Books by T. Austin-Sparks

[Shammu]

Chapter 2 - His Place - By the Love of the Father

Having, in our last meditation, covered the ground of the greatness of Christ in the Scriptures as the meaning of all things, the idea and nature of all things, and the final test of all things, we now go on to consider

2. His Place - By the Love of the Father
Infinite Divine Love the Motive and Power

His place is by the love of the Father. Infinite Divine love is the motive and the power which lies back of His appointment to the position which has been given to Him.

This is revealed in several ways. It is revealed

(a) In All the Scriptures

Many of these Scriptures will immediately spring to mind. Let me give you a small selection.

"Thou lovedst me before the foundation of the world" (John 17:24)
"Through whom also he made the worlds" (Heb. 1:2).
"Thou, Lord, in the beginning didst lay the foundation of the earth, and the heavens are the works of thy hands" (Heb. 1:10).

But before He laid the foundation of the world, before the world was, the declaration is that He was the Beloved of the Father.

"The Father loveth the Son, and showeth him all things that himself doeth" (John 5:20).
"The Father loveth the Son, and hath given all things into his hand" (John 3:35).
"Therefore doth the Father love me, because I lay down my life, that I may take it again" (John 10:17).
"Even as the Father hath loved me, I also have loved you" (John 15:9).
"A voice out of the heavens, saying, This is my beloved Son" (Matt. 3:17).
"That we should be... to the praise of the glory of his grace, which he freely bestowed on us in the Beloved" (Eph. 1:6).
"Who delivered us out of the power of darkness, and translated us into the kingdom of the Son of his love" (Col. 1:13).

And so we could go on and on, but we have quoted sufficient to shew very fully that the Scriptures reveal that Christ has His place by the love of the Father.

But not only is this so in direct and definite statements, but everything points to it. Every Old Testament figure of Christ brings out the idea of love with fullness and inheritance in view. I think we often overlook what seems to be the all-too-fleeting and transient glorious morn before Adam fell, but it is a picture of Divine love for the man whom God had created. Love - yes; love planning, love giving, love companioning, love desiring. It is a picture of love, and all with fullness, a great inheritance, in view. And did we but realize it, the rebellion and disobedience were a blow at the heart of God more than anything else, the God who so loved the world. Adam, we are told, was a figure of Christ (Rom. 5:14) before the Fall, only a figure, but there is enough there to show the love-relationship between God and man, with desire for man's fullest inheritance. We will just glance at these outstanding personal representations or figures of Christ.

Isaac - it is impossible to be blind to the love element surrounding Isaac. He is the love of the father, a particular and peculiar love, and it was said that "in Isaac shall thy seed be called" (Gen. 21:12). The inheritance is along the line of the son of his love.

Joseph - there is perhaps no greater figure of Christ in the Old Testament than Joseph, but what a son of the father's love! And how did he come to glory, to fullness? By the jealous love of One greater than his earthly father, because he was a figure of Him that was to come. There is no mistaking the prefiguring of Christ in Joseph. Sold for twenty pieces of silver, to all intents dead and out of sight, cast into the deepest dungeon, tasting the bitterest travail of soul, and raised to glory and power to bring life to his brethren. Well, it is patent that here is a figure of Christ, but the governing feature is love unto fullness.

Or take Israel. Surely, if there is a mystery in history, it is the mystery of God's love for Israel, when viewed in the light of all they proved to be. God spoke of Israel as "My son," "My firstborn," "I remember for thee the kindness of thy youth, the love of thine espousals" (Jer. 2:2). God is there speaking like a lover concerning Israel. Amazing love, all with the inheritance in view. Is it not strange that the nation which has drawn out the love of God by way of example so utterly, should become the nation to exhibit so utterly the opposite of love for God, and for the Son of God? I could add much more as from the Old Testament to this story of figures of Christ in terms of love with fullness in view.

There is another whole series of symbols and types of Christ which carry the thought of preciousness and glory, preciousness, that is, in the eyes of God. There is a subject for you to study. Glory is according to heaven's standard, and it is all Christ implicit. We leave it there. Is it not revealed in Scripture that He holds His place by the love of the Father, both by direct statements and by numerous figures and symbols and types?

(b) By the Opposite of Love to All Divine Activities

But then this same fact is revealed by the opposite of love to all Divine activities. We always get something confirmatory from the opposite side. One of the strongest confirmations of this very thing comes from the intense antagonism of the adversary to this appointment and position which Christ holds by the love of the Father. Oh, what that has provoked through history, and does still provoke, in an opposite way! All the jealousy that you can see associated with those very figures that we have mentioned, suspicion, hatred, malice, prejudice, pride, murder, is but an expression of it. All these and much more have broken out against the Son of His love. How do you explain it? We sometimes sing,

Why, what hath my Lord done?
What makes this rage and spite?
He made the lame to run.
He gave the blind their sight.

Even a gross man of this world could say, "I find no crime in him" (John 18:38), "I wash my hands of the blood of this innocent man," Why this rage and spite? The answer is that it comes from hell below. It is because of this love of the Father and the position in which that love has placed Him. Do not think that this is just a statement of some facts. This lies at the very heart of our union with Christ. "As the Father hath loved me, I also have loved you." You see to what union with Christ leads us. Well, that in passing, lest you might think I am just passing on so much data and matter. No, hell has given its own mind on this matter. It is very significant. Anything, no matter what it is, which has the advancement of the interests of Christ in view immediately becomes the object of sinister jealousy, suspicion, hatred, prejudice, and, if possible, murder. This opposition springs up without reason so far as men are concerned, without investigation, without enquiry. It simply, spontaneously comes into being, and, is encircled by the most unreasoning and unreasonable of attitudes, many of which collapse on honest enquiry. But there it is. The question still remains as to how men are caught in this kind of thing. But we know full well where it comes from, and it is the opposite of love to all Divine activities in relation to the Son.

[Shammu]

(c) By the Father's Demand that the Son Be Honored

This is revealed, thirdly, by the Father's demand that the Son shall be honored. "This is my beloved Son," came the announcement from heaven, "hear ye him" (Matt. 17:5). Here we see the Father's jealousy for the position of the Son. He will not bypass Him, He will not allow even an ardent apostle to step in front of His Son. We see Jesus "crowned with glory and honour" (Heb. 2:9). Peter, referring to the transfiguration, said many years afterward, "He received from God the Father honour and glory, when there was borne such a voice to him by the Majestic Glory, This is my beloved Son, in whom I am well pleased" (2 Peter 1:17). He received from the Father honor.

In the book of the Revelation this is taken up in the great concourse. "Worthy is the Lamb that hath been slain to receive the power, and riches, and wisdom, and might, and honour, and glory, and blessing" (Rev. 5:12). The Father honors the Son. I have not quoted from John's Gospel because there it is what the Son Himself says about the Father's honoring of Him. We accept that, but there is much more that confirms it. His place is by the love of the Father, therefore the Father demands that the Son be honored.

Now that is a very practical thing. Do you think that you will ever bypass Jesus Christ and get to God? The Father's appointments are all with His Son. Now, that is comprehensive and covers the whole creation. In Him, through Him, unto Him, were all things created, therefore God's appointment was with His Son in the whole creation. That is to say, God would meet everything created on the ground of His Son. Now when the creation through its first overlord, Adam, made a breach with the crown rights of God's Son and handed them to the rival, Satan, what did God do? According to Paul's marvelous statement, God acted at once and right at the heart of the whole creation He wrote "dis-appointment." His jealousy for His Son's inheritance meant that He would not look outside of His Son to rival or rebellion. Paul says that "the creation was subjected to vanity" (Rom. 8:20), and from that moment the creation has at its very heart disappointment. That is true about man. Whatever his attainments, his successes, his achievements, his inventions, the last word is disappointment. Whatever there is that is fair and beautiful in creation around us, it goes so far and then fades and dies; everything is subjected to death and corruption. That is disappointment. The appointment is broken. The appointment for glory, for fullness, for consummation, is made with His Son, and outside of His Son there is no such appointment, but all is disappointment. Is that true? Why do not men see that? We Christians know it, if no one else knows it; but, blessed be God, we have come back to God's appointment and the disappointment has been wiped out. God has come back to us, to appointment in His Son, to union with Christ.

This union is not something official, something legal or formal. It is affectional. It is not obligation that governs here. Love never stops at obligations, but always goes on to the utmost possibilities. Union with Christ is of that character because it is the center of God's love. You will have, of course, to do quite a lot of quiet meditation on all this and relate all that we are saying about Christ to the Christian life. "Translated... into the kingdom of the Son of his love" (Col. 1:13). That aspect alone is amazingly wonderful and full - "the Son of his love." Union with Christ brings us on to that ground, into that realm. Oh, do not have comparative ideas of this love, as though the love of God were graded according to the degrees of goodness or of badness which He may find. His love for you and me is the love which He bears for His Son. That is the revelation. To be united with Christ is to be enfolded in all the dimensions of His relationship with the Father as the Son of His love. I have not said "in all the dimensions of His relationship with the Father as very God," but as Man, as His Son Jesus Christ.

3. The Greatness of Christ is Spiritual and Moral

You may not like that word "moral," but I am using it in a particular and limited sense. "Spiritual" looks in a Godward direction, and speaks of His union with the Father. "Moral" is a word which comes in after the Fall, and relates to a whole system of things which originates with fallen humanity - morals; so that when we speak of moral, we mean that which touches downward, not upward, that which links with evil and not with God. Christ's greatness therefore is spiritual by reason of His life with the Father. His greatness is moral by reason of His perfect separation from that which is from beneath, the realm of the fallen nature with all that it means. That is all I mean at the moment in the use of those words - spiritual and moral, and as you read your Gospels that is what you find to be the background of everything. It is these two things all the time that are the ground of the challenge. Perhaps we shall see more of that as we go on.

But I want to remind you that the whole of the Old Testament is constituted upon the idea of a coming Holy One, or Righteous One, or Righteous Servant. "Neither wilt thou suffer thy holy one to see corruption" (Ps. 16:10). That is in a Psalm, and is quoted, as you know, by Peter on the day of Pentecost concerning Christ. "Thy holy one." That One, by that title, was recognized in the spiritual realm.

Demons knew Him altogether apart from incarnation. "I know thee who thou art, the Holy One of God" (Mark 1:24). That takes you a long way back in the Old Testament. From a prophet we get Paul's quotation - "My righteous one." There was from the beginning, when sin entered through what we call the Fall, a quest for a holy one, for a righteous one. Heaven was in quest and all the activities of God in the earth bear on this quest for a righteous one. Where shall a righteous man be found? If he can be found, he is the solution to the whole problem. Countless figures of the righteous One are given us. Abel had witness borne that he was righteous. Because of his faith, Abraham was called righteous. Noah was a preacher of righteousness. You who know the Bible do not need me to follow that further. The figures of the righteous One are there in great numbers. But with all the figures there was failure, leaving the quest for the fully righteous One still unanswered and unmet, and the Old Testament closes still with the cry and sigh for this righteous and this holy One. The creation is left in suspense. Men were still awaiting the realization of a glorious intention, and destiny was hanging upon an essential state, and that an inward state in man; not a ceremonial state, but an inward state, that is, a state of inward righteousness and holiness. Everything was in suspense until that state was found in man. All this great and glorious intention and destiny was impossible of realization without a state. I want you to focus upon that and think much about it. God did His best to help men on, to encourage men on, to get them there, but may I say it reverently, there is a sense in which God's intentions broke down. The situation did not allow of His just getting a people through to glory by a sovereign act. God could not do that. Everything depended upon an inward state. There could be no realization, no answer to God's intention, no possibility of reaching the intended end without an inward state. He got them as far as He could by ceremonial conditions, but we know how that failed. The contrary inward state was far too much for the ceremonial. No, sacraments do not achieve it, there must be an INWARD condition of righteousness.

Ah, well, blessed be God, the inward state of Christ was the state that made everything possible. Yes, the excellence of Christ was His inward state, not His legal status or His official position. Always remember that. He has gone far beyond all ceremonies, all sacraments, all rites, all ordinances, all that system which broke down. He surpassed it all because of what He was inwardly. That is His excellence.

[Shammu]

(a) Heaven Knows It

Heaven knows it, and that is why He was anointed of the Holy Ghost; for, while you have anointings in the Old Testament, they are partial and transient, there is no fullness and there is no permanence about them. They were for the fulfillment of a temporary purpose. He was anointed of God in fullness and finality. He evermore is the Anointed, and God gave to Him the Spirit without measure. To anoint, as we have often said, is simply a symbol of God committing Himself. Do you think God would commit Himself like that to any state that did not answer to His requirements? Heaven attested Him: "Thou art my beloved Son, in whom I am well pleased."

He triumphed through testing. His inward state was subjected to every form and kind of testing at the defiled hands of the Evil One himself, and He triumphed over every attempt at spiritual defilement, that is, to get something in between Himself and God to spoil that relationship and fellowship and walk with God in purity, in holiness, in truth. He triumphed upward, and He triumphed over every effort to get Him to make a contact with the cursed earth, and so make a link with that which was outside of the blessing of God. That is His excellence. It is inward. Heaven knows it

(b) Man Senses It

Man senses it, and, having said that, everybody knows what that means. There is an instinctive rising up in man when mention is made of Jesus Christ in any way. It varies from ridicule and the charge of being "goody-goody" to open hostility, and it is because the conscience of man is touched, and he feels uncomfortable and out of place in the presence of this One; he feels there is something wrong with his being. You know it. Without so much as a word, you are marked, if Christ is in you. Man senses this spiritual and moral excellence, and he resents it. He senses the greatness of Christ and feels poor and mean and despicable and uncomfortable in His presence.

(c) Hell Attests it by Attempted Corruption

Hell attests it. We have said as much - Hell attests it by attempted corruption. Because Christ is the object in view, the heir of all things, and because this inheritance is to be holy and incorruptible as conformed to the image of God's Son, the only way to cheat Him of His inheritance and defeat this Divine purpose, to circumvent the course of the Son of God, is somehow to introduce corruption. That is the history all the way through. Much springs into mind.

His Greatness is Implicit in

(a) His Satisfaction to God

His greatness is implicit in His satisfaction to God. That goes without saying. God, being what He is, infinitely holy, in attesting His Son as well-pleasing to Him and as offering a sacrifice well-pleasing to Him, thereby expresses His utter satisfaction regarding Him. In figures, in types, in symbols, the verdict on all that is of Christ is that God is satisfied. His greatness is implicit in His satisfaction to God.

(b) His Redemptive Work

It is implicit in His redemptive work, for no sinner can save a sinner. You can profit no one beyond the level of your own life and experience. For Christ to achieve an uttermost, final, consummate redemption and salvation, He must be utterly and consummately sinless. His redemption is based upon that.

(c) The Spirit's Operations

Again, it is implicit in the Spirit's operations, which means, firstly, that the Spirit is the Spirit of Jesus, and secondly, that He is the Holy Spirit. This makes everything subject to experiment, so to speak. The greatness of Christ is not a doctrine, not a declaration of some fact. It is open to practical proof along all lines. Now then, try to get away with known sin in the presence of the Holy Ghost, and see how you get on. Try to grow in the spiritual life without dealing with something upon which the Holy Spirit has put His finger, and see how far you get. There is your proof. The crown of all God's intentions is found in the gift of the Holy Spirit to dwell within, and all His operations are upon the ground of the absolute greatness and glory of Jesus Christ. He is working to the most minute point. Is that according to Christ? Is that glorifying to Christ? Does that reflect Christ? We are at once arrested in our spiritual life, and we will make no further progress, even were we to live for the next half a century, if the Holy Spirit has said, "That is contrary to Christ," and we have shut our eyes to it and ignored it and have been rebellious. The Holy Spirit is jealous for Christ. What is the Christian life after all? It is not to conform to a set of doctrines, to obey a set of regulations. Christianity is Christ, and there is nothing else to it, and the Holy Spirit keeps us to that. Everything, therefore, is subject to testing. All that we have said is brought up as a practical issue by the Holy Spirit.

There we must leave it for the time being, but are you just glimpsing now something of what union with Christ means? Oh, blessed be God, union with Christ means that God is utterly satisfied with Him, and therefore with me and you as in Him. Have you got hold of that yet? That is one of the fundamentals of the Christian faith, but how long we take to get hold of it. We are so afraid that we shall not be coming up to standard. You just get a firm faith-hold on Jesus Christ as your answer to God for all your needs, and the Holy Ghost has got His ground. It is Christ, not what I am, but what He is, and that covers all questions. God is satisfied in Him, and that has glory as the issue. "Christ in you, the hope of glory" (Col. 1:27). You see, you can go on. He is the answer, and this is all of the grace of God, marvelous grace, boundless and free. Union with Christ answers every question, satisfies God and brings us to glory.

[Shammu]

Chapter 3 - Eternal Union with Christ

We are going to resume our meditations on union with Christ. Having been occupied with Christ Himself, the meaning of Christ, seeking to set the background, lay the foundation, in some little understanding of His greatness and of His place, we now should be able to follow on with the meaning of our union with Him. You will see that the New Testament gives us various conceptions of that union. These are not different unions that is to say, the similes used of these unions do not apply to different bodies of people. They are only aspects of the one union, but each one has its own particular significance and value.

So we begin with

1. Eternal Union with Christ

Let us first of all look at the first chapter of the letter to the Ephesians:

"Even as he chose us in him before the foundation of the world" (verse 4).
"Having foreordained us unto adoption as sons through Jesus Christ unto himself, according to the good pleasure of his will" (verse 5).
"In whom also we were made an heritage" (verse 11).

And if you ask, When were we made a heritage?

"Having been foreordained according to the purpose of him who worketh all things after the counsel of his will" (verse 11).
"To them that are called according to his purpose. For whom he foreknew, he also foreordained to be conformed to the image of his Son" (Romans 8:28-29).
"Elect... according to the foreknowledge of God the Father" (1 Peter 1:1,2).
"...The men whom thou gavest me... thine they were, and thou gavest them to me... Keep them in thy name which thou hast given me" (John 17:6,11).

I ought at once to say that we are not embarking upon a theological discussion or argument. This matter of election or foreordination or predestination has passed almost entirely into schools of doctrine and has split the Church into parties through the ages, and it still remains largely an academic subject, to be debated, argued, wrestled with intellectually. For our part we will have none of it. It would be unprofitable, it would get us nowhere and we are not moving in that realm. We are seeking spiritual values, practical values for our own spiritual lives, and so we lift this matter right out of the realm of argument and debate and seek to see it in the light of Christ. It is entirely governed by Christ, for it is only in Christ that it exists.

But, before we go further, I want to say this. This matter of election relates to the Church and must be confined to the Church. (I would prefer to call the Church by the name of "the elect," because the very word "Church" has become an ecclesiastical conception.) It belongs to the Church, the Church belongs to it, and its real meaning has only been divulged in this dispensation. We are given to understand by the Word of God that all previous dispensations were pointing to, leading to and heading up to this dispensation, as though there were a drive behind them to reach a dispensation of fullness or completeness. They were all partial, imperfect, unsatisfactory, all just reaching a certain point and then fading out and waiting for the next phase. So phase passed to phase, and on to another phase, and still there was the waiting, the hoping, the expecting, the requiring, and then this age or dispensation came. It is called in the New Testament the "dispensation of the fulness of the times" (Eph. 1:10). That is a very significant little phrase. The times are made full, all the times are made full, in this one. All those which lack fullness and finality are filled up in this one. This one gives that which they lacked and needed; this is the dispensation of the fullness, or completeness, of the times. This is what the Apostle calls "the ends of the ages" (1 Cor. 10:11).

Now, it is helpful if you can arrange the ages as segments of a circle rather than in a straight line. If you take the straight line idea, you leave a lot of unfinished ends, one after another, but if you arrange them in a circle, then you find them all meeting at one point. They are not just unfinished ends in themselves, but they find their fulfillment at one point: all the ages gather round and meet at one center - the age in which all the ages meet. "Upon whom the ends of the ages are come": that does not only refer to past ages. It refers also to future ages: for they come into this, they take their character from this age, they take their meaning from this age, so that ages past and future are centered in this dispensation. And when this dispensation comes in in fullness - for, although it was introduced in a way by the coming of Christ in the flesh, the age did not come in fullness until the day of Pentecost: it would seem that on the day of Pentecost heaven could wait no longer, the Holy Spirit could wait no longer, all Divine purposes could wait no longer; and immediately they had the signal - the signal being Christ taking His seat at the right hand of the Majesty in the heavens - immediately they got that signal, it was as though they all rushed in and brought this marvelous sense of arrival, of having come. There is a lot in that - "When the day of Pentecost was now fully come": it has probably a larger sense than that it was well into the hours of the day. It proved to be as though everything had been waiting for this everything had been looking for this, everything had been breathless in its suspense for this, and there was such fullness in that day and with the coming of that day that it has overflowed backward and forward into all the ages - fullness of meaning to the past and fullness of character to the future. It reached back to past eternity and it reached on unto the ages of the ages. What the fiftieth year and day meant in the Jewish economy was far transcended on this "Day of Pentecost."

And what happened on the day of Pentecost? Well, the Church was born: the age of the Church in fullness commenced. We are told distinctly by the Apostle that this whole thing, this mystery, had been "hid for ages and generations; but now hath it been manifested," and that the ministry is "to make all men see what is the dispensation of the mystery which from all ages hath been hid in God" (Col.1:26; Eph. 3:9). You see, it is this "elect" which is the heart of the ages and of the universe.

[Shammu]

(a) The Fact Governed by the Meaning of Christ

And why therefore is it so important? Why all this? Why is this age such a great age, and why is it that in this age heaven's fullness has been poured out? Why all this excitement, if we might so put it, on the day of Pentecost and thereafter? Well, that is just the point in our whole meditation. It is all governed by the meaning of Christ. Christ is God's Son and He is called "the firstborn of all creation" (Col. 1:15), God's Firstborn, and everywhere in Divine revelation that designation means the HEIR. He is the "heir of all things" (Heb. 1:2). He must have an inheritance. The idea of the Firstborn is nonsense if there is no inheritance. Its very sense is that He must have an inheritance. "In whom also we were made a heritage" (Eph. 1:11). What is the "also"? Look at the context. "To sum up all things in Christ... in whom also we were made a heritage." "We" - who is meant by the "we"? The Church. The Church is a part, the central part, of the vast inheritance of God's Son on which we have been speaking earlier in this series. "The Church is the main part, the most important part, of those all things that form the inheritance of God's Son. "In whom also we were made a heritage". Simply, it was this. God determined an inheritance for His Son. God knew what that inheritance would be - we will at least cede Him that. Even an earthly father intending and deciding to give his son an inheritance would have some idea of what it would be. And then he would certainly not leave it to chance: he would secure it, he would see to it that there was an inheritance to have. So God created all things through and unto Jesus Christ His Son. He made His Son the horizon of all things. That is, the whole inheritance was horizoned and circled by His Son; He made "in Christ" to be its sphere.

Now, that is very important, because it is not only a statement of a comprehensive truth. It is a statement of a discriminating truth. The Bible, the New Testament, makes it perfectly clear that there is that which is not in Christ and there are those who are not in Christ. That "in Christ" is quite discriminating. There has been a good deal of playing fast and loose with these fragments. "As in Adam all die, so also in Christ shall all be made alive" (1 Cor. 15:22), and that has been given a comprehensiveness which it will not carry. In Christ you shall be made alive; out of Christ you will not. "He that hath the Son hath the life; he that hath not the Son of God hath not the life" (1 John 5:12). "This is life eternal, that they should know thee the only true God, and him whom thou didst send, even Jesus Christ" (John 17:3). "In Christ" is a discriminating sphere as well as a comprehensive inheritance. There is also all "out of Christ."

Well then, allowing God to choose for His Son an inheritance, to define the inheritance, to create the inheritance, to determine that the inheritance should come to Him, we surely will allow that, being God, He foreknew the "in Christ" people. That is as far as I am going to carry the argument side of it.

Of course, there is all the time pressing in and insinuating itself the question, How do we know? That is where we move, if we will, right out of the realm of mere doctrinal discussion. All that argument, discussion, analysis and so on is largely due, either to man's insatiable curiosity or to his unfathomable pride - that streak in man which will not let God know anything unless man knows it. God must not know anything, do anything, unless we can explain it. Now, God's explanations are always practical; they are never theoretical or intellectual. They are always practical and they are always spiritual, and when you recognize that, you realize why it is that you can argue and debate and discuss and analyze, and pursue the whole thing along the line of reason and intellect until you go to the grave, and have never settled the thing finally at all. The reason for this, as you well know, is that God has never intended to explain Himself intellectually at all.

And yet there is a more complete and utter and glorious answer to all the problems and all the questions than the intellectual one. When you come to peace and rest and assurance and satisfaction in heart, that is a better argument than anything else. Someone put the whole matter of predestination and election this way. You come to a door, and that door is Christ, and on the outside of that door is written, "Whosoever will may come"; and you pass through the door, and look on the other side, the inside of the door, and you see, "Chosen... in him before the foundation of the world" (Eph. 1:4). It is inside that you discover the reality of election, never outside. You will never have the answer to that question, Am I of the elect? outside. You have to put away all your questions and come to the Lord Jesus: the answer is experimental, it is spiritual. The question vanishes then; it just disappears. We shall come back to that presently. What we have been saying is that the fact of eternal union is governed by the meaning of Christ, and by that which He inherits, as a Son.

[Shammu]

(b) Transcending the Fall of Man

Eternal union transcends the fall or rebellion of man. Man's rebellion does not cancel God's purpose concerning His Son; his fall does not denote God's defeat - not by any means. God, from His side, though He is revealed as hurt, saddened, grieved, and involved in a new situation, nevertheless, as sovereign God, goes tranquilly on. Man has rebelled, man has fallen. It makes no difference to God's purpose, not a little bit of difference. He continues quietly on the heavenly line and begins to lift man on to the heavenly line again through faith. That is the story of the Old Testament - men being lifted back on to the heavenly line through faith.

Faith has one function. The function of faith is to lift out of the ruin; out of the ruined race, out of the ruined world - out of time back into eternity. It is to lift us out from here, from ourselves and what we are and what we are involved in, up on to the heavenly level. The Old Testament shows that that is the function of faith all the way through. Every time God called for an exercise of faith it brought a man out of where he was and put him into union with God in heaven. Abraham; Israel, a heavenly people: with that bit of blue on the border of the garment of every man in Israel saying that he did not belong down here, he belonged up there, in heaven: he was walking by faith. Faith's one function is to regain heavenly ground. That has, of course, a multitude of aspects and applications, but do remember that. Every time there is a challenge to faith, that is the issue. Am I going to stay in myself or am I going to stay in God? Am I going to stay in this world or am I going to abide in heaven? That is always the issue with faith, right down to its minute details. Dispensations are only different forms of the operation of faith. Faith is the same in every dispensation. Different forms of faith's operations are represented by different economies from time to time, but faith is the same, faith is timeless, dispensationless. Faith is above all dispensations and yet it embraces them all.

You see what that means. Faith makes a heavenly people in every dispensation. Faith has the same effect all the way through history. It counters that drop into something not of heaven, not of God. It counters that, contradicts, denies, works against it. Faith at once brings you back before the Fall. It transcends man's rebellion and man's fall. That is the argument of Paul in the first chapters of the Roman letter. Faith puts you back somewhere. It is called justification. It makes you right, puts everything right for you and with you, positions you again as though you had never fallen, "in Christ." Faith counters it all. The order of faith commenced immediately man rebelled and sinned, and by faith Abel, Enoch, Noah, Abraham, Isaac, Jacob and all the others were heavenly men. God reacted in that way, and so the eternal union now transcends the Fall, through faith.

(c) Enhanced by the Redemption of Man

Eternal union is enhanced by the redemption of man. When man fell, God was not defeated. It only meant that He brought into operation a provisional measure or economy which He had already worked out. Just at that point some terrible things have been said in order to try to support an erroneous teaching. I have heard it dogmatically stated that the Fall was in the Divine intention. God intended man to fall in order to show His grace. If you can accept that man had to fall, that it was in the Divine plan that he should do so in order that grace might be revealed - accept it, if you like; I cannot. What I see is the Fall not being in God's intention or will at all: He would have had it otherwise. But He had foreseen it and had provided for it, and when it took place He brought in His provisional measure of redemption, a measure which He had already worked out, the Lamb slain from the foundation of the world - He put that into operation.

Just as the higher qualities of any person come out in an emergency: it is in an emergency that you discover what people's qualities are, and sometimes emergency reveals something you never suspected: just as this is so in the human realm, so transcendently was it true in the Divine. The emergency brought out something very wonderful in God. It brought out grace, and two words from that time were combined. Before that it was one word: sovereignty. After the Fall it was sovereign grace, sovereignty working through grace, grace the handmaid of sovereignty. No, God did not intend the Fall. At least, that is my conviction. But God is always, always has been, more magnificent in an emergency. We have discovered that. It is the excellence of God that comes out in our emergencies. It was like that with the Fall. Grace came to light.

Perhaps you are still wanting to enter into the argumentative realm. If man had never fallen, look what we should have lost. We should never have known the magnificence of grace. How are you going to answer that? Well, let us look at the human family for a moment. Here is a father and there is a little child. Does it require that all the wonderful, gracious gifts and endowments of the father's love be lavished in order to draw out the love of the child for its father? Not at all. The little child loves the father, and, where it is an ideal case, loves the father without the father having to do all sorts of gracious things to win that love. It loves the father, because, well, it does love the father, and the father could not wish for anything more than that. Translate that into the realm of God and the children. We, if we had gone on, if there had been no Fall, would have gone on in utter love and devotion. That is what the Father wanted - and, mark you, God is always trying to get us on to that plane of loving Him just for Himself and not for what He does for us. That is the highest love. We do not get there, but that is what He is after. Have we said enough on that matter? We must hasten to a close.

[Shammu]

The Holy Spirit the Custodian of the Eternal Purpose

The Holy Spirit is eternal; He is related to purpose; He is the link with Christ; and He is the earnest of the inheritance. That is to say, when we receive the Holy Spirit, we are at once joined to Christ: therefore we are joined at once with God's purpose concerning Christ. We are therefore linked with eternity and have left time. Is that too fine a way of arguing? We are linked with eternity, for the Spirit is eternal. The Spirit has not just come to be here with us for the little while of our life here, just a temporary guest staying for a night and departing. The presence of the Holy Spirit within at once links us with timelessness, and in that timelessness with the eternal purpose of God concerning His Son, and in that purpose with the Son Himself as governing all; and when we receive the Spirit we receive the earnest, the token, the security, of the inheritance of Christ. That is wonderful. That is where we come back to what we were saying. We have been secured by the indwelling Spirit as Christ's, as belonging to Christ, and Christ is secured to us for ever. The Spirit is the earnest of the inheritance. This is the inspiring answer of God to all questions about election. Have you received the Spirit? If you have not, you have no answer to any questions. If you have, you have the answer to every question, and particularly to this one. Union with Christ is the answer to all our questions.

Union with Christ is a crisis, a definite act, instantly giving a sense of - This is the answer to everything: all my questions are answered, not in my brain but in my heart; to everything that I have tried to understand and grasp and comprehend I have the answer inside. It is like that. Yet note this. The receiving of the Holy Spirit, while bringing that immediately - "The Spirit himself beareth witness with our spirit, that we are children of God: and if children, then heirs; heirs of God, and joint-heirs with Christ" (Rom. 8:16,17) - while that is true at the inception of the Christian life in union with Christ, note this: that a life in the Spirit and with the Spirit is a continuous course, or succession, of proofs of election.

Perhaps you have never thought of that. If we do really walk with the Holy Spirit, we find that He is leading us into things that we never thought of, never intended - but, as He does it, we have to say, This is not something that has just arisen, this is something that was intended by God; I am just coming into a program; the Lord has not shown me the whole program, but this is like item after item on the program. Is that not the story of the book of Acts? The Holy Spirit has a program. He has not revealed it, but as they move in the Spirit, how the whole thing is a mosaic. How wonderful it is! This thing was ordained from eternity. You could not avoid it. God is working to it and holding us to it. "We are his workmanship, created in Christ Jesus for good works, which God afore prepared that we should walk in them" (Eph. 2:10).

You look back on your life. You may be disappointed in many ways with your part in the business. You may be able to see many falterings and blunderings and mistakes that you on your side made. You may have sometimes felt that you were not the person for that job; God had made a mistake. Some of us have felt like that. And yet, as we look more deeply into God's ways with us and know God's principles, we see a wonderful logic in it all. You and I are called for something, laid hold of by God for something, put by God into something, and we feel, God has made a mistake: I am not the person for this, I ought never to have come into this, I have no qualifications for this, I am altogether the wrong peg here! And yet, somehow or other, God does it. He enables you, He carries you through, He accomplishes the work to your own surprise and wonder. As you lay hold of the Holy Spirit, it is done - that is, if you do not sink down into yourself and give up and draw out because of what you are - but you lay hold of the Holy Spirit and you get through and marvel that you have got through, that the Lord has done this thing through you, through me.

That is very consistent with God's principles, that is no contradiction. It is most consistent with the deepest principles of God. No flesh shall glory in His presence. It is all coming back to Him. God - mark you - elected "the foolish things of the world... the weak things... the things that are not" (1 Cor. 1:27,28). It is the same word; He has elected. It is quite consistent.

Yes, His ways are past finding out. "God moves in a mysterious way His wonders to perform," but He is consistent with His principles. A life in the Spirit is one succession of confirmations that God is working out a plan. Only rebellion, stubbornness, self-assertiveness and all forms of self-life will hinder or arrest; but a life in the Spirit will be a constant succession of proofs, of evidences, that you were chosen for something. God is not dealing with you just from hand to mouth, piecemeal. It is all worked out. Good works foreordained, "afore prepared, that we should walk in them." If we walk in the Spirit, we walk in afore prepared works; whether we see it or not, it is a fact. But it comes out, wonderfully so, and we have to go down and say, Well, Lord, forgive us for arguing, forgive us for discussing the matter, forgive us for putting over our minds and what we think about it against You: You are wonderful, Lord. And we worship, and that is the proof of election, and you do not want better proof than that. It is all inside of Christ by the Holy Spirit.

[Shammu]

Chapter 4 - Creational and Racial Union

2. Creational and Racial Union

"If any man is in Christ, there is a new creation" (2 Cor. 5:17, R.V. margin). (Note the translation, a correction and an improvement upon the King James' Version.)

"For we are his workmanship, created in Christ Jesus for good works, which God afore prepared that we should walk in them" (Eph. 2:10).

"To make all men see what is the dispensation of the mystery which from all ages hath been hid in God who created all things" (Eph. 3:9).

"For neither is circumcision anything, nor uncircumcision, but a new creation" (Gal. 6:15, R.V. margin).

"So also it is written, The first man Adam became a living soul. The last Adam became a life-giving spirit. Howbeit that is not first which is spiritual, but that which is natural; then that which is spiritual. The first man is of the earth, earthy: the second man is of heaven. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly" (notice the marginal alternative to the last clause - "let us also bear the image of the heavenly") (1 Cor. 15:45-49).

In this sequence of aspects of union with Christ we are following the natural order: that is, that which is natural first, and then that which is spiritual. We are passing by way of figure and representation in the natural to the spiritual meaning. That is the Divine order; the Lord indicates that the function of everything is to lead on to the spiritual. And, of course, in this matter of CREATION, we are keeping MAN particularly in view. I want to be as simple and as practical as possible, and I am quite sure that no one will be offended at that.

We begin this matter of creational and racial union with Christ by reminding ourselves that God had a pattern for creation, and worked to a pattern; and that pattern for the whole creation was a Man, and that Man was His Son, the Archetype of all created things. If man had not rebelled and fallen and departed from the way of the projected pattern, sooner or later - we are not able to say how long it would have taken - but sooner or later, probably sooner, he would have arrived at that dimension. He would have been conformed to the image of God's Son, he would have "conformed to type," he would have come to the Archetype of all things. But he did rebel and depart from that way. Redemption comes in to recover him to the way, and, just as it was BEFORE the necessity for redemption, so IN redemption, God's Son is the pattern.

Now that is quite a simple statement, and very easily understood; it will not tax you a little bit. But there is much more in it than that. It is what that type is, that Archetype. That, of course, represents all the difficulty for us; but it is the whole work of the Spirit of God to perfect the creation according to the original pattern.

Now, how can we put that in a way which can be understood? Let us put it firstly in a very simple form. When we, who have never done so before, pass from the Western world to the Far East, having never met anyone from the Far East, having never read anything about the Far East, but are suddenly - that is, as quickly as modern transport can take us - are suddenly taken from our world into that world, we find that we have got to learn everything all over again. Everything is done exactly the opposite way round to the way we do things. All the thinking is in just the opposite direction. All the acting is just contrary to all our training and constitution. It is so completely another world, in mentality, in conduct and habit and procedure and standards and values, and everything else, that we really do not know where we are. We are completely, as we say, at sea. We have to stop. It takes some people half a lifetime or all a lifetime really to get the mentality, to think the other side of the world, to adjust, to adapt. It is said to be someone of very considerable gift who can be in every way one of those people, without a flaw, even after many years.

But you could take it further than that. I am hesitating as to whether I ought to say it, but there was a time in my life when I used to go to theatres - many years ago! I remember that there was a play called "The Man from Mars." It was a very humorous thing, and I have often thought about it since. A man from Mars came to our earth, looked at everything. "What is this?" "Why do you do it like that?" "That is not how we do it." So he went round everything, comparing; everything was so strange, and most of it so ridiculous, so foolish; he went round putting everything right according to Mars. You see what I am getting at.

The Lord Jesus Christ is such a Being, such a Man, as has never been in this world before. He is in Himself the personal embodiment of a world which is another world from ours; and when we come into Christ, we are utter strangers to everything that belongs to Him, and we have got to learn everything all over again. Our thinking is all wrong, all out of the way, it is all different - our standards, our ideas, our judgments, our calculations, our expectations: yes, the whole constitution is another. In everything He is different, and the new creation is like that. Notice - "If any man is in Christ, there is a new creation: the old things are passed away behold, they are become new. But all things are of God." That is the difference.

So that becoming a Christian is something far more than adopting a set of doctrines and teachings and theories and ideas, practices and forms. It is coming into a new world, a strange, to us faraway, world, for which we have naturally no capacities at all. They all have to be given to us, and we have to start all over again, learning new ideas.

Well, that may sound simple, but it is not simple in practice. We stumble scores of times every day over that. Christ offends us - and He alone knows how we offend Him. It is like that every day. That is the Christian life - being transformed. It begins with this new creation, this racial union, this coming into, not the second Adam, but the last Adam. Everything is finished in Him, there will not be a third, there will not be any more. This is final.

As I speak, without premeditating, I recall a legend - the legend of St. Christopher, as he was called. Christopher was an immensely powerful man, physically, and his one quest in life was to find someone more powerful and to overcome him - or at any rate, to find someone more powerful than himself. He heard of someone more powerful and went and sought him out, but found that he was nothing remarkable. But this someone noted his quest and told him of the devil, of Satan, as being far, far more powerful than he. So Christopher went and found Satan, and he found him to be so much more powerful than himself that he sold himself to be the servant of Satan; and he faithfully served Satan as his much more powerful master for some time: until one day someone mentioned the name of Jesus Christ - and Satan fled for his life in terror.

And Christopher said, "Well, there is evidently someone much more powerful than Satan; I am going to find him." So he went in quest of this One, Jesus Christ, and he came to a hermit and told him what he was after, and the hermit said, "If you go and act as ferryman across this river, taking people and their burdens over and giving yourself to humble service like that, you will find Jesus Christ." So away went Christopher to the riverside, and built himself a little hut, and day and night he took the ferry over, and the people and their burdens, in calm and storm.

After some time he heard the cry of a little child, a little boy, and the little boy wanted to go over the river. Well, said Christopher to himself, this is not worth the ferry, so he hoisted the boy up onto his shoulder and stepped into the river. It was not long before the wind came up and the river became almost tempestuous - but something else was happening. This boy was getting intolerably heavy, at every step the boy got heavier, and at last poor Christopher was beaten, just beaten, by the weight of this boy on his shoulders. He had never known anything like it, "Who are you, boy?" he gasped. "You are going to drown me!" And the boy said, "I am Jesus Christ." And Christopher said, "You are my Master!" And of course the legend says that the boy baptized him in the Name of the Father and the Son and the Holy Spirit, and from that time he was the bond-slave of Jesus Christ and became St. Christopher.

Well, it is legend, but I think it serves my purpose. You take on Jesus Christ and you are taking on more than you know. You may take Him on lightly. You may take on the Christian life glibly. You may think it is child's play; but it will not be long before you have something to cope with that is more than your match. You have a universe upon your shoulders, and unless Jesus Christ gets inside, you will go down. You see the point. Oh yes, it is very easy to sign a decision card and say you will be a Christian, to act under some emotional persuasion and call yourself Christ's. You take on Jesus Christ, and you will find before long you cannot carry Him, He will have to carry you. He is far too great for us. That is what we are finding every day. He is too much for us, unless we have as complement the assurance of being in Christ, which is Christ in you.

But that is just it. Christ is not only the type, the figure, of the creation - He is the life of the creation. He embodies the creation as well as the creation embodying Him.

Having said that, let us now consider Creational and Racial Union under the following headings: Constituted; Conditioned; Cautioned.

[Shammu]

(a) Constituted

We pass from Adam as type to Christ the Antitype, and then to ourselves in Christ. Adam was constituted pre-eminently with capacity for Divine relationship. Union with God in Christ is spiritual. The medium of union with God in Christ is the human spirit. Man was constituted with a spirit because God is Spirit, and the human spirit was that which made it possible for man to have union and communion with God. The link between the human spirit and God the Father, in the Son, is the Holy Spirit. Union with Christ is all a spiritual matter. That is why we have become a new spiritual being. In the last Adam, in Christ, the union with the Father and the communion with the Father were perfect, but this was by reason of His human spirit - I am speaking of Him now in incarnation - by reason of His human spirit and the link of the Holy Spirit: so that His union with the Father was a perfect union. He lived, walked, spoke, acted and laid down His life, in perfect oneness with the Father. Everything was received by Him from the Father: He even had to obtain from His Father authority to lay down His own life. The oneness was complete, but it was wholly spiritual.

Now, in our coming into Christ, into the new creation - our human spirit being quickened and renewed and restored to its place, and we receiving the Holy Spirit to be the link between our renewed spirit and Christ - relationship with God is immediately established. All that sense of God's remoteness has gone. One of the blessings of conversion or regeneration, of coming into Christ and receiving the Holy Spirit, is that the sense of God being far off, remote, inaccessible, has all gone. He is near, very near, very real. Union has been established.

And then by an established spiritual union, that very constitution - that is, a renewed spirit linked with the Lord by the Holy Spirit - becomes the basis of an entirely new world, that world being Christ: a new world, a new creation, a spiritual world, a spiritual cosmos, where we begin again to learn, to learn, to learn from infancy everything as new. Much harm is done to the spiritual life by not recognizing that. Christianity has become such a system, such a way. "Get saved; get busy!" - and that is Christianity, and much of our phraseology has taken the meaning of an earthly system. For instance, "Thy will be done in earth, as it is in heaven" has become a bit of liturgy, and its meaning as heaven's way of doing God's will has been lost to view. The Holy Spirit, if He had His way, would be causing us to act as we would not act naturally, and speak as we would never speak naturally, and think as we would never think naturally, as though in another world altogether - often to our own amazement that we should ever talk or think like that. That is not the way we are made. Yes, but we are being made all over again; it is another world, this creation which is in Christ Jesus. I think I need not labor that further.

Everything is now spiritual. Do remember that sin is fundamentally spiritual because it touches relationship with God. Relationship with God is that which is spiritual. Sin touches relationship with God. Sin is against the design of man's being: so that when we sin we are defeating the very design of our being: we are working against our very destiny from God's standpoint. We were designed for fellowship with God. We were designed for the kingdom of the heavens - but do not make that geographical: the kingdom of the heavens is a spiritual order - and sin being spiritual works against the very design of our being, and we know it. We know that it touches the very matter of relatedness to God.

Sin is not doing this and that and that. You cannot call sin by a whole assortment of names. That only comes out in a world like this. You say - This is sin and that is sin. Well, you may be right, but you have to get behind all these names, which are names for aspects of sin. Sin is one thing; sins are another. Sin, which is behind all sins, is that which touches our relatedness to God; which touches the very design of our being and defeats the end for which we have a being and were constituted. Sin is spiritual and salvation is spiritual. The Christian is a spiritual person, in this sense - that relationship with GOD is established, and everything that is according to GOD is brought into view, and the whole system of the kingdom of the heavens becomes the Holy Spirit's sphere and basis of activity for our transformation.

Have I gone out of the realm of simplicity? I think you can follow that. This kind of Christianity is very different from the Christianity that is current, that is popular, which is - You must do this and that to be a Christian. It is something far removed from that! Now let us pass on.

(b) Conditioned or Probationed

After Adam was constituted pre-eminently with a capacity for Divine relationship, he was put on probation, and this with a view to graduation. What would be the graduation if he successfully passed his probation? His graduation would be transfiguration. I said a little earlier that sooner or later that is what would have happened. Adam would have been transfigured, which means he would have been glorified. He was on probation with a view to graduation. You see, the course of the Son of Man is the course of every child of God. There is a birth by the operation of the Holy Spirit. That is the Son of Man, that is every child of God. There is a baptism into the will of God, because, whatever else baptism may mean, over it all is this - an utter committal, abandonment, separation, unto the will of God; dead to all else, alive only to the will of God. The Son of Man took that position, and you and I are born again with that in view, with that before us - of being dead to the one race, and alive in the other only unto God. Then, on that ground, He received the Spirit: coming up out of the water the heavens were opened and the Spirit rested upon Him. The receiving of the Spirit should be the course of every child of God.

And then how strangely He was led right into the probation, right into the condition, as though now everything was prepared: He was led of the Spirit into the wilderness to be tempted of the devil. The Son of Man was on probation, being tested, tried, not only in the wilderness for forty days and nights but for some considerable time afterward, being assailed along every line along which He could be assailed, from hell, from the world, from friends: under test, on probation - but triumphant. It is not without significance that it was at the farthest outward point of His journeys, from which He turned and went straight to the Cross, that He was transfigured, as though that were the goal of this Man. The end of this Man was the transfiguration. The rest, up to Jerusalem, was for us, not for Himself. It was for us, to bring us into that same way - the birth, the baptism, the receiving of the Spirit, the triumph of faith, the transfiguration. We shall speak about the transfiguration when we reach the consideration of Consummated Union.

[Shammu]

(c) Cautioned

Adam was warned, was admonished, was made aware that there was a choice of two ways that he might take, a choice of two decisions that he might reach; and he was cautioned, "In the day that thou eatest thereof thou shalt surely die" (Gen. 2:17). Cautioned - with a view to what? Oh, not only to personal transfiguration, but to inheritance; constituted with a view to Divine relationship, conditioned with a view to transfiguration, cautioned with a view to spiritual ascendancy unto inheritance. You can call it world dominion, if you like. That is what it was for the first Adam, that is what it was for the last Adam, and that is what it is for the Church - dominion together with Christ, in union with Christ.

But we are on probation now. We have been born of the Spirit, we have been baptized into the will of God, we have received the Holy Spirit. We are on probation, not with a view only to personal transfiguration, but on probation for dominion. We are up against things, and things are up against us. The enemy has not been annihilated; the Lord has left him. Just as He allowed the enemy to get into the garden, just as He never acted to prevent him from coming to Adam, so He has done nothing to keep the enemy out of our way or to keep us out of his way. He has allowed him a tenure, and He permits him to assail us and drive us and test us along every line - with one thing in view. It is not our personal salvation or our personal glorification. It is that we may be with Christ in dominion.

The letter to the Ephesians makes that perfectly clear. That is, indeed, the object of the letter to the Ephesians. It is not primarily an individual thing; it is only individual in so far as the individual forms a part of the corporate. It is the Church that is in view there, and the Church is in the heavenly warfare because the Church is "his Body, the fullness of him that filleth all in all," and it is the Church which is to be the vehicle and the vessel of His universal dominion. Do remember, when Satan assails and the Lord lets him "have a go" at you, and you have a bad time, that it is not just some personal matter, some individual affair. It is related to this vast intention of God to make the Church His city of government for the universe throughout the ages of the ages. That is what is in view, and it is not at us, it is at the Christ, through us, that the enemy is striking. It is that union, that oneness, as set forth in this Ephesian letter, that is the occasion of it all. Satan knew very well that, if he struck the individual, he struck the rest; if he captured the individual, he captured the rest; if he dethroned Christ from the individual, he dethroned Christ from the race and enthroned himself: and he did so, and was called the prince of this world. But we have seen the Divine reaction to that, in bringing men back to heaven spiritually and going on with the purpose in justification, as though nothing had happened, going on with it with men of faith; but it is a tested faith, a tried faith. We know that. It is all to bring us to spiritual ascendancy and victory; into the inheritance, into dominion.

Now I close by reminding you, as I shall do in other connections, that inheritance is the key to the conflict with Christ, and the Church. And heirship has two sides. It has a legal and a spiritual aspect. We are legally heirs when we are born anew. When we are in the new creation we are legally heirs by birth, but there is a very great deal of difference between the state of legal heirship and the act of spiritually inheriting. The Bible makes that distinction clear, in this connection as in the others, as we shall see. The letter to the Galatians is built around this very thought. "So long as the heir is a child, he... is under guardians and stewards until the term appointed of the father" (Gal. 4:1,2). And then the letter goes on - If children, then sons: we are all sons, by faith, that is to say, legally, even if we are not actually and spiritually in possession of the meaning and value of sonship, that is, of the inheritance. We are legally inheritors by birth, but we become actually possessors of the inheritance by spiritual growth.

Is that clear? Well, if it is not clear in teaching, ask yourself whether it is clear in practice and experience. How many Christians are enjoying the inheritance, are possessing their inheritance, are even progressing towards the possession of their inheritance? Many are not, yet they are children of God, legally heirs. Between being a legal heir and becoming a spiritual inheritor, something may happen so that you miss the inheritance. The New Testament is all the time telling us that we have a great inheritance - then do not miss it; we have great rights - then do not let them go; we are called into something from eternity - but be sure you "make your calling and your election sure." It is the difference between our legal status and our spiritual state.

So it is in this new creation. We have to do our learning spiritually; we have got to pass from the one realm to the other progressively; we have got to battle, to enter into the conflict, not for our salvation, but for our inheritance in Christ. We have to be tested, tried, not so that we shall prove ourselves good Christians, but so that we may learn what spiritual ascendency is, and thus in spiritual ascendency come into the inheritance. You will be calling to mind those seeming paradoxes about receiving as a free gift and then having to inherit. As we have seen, one is a legal position, the other is a spiritual position. We are in a new creation. By far the greater measure of it is beyond; but we are moving on. Indeed, whenever we gather together in Conference, it is simply because we want to go on with the Lord, we want to pass from the one realm to the other, our hearts are set upon all the Lord has meant by bringing us into union with Himself. By His grace, we will go through and go on.

[Shammu]

Chapter 5 - Marital Union

3. Marital Union

"Or are ye ignorant, brethren (for I speak to men who know the law), how that the law hath dominion over a man for so long time as he liveth? For the woman that hath a husband is bound by law to the husband while he liveth; but if the husband die, she is discharged from the law of the husband. So then if, while the husband liveth, she be joined to another man, she shall be called an adulteress: but if the husband die, she is free from the law, so that she is no adulteress, though she be joined to another man. Wherefore, my brethren, ye also were made dead to the law through the body of Christ; that ye should be joined to another, even to him who was raised from the dead, that we might bring forth fruit unto God" (Romans 7:1-4).

"For the husband is head of the wife, as Christ also is the head of the church, being himself the saviour of the body... Husbands, love your wives, even as Christ also loved the church, and gave himself up for it; that he might sanctify it, having cleansed it by the washing of water with the word, that he might present the church to himself a glorious church, not having spot or wrinkle or any such thing; but that it should be holy and without blemish. Even so ought husbands also to love their own wives as their own bodies. He that loveth his own wife loveth himself: for no man ever hated his own flesh; but nourisheth and cherisheth it, even as Christ also the church; because we are members of his body. For this cause shall a man leave his father and mother, and shall cleave to his wife; and the two shall become one flesh. This mystery is great; but I speak in regard of Christ and of the Church" (Ephesians 5:23, 25-32).

"Let us rejoice and be exceeding glad, and let us give the glory unto him: for the marriage of the Lamb is come, and his wife hath made herself ready" (Revelation 19:7).

"And there came one of the seven angels who had the seven bowls, who were laden with the seven last plagues; and he spake with me, saying, Come hither, I will show thee the bride, the wife of the Lamb" (Revelation 21:9).

"Behold, I and the children whom God hath given me" (Hebrews 2:13).

Legal and Spiritual Union

I expect you have noticed that there are two aspects, offices, of this particular union with Christ, the marital union. There is that which is mentioned by Paul in the letter to the Romans, and there is that which is mentioned by him in the letter to the Ephesians and by John in the Revelation. One puts the marriage as having already taken place, and the other puts it in the future; and that looks difficult. How are you going to explain it?

Well, in exactly the same way as a number of other things are explained in the New Testament, a number of other things which seem to be a contradiction. There is the initial marriage of Romans, and the final marriage of Ephesians and Revelation, and the difference is that the initial is the legal and the final is the spiritual, and, as we were saying in an earlier study in this series, in various things in the New Testament we have both an initial and a final aspect. We were speaking then of sonship. We are sons, and yet we are to be sons; legally, we are already sons, but we are presently to become such spiritually, in the sense of possessing the inheritance. "If sons, then heirs": we are legally heirs by our new birth, but we are certainly not in possession of our inheritance, not enjoying all that is our heritage in Christ. It will take much more than this life, it will take all the ages to come, for us really to possess, appropriate and enjoy our inheritance.

Salvation is spoken of in this very way. We are saved, but we are yet to be saved, we shall be saved - it is put in the future. But it is just as definitely in the present - we are being saved. A lot of people have made a lot of trouble over that sort of thing, and have said that, because there is a future-tense reference to salvation in the New Testament, you can never know whether you are saved until you get to heaven. Well, we do not believe that, because it is not our experience. We know we are saved, but we also know that we are to be saved, and it does not mean that there is something that has come in between to make us unsaved: it simply points to this difference, that we see in so many connections, between our standing and our state, between the legal and the spiritual.

Later on, we shall be speaking about the House of God. Well, we are a spiritual house now. It is in present-tense terms. But we read - "whose house are we, if we hold fast our boldness and the glorying of our hope firm unto the end" (Heb. 3:6). Again it looks as though we are thrown back, we have to undo something; but it is not like that at all.

Now here it is perhaps more distinctly seen, in this matter of the marriage relationship between the Church and Christ. Paul says in the Roman letter that we are married to another, "even to him who was raised from the dead." Yet the marriage supper of the Lamb lies in the future. "Blessed are they that are bidden to the marriage supper of the Lamb" (Rev. 19:9). That lies in the future, and a special blessedness is attached to it.

You see, there is a provisional factor governing the intentions of God - a provisional factor as to the realization of the purposes of all the things that God has done and given and into which He has brought us. There is an "if" all the time, and that "if" does not relate to the legal position at all. The Corinthians were all right as to the legal position of being in Christ. The first letter opens with the statement of that - "sanctified in Christ Jesus." They are all right as to their legal position; they can claim in Christ salvation. But it is not long before the Apostle in writing to them begins to speak to them about provisional things: this building upon the foundation, and all that is put on the foundation, and then it all going up in smoke, and believers just getting into heaven without anything else. It was all right legally there. If you like to stand upon the legal basis, you can get to heaven if you are in Christ. But there is so much more than that, and the so much more may just be missed.

Apply it if you like to this very relationship. There are many people legally married, and that is all there is to it; it ends there. They have certain rights and privileges because of the legal position, but who wants to stay there? Who will be satisfied with that? There is infinitely more in it than that, and that is what is here in the difference between the initial and the final, the legal and the spiritual. A very big difference indeed exists between those two. Or that difference may be graduated, as in the natural; the blessings of the relationship may be more or less. And that is how it is with Christians: they may be more or less in the blessings of this marriage relationship with the Lord.

[Shammu]

Fellowship and Companionship

Let us try to sum this up in a few simple, and I think quite obvious, matters. Keeping to the illustration, or the type, the first marriage relationship of the first Adam; going back to look at that and look into it, and asking what were the Divine thoughts in it, we can transfer these thoughts to Christ and the Church, Christ and ourselves, in this most blessed of all the relationships - for indeed this is the most blessed of all the relationships with Christ. What was God's thought?

First of all, the Scripture indicates that He was prompted to bring about this union in the creating of the woman by the idea of companionship. "It is not good that the man should be alone" (Gen. 2:18). That is all. But there is a wealth in that. It almost seems presumption to transfer that to Christ and the Church, and yet there are so many more extra factors and features in the relationship of the Church to Christ, as His wife, that confirm and bear that out. This is not the only thing. The bride-types of the Old Testament are so rich and so full of confirmatory factors that you may transfer the thought to Christ and the Church. There is a whole wealth of evidence and proof that they did point on to Christ and the Church. We are not going to take up that study just now, but there it is. The proof is abundant, and therefore we may, presumptuous as it seems, transfer this very point to our relationship with our Lord: that the Church has been created by God because of this very prompting of interest in and desire for companionship for His Son.

If you look at the Lord Jesus in the days in which He was here, you cannot fail to see how He longed for fellowship. Perhaps one of the saddest words that ever came from Him was - "Ye... shall leave me alone: and yet I am not alone, because the Father is with me" (John 16:32). But while that did not qualify His utterance or in any way make it a comparative thing, there was something of sadness about His word "I am alone." It is quite clear that He was always seeking companionship. He was a Man and He had the sense of this need of others, or another. It is a Divine thing. There is something about Christ which calls for fellowship - and it is a wonderful thing how the New Testament takes up that word "fellowship." What a rich word it is! I wish you would just get down to your concordance, which will give you this word "fellowship" in the original. You will find in that word alone a wealth of study and meditation, something very precious indeed. "Ye were called into the fellowship of his Son" (1 Cor. 1:9).

Well, that is, to begin with, the thought, the idea, of marital union: companionship or fellowship. Fellowship, in the first place, before companionship: just fellowship, that is all. The first note, the predominant note, in this relationship is simply fellowship.

What is fellowship? Well, fellowship is identity of life and purpose. Christ wanted those with Him in identity of life and identity of purpose, one heart with His heart; and you and I have been called into such a relationship. It is high, it is holy, it is precious that you and I should supply the Lord Jesus with a deep heart desire and longing for those who shall be in identification with His life and His purpose. That is all we will say for the moment, but that is the first step in the meaning of marital union.

Companionship seems to me to go just a little further even than that, or to add an extra feature - for companionship, while certainly including what we have just said about fellowship, is the mutual complement, where each one makes up what is lacking in the other, each one makes a contribution to the other and fulfills the other; and it seems very wonderful - for that word in Ephesians, "the fullness of him" (Eph. 1:22), is the "complement" of Him, the "making full" of Him, the "making complete" of Christ - it seems marvelous that the Church could give something to Christ to make Him complete. It sounds like heresy to say it, yet there it is. It is clearly stated that there is a heritage which He has in the Church. What is "his inheritance in the saints"? It is something that the Church has to give to Him. I am not stopping to say what that is. It is a statement of fact that the Lord sees the Church as able to give Him something, provide Him with something - an opportunity, an occasion, a vessel, a means, a way - something which otherwise He has not got but which He must have. Well, we are here on this earth to be for Christ what He needs here. And as for His giving us anything, that goes without saying.

So, then, companionship is a making good from one to the other, the filling up, the complement of each other. That is the marital relationship. This is the heavenly idea of marriage.

The Vindication of Christ by the Family

And then we find that, in the creation of this relationship at the beginning, it was that they together might be a vessel, one vessel, to contain the great trust of LIFE. It is not a mechanical thing and it is not just a doctrinal, ecclesiastical, formal or legal thing. It is a vital thing. That is, it is a matter of life. And so this life was to express itself and with them together, the deposit of this sacred trust of life. That Satan captured that trust, and has captured that trust ever since, is perhaps, the deepest tragedy and catastrophe in the whole history of the human race. Oh, today, the awful tragedy of propagation! That is a terrible story. The trust of life, the trust of transmitting that life, was a sacred and holy trust to be guarded solemnly for God - and Satan captured it.

Passing from the type to the antitype, you see this trust is between Christ and His Church as the Bridegroom and the bride, as the Husband and the wife, this wonderful trust of spiritual propagation, spiritual increase. Where there are no souls being born something has gone wrong. The whole Divine idea has broken down, and where there is no concern and desire about it, something has gone wrong. Need I say anymore? We are brought by our marriage relationship to Christ into a most solemn and sacred trust of being the vehicle by which He shall see His seed and be satisfied. He is vindicated in His family. His life is vindicated. In Isaiah 53 you notice that His being cut off from the earth, having His name cut off, having His being cut off, the whole story of the determination to bring an end to Him, and of the effort of Satan to cut off His seed, is written there; but then the statement is, "he shall see his seed." Good Friday is past and Easter Day is here - and He shall see His seed. Blessed be God, He can already see it in the earth in some measure. It will be "a great multitude which no man can number," no man CAN number. Men can count pretty high; but they shall not be able to number His seed. It will be as the stars of the heaven, as the sand of the seashore. He is vindicated by His seed; Christ is vindicated by the salvation of souls. Christ is vindicated by the Church being the vessel and the instrument of His self-realization in that way. Did you notice how the statement in Romans 7 finished? "Joined to another... that we might bring forth fruit unto God."

The Ultimate Spiritual Union

With one very brief return to the point with which we started, we will close. Here is the legal, and here is how the legal ought to work out to the spiritual - to the spiritual union which is ultimate. The end of this thing is seen in the marriage supper of the Lamb. This means that the legal union has been fulfilled to the utmost, that these two are not only in this legal relationship as husband and wife, legally married and that is all there is to it. They are now more and more and ever more being married, if we may put it that way; they are growing into one another. The fellowship is dependent, the mutual contribution is increasing. One is becoming ever more to the other and the other to the one, and at last there is this bridal company "following the Lamb whithersoever He goeth," without a demur, without a question, without any rebellion, without any insubordination. The thing is to be eventually a spiritual fullness of oneness. That, of course, is how earthly married life ought to be if it is after the heavenly pattern - just a growing into each other, becoming incapable of getting on without each other, until at last there is such a merging that nothing whatever of difference or distance remains; it is complete unity.

That is the marriage supper, I think. "His wife hath made herself ready": that is, something has happened that has got rid of the final disparity. There is still a lot of disparity between us and our Lord, a lot of unsubmissiveness even now, a lot to be overcome in us even as His Church, His wife, a lot to be done in us; but we seek that that shall be accomplished. We yield and we want to yield, and we want to come to the place where there is no more question at all: where it is utter, unquestioning yieldedness to Him Who has not only captured but captivated us completely; and that is the marriage supper of the Lamb, as I understand it. It is a spiritual thing - the consummation of a legal relationship.

[Shammu]

Chapter 6 - Vocational Union

4. Vocational Union

"I will build my church" (Matthew 16:18).

"Christ was faithful over God's house as a son. And we are his house, if we hold fast our confidence firm unto the end" (Hebrews 2:6, R.S.V. margin).

"Christ Jesus... in whom each several building, fitly framed together, groweth into a holy temple in the Lord, in whom ye also are builded together for a habitation of God in the Spirit" (Ephesians 2:20-22).

"Ye also, as living stones, are built up a spiritual house" (1 Peter 2:5).

I trust that you are seeing in these various aspects of union with Christ a particular value and meaning and conception bound up with each one. If you have not quite clearly and definitely grasped that, will you please go back again and start at the beginning, not just accepting that these are forms of union with Christ, that there is eternal union and there is creational union and there is marital union, but fasten upon the particular meaning and idea of each one, and, if you can, put a single word against each, a word of your own choosing.

The word which stands against this fourth aspect is vocation, for the house of God is constituted for a specific purpose for which a house exists. Before we can go any further, we must just stop with that word "house." "Whose house are we." It is a very interesting and a very full word. When we use the word "house," at any rate in English, our minds have a very limited conception. In the original word, all the ideas of a dwelling, a household, an arrangement, the furnishings and the stewardship are found, and it is those various meanings, like the facets of a jewel, that we are now going to consider briefly. But remember that the governing thing is union with CHRIST in this sense, union with Christ as a house.

(a) A Building

The first meaning of the original word is a building. "I will build my church." "Every house is builded by someone; but he that built all things is God" (Heb. 3:4). The house is a building. This building is that which corresponds to Christ Himself. He said, as He looked at the House, the stone house, the great temporal building, and immediately transferred its spiritual significance to Himself, to His own body - "Destroy this temple, and in three days I will raise it up" (John 2:19). "I will build my church; and the gates of Hades shall not prevail against it." All the destructive arts of hell will not be able to prevail against that which He builds, His building: a building, not now of stone, but of living stones. That is Peter's word about this house - "Ye also, as living stones, are built up a spiritual house."

This house, which "house are we," has as its governing object and vocation the making of God Himself present and available to men. That is the first idea. The building is for a habitation of God, "a habitation of God in the Spirit" a habitation of GOD, in the person of the Holy Spirit, so that God becomes present and available. That is a statement. It could remain just a statement of truth, but things ought not to remain merely as such. It is the setting forth of a test, the test as to whether the house of God exists, and the test as to the existence of the house of God, or of living stones comprising the house of God, is first of all whether God is present or not. Is God known to be there? That is the test of everything so far as the house is concerned, for that is its vocation. It has no meaning apart from that.

In the Old Testament there was a time when the glory went up from the sanctuary: it went up from the place where God had been; and, although the thing continued, the fabric went on, it was a shell - it had no significance, no value, no meaning at all, or, if it had any meaning, it had the meaning of tragedy. The glory had gone up, removed; God was no longer to be found there. So, quite simply, the test of the existence of the house of God and of living stones is just that. Is the Lord found in us, and is the Lord found in the midst of us? If He is, that just satisfies all His requirements. He does not want the elaborate and the ornate structure. "Where two or three are gathered together in my name, there am I in the midst of them" (Matt. 18:20). That is the house of God. The house of God is determined, not by a name, a title, a designation, a place, a thing. It is determined by the presence of the Lord, and anywhere, amongst any two or three, no matter where that may be or who they may be, if God is found there, that is the house of God, and that is all God wants.

The trouble with people is that they must have something over and around it, a building to meet in and call the "church." How often the glory has departed immediately something like that has happened; something has gone. Begin to arrange this thing, begin to set up an order of things, and where has the Lord gone? That is what you come to so often. The Lord simply says, Give Me living stones together, and that is all I want. Do not try to improve on that. You can gather more living stones: that is the way but that is all I want - living stones together in an inward "togetherness"; firstly because it is union with Christ, Christ united, Christ in His oneness. The Lord says, Give Me that, and I will make My presence very real.

And then of course the object is not that that should exist merely as something enjoying the Lord's presence. So often that is where a mistake is made. "Yes, we are having a lovely time with the Lord, we few, this little group, we are having a lovely time with the Lord" - and you think that you can perpetuate that indefinitely. You cannot. It is not only for the presence of the Lord: it is to make the Lord available to others, that they may know where to find the Lord - nay more, that they shall know that the Lord CAN BE FOUND. It is to provide the answer to their question, "Will God indeed dwell with men?" Yes, here He is. The presence of the Lord is the answer to men's hearts, to men's quests, and that is enough. When the Holy Spirit came to the Church on the day of Pentecost, "the multitude came together," and that is what happened - God was made available. What is needed is a few living stones, not to discuss doctrine, theology, the technicalities of Church order or anything like that, but to speak of the Lord, to be occupied with the Lord. If the Lord is not enough to occupy us for all our days here, there is something wrong with us. If you peter out - with apologies to Peter! - when you begin to talk about the Lord, and then have to fill up the conversation with all sorts of other things, there is something seriously wrong.

God's eternal desire has been to have a dwelling and to dwell with men. So the Bible reveals. A marvelous thing! It was the thing which astounded Solomon. "Will God in very deed dwell on the earth? behold, heaven and the heaven of heavens cannot contain thee" (1 Kings 8:27) - "and yet He has commanded me to build Him a house!" God wanting to dwell with men. That is the very first thing about a house - that it should be a place of RESIDENCE. Union with Christ, you see, means bringing God in: for where Christ is corporately expressed and personally present, there God comes in. Do remember that. If you want to know God's presence, be occupied with His Son, for, as we said in an earlier meditation, God's appointments are with His Son.

[Shammu]

(b) A Household

The second phase of this wonderful word "house" is union with Christ as a household. That is a slight enlargement of the conception. You will understand what I mean, or what that means, if I remind you that in the Old Testament you have such phrases as "the house of Jacob" or "the house of Israel," or, in the New Testament, "the household of faith" (Gal. 6:10). In Germany you had the House of Hanover; in England you have the House of Windsor.

A household denotes two things - a single progenitor and a family name. For example, the house of Jacob - Jacob was the progenitor, and the house takes his name; or the house of Israel - one man gave his name to a whole line, the house of Israel. And then consider the household of faith. This household of faith - we know who the progenitor is. "I live in faith, the faith which is in the Son of God" (Gal. 2:20), said the Apostle. We are of those who are of the faith. It is the collective thoughts of one household, and brings in immediately the conception of the Church as a family, Father, Son and children.

Now here I want to say something which is to most of you by no means new, but which is of very great importance. We must not take these things as abstract truths and ideas. We can, of course, have all the teaching on the house of God; we can know what the Bible says about the house of God and get the whole technical conception - and yet it can mean nothing of practical value. This house of God must be expressed locally; it must be found in existence locally. What we are going to say in this connection shortly, under another phase, makes it quite clear that this thing must be in EXISTENCE in order to satisfy God's requirements. There must actually and literally be, in locations, that which corresponds to the union of living stones - be it even so few as two, the irreducible minimum - to provide God with this.

But it is not, let me say it again, an ecclesiastical building called the house of God. Our Christian mentality is all astray. There are people, who really ought to know better - for they are under the sound of the teaching all the time - who, when they come into gatherings, still say, in prayer or in worship, that they are glad to have come to the house of the Lord, meaning that they have come to a PLACE. They do not mean that they are glad to have come into the presence of the Lord's people - though of course that may incidentally be true. The house, for them, is still this other idea of some place, of something external. But that is not it. It is not an ecclesiastical thing - to say nothing about architecture. It is not any particular place or any particular form. We can kill the house of God by starting with its technique - demanding the technique of the house of God. Whatever comes along that line must come organically and spontaneously, as we shall see at another time. We do not begin by constituting something according to a form. We are present together in a place, a location, as living stones, livingly expressing this house of God and fulfilling its vocation, bringing God into that area, making God available. Perhaps that will be better borne out as we go on.

Well, this family conception, this household idea, speaks, firstly, of purity of strain or pedigree. You remember that in the days of Ezra and Nehemiah a very severe test was applied to everyone who had any place at all in recovering and reconstituting the house of God. He had to show his pedigree, because there were a lot of people who wanted to have "a finger in the pie," who wanted to come into that thing and have a place there, and because a lot of people had come in and there had been a mixture of seed, everyone must now show his pedigree. "Now, then, your birth certificate, please; where were you born, when were you born, what is your parentage, how far back does it go?" If I asked you this, what would you say? When were you born?

Now, perhaps you do not have to be able to say the precise day, hour, moment, when it happened, but you must at least be able to say, Yes, I know that at a certain time in my life something happened, and that happening was nothing less than a new birth. You must be able to do that to be in the household. And what is your parentage? Where were you born? Now you would be quite wrong if you said, I was born again at such-and-such a place. The only answer is, I was born in heaven, from above; my citizenship is in heaven, my franchise is in the city of God. "This one was born there" (Psalm 87). "All my fountains are in thee" - I take my rise and my support from up there, the heavenly city. Where were you born, and how far back does your pedigree go? Ah, blessed be God, it goes back beyond time, altogether outside of time. In Christ, we are not children of Adam; we are children of eternity. We are chosen in Him before the foundation of the world.

So this household must imply absolute purity of strain, of pedigree; there must be no mixture here.

Then it speaks of filial relationship, The household of God is a family which is a family bound together by filial relationship. "We know that we have passed out of death into life, because we love the brethren" (1 John 2:14). The filial relationship and our birth are linked together. You cannot prove your birth if you do not love the brethren - the brotherhood, the family. You cannot prove your birth if that is not true. The proof of our birth is our mutual love one for another.

And then as a household it speaks of loyalty and jealousy for the Name. How the house of God is spoiled, how the household is marred, by our lack of loyalty. We may not think it is lack of loyalty to our Lord - we do not mean it like that - but we all bear His Name, and lack of loyalty to the Name is found in our lack of loyalty to one another. Is it not a terrible tragedy that Christians, whether individuals or companies, find it so easy to criticize one another? There is a loyalty in the world that is very often better than the loyalty between Christians. Think of the loyalty of the professions - you never hear one doctor speaking to the detriment of another doctor. There is a covenant of honor, there is a standard of loyalty, and there is always an extenuating, an excusing, not only there but in other realms also. But here, sadly, amongst us, we do not so easily try to excuse, to cover a multitude of sins, to let what is good be the object of our attention more than what is bad. That is a contradiction of the household.

And it is very practical. If that is a true conception of God's presence, God being available, then it requires a very practical outworking in our relationships. The house requires the household, the larger conception of the family, of the pure strain of heavenly life that is above this earth.

[Shammu]

(c) A Temple

Again, union with Christ is a temple. Perhaps you might think that that has been covered when we say that God is present and God is available. These are not watertight compartment ideas of union with Christ. They are all parts of a whole, the house of God. The temple simply brings out one particular idea. You see, it is not only where God is. God is in His holy temple, but that temple idea is that it is there that God's rights are recognized and where God gets His rights, because that is just the meaning of worship. The temple is the place of worship, and worship is just giving God His rights. God's rights are absolute, and in His temple God gets everything - all is unto God. In the day when the temple was not what God meant it to be, as a figure very much otherwise, indeed - Isaiah wrote, "In the year that king Uzziah died I saw the Lord sitting upon a throne, high and lifted up, and his train filled the temple" (Isaiah 6:1). It is the place where there is no room for anyone else. You know the story of Uzziah - how he entered the temple to burn incense, unlawfully, without right he forced his way in and touched the altar, and he was smitten with leprosy and died in a lazar-house. In other words, he got into God's place. And then, when Uzziah was out of the way, Isaiah saw the Lord filling the temple. That is the true idea of the temple, and there it is "Holy, holy, holy," as we shall see. The thought behind the temple, then, is - Here, amongst these people here, in the two or the three or in the greater companies locally found, God is getting everything. God has a full, free, unhindered, unreserved way; His rights of complete capitulation, surrender, yieldedness, obedience, are ceded to Him. And it is not just in lip, it is in life. That is the temple, a living temple, a spiritual house. God's rights are ceded to Him.

(d) A Stewardship: (e) An Order

And then, finally, we come to union with Christ as a stewardship and an order. The word translated "stewardship," strangely enough, is from the same root as the Greek word for "house": it means the management of a house or household, and gives us our word "economy." It is the word that is elsewhere translated "dispensation" - what we call an economy, or administration; that is, an order of things - the order which exists in a certain place at a certain time. It has two aspects: one is that it represents and expresses this Divine, heavenly, order; the other, that it is an administrative place, a place of administration, or ministry. That is the double idea of stewardship.

I was saying a little while back that it is foolish to think of a heavenly order being found without some company to express it. There must be that here and there in the earth which EXPRESSES this order, in which this order is seen. Now, I am not contradicting myself in saying again that you must introduce the New Testament system. It just depends on how it comes in, but it must be there. It must be a heavenly order expressed. But it is possible to have the order without the doctrine, and it is better so than to have the doctrine without the order. We have found that the very thing is there, in existence, and people do not know anything about it. There it is: it exists - a wonderful spiritual order. They have sensed that this is how the Lord would have things done. When it has been pointed out to them that there is a whole revelation from God on that very matter, they had never realized it, but there it is. They have come under the regime of the Holy Spirit, and found that this is how the Lord does things, this is what the Lord would have; it is spontaneous.

So we do not begin by saying, "Now, to have an expression of the heavenly order, you must first bring a company of people together, and then you must have the Lord's Table and baptism, and you must have brethren in authority and corporate ministry - everything must be corporate and in fellowship." Do not have that kind of mentality. It is deadly; it can be as earthly as anything else. You will find, if the Holy Spirit really gets things into His hands, that you will begin to be exercised about things. We have seen that happening so wonderfully. Where Christ is preached, with a seeking of complete and utter surrender and abandonment to Him and the establishment of His lordship and headship; when all those things are brought into view and have been accepted, it is not long before people say, "I am beginning to be exercised about so-and-so; you have never said anything about this, but it has been coming up with me lately."

That is the way, and the only way, that is fruitful and valuable. The Holy Spirit precipitates things when He gets His place. He brings the house, He brings the stewardship, the dispensation, the economy, the heavenly order, and when it comes up like that, it is a very blessed thing, and you say, "This is not some system of teaching I have taken on; it is something the Lord has shown me." That is the way, and the only living way. If you walk in the Spirit, if you really walk in the Spirit, you will find that, as you go on, all sorts of adjustments will be made because the Lord indicates them to you; all sorts of things will be put away or be brought in, because the Lord is speaking. He is a Son over God's house, and as such He is bringing in this heavenly economy, this heavenly order; not to have ordinances, but testimonies - those things which embody spiritual and heavenly principles.

Well, that is familiar ground to many, but to all who read these lines it may not be equally so, and it may be the Lord would have that word said. Yes, union with Christ as a stewardship: there is an arrangement that the Holy Spirit will make in the house of God, that Christ as the Son over God's house will bring into being; a heavenly arrangement. It means a new mentality - "stewards of the mysteries of God" said Paul (1 Cor. 4:1) - a new mentality, a new conception of things; or, as Peter said, "According as each hath received a gift, ministering it among yourselves, as good stewards of the manifold grace of God" (1 Peter 4:10). In "housekeepers of the manifold grace of God." If you think that is straining the sense, look at the context. "Using hospitality one to another" - that immediately precedes it. "According as each hath received a gift, ministering it among yourselves, as good 'housekeepers' of the manifold grace of God."

It means a new mentality bringing heavenly conceptions; heavenly-mindedness. It says that Adam gave names to everything - I suppose the animals and the flowers. (I am quite sure he did not give Latin names: none of that in Paradise, please!) He gave names to everything. My point is this. We have to find a heavenly name for everything, find out what the Lord calls things. The Lord calls a thing by a certain name. We go round it and call it by other names, but the Lord says, No, that is that, it is this; you are calling it by another name. We have to call things by their right names, give the right heavenly name to things. The Lord calls a certain virtue meekness; we call it weakness. Give the right heavenly names to things and you will have plenty to do - it is a very big world.

The other aspect is administration or ministry: the house as a stewardship, a ministry, a place of ministry. That does not mean, of course, setting up a professional ministry or a particular company called ministers. It is the household; that is the place of ministry. Everybody in this household ought to have a stewardship; everyone ought to be a steward of the manifold grace of God. In some way or other you can be a steward, because you are CALLED to be a steward, to have something of the Lord to give. That is why the Lord is dealing with you as He is. He is trying to make you a steward in His house, to make it possible for you to have something to give to someone else, something of Himself that you have received, that you have come to possess that you can pass on to someone else.

Well, all this is compassed by the word for house, and its related forms, all referring to the house of God. This house is a wonderful thing. Do ask the Lord to make more clear to you what it involves, and let us ask the Lord very much that there may be literal expressions of His heavenly house found more and more widely on this earth.