A.—The passage should be read thus, “But ye are come unto mount Zion; and unto the city of the living God the heavenly Jerusalem; and to myriads of angels a general convocation; and assembly of firstborn (ones) enrolled in heaven,” &c.
The writer is contrasting the order of things to which the Hebrews had come under Christianity and grace, with that of mount Sinai and law. They were not come to the latter (vv. 18-21), they were come to mount Zion—the principle of perfect grace from God to His earthly people when wholly ruined in all classes of the nation; people, priests, and kings, (vv. 22-24). This is the meaning of “Mount Zion” here; is perfect grace. It refers to God’s intervention by is chosen King, David, in re-establishing His relationship with the people at mount Zion when all was ruined; in bringing back the Ark of God. (See 2 Sam. 5-6) He opens in these verses a magnificent vista of all that will he in millennial glory, but as now true to faith. The word “and” divides each thought in vv. 22-24. So that the last clause of v. 22 should not have been severed from the first part of v. 23. These two clauses refer to the great convocation of angels on high. Then comes, “and assembly of firstborn (ones),” enrolled in heaven, by grace; they were not like angels—indigenous to the, place. (Luke 10:2020Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven. (Luke 10:20).)
A. —First of all, I believe that in an “ordinary meeting for prayer,” Christians gather together “in assembly;” any gathering together of God’s people to the name of the Lord, where the Holy Ghost’s action is unhindered—i.e., an assembly which Scripture owns, is meeting in assembly; and the woman is to keep silence and be in subjection—showing the sign of subjection by wearing a covering on her head.
No doubt, were there no men present, a woman would be perfectly free to pray or prophesy if she had the gift; and I believe many have the gifts of Christ. But even if so, it must be used in subjection to Christ in His ordered way, and in private, so as not to usurp authority over the man, and mar God’s order in redemption. To pray or prophesy with her head uncovered—she dishonors her head.
In the first sixteen verses the apostle is dealing with the order of headships according to God, which were forgotten by the saints at Corinth. God is the head of Christ (looked at as Man): Christ the head of the man; the man the head of the woman. In vv. 17 and onwards, he deals with the coming together of the saints in assembly: “church” should always in Scripture be rendered “assembly;” and there should be no “the” in v. 18.
The woman (and man too) in Corinthians had forgotten this order, and the former were I suppose praying and prophesying with disheveled locks, Their hair was given for a vail, not for such a purpose. She ought also, with her hair, to have power (a sign of subjection), on her head because of the angels,
“A. L. O. C.” Will you kindly give a little help as to the Old Testament saints. We know they had life, and were saved as we are through faith; but had they the new birth, or new creation, in which the Holy Ghost dwells? Had they it without an inhabitant? What was their spiritual condition? To what things did our Lord refer in John 3? “Art thou a Master in Israel and knowest not these things?” How could Nicodemus know anything about the new birth? Was it the “new heart” and “new spirit” of Ezek. 18:3131Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit: for why will ye die, O house of Israel? (Ezekiel 18:31)?
A.—The saints in the Old Testament days were born again. This is a positive necessity for any soul in order to “see” or “enter into” the kingdom of God. Whatever truth God had revealed, and was pleased to use and apply by the Holy Ghost to the conscience, when received by faith, produced a new birth in the soul. The new creation is quite a different thing. Man had not only corrupted his nature, and needed to be born anew, but he had been driven out from God, and thus had lost his place. The new creation is a new place, or order of things with God, into which Christ has entered as Man, dead and risen. We belong to it now because of redemption, and as possessing eternal life in Christ; but we are still connected with the old, and there are certain things of the old creation owned of God in which we have to walk, while morally we belong to the new order of things before God. Human relationships and the like, are the things to which I refer. They are of the old creation.
You do not express a scriptural thought in your phrase, “In which the Holy Ghost dwells.” He dwells in “your body” as a temple individually (1 Cor. 6:1919What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? (1 Corinthians 6:19)), and also in the. House of God as a Temple collectively; “know ye not that ye (plural) are the temple of God, ‘and that the Spirit of God dwelleth in you? (1 Cor. 3:1616Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? (1 Corinthians 3:16)). Hence “had they it without an inhabitant” has no force, if you mean that the Holy Ghost inhabits the new creation.
No doubt all the Old Testament saints were born again, and the life they received was eternal, though it was not definitely revealed under that name, until it was first displayed in the on of God, a Man on earth. They were also morally of the new creation, although the time had not yet come to bring it to light. God was still dealing with and testing man on the earth. Eternal life is the Christian term for what we possess in Christ, for in it we are brought into fellowship with the Father and the Son, and thus have a nature suited to heaven.
The Old Testament saints trusted in God as known in grace. Their sins were passed over “through the forbearance of God,” in view of what the cross would accomplish (Rom. 3:2626To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. (Romans 3:26)). In it God was proved righteous in His forbearance with them. Consequently sin was imperfectly known them, and their consciences were unpurged, while our consciences are purged now by Christ’s blood, which were to stand in the light of God’s presence. The tastes and desires of the new man in its aspirations after God and good were there; the conscience of the old man was there unpurged, but the distinction between the natures was not made known; they were looked upon and treated as concrete men, so to say. In conscience many go no further now, and the indwelling of the Holy Ghost characterizing the Christian state, is indeed known to few.
Nicodemus, as a teacher in Israel, ought to have known that a new birth— “a new heart and new spirit,” was needed to partake of even the earthly blessings of the kingdom. The passage in Ezek. 18:3131Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit: for why will ye die, O house of Israel? (Ezekiel 18:31) bears on it; so does Ezek. 36:24-3124For I will take you from among the heathen, and gather you out of all countries, and will bring you into your own land. 25Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. 26A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. 27And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them. 28And ye shall dwell in the land that I gave to your fathers; and ye shall be my people, and I will be your God. 29I will also save you from all your uncleannesses: and I will call for the corn, and will increase it, and lay no famine upon you. 30And I will multiply the fruit of the tree, and the increase of the field, that ye shall receive no more reproach of famine among the heathen. 31Then shall ye remember your own evil ways, and your doings that were not good, and shall lothe yourselves in your own sight for your iniquities and for your abominations. (Ezekiel 36:24‑31), still more directly. In the latter they would have this new heart and spirit when gathered from the heathen, into the land of their forefathers, there to enjoy their “earthly things.” How much more fully needed to enjoy the “heavenly things” the Lord had now come to reveal.
The Christian has “spirit, soul, and body,” as a sinful man; self-will and “flesh” setting him against God. A new nature has been, imparted from God Himself; it has not removed the old, or improved it. The same man, “spirit, soul, and body,” is now the property of another. A nature has been given suited to God, and to enjoy Him in light. The conscience is purged by the blood, on the ground of which he has been born of God. The Holy Ghost dwells in his body, and the same man, not now “his own,” but “bought with a price,” has to glorify God with his body, and hold it as the vessel, whether of the mind and character, or affections now wrought upon by the Holy Ghost, leading him to live by an object outside himself—even Christ. Thus the Apostle desires that “spirit, soul, and body” may be kept blameless till the day of Christ, when complete assimilation to Christ, even of his body, will take place. He has to walk as dead to the world, dead to sin, dead to the law; dead and risen with Christ. Morally of that new place into which Christ has entered as dead and risen, while still connected with the old creation, and in obedience recognizing what is of God in it; yet remembering that sin has come in, and marred it all.