" a necessary qualification for this work; nor could any now say, "And so ordain I in all the churches." Without these special qualities there are none. Their work then was done and ended when the last apostle passed from this scene. He gave "some apostles," and there it ended. And He "gave some prophets" — Mark was one; Luke was another, may I not say? They were not apostles, but they wrote by revelation their Gospels and the Acts. Such like service, with the oral teaching as revealed then by the prophets, was their work; it has been accomplished, and they too have passed away; their work was done.*

{*The gift of prophecy is continued now in another way. For those, who in ministering speak to the conscience of the hearer from God — whether to saint or sinner — are prophesying in the ordinary sense. (Cf. John 4:19; 1 Corinthians 14:1-40, passim)}

"And he gave . . . some evangelists," whose work is to carry the "glad tidings" to the lost, in this evil world, and bring souls when delivered from the bondage of Satan, to the consciousness of their place in Christ, and thus as of the Host of the Lord to do battle against the enemy.

"And some pastors and teachers" to shepherd and feed the flock of God, and train them in the ways of the Lord. All these are special and permanent gifts attached to individuals; an evangelist is always an evangelist, even when he is not evangelizing. A pastor and teacher is always this, though not always at his work. They are the definite abiding gifts of Christ to the Church, "Till we all come in the unity of the faith and of the knowledge of the Son of God, unto a perfect man, to the measure of the stature of the fulness of Christ." This is the end and aim of ministry in the Church of God. Even when the Lord shows (Ephesians 4:12) for what purpose He has thus bestowed these gifts, He puts the individual saint first, even before He speaks of the whole body. Just as the place and relationship to the Father, of the individual saint, is shown most fully in chapter 1 of this epistle, before his corporate place and relation to Christ as a member of His body is touched upon in its end; so here He adds, "For the perfecting of the saints (first; then) for the work of the ministry, for the edifying of the body of Christ." And the end to be attained, "Till we all come" — that is, every individual saint of the whole body of Christ — "in the unity of the faith," one uniform basis of faith in the understanding of the things of Christ, and consciousness of our place before Him; the standard of all being "the knowledge of the Son of God" — He for whom the Church waits; upon whose person as risen, she is built; "The Son of the living God;"in the faith of whom she overcomes the world, and who will take her to Himself for His Father’s house and the glory. The measure of growth in each being "a perfect (or full-grown) man," in contrast with being "babes" (Ephesians 4:14); the "perfect man" having still but one just measure and stature to which to attain, that of the "fulness of Christ."

Then after those permanent gifts are treated of, we find the "whole body," in the effectual working of the measure of each one part." Here we find the place and function of all the members of Christ without exception. The expression "effectual working" is very beautiful; for not only on the individual growth to "full age" of each Christian, depends the prosperity of the whole body; but also upon the "effectual working of the measure of each one part," hangs the healthy growth and edification in love of the whole. The heart pauses for a moment to contemplate what the Church of God — the Host of the Lord — would have been, had these wondrously blessed thoughts of Christ been practically carried on to fruition. Still, blessed be His name, the thought is unchanged, and faith thinks His thoughts and faithfulness acts upon them, even were there but one or two acting in their truth on earth. What a wreck — what a ruin, has the Church become in the hands of Satan and men! Yet still the work of grace and truth proceeds, and it will be found, in spite of all the failure, that He who knew the eternal thoughts and counsels of God, and descended to carry them out in the power of divine love, will effectually do so, and present the Church to Himself "Holy and without blame before him in love." In Romans 12:1-21 we also find this "unity of action," and "diversity of operation" — in living and practical power. The chapter begins with the weightiest of all truths in the practice of a soldier of the Lord’s Host: personal consecration to the Lord (Romans 12:1-3). "I beseech you," says the apostle, "by the mercies of God." Wondrous basis of divine exhortation, of which the mighty mercies unfolded from Romans 3:1-31, Romans 4:1-25, Romans 5:1-21, Romans 6:1-23, Romans 7:1-25, Romans 8:1-39* are the foundation in this chapter. "That ye present your bodies," heretofore the slaves of sin and every folly, "a living sacrifice." How touchingly does this point to Jesus as the perfect meat-offering — the sinless Man ever before the eye of heaven, and before His Father His perfection in this lovely character was only proved in its completeness by His death in obedience to His Father, and for His Father’s glory. Were we to enter upon the full beauty of its presentation of the Lord, in Leviticus 2:1-16, we should notice an ingredient which, while it formed no part of the offering, was never to be forgotten, that is, the "salt."

{*The direct connection is between the end of Romans 8:1-39 and Romans 12:1-21. Romans 9:1-33, Romans 10:1-21, Romans 11:1-36, are parenthetic, and refer to Israel in the past, in the present, and in the future.}

Salt represents the separative power of holiness, which in Him was always perfect. There was a holiness in Jesus which He used to bring God’s love to man, because He could not be defiled. But it was that inward power of it which distinguished Him from all other men. It is this He presses at the close of one of His most deeply solemn discourses (Mark 9:1-50), "Have salt in yourselves, and have peace with one another." He exhorts to this inward power of holiness and holy grace which connects the soul practically with God, enabling it to refuse the evil and choose the good in this evil world. This renders this "living sacrifice" "acceptable unto God." So far as in us lies, it is thus that the frankincense of His graces are seen in us. No one being ever was offered in itself to God but Jesus. But His was that intrinsic perfection ever presented to Him, and tried by the judgment of fire, yet only and always yielding its own sweet savour: all the frankincense went up to God. So far then as Christ liveth in us, this "acceptableness" is found. This is our intelligent service.

He then passes on to our relative place of separation from the world and its ways, and in obedience thus we find as Enoch, God’s good and acceptable and perfect will; or as Moses, having found grace in God’s sight, we seek His way, that we may find grace in His sight. Then He looks (Romans 12:3) for lowliness, yet sobriety of thought as to ourselves, in the place of responsibility God has set each one. No false humility; but humbly yet firmly accepting the place and measure of gift which God has bestowed, and this in dependence on Him.

After this personal consecration or devotedness, he turns to the mutual relationship of all, as "one body in Christ" (Romans 12:4-5); "For as we have many members in one body, and all members have not the same office, so we being many, are one body in Christ, and every one members one of another." Then he passes on to the individual responsibility of each and all. If it be ministry, it is to be waited on; or prophecy; or teaching; or exhortation. He who gives is to do it with simplicity; he that rules (takes the lead) with diligence. He that showeth mercy, with cheerfulness. Love is to be without dissimulation, and from the bottom of the heart. Evil to be abhorred; good, to be desired and loved. Kindly affections flowing to others; each taking the lead in paying honour one to the other. Diligence in business, and without slothfulness, thus serving the Lord. Rejoicing in hope; patient in tribulation; continuing instant in prayer. Distributing to the necessities of saints; given to hospitality, Bless them which persecute you: bless, and curse not. Rejoice with them that do rejoice, and weep with them that weep. Be of the same mind one toward another. Mind not high things, but associate with what is lowly. Be not wise in your own conceits. Recompense to no man evil for evil. Provide things honest in the sight of all men. If it be possible, as far as it lieth in you, live peaceably with all men.

Dearly beloved, avenge not yourselves; but give place unto wrath: for it is written, "Vengeance is mine; I will repay, saith the Lord. Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good."

Blessed list of graces and virtues which God looks to find in the practical life and warfare of the soldiers of Christ! May they be engraven on the heart, and seen in the lives of all who are His, that His name may be glorified!

Thus, while we see how unity of action in "one body," is imperative on the soldiers of Christ, when moving practically under His eye and command as Captain of the Host of the Lord; diversity of operation is maintained throughout: each having his own place and work assigned to him in the whole. As the members of our human bodies, though many, do not interfere one with the other in the discharge of their several functions; but each working in unity, form one harmonious whole, so is it in the Church of God! May He give singleness of eye and purpose of heart to His people — to each and all; that we may know His mind and will, and, knowing it, be found effectually working in the measure assigned to us, where we can best glorify Him and carry out His designs and victories here. The day will come when the armour may be put off, and the girdle of service be laid aside for ever! Then He will put it on in His eternally blessed love; and, girding Himself afresh, will come forth to serve us with the best things from the table of the Father, feeding us with His own hand, to make us enjoy the more that House on high in which we shall dwell with Him and He with us, in its peaceful joys for eternity.

Chapter 22.

"The Last Trump:" Conclusion.

"For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God" (1 Thessalonians 4:16).

There is but one command more for which the Host of the Lord now waits — a precious, glorious word! He whose voice once spake on earth in lowly grace, and now speaks from heaven with grace unchanged by man’s sin, will utter that "shout" of relationship to His own. Known only to them, and heard only by those who have already known the Shepherd’s voice; in the twinkling of an eye all shall be changed, and "for ever with the Lord."

What a thrilling note it will be to many a toiling one, who has trodden faithfully his lowly path in the armies of the Lord! Perhaps he had laid down his head on his Master’s bosom and "slept," till that day should come — his spirit with the Lord. It may be that he may be found amongst those who are "alive and remain," and when the voice of Jesus sounds it finds him at his post, like a man who waits for his Lord. In the thousand times ten thousand circumstances of life, the voice will reach those whom He loves, and He will carry him to His Father’s house on high. The mighty Host of the Lord will rise, in silence and secrecy, like His own resurrection. He will glean up the dust of His people, hitherto carefully preserved by His living power. The four winds of heaven may have scattered it abroad; the four quarters of the earth may have apparently swallowed it up; but it must surrender His prize. The sea must give up those who are Christ’s, and who perhaps found there an unmarked tomb. The sealed tomb, the silent places of the dead, must be gleaned of their precious dust. The unmoved sod; the yet-sealed tomb, will tell the tale, that He who left the grave with unbroken seal in presence of the sleeping watch; He who left the grave-clothes "wrapped together" unmoved, has ordered that with the same silence, the same quiet yet mighty power, the "dead in Christ" will rise. They will quit their places as He, the "first-fruits" did, when He comes. The living army still here then hear His voice, and then this corruptible puts on its incorruption; then this mortal puts on its immortality, and the exulting song of the Church is heard in response to His mighty "shout" — "O death, where is thy sting; O grave, where is thy victory"! (1 Corinthians 15:1-58) Then "they will gaze upon their Master, with His name upon their brow."

Like Enoch of old they will not be "found" — for God will have translated them.

What an incentive is this hope to earnestness of purpose in serving Him for whom we wait, meanwhile. The "terror of the Lord" for those who are not Christ’s must press itself heavily upon the heart of His soldiers here. They know that the sleeping Church has had the midnight cry. They know how His coming had been forgotten — nay denied. They know how that many who love Him had fallen into the "evil servant’s" snare, who said, "My lord delayeth his coming." Again they have heard His voice, and have trimmed their lamps, and "gone forth to meet" Him. They know the solemnity of the hour in which they now stand. They feel that the dawning of the day is near; they watch through the gloom for the Church’s Bridegroom — the "Bright and the Morning Star." They feel that all the confusion of the present moment marks the state of the poor foolish virgins. They know too, alas, the solemn wail that will pass over these lands where Christ is professed, but alas, Himself unknown — "Lord, Lord, open unto us," and this when the door is shut for ever! Solemn moment of terror indeed will it be! But, O! how bright and living a moment it will be to those who belong to the "first resurrection;" who are raised or changed by His mighty power as the witness and proof of their complete acceptance in the Beloved. His resurrrection was a proof of the perfection and glory of the person of Him who was there. Ours will be the proof of the perfection of His work in which we stand. Surely then we may well "comfort one another with these words."

"Therefore, my beloved brethren, be ye steadfast, unmovable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord." Amen.