THE more gift and the more influence anyone has, the more useful will he be to his brethren when, while walking in lowliness and meekness, he has guidance from the Lord in his path. On the other hand, the more gift and the more influence he has, the more of a stumblingblock he will be to his brethren, when, not understanding the mind of the Lord, he follows the leadings, imaginations, or workings of his own mind.
We find a notable instance of this in regard to Peter to whom the Lord had given the keys of the kingdom of the heavens (Matt. 16:1919And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. (Matthew 16:19) JND), to whom He had committed His lambs and His sheep (John 21), to whom also was committed the gospel of the circumcision (Gal. 2), whose preaching had been used for the conversion of three thousand persons at one time (Acts 2), and who, when going through the streets of Jerusalem, would find the sick laid there on beds and couches, that his shadow in passing by might overshadow some of them (Acts 5). These favors from above would give him a large place in the consciences and love of the saints, and much influence and authority in the Church.
A happy exercise of this influence and authority is found in Acts 15. There, after there had been much disputing in the assembly, Peter rose and spoke. His words were used to produce order where before there had been disorder, for instead of the much previous disputing (or discussion) the multitude then kept silence, and gave audience to Barnabas and Paul. Such is the blessed fruit of gift and influence when exercised according to the mind of the Lord. But this is not so, when the fear or praise of man, or trust in, or occupation with oneself, has influence over the mind. We find this same blessed apostle, not only himself signally failing in respect to a most important truth for the Church of God (Gal. 2), but that the same influence and authority, so happily exercised at Jerusalem, was afterwards at Antioch leading others in dissimulation and in a walk that was neither upright nor according to the truth of the gospel. It was even sufficient for the carrying away of Barnabas, hitherto the companion of Paul, and conversant, no doubt, with the blessed truths that had been revealed to the apostle, but in respect of which there was such signal failure on the part of both Peter and Barnabas at Antioch.
Such is man, even when most highly favored from above. At one time, when led from above, he is most valuable to the saints, and a sweet savor to God as a vessel of testimony; at another time, when led in anywise by that which is from himself, then a stumblingblock and hindrance to others, even it may be, to those who have been most used, and who are among the most gifted of the servants of the Lord.
It may seem strange to some saints to be told that a good man is often more dangerous in an attack of the enemy than a bad man, just as a gifted servant may be at such times more dangerous than one with less gift. However, it does not need any great measure of discernment, or any great length of time, in order to discover the character of a bad man, and so avoid being led by him. But the failure of the good man, when deceived himself, is often not discovered until those who have trusted and confided in him have reaped the bitter fruits of their trust and confidence. We understand this easily enough in the things of the world, but in the things of the Lord each individual saint, if not walking habitually in the fear of the Lord and in mistrust of himself, is liable to put his trust too much in those whom he reckons to be more spiritually minded than himself, but who, being themselves deceived by the common enemy of all the saints, are used by that same enemy to lead into error those who thus confide in them.
What is needed by saints, in order to walk in a way that is pleasing to the Lord, and to choose those things of which He approves, is the knowledge of the will of God.
Some may think that the knowledge of the will of God is only to be attained by those who are specially gifted, and who have been Christians for many years, but although a saint should undoubtedly advance in the knowledge of the will of God, yet much mistake has, I believe, been made in regard to younger and older Christians on this very point. True it is that a little child will not know his father’s will in many things which will be told to the son who has grown up to manhood, but the little child, if attentive, will know enough of the father’s will to do those things which are pleasing to the father. So with the youngest Christian, there is no excuse for the least failure; the word addressed to the babes is, Ye have an unction from the Holy One, and ye know all things (1 John 2:2020Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? (John 2:20)). The babe has received from above that which enables it to discern between what is gold and what is counterfeit, even should there be a coating of gold outwardly concealing all that part which is counterfeit. Should there be but little light in a room, or words or actions by others to distract the attention, or hinder the perception of the youngest saint, he will, if looking to the Lord, find the Word of God sufficient for him, and sufficient to prevent his being beguiled by others. The entrance of Thy words giveth light (Psalm 119:130130The entrance of thy words giveth light; it giveth understanding unto the simple. (Psalm 119:130)). But all things having their true character exposed by the light are made manifest; for that which makes everything manifest is light (Eph. 5:1313But all things that are reproved are made manifest by the light: for whatsoever doth make manifest is light. (Ephesians 5:13) JND), Thy Word is a lamp unto my feet, and a light unto my path, and He that believeth shall not make haste are all verses to help the believer at such a time. The babe may not be furnished with the whole Word to the same extent as the young man, (1 John 2:1414And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: (John 2:14)), just as a little child in a family is not so fully acquainted with his father’s mind as the grown-up son, but the babe in Christ has guidance enough from the Word to save it from any misunderstanding of the Father’s will, or any disobedience to Him.
John is used in a special manner to warn the babes in Christ, for it is to them that he addresses the verse in his first epistle cited above. In the next verse he writes: I have not written unto you because ye know not the truth, but because ye know it, and that no lie is of the truth. A great principle is contained in this verse: the knowledge of what is true enables us to discern that which is false. This will be found to be true in the everyday things of this life, and the cabinetmaker or tailor who respectively knows what is good and valuable in wood or cloth will not be deceived by the praise or commendation which may be bestowed upon wood or cloth of an inferior kind. He knows what is true in that of which he has had experience, and he is consequently able to detect the lie in that which is presented to him, whatever may be the eloquence or art of the one who seeks to disguise the false character of the thing presented. Should the one presenting it be himself deceived, then the knowledge of, and the decision in rejecting the inferior article may be used even to undeceive the one who had been so earnest in praising it. It is well always to bear in mind that it is the being occupied with the truth itself that is the security for the believer, whether babe, young man, or father. The being occupied with what is false is not the way to learn the character of what is false, but rather the way to be seduced and beguiled by it. A poet has written:
Vice is a monster of so frightful mien,
As to be hated, needs but to be seen,
But seen too oft, familiar with her face,
We first endure, then pity, then embrace.
It may be said of this poet as was said of one of old: “This witness is true.” Many a saint (whether young or old), through reasoning with, or listening to, those holding or teaching false doctrine has been taken in the snare of the enemy who would have escaped the snare had he been obedient to the Word of God, which commands him to turn away from such (Rom. 16:1717Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. (Romans 16:17); 1 Tim. 6:5; 2 Tim. 3:5). The Apostle John is used to write to the babes. These things have I written unto you concerning them that seduce you, and also But the anointing (or unction) which ye have received of Him abideth in you, and ye need not that any man teach you: but as the same anointing (or unction) teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in Him. One need hardly remind the youngest believer that this anointing (or unction) does not in any way make him independent of being taught by others. Ephesians 4 shows that teachers are among the gifts given for the perfecting of the saints, and where the teaching is in accordance with what is taught in Scripture, then the babe and all others should value it. The warning through the blessed apostle, when attended to, will help the believer to judge whether the teaching be in accordance with what he has already learned (Gal. 1:99As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed. (Galatians 1:9)), or whether it savors of those things against which the believer is so constantly warned by the Scriptures. (Rom. 16:1818For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple. (Romans 16:18); Col. 2:44And this I say, lest any man should beguile you with enticing words. (Colossians 2:4); 1 Tim. 6:3,4; 2 Tim. 2:16,17,23; Titus 1:10,1410For there are many unruly and vain talkers and deceivers, specially they of the circumcision: (Titus 1:10)
14Not giving heed to Jewish fables, and commandments of men, that turn from the truth. (Titus 1:14); 2 Peter 2:1,2; 1 John 3:7; 4:1; 27Marvel not that I said unto thee, Ye must be born again. (John 3:7)
1When therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John, (John 4:1) John 7-11.)
I therefore again remind the reader that the greater the gift, and the more influence anyone has among the saints, the more of a stumblingblock he will be in any matter that may arise among the saints, if speaking or acting without the knowledge of the mind of God. This, I believe, will appear clearly to the youngest believer who, in a humble and quiet spirit, will consider and meditate upon the portions of Scripture to which I now call his attention.
In the three epistles written to Gentiles by the Apostle Paul when in bonds, written to saints to whom he could give much praise, we find his heart led out much for them respectively in prayer (Eph. 1:1616Cease not to give thanks for you, making mention of you in my prayers; (Ephesians 1:16); Phil. 1:4,94Always in every prayer of mine for you all making request with joy, (Philippians 1:4)
9And this I pray, that your love may abound yet more and more in knowledge and in all judgment; (Philippians 1:9); Col. 1:3,93We give thanks to God and the Father of our Lord Jesus Christ, praying always for you, (Colossians 1:3)
9For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding; (Colossians 1:9)). The prayers themselves are in one respect similar to each other but in another respect different from each other.
The prayers are similar in this respect, that in each one he desires for the saints that they may have understanding and intelligence given to them from above. They are different from each other in that the apostle prays in the Epistle to the Ephesians in respect to the wondrous blessings, and mighty power with which God has blessed and acted toward us. In the Epistle to the Philippians, he prays in respect to the discernment of things that are more excellent, or of things that differ, and in the Epistle to Colossians, in respect to walk.
The language used in the Epistles to the Ephesians and Colossians, respectively, proves that intelligence of the mind of God is necessary in order to know the blessings and power mentioned in the former epistle, or to walk worthy of the Lord as mentioned in the latter epistle. It is equally necessary to have intelligence of the mind of God, in order to have discernment as to the “things that are more excellent,” although this is not so expressly stated in the language used in the Epistle to the Philippians.
As regards the prayers for the Ephesians and Colossians respectively, I desire in these remarks to do little more than to refer to them, but as regards the Philippians, to dwell more upon the prayer of the apostle for them, I hope by so doing to call the attention of many saints to this portion of the Word, believing that it is especially needful for us at the present moment, in order that we may not be deceived by the effort that the common enemy is now making against all the saints.
I now refer to these epistles in the reverse order to that in which they occur in the Authorized Version, or in which they are named above, and for this reason, that the prayer for the Colossians is in respect to the walk of the Christian, and when that is pleasing to God then the perception and knowledge prayed for on behalf of the Philippians and Ephesians will surely be given to him, for The secret of the Lord is with them that fear Him (Psalm 25:1414The secret of the Lord is with them that fear him; and he will show them his covenant. (Psalm 25:14)). (See also vv. 9 and 12.) But if the walk of the believer is not pleasing to God, then whatever may be the gift or knowledge the believer may have, yet that which he builds, however great in appearance, will be found in the end to consist largely of wood, hay and stubble. We read in 1 Corinthians 13: Though I speak with the tongues of men and of angels, and have not charity [love], I am become as sounding brass, or a tinkling cymbal.
Love is obedience to the commandments of God (1 John 5:2,3; 22Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. 3In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. (John 5:2‑3) John 6). If there be not dependence and obedience in the Christian then the walk will not be pleasing to God, and sooner or later it will be manifested that such a one has not that perception which discerns the “things that are more excellent,” as mentioned in Philippians or the true knowledge of the high blessings or mighty power as mentioned in Ephesians.
In the Epistle to the Colossians the thought in the mind of the Spirit is as to their walk: to walk worthily of the Lord unto all well-pleasing, bearing fruit in every good work, and growing by the true knowledge of God (Colossians 1:1010That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God; (Colossians 1:10) JND), but in order that the Christian may thus walk it is needful that he should have intelligence of the mind of God, hence the apostle prays that the Colossians may be filled with the full knowledge of His will in all wisdom and spiritual understanding so as to walk worthily of the Lord.
It is clear then from this scripture that the knowledge of God’s will and obedience thereto must precede and accompany a walk such as that named here. No Christian, however, who has any true knowledge of God, will think that his walk is such as is mentioned here, but it is most valuable for every Christian, from the oldest to the youngest, constantly to bear in mind that his being filled with the full knowledge of the will of God in all wisdom and spiritual understanding is requisite in order that he may thus walk. How much this thought conveys to our hearts when we remember what poor, weak, feeble, failing creatures we are in ourselves!
We understand such an expression as “That glass is filled with water,” and even such a feeble similitude as this may help some to enter more into the force of the expression, filled with the full knowledge of His will in all wisdom and spiritual understanding, as used in this chapter. The tenth and eleventh verses help us also, showing us that it is not a reputation for wisdom and spiritual understanding, nor praise and approval from man, that will accompany such a walk, but rather those things that so marked the One who in grace has suffered for us, leaving us an example that we should follow His steps.
The eleventh verse speaks of being strengthened with all power according to the might of His glory (not for anything which might minister to our own importance or position, but) unto all patience and long-suffering with joyfulness, such joyfulness being the result of knowing the will of God and obeying it. The words of our Lord in John 15 tell us the same: If ye keep My commandments, ye shall abide in My love; even as I have kept My Father’s commandments, and abide in His love. These things have I spoken unto you, that My joy might remain in you, and that your joy might be full. Whatever may be the suffering to the saint, it will be accompanied by joy when the will of God is known to the believer, and he, through grace, is obedient thereto. This joy also will find its expression in giving thanks to the father, while remembering what the Father and the Son have done to us, and for us, so blessedly set forth in Colossians 1:12-1412Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light: 13Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: 14In whom we have redemption through his blood, even the forgiveness of sins: (Colossians 1:12‑14).
The prayer for the Colossians therefore is in respect to the walk of the believer, while the prayer for the Philippians is in respect to their discernment of the things that are excellent. The former relates to ourselves especially, the latter to discernment as to things around us. The former refers to that which is personal as regards our own walk, the latter as to what relates to others, and to the doctrine and walk of others. As already said, the individual walk of the Christian is the first and the most important for him, for, where that is right he will have light from above with respect to those things which form the subject in Philippians. When following the Lord in His lowly path, the believer will have light given to him as to what to receive and what to reject. The words of the Lord in John 8: 12 are I am the light of the world: he that followeth Me shall not walk in darkness, but shall have the light of life.
Saints have of late years been tested from time to time through certain things having been presented to them by those who have had reputation as teachers and leaders. Had the aged brother, who during the present century, in a special way, had the confidence of his brethren, remained among us during these testings, with that knowledge of the Word and those gifts which gave him so large a place in the consciences and hearts of his brethren, then, and in such case, few, comparatively speaking, would have been carried along and overthrown in any of these testings. But then on the other hand, there would not have been the like individual exercise of heart and conscience that has so signally marked the saints at the present time, who have, through grace and mercy, been kept firm in the midst of the several storms that have thus come upon them. To such, the portion of the epistle to Philippians herein referred to is, I believe, full of value, comfort, and encouragement, and it is in confidence as to this that I am led to call special attention to three verses.
The apostle in Philippians 1:99And this I pray, that your love may abound yet more and more in knowledge and in all judgment; (Philippians 1:9) makes mention of their love, and of this love the whole epistle testifies. Philippi was the only assembly which at the time referred to in Philippians 4:1515Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only. (Philippians 4:15), had communicated with the apostle, and this they had done more than once (v. 16). They had had fellowship with him in the gospel from the first day until he was, and after he was, the prisoner of the Lord. Epaphroditus, who was one of them, in his sickness, shows his love for them in longing at that very time after them. His being full of heaviness because they had heard that he was sick was not only a further proof of his love for them, but also proved how well he knew their love for him (Phil. 2:25, 2625Yet I supposed it necessary to send to you Epaphroditus, my brother, and companion in labor, and fellowsoldier, but your messenger, and he that ministered to my wants. 26For he longed after you all, and was full of heaviness, because that ye had heard that he had been sick. (Philippians 2:25‑26)).
This affection of Epaphroditus and the Philippians has often been illustrated in supposing the case of an only son laid low with some severe fever in a land far distant from his widowed mother’s home; he thinks of her devoted love to him, and what she passes through in hearing of his illness. The thought of her love and grief makes him full of heaviness; so with Epaphroditus.
This epistle not only testifies to the love that marked the Philippians, but we find the affection of the blessed apostle himself brought before us in his sending to them both Timothy and Epaphroditus. The apostle wrote of himself as being in bonds, and we can well understand how refreshing the company of two such brothers as Timothy and Epaphroditus must have been to Paul. Their characters were no doubt very different. Epaphroditus was nigh unto death, not regarding his life in order to be of service to the apostle. Timothy was not less affectionate (2 Tim. 1:4), but more fitted to enter into that care for the saints that so marked the apostle himself. Thus he sends Timothy in order that he himself may be comforted in knowing the actual state of the Philippians, which he has confidence that Timothy will ascertain. In this confidence he writes of him, that he has no man like-minded, who will naturally care for their state. He sends Epaphroditus in order to give joy to the Philippians through their seeing him again, while his own sorrow is lessened because he thinks of their joy.
There is a difference in the servants of the Lord, and there may be some who are satisfied with the joy of many coming together, and of having (what are often called) good meetings, and for which every one who loves the Lord, and desires the blessing of others, will be thankful. But there are others, who, however much rejoicing in the happiness and affection of their brethren, are more led to ascertain their actual condition, so that what is lacking may be supplied to them. In writing thus there is no thought of suggesting that Epaphroditus would not be found among this latter class; nevertheless, what the apostle writes regarding Epaphroditus is his love to the saints, and his love, even to not regarding his life, for the apostle. What he writes of Timothy is an entering into the state of the saints in a deeper way than any other of his brethren. Yet, whatever difference of character there may have been in these two devoted servants, the affection and love of the apostle is shown in his sending both of them away for the sake of the Philippians.
To a prisoner in any day, and especially in such a day as that in which the apostle lived, the company of one who was ready to lay down his life for the apostle, or of another, who could share with him his care for the assemblies, must have been no small solace and refreshment to the aged apostle in his solitary pilgrim life. But his affection for the Philippians makes him part with them both. The apostle was sending away the only (it may be) companions who could minister to him in his bonds, and he was sending them to those who were not lacking (as the first verse of the epistle shows) in the company, fellowship, or help of their brethren, but his desire to ascertain their state, and to give them joy, makes him think it well to part with these beloved companions, while he has his own joy, when thus left alone, in thinking of the joy of others.
Love, as already said, is keeping the commandments of God (1 John 5:2,3; 22Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. 3In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. (John 5:2‑3) John 6), and this will be love to all the saints, whether we are happily walking with them, or obliged in obedience to the Word of God to walk separated from them. (1 Cor. 5:13; 2 Thess. 3:6,14.) It is painful to be separated from them, and those who thus separate will be accused of not loving them from whom they separated, although they do so in obedience to the commandment of God.
Luther acted in love to all saints when he separated from the system which held him in bondage for so many years, and thousands of saints who lived in his day, but who never heard or saw him, were conscious of this in their day, as thousands of believers also are conscious of the same at the present day. But Luther became separated from many believers who remained in the system which he so renounced and denounced, and it is well known that he also suffered much in his own spirit from the conduct and opposition of many to whom light and blessing had been brought through the faithfulness of that devoted servant.
The apostle prays that the love of the Philippians may abound yet more and more in full knowledge and all intelligence (JND); in knowledge and all perception (Alford); in knowledge and all judgment (KJV). I believe that the word “perception,” which is the primary and most literal translation of the word in the original language, will more clearly than any other word convey to the mind of the reader the force of this passage, especially when taken in connection with the words in the following verse which are rendered, that ye may judge of and approve (JND), so that ye may discern (Alford), and that ye may approve (KJV). The word “try” is given in the margin of the KJV instead of “approve.”
The apostle desires for the Philippians that they might have that keenness of perception that is quick to discern the character of that which is presented. As the senses, when in perfect condition, are quick to discern the more excellent things, or the things which differ, so the saints, when they abound, through grace, in the knowledge and perception here mentioned, are quick to discern the truth or falsity of the doctrines or teachings which may be presented to them. We read in Job 34:33For the ear trieth words, as the mouth tasteth meat. (Job 34:3): For the ear trieth words, as the mouth tasteth meat. And Heb. 5:1414But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil. (Hebrews 5:14) speaks of those who by reason of use (or habit) have their senses exercised to discern both good and evil.
Now as in Colossians the saint must be filled with the knowledge of God’s will in all wisdom and spiritual understanding, in order to walk worthy of the Lord, as therein mentioned, so must the saint have intelligence of the mind of God in order to know that which is pleasing in His sight, and thus have perception as to those things which are presented to him, as to whether they are among “the more excellent things”. How easily this is understood in common things! The absence of certain qualities, or the presence of certain other qualities, will enable the person who has skill and experience to discern at once whether or not the thing presented ought to be accepted as being among the more excellent things. But although this is so easily discerned in common things, it is not so generally in the things of the Lord, and the history of former, or of our own times makes manifest that those who have been greatly gifted and have had much experience, have failed in the most signal way where they in anywise trust to their own hearts or minds. Just as the eye, through inflammation, or even a little dust, or some other cause, may be unable, although the sight be otherwise perfect, to discern the character or nature of the object put before it, so the believer, however gifted or experienced, will, when trusting his own heart, often utterly fail in discerning excellence in the things that are more excellent, or deficiency or falsity in that which is contrary to the mind of God. On the other hand the youngest believer, who is simple, will be led in the right way by the Lord, to whom he looks, and who is made unto him wisdom, as well as righteousness, sanctification, and redemption (1 Cor. 1:30).
Where self-importance, pride, jealousy, partiality, anger, confidence in self, worldliness, lukewarmness, or any such things are affecting the heart or mind, they, like the dust in the eye, will interfere with the right estimate of that which is presented to the heart or mind which is thus affected.
Dependence and obedience, as already stated, are the two qualities which mark the saint who is walking in the way that is pleasing to God. The former makes him wait upon God, and if nothing special is set before him by the Lord, he will be happy and content with whatever may come to his hand to do, however little the thing may seem to be. The latter will make him act according to the mind of God, whenever God makes His mind known to the obedient one, however great and important the thing may be. We find the blessed Lord saying: I can of [or from] Mine own self do nothing: as I hear, I judge: and My judgment is just; because I seek not Mine own will, but the will of the Father which hath sent me (John 5: 30). The Lord heard from above, and His judgment was just. And so must we understand the mind of God in order that our judgment of the things that differ may be just. The cabinetmaker who is skilled easily discerns the difference between the superior and the inferior articles presented to him, and so the youngest believer, if walking in dependence and obedience, will never be deceived as to the character of the things presented (1 John 2:20,21,2720Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? 21But he spake of the temple of his body. (John 2:20‑21)). On the other hand, those who have the greatest gift and have had the longest experience will, if possessed by self-confidence, find themselves deceived as to the character of that which the youngest believer, being simple, has so clearly discerned.
The word “sincere” (“pure”, JND) applies, I believe, to the saint himself in regard to his own actual condition, while the expression “without offence” applies to him in regard to his relationship and responsibility to others. The word sincere (or pure) is composed in the original language of two words, one of which means “heat of the sun,” or “sunshine,” the other “to judge,” and thus the saint, having perception of the mind of God as to the things put before him, and therefore approving of “the things that are more excellent,” can stand in the fullest and clearest light, and being viewed in the sunshine, he is found clear and pure, and this in the sight of God with whom we have to do, and unto whose eyes all things are naked and opened (Heb. 4:1313Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do. (Hebrews 4:13)).
The other word translated “without offence” means not causing others to stumble. The same word occurs in 1 Corinthians 10:32, where it is rendered in the KJV Give none offense, neither to the Jews, nor to the Gentiles, nor to the church of God, and in the JND, Give no occasion to stumbling, whether to Jews, or Greeks, or the assembly of God.
Thus the saint who has intelligence as to the mind of God with respect to what comes before him (whether doctrine, fellowship, company, or anything else), and who, through grace, turns from that which is condemned by the Word of God, and approves of those “things that are more excellent,” can stand manifested in the clearest light, approved of as sincere or pure by the One who sees everything. Furthermore in having thus chosen that which is agreeable to God, he is no stumblingblock or hindrance to his brethren or to the world.
It is with respect to this word rendered “without offence” that I would call attention to the solemn responsibility of any saint who has gift from above, or influence with his brethren here, whether such influence be merely with one or two, or in a local assembly, or in a larger sphere. I beg him to consider whether such influence, whether much or little, is being used by him according to the mind of God for the blessing of others. It is a serious thing for him, if only one saint is misled by such influence. Matthew 18:66But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea. (Matthew 18:6) speaks of offending only one of the little ones which believe in Christ, and that it were better for the one thus offending that a millstone were hanged about his neck, and that he were drowned in the depth of the sea. How solemn this is for anyone who has any position in the Church, and how important that he should have the mind of the Lord in order to discern “the things that are more excellent,” and so approve, advocate, or defend that of which God approves.
If he fails in having the knowledge and perception mentioned in the ninth verse, then not only will he himself not be able to stand, approved of in the trial, when the full light from above shines upon him, but (as already said) the more gift and influence which he has, the more of a stumblingblock will he prove to those who place confidence in or follow him.
Many have of late been carried safely through the most recent storm that has assailed us, but those that have been thus saved out of the snare laid for them, must not expect, while down here, any abatement of effort or attack from the enemy of us all. If saints go to sleep (Matt. 25:55While the bridegroom tarried, they all slumbered and slept. (Matthew 25:5)), the enemy may not do anything to awake them, for the effort of the enemy is against Christ, and if those who are set here as witnesses, continue sleeping, or listening to, or following evil doctrine, or the world, the enemy can well afford to leave them to their ways. But this will never be the case where there is faithfulness on the part of the Lord’s servants, who, in such case, will find that these wicked spirits are not sleeping, and that, in order to stand against them in the evil day, as enjoined upon them by the Word, nothing less will do for the saint than to have on the whole armor of God (Eph. 6).
It is to be remarked that the words “sincere” and “without offence” mark the saint till “the day of Christ.” This is not Christ as coming for the saints, but the time when everything will be manifested. Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God (1 Cor. 4:5).
The word does not say that the saint will be sincere and without offence until “the day of his death,” or “while here,” but till (or for) “the day of Christ.” How blessed for the saint to be exercised as to that which will be manifested as approved of in that day, and how this will deliver the saint from being too much affected by the judgment of others!
Moreover it is required in stewards, that a man be found faithful. But with me it is a very small thing that I should be judged of you, or of man’s judgment, and again, But he that judgeth me is the Lord (1 Cor. 4:2-4). These thoughts are full of encouragement to the believer, who, being simple, has guidance from above, and thus has the joy, whatever may be his trials, of approving that of which the Lord approves. He may find himself opposed and deserted, and by those, it may be, where the opposition and desertion is the most painful (Psalm 55:12-1412For it was not an enemy that reproached me; then I could have borne it: neither was it he that hated me that did magnify himself against me; then I would have hid myself from him: 13But it was thou, a man mine equal, my guide, and mine acquaintance. 14We took sweet counsel together, and walked unto the house of God in company. (Psalm 55:12‑14); 2 Tim. 3:12; 4:16). But his joy will not be taken away for it will be in the One who has loved him, and given Himself for him (Phil. 3:1; 4:41Finally, my brethren, rejoice in the Lord. To write the same things to you, to me indeed is not grievous, but for you it is safe. (Philippians 3:1)
4Rejoice in the Lord alway: and again I say, Rejoice. (Philippians 4:4)).
But not only can the saint who approves of the “things that are more excellent” stand in this full blaze of light, sincere or pure as to his own state, and harmless as to others, but the next verse speaks of his being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.
Here we have the word “filled” (or as in JND, “complete as regards”) again brought before us. In Colossians the prayer was that those saints might be filled with the knowledge of God’s will in all wisdom and spiritual intelligence so as to walk worthy of the Lord unto all pleasing. Here the being filled with the fruit (see JND) of righteousness, is the result of the saint having had intelligence as to the mind of the Lord in respect to the “things that are more excellent,” and of thus having acted righteously toward all others in following the path marked out for him by the Word.
We find the expression “fruit of righteousness” in James 3:1818And the fruit of righteousness is sown in peace of them that make peace. (James 3:18), But the fruit of righteousness in peace is sown for them that make peace (JND), and also in Heb. 12:1111Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby. (Hebrews 12:11), Now no chastening for the present seemeth to be joyous, but grievous: nevertheless, afterward it yieldeth the peaceable fruit of righteousness unto them that are exercised thereby. It seems to me that “the fruit of righteousness” is the result in Hebrews of our behavior before God, in James, the result of our conduct toward others, and in Philippians the result of approving “the things that are more excellent” (JND). Perception of the mind of the Lord is needed in order to act rightly in each of these cases, but if we fail in what is set before us in Hebrews and James, our failure, deeply to be deplored, and affecting both communion and testimony, need not necessarily take us away from those who have intelligence in the mind of the Lord. But if we fail in that which is set before us in Philippians, our failure will cause us to miss the “things that are more excellent” and thus, it may be, to get entirely out of the path marked out for us by the Word of God in the day in which our lot is cast.
In Hebrews the fruit of righteousness is the result of chastening from the Lord, when the saint does not weary or faint in his mind, when he does not despise it, but endures it in subjection to the Father of spirits, and is exercised by it. The chastening at the time does not seem joyous, but grievous, nevertheless the peaceable (“peaceful,” JND) fruit of righteousness is the result. The believer is assured that the chastening was for his profit in order that he might be partaker of His holiness. Where the suffering is from the hands of man, the believer bows to it as being from the Lord, and instead of the unrest which a feeling of anger against others always gives, there is the peace that is the portion of the one who takes all as coming from God. Deliver my soul from the wicked, which is Thy sword: from men which are Thy hand, O Lord, from men of the world. (Psalm 17:13,1413Arise, O Lord, disappoint him, cast him down: deliver my soul from the wicked, which is thy sword: 14From men which are thy hand, O Lord, from men of the world, which have their portion in this life, and whose belly thou fillest with thy hid treasure: they are full of children, and leave the rest of their substance to their babes. (Psalm 17:13‑14)).
In James 3:1818And the fruit of righteousness is sown in peace of them that make peace. (James 3:18) we read the fruit of righteousness is sown in peace . . . of them that make peace. This expression occurs at the end of a chapter, nearly the whole of which speaks of the shortcomings and failures of the saints.
It is in this chapter that the word hell is used, a word used often in preaching by many preachers, but in the JND translation only occurring in the Gospels, and in this chapter, and not once used by the apostles in any of their preachings or teachings, either in the Acts, nor (save here) in any of the epistles. It is here used as a word of warning (not directly for the unconverted, but for the saints) in connection with the tongue; a little member, boasting great things, a world of iniquity, defiling the whole body, setting on fire the course of nature, and itself set on fire of hell, a member which no man can tame, an unruly evil, and full of deadly poison. Such is the character of the tongue as here set forth by the Holy Ghost through the inspired writer, who proceeds to speak of bitter envying and strife, and lying against the truth, all these being designated as earthly, natural, and devilish (JND). The result of the envying and strife is confusion and every evil work.
But even in the midst of such a state as is here described, there may be fruit that is pleasing to God, and we find written: Who is a wise man and endued with knowledge among you? let him show out of a good conversation his works with meekness of wisdom (v. 13). The Word then speaks of the “fruit of righteousness” being “sown in peace for them that make peace,” occurring, as it does, immediately after the description of the wisdom that is from above, which is first pure, then peaceable, gentle and easy to be entreated, full of mercy and good fruit, without partiality, and without hypocrisy. The result of the wisdom which is from above will be and must be peace, for this peace is according to the mind of the God of peace, and God is not the author of confusion, but of peace, as in all the churches of the saints. Hence where this wisdom is given, purity must come before peace.
Our poor minds may be disposed to have peace, where our own desire, satisfaction, partiality, comfort, or ease, appears to us to be gained by the peace, and hence a peace is made in our own wisdom, which in the things of God is worth nothing. That which is due to the Lord, and which only will give purity to the peace, not being the first object with us, such a peace will savor more or less of a mere confederacy, which will be sooner or later broken in pieces, and which from its very commencement will be marked by the presence of those qualities which show its impure character, and by the absence of those qualities which (notwithstanding the many details in which all of us fail) always accompany that wisdom which is from above.
Part of the armor of God in Ephesians 6 is the feet being shod with the preparation of the gospel of peace, and as “peace” in James comes after “purity,” so in Ephesians the peace there named comes after the loins being girded with truth, and the having on the breastplate of righteousness. Blessed are the peacemakers: for they shall be called the children of God (Matt. 5:99Blessed are the peacemakers: for they shall be called the children of God. (Matthew 5:9)), but however blessed it is to be thus called, and to have the feet shod with the preparation of the gospel of peace, it is necessary to observe the order set before us in Scripture: namely, as in James, to have purity before we make peace, and as in Ephesians to have truth and righteousness before we make peace.
But however blessed it is for the saint to have perception so as to approve of “the things that are more excellent” and to be assured that he is kept in the narrow path in difficult times (2 Tim. 3:1) he is always in danger of being tempted to think something of himself, and of his intelligence or discernment. He may easily forget that God has chosen the foolish things of the world, that He may put to shame the wise; and God has chosen the weak things of the world, that He may put to shame the strong things; and the ignoble things of the world, and the despised, has God chosen, and things that are not, that He may annul the things that are; so that no flesh should boast before God (1 Cor. 1:27-29 JND).
In order for the believer to avoid any thought of his having been led in the narrow path through any wisdom of his own, it is well for him to see that all the discernment, blessing, and fruit are by Jesus Christ for all that is of faith in our path is in its inception, development, and completion, through Christ, who, as Hebrews 12 states, is the author and finisher of faith. All fruit, as John 15 states, is through Him: He that abideth in Me, and I in him, the same bringeth forth much fruit; for without Me ye can do nothing.
When the believer, through grace, has discernment as to the path in which the Lord leads, he will, without doubt, have both glory and praise when he follows in that path. The thought here, however, is far beyond any praise or glory which will be given to the saint. In Philippians 1:1111Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God. (Philippians 1:11) it is unto the praise and glory of God. What a motive for the believer to be exercised much and continually before God as to the path he is taking! With God there is no respect of persons. The weakest and most feeble saint, who has the Lord’s mind as to the right path, will, in approving of the “things that are more excellent,” be acting “unto the glory and praise of God,” which will be manifested when things here have passed away. On the other hand those of much gift and high reputation, if led by their own minds, will lack this discernment, and may, alas! be satisfied with having praise and honor from man, but which, like all other things which are of the world, will perish with the using.
Thus we have much to cheer, encourage and rejoice the one who is faithful, whatever may be the isolation and trials through which the faithful one is called to pass. From such a one love flows out to all saints, but it is love which abounds in knowledge and perception, and hence approves of that of which God approves. The consequence of this is that the believer can be happily manifested in the light (2 Cor. 5:11). He is a light and a help (and no stumblingblock as otherwise he would have been) to his brethren. He himself is filled with the fruit of righteousness, while walking in lowliness and meekness, ever having the consciousness that all is through Jesus Christ, and not through anything that might lead him to have any high thoughts of his own poor self. The wonderful and blessed result is a life for the “glory and praise of God.” What a favor from above when the believer’s love to the saints abounds in knowledge and perception. He is led in the path which is pleasing to God, and helpful to his brethren.
In Ephesians 1:18,1918The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, 19And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, (Ephesians 1:18‑19) the apostle prays for the saints that they may know the hope of His calling, and the glory of His inheritance in the saints, and what is the exceeding greatness of His power to us-ward who believe, according to the working of His mighty power, which He wrought in Christ, when He raised Him from the dead, and set Him at His own right hand in the heavenly places, above everything.
This prayer is in respect to the very highest blessings, privileges, and power, given to, or exercised on behalf of the saints. But here also the prayer, as in Colossians and Philippians, is that the saints may have intelligence and perception of the mind of God, and the apostle prays that they may have the spirit of wisdom and revelation in the full knowledge of God given to them in order that they may know these blessings, privileges, and power. Ephesians 1:1717That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: (Ephesians 1:17) shows how this must come from above. The prayer is that the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of Him.
Thus we learn that in everything, whether our “walk”, as in Colossians, or for approving “the things that are more excellent,” as in Philippians, or to know the hope of the calling of God, and the riches of His inheritance in the saints, and the greatness of His power to those who believe, there must be an understanding heart as to what is pleasing to God. As to “walk,” we are to be filled with the knowledge of His will in all wisdom and spiritual understanding. As to approving “the things that are more excellent,” our love must abound in knowledge and perception of that which God approves. To know the hope of the calling of God, and the riches of the glory of His inheritance in the saints, and the exceeding greatness of His power toward us who believe, God must give to us the spirit of wisdom and revelation in the knowledge of Himself.
Questions have from time to time been raised among saints, which have caused separations between them. In order to be guided aright at such times, perception as to things “that are more excellent” (or of the things that differ) is necessary. But the object in this paper is not to enter into any details as to who are right or wrong in any of these questions, but rather to seek to bring forward principles which may be helpful to saints generally, and to remind them of the importance of having intelligence and perception of the mind of God as to our walk, discernment of the more excellent things, and knowledge of our blessings and of the power which acts toward us. Also the object is to remind saints how liable we are, if there is any confidence whatever in ourselves, to be influenced by our own minds, tastes, partialities, the world, or others. The Lord said to the twelve apostles when He sent them forth (Matt. 10): Beware of men. He did not say: “Beware of bad men.” As stated earlier, a good man, if unacquainted with the mind of God, is more dangerous than a bad man. The former is more difficult to be discerned, and being deceived himself, he deceives others.
When questions arise, the path which the believer takes and the company which he keeps will (if he himself is honest and truthful) be sufficient to prove to all others his judgment as to that which he believes to be among “the things that are more excellent.” There is no occasion for him to seek to justify himself, or to say or write anything as to others, save that which may serve as warning, correction, exhortation, or instruction. It is happy if he can set forth principles which may be used to make plain to others that the path which he himself has been led to take is that which is according to the mind of the Lord, and which will also make manifest to others the errors, want of discernment, and unfaithfulness of those who pursue a different path. But this will not be with the view of showing that he himself is right, but simply that he may be able to warn and help his brethren. The saint who, through grace and mercy, is kept in the path that is according to the mind of the Lord, may well rest content with the knowledge that grace and mercy have thus been shown to him, but he will think also of others, and seek to help in every lawful way those who have fallen into the snare of the enemy. And of some have compassion, making a difference: and others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh (Jude 2222And of some have compassion, making a difference: (Jude 22),23).
Allusion has been made to the separation that has taken place among those who have professedly left the systems, which have been established since that which the saints heard from the beginning (1 John 2:2424But Jesus did not commit himself unto them, because he knew all men, (John 2:24)). Inasmuch as other separations have previously taken place, some earnest and beloved saints fear that this last separation will prove a stumblingblock to those saints who continue to cleave to one or another of these systems. It seems, however, to the writer that faith would rather have confidence that this last separation may be used of God for the blessing of saints generally. It may be used to bring before them, more than heretofore, the value of the Word of God, not only for our salvation, but for our guidance in every detail, not only as to the way of meeting that is in accordance with the mind of God (1 Cor. 14:23-40; Acts 20:77And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight. (Acts 20:7); 1 Cor. 10:16,17; 11:23-29), but as to dress, meat, drink, and everything else. The Word of God is not only a light for the whole path, but is a lamp for each step of the way. This present separation may be used to show many who are still in system that there are some who desire to cleave to the Word, however much the cleaving thereto may separate them from those they love, and bring opposition and evil speaking against them.
In all these questions the enemy will seek to occupy saints with the details and the conduct of others, and thus cause the weakness, short-comings, or failures of those who, through grace and mercy, are kept in the right path, to be the occasion of stumbling to those thus occupied, and to conceal from them the serious and true character of the evil doctrine which has really been the cause of the separation.
There were wicked men, and men of Belial (1 Sam. 30:22), among the four hundred who were with David when he gained the victory over the Amalekites, and who desired to act unjustly and unkindly toward the two hundred who were so faint that they had to abide at the brook Besor, but the two hundred did not, on account of the bad conduct of these wicked men, leave David in order to pass over to Saul. Some saints, affectionate in disposition, are so occupied with the weakness, failure or shortcomings of some of their brethren who, through grace and mercy, are kept in the narrow path, that they stumble at such conduct, and are so occupied with and affected by it as to miss the discerning of the “things that are more excellent.” To follow David (a type of the Lord) in his rejection was more excellent than to follow King Saul, which these two hundred, had they been judging everything by the conduct of these men of Belial, might have done.
In conclusion I would call the attention of the reader to two things, the remembrance of which may serve to help him in having guidance for his path, especially in respect to the extraordinary movement which has taken place among us.
The first thing is that almost all troubles and differences, and all divisions among us have their origin and development from that which is inside, that is from the power of the enemy over those professedly meeting in the name of the Lord. Whether as regards a local gathering, or the saints generally, it is easily discerned that the hindrances to the spread of the gospel, and to the blessing and testimony of the saints are owing to that which comes from within. That there will be, through grace, a measure of blessing (notwithstanding our failure) both in the gospel and among the saints is certainly true. There is blessing among saints even where the commandment of letting that abide in them which was heard from the beginning (1 John 2:2424But Jesus did not commit himself unto them, because he knew all men, (John 2:24)) is utterly disregarded, but this is through the faithfulness of God, and in spite of our unfaithfulness. Any one who has had the heart drawn out for the gospel or for the saints will be aware that the hindrance ever arises from within. From within has come the lukewarmness, now so manifest with many, of Laodicea. Opposition from without will help on the work, as we find in the early days that the persecution in Jerusalem was used to carry the Word to the Gentiles. The separations which have taken place have in most cases been through the teaching of false doctrine, which in faithfulness to the Lord had to be withstood.
The day is passed when believers are thrown to wild beasts or burned at the stake, or even (save in a few cases) when they have stones or mud cast at them, or insult offered to them. It is the fashion now to tolerate everything, and those who are most opposed to the gospel will nevertheless generally refrain from openly opposing those who preach it. Even in those towns and cities where the preaching of infidels has shocked the inhabitants, they will make no difference between such preaching and the preaching of the gospel, and their consciences are satisfied when they pass some local regulation or law which forbids preaching in the open air, whether the same be rank infidelity, or the good tidings which the Lord commanded his disciples to preach to every creature (Mark 16:1515And he said unto them, Go ye into all the world, and preach the gospel to every creature. (Mark 16:15)). It is an easygoing day, comparatively speaking, and the enemy makes his attacks generally more as an angel of light than as a roaring lion. (2 Cor. 11:14; 1 Pet. 5:8). The correct reading in 2 Tim 3:1 is “difficult times,” not (as in the KJV) “perilous times.”
In former days, when it was torture or the stake, there was in such cases much peril, but little difficulty in discerning the path. It was a question of faithfulness or unfaithfulness in the believer as to suffering or avoiding the torture or stake. Now it is just as much a question of faithfulness or unfaithfulness as before, but the enemy in these days clothes the attack with so much that is of the Word that many simple souls are deceived, while those who withstand the evil will be suspected by those who are carried away by the attack as being the instigators of the division.
The second thing is that in all these attacks, the enemy works with the saints to make them judge the whole matter from the earth rather than from above. In John 5:3030I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me. (John 5:30), the Lord says: As I hear, I judge. He heard from above. So must we have the mind of God in order to discern the true character of things here. In all these questions the believer should remember,
The LORD is to be first.
The saints second.
The individual or individuals last.
We find this order in Romans 12. The effort of the enemy is to lead the saint to think of,
The individual first.
The saints second.
The Lord last.
This is more dangerous if the saint himself is the individual. When we commence with seeking to know the mind of the Lord, we commence from above. We obtain wisdom from above, and in learning His mind, and acting according to it, we act righteously both toward God and toward men, not only to the saints, and to the individual, but toward the whole world. But when we commence with the individual, or any number of individuals, we commence from the earth, and then partiality, affection, compassion, any shortcoming or failure in any of those who have the mind of the Lord as to where the truth is, associations, relationships, similarity of tastes, and many other things have sway with us, and warp the judgment. Then there is failure in acting righteously to the Lord, to the saints, and to the individual. Sometimes where with the tongue the highest claim is made as to heavenly truth, there will be found in action and practice much that is earthly and even worldly, and this is especially the case where those making the claim are occupied with individuals more than with the blessed Lord Himself. Judge not according to the appearance, but judge righteous judgment. (John 7:2424Judge not according to the appearance, but judge righteous judgment. (John 7:24)).
If what has been written above is correct as to all hindrances to blessing commencing from within, then how important that we should seek in every way in watchfulness, whether in a local gathering or in a larger sphere, to guard ourselves and our brethren from every effort of the enemy to gain a place among the saints. Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled. (Heb. 12:1515Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; (Hebrews 12:15)). Always bearing in mind that, in order to avoid or overcome the evil, we ourselves must be occupied with the good (Phil. 4:8,98Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. 9Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you. (Philippians 4:8‑9)). And if what has been written above is also correct as to the tendency in us to judge things from the earth, rather than to seek to know the mind of Him who judgeth righteously, then what need there is for the saints to cease from man, and in separation of heart to seek to know the mind of the Lord, and to wait upon Him who is the rewarder of them that diligently seek Him.
The saint who is occupied with man will find little comfort, encouragement, or joy, in respect to the separations among God’s people. On the other hand the saint whose mind is set upon things above, while grieving that many should fail in perception of “the things that are more excellent” will nevertheless find his heart led out in praise to God, who has used this attack of the enemy, and even the weakness and failure in standing against it of the saints of one nation, to bring together very closely the saints of the different nations, who, in so many parts of the world, are standing firm against it. Furthermore, this separation has resulted in these brethren of so many different countries and languages having fellowship one with another, and helping and encouraging one another, and with one spirit and one mind striving together for the faith of the gospel to an extent that has never before been given to those who, in the different parts of the world, have become separated during the present century from systems, established since the beginning, in order to meet simply in the name of the Lord.
As to what man can do, let the believer remember the word: We can do nothing against the truth, but for the truth (2 Cor. 13:8).
As to what God is doing, let him remember the word: We know that all things work together for good to them that love God.
And as to the perfect way in which the believer is furnished for his path through the wilderness, let him remember that he has an object, guidance, and power: Christ is his object, the Word of God his guidance, and the Spirit of God his power.