For in Him dwelleth all the fullness of the Godhead bodily. And ye are complete in Him, which is
the head of all principality and power" (Col. 2:8-10).

How good to sing "How vast, how full, how free, the mercy of our God!"; also "COMPLETE in
Thee!"; and continue on, ever singing_"A FULLNESS resides in Jesus our Head, a FULLNESS
abides to answer all need."

When Jesus had compassion on the multitude, did He not say "Give ye them to eat" (Mark 6:37),
at which time "Philip answered Him, two hundred pennyworth of bread IS NOT SUFFICIENT
for them…. Andrew, Simon Peter’s brother, saith unto Him, there is a lad here, which had five
barley loaves, and two small fishes:but where are they among so many?" (John 6:7-9). See what
happens! "And they did all eat, and were FILLED:and they took up of the fragments that
remained twelve baskets full." (Mat 14:20).

Look at Paul who could say, "But I HAVE ALL and ABOUND:I am full, having received of
Epaphroditus…. But my God shall supply all your need according to His riches in glory by Christ
Jesus" (Phil. 4:18,19).

"And gave Him to be the head over all things to the church, which is His body, the fullness of
Him th filleth ALL IN ALL" (Eph. l:22,23). Just notice that we are His fullness. How precious to
know th we are so much to Christ who so needs us and includes us as His complement. "My
beloved is mine, and I am His."

"Yea, also I continued in the work of this wall." Neh. 5:16.

In Chapter 6 we find the enemy making another and most determined effort. If he cannot succeed
by attacking the captives from without, and if the internal trouble is settled, he will now try to get
the remnant to be less exclusive. "Sanballat and Geshem sent unto me, saying, Come, let us meet
together in some one of the villages in the plain of Ono. But they thought to do me mischief."
(Chap.6:2).

Here is the cry for union:"Why are you so exclusive? Cannot you join with us in the work of the
Lord?" Now, beloved, Nehemiah teaches us, and Jeremiah also, how we are to meet all such
advances. God in His grace has called us out from the evil that has come into His Church, and we
must be careful not to lessen in the eyes of others, nor to lose the sense in our own souls, of the
distance between the ground on which we are and that out from which we have come. Beloved
saints of God are where We were, but true love will cause us to walk in the light we have
received, that they also may learn and obey the truth in the love of it.

Listen to what Nehemiah said to the messengers of Sanballat and Geshem, "I am doing a great
work, so that I cannot come down:why should the work cease, whilst I leave it, and come down
to you?"(Chap.6:3). This was a beautiful answer. So sure as we depart practically from the
ground of thorough separation to which our Lord has called us, our strength will be seen to go.
Any vacillation brings in weakness. In the world it is said, "Nothing succeeds like success;" but,
amongst saints, "Nothing succeeds like consistency". Nehemiah said, "Why should the work
cease whilst I come down to you"? And Jeremiah said another very plain, and most helpful word,
which it is well we should heed, each one of us:"If thou take forth the precious from the vile,
thou shalt be as my mouth; let them return unto thee, but return thou not unto them".

The separated one must say, "I am here for God, and I must abide with God". But if Nehemiah
will not listen to this proposal, Satan will put forth one more effort. Tobiah, Sanballat, and
others, sought to make Nehemiah afraid, but again he goes to prayer. In everything he turns to
God, and at verse 15 we read:"So the wall was finished in fifty-two days. And it came to pass,
that when all our enemies heard thereof, and all the heathen that were about us saw these things,
they were much cast down In their own eyes:for they perceived that this work was wrought of
our God". (From "Nehemiah and His Workers".)

FRAGMENT. He everywhere hath sway, and all things serve His might; His every act pure
blessing is, His path unsullied light. We comprehend Him not, yet earth and heaven tell God sits
as sovereign on the throne and ruleth all things well.

1. Own God’s ministry, in evangelists, pastors, and teachers raised up by God, and approving
themselves as such. (Eph. 4; 1 Tim 4:14-16).

2. Own the God given guides in the local assemblies who seek to bear oversight. (1 Thess. 5:12, 14;
Heb. 13:7,17,24). (Compare 1 Cor. 16:15-18).

Tine touching story of Mary in John 20 is familiar to almost every one. It is a striking instance of
ignorant, yet genuine affection. She might have known His glorious resurrection. She ought to
have remembered His words, "After three days I will rise again." But though her faith and
intelligence were defective, her heart beat true to it’s object and her treasurer. Contrast her with
Peter sad John, and does she not stand on a platform far above them? They can return to their
home, satisfied that Jesus’ body was set in the tomb, though they knew not where He was. This
was not enough for Mary; her loyal heart pants to know where He is, and finding Him not, is
ready to break with grief. She stands without at the sepulcher weeping, stooping to gaze at the
spot where they laid Him. Unperturbed by the angels, disconcerted in no wise, there she lingers,
and there her heart most be_beautiful instance of genuine though ignorant affection, and the
amazing power of one object when the affections are governed thereby. They have taken away
my Lord, and I know not where they have laid Him…. Sir, if thou have born Hm hence, tell me
where thou hast laid him, and I will take Him away.”

How was she rewarded? Most surely according to the desires of her heart towards Himself. First,
He allows her to hear her own name on His risen lips. Wonderful moment for Mary! Wonderful
moment for Jesus! Was not every pulsation of her devoted heart met, and more than satisfied,
when His blessed voice caused her to look into His own ace, her Master and her Lord? I am bold
to say that two hearts were made glad that daybreak_hers who could find no home where He
was not, and His who gave His life for worthless rebels like us. And I am bold to say further, that
it gave Him greater joy to own her as His sheep, calling her by name, Mary! than it did her to be
so owned and called. But this was not all, for He commissions her now to carry the most
wonderful message ever entrusted to human lips, (see verse . 17)_“Go to my brethren, and say I
ascend, unto my Father, and your Father; and to my God, and your God." He sends her forth to
proclaim the victory of His love, not only that He had triumphed so gloriously, that every enemy
was under His feet, but that He, the risen man, was Head of a new race, that, "both He that
sanctified” and they who are sanctified are all of one for which cause He is not ashamed to call
them brethren, saying, I will declare Thy name unto my brethren" (Heb. 2:11,12). He sends her
forth out of the second garden, where the mournful history of the first garden (Eden) had been
more than wiped out by the glories of His triumph, to say to poor trembling hearts like ours, that
He Himself had not only won a new place for them, but that he had positively brought them into
it in Himself:“He that sanctifieth and they who are sanctified are all of one,” which does not
mean that He was degraded to their level, but that He, by His death, His glorious triumph and
victory, had elevated then to the heights of His own new place before His Father and God.

What grace I wondrous grace! He passes by angels that excel in strength, and comes down to a
poor weak woman upon the earth, owns her as His sheep, and then sends her forth to wipe the
tearful eyes, and comfort the trembling hearts of His own, by announcing unto them the
conquests of His love. Who can say now that Jesus does not delight to reward the devoted heart?
And who can deny that in thus rewarding it, He gratifies His own changeless affections?

Let us now turn to Mark 14. It is the only instance recorded in Scripture of any one having
intelligent sympathy with Christ:It is a wonderful scene; every one is thinking of death. Jesus has

the vision of death before His spirit. How must the passover, with its lamb whose blood was
shed, have brought forward death, before every mind? There were the type and antitype face to
face as it were_the chief priests and scribes, with a hatred to Christ which nothing but his death
could appease, seeking how they might take Him by craft, and put Him to death. Thus we see
bow death filled all thoughts; but there was present one, a poor weak woman, too, whose heart
kept company with all that was passing through His; she alone was in full sympathy with His
feelings at the moment, and entered into the thoughts of God concerning the beloved Son.

It has been remarked that the account with which Mark furnishes us of the close of His blessed
mission of love, presents Jesus more solitary in it than any other; incidents and circumstances
which are recorded more or less in all the other gospels, are absent from Mark. If this be so, how
strikingly significant is the record of this act of Mary’s in the house of Simon the leper! Her heart
and her affections, in true and genuine sympathy, traversing with Him the dreariness and
loneliness of His path, as well as marking her sense of the utter worthlessness of all around in
view of His agony and death; on one side intelligently apprehending not only who and what He
was in Himself, but likewise His value in the eyes of His Father; on the other, making use of His
comb as a burying place for every valuable thing of helps on earth. For her, if Jesus dies, He
carries all of hers down in the grave with Himself!

In Matthew and Mark, the blessed Lord is consciously in man’s hand, in the closing hours of His
life. This indeed characterizes these gospels in their record of His death, His cross; which was
both the fruit of the counsel of God in view of redemption, as well as the fruit of Jewish enmity,
and man’s revolted, reprobate, heart. How blessed it is then to see Mary here at such a moment,
marking her sense of the glories of His person in the face of the accumulated hatred of both devil
and man! ft is a blessed sight, in the intelligent apprehension of faith, the homage of one willing,
loving heart, thus laid at His feet one solitary soul in that rebellious land owning Him Lord of ail.
All this sheds its light on His own words, "Wheresoever this gospel shall be preached throughout
the whole world, this also that she hath done shall be spoken of for a memorial of her.”

Let us now look at the facts, as they are here recorded, a little more in detail. Mary’s affection, net
intelligent sympathy, takes the precedence of the treachery of Judas. Her love to Jesus was of that
order and character, that it secured for Him that which was suitable to Himself at such a moment,
and that which entirely met His heart and thoughts. "The box of ointment of spikenard very
precious," answered to all that was around Jesus, in the hatred and malignity of man, in that hour,
but it also coincided with all that filled His soul; and it was, as well as, community of thought
with the Father concerning the Son of His bosom. It is a sight of surpassing blessedness to gaze
at Him as He sits there; to see Him accepting, and vindicating, too, the affection and sympathy
which His own Person had created and called forth; to see her, too, fruit as she was of His grace,
expending on Him to whom she showed her all_that all, as another has touchingly and blessedly
expressed it. Mary, as it were, says by this action of hers, “While the King sitteth at His table, my
spikenard sendeth forth the smell thereof.”

There is another point of solemn interest in this affecting scene, namely, how opposite the
thoughts of men are to what suits the mind of God and His Christ; the most that some could say
concerning Mary’s act was, that it was marked by waste. Oh, how little He was in their eyes, who

measured the service rendered to Him after this fashion! For it is the person to whom the service
is rendered, that is the true measure of its value.

Jesus, the eternal Son of the Father; Jesus, the spotless and perfect Son of God; Jesus, the willing
and ready friend of need, and want and sorrow, stood so low in their estimate, as to call forth the
expression of waste in regard to that which was voluntarily expended upon Him. It is the same
today; the present is but the offspring of the past; the family character is not wanting in either; the
heir-loom of indifference to God’s Christ, and no sense of who he is or what He is, passes on
from generation to generation; and today, with all its boasted light, superiority and advance, the
poor, the perishing, the destitute, and the oppressed, have their friends and allies, but Jesus, the
precious, blessed, wondrous Saviour, is forgotten and neglected only remembered to be slighted
and despised.

There is a bright spot in this dark cloud; turn your eye upon it for a moment:Jesus vindicates her.
How blessed! The eye under which this act was performed discerned its value, and the heart that
had caused to spring up affections so suited to Himself her Lord, measures out its appreciation of
all that was expended on Himself; and He lets every one know what he felt and thought of this
manifestation of her devotedness to His Person.“Let her alone, she hath wrought a good work on
me; she hath done what she could; she is come aforehand to anoint my body to the burying.

Verily, I say unto you, wheresoever this Gospel shall be preached throughout the whole world,
this also that she hath done, shall be spoken of for a memorial of her." Oh, the joy of being
vindicated by Jesus, and the satisfaction of knowing that, however feebly, we have truly
ministered to the longings of His heart?

The Lord gave His saints in these last days more genuine affection for, and true sympathy with,
our Lord Jesus Christ, and His interests, that nothing may be able to divert their hearts from Him,
engage their powers but Him, satisfy their souls but Him!

"And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of
this law in a book out of that which is before the priests the Levites:and it shall be with him, and
he shall read therein all the days of his life:that he may learn to fear the Lord his God, to keep all
the words of this law and these statutes, to do them:that his heart be not lifted above his
brethren, and that he turn not aside from the commandment, to the right hand, or to the left:to the
end that he may prolong his days in his kingdom, he and his children, in the midst of Israel."
(Deut. 17:18-20).

In the wisdom of God He gave the foregoing exhortation for any king whom He would choose to
rule over His people. Kings were no better than the common people and needed the word of God
to guide then in their responsibilities. Their success and blessing depended upon being thus
guided. Their failure and sorrow would be due to the neglect of divine guidance. The history of
the kings of Israel and Judah, as recorded in the Bible, manifests who adhered to God’s Word,
and who sought to rule independently of God.

King David said, "The God of Israel said, the Rock of Israel spake to me, He that ruleth over men
must be just, ruling in the fear of God." (II Sam. 23:3).

"When the righteous are in authority, the people mourn."(Prov. 29:2).

If Kings were required to have the word of God by them all their days for their guidance and
blessing, how equally true and essential for the Lord’s people, young and old, to have the word of
God for their daily reading and guidance and blessing.

“And Abraham said unto his eldest servant (a type of the Holy Spirit) of his house, that ruled over all that he had, ………. thou shalt go unto my country, (Mesopotamia) and to my kindred, and take a wife unto my son Isaac. ……Beware thou that thou bring not my son thither again.” Gen. 24:2,4,6.

Question— Why must Isaac, the risen son, remain exclusively in Canaan, and on no account to leave it?  

Answer — Isaac must remain in the place which is the well-known type of heaven; at least, during that transaction, the bridegroom abides only in Canaan. The Son of the Father, while the bride is being called, has no relation with the world, and is seen exclusively in heaven at the right hand of God …… We have not only been blessed with Him but with Him in heaven in the presence of God. Such is our blessing who are in the place whence He has been ignominiously cast out; and our blessing is in Him now, while He is on the right hand of God. During the Call of the Church, Christ sustains no direct relationship with the earth; He is simply the glorified Head on high . …. . It is in heaven, and only in heaven, that Christ is viewed in relation to the bride. It is from heaven that the Holy Ghost comes down; it is for the marriage supper of the Lamb in heaven that the bride is destined, and it is while the risen Bridegroom is in heaven that she is in process of being formed here below, before He comes to receive the saints to Himself and present them above.

First of all it may be well to define the term we use. What is mysticism?

It deals largely with ourselves, and our own state and apprehension of the truth. It is occupied not with divine realities themselves, but with how we become conscious of those realities, and of the way they work out certain results in us.

The Word of God deals with the state of His saints. It throws light upon the progressive work of the Spirit in our souls. All this truth, which we speak of commonly as subjective, is of great importance, and we do well to maintain it, firmly holding it in its true connection with the great objective realities themselves, since every action of the Spirit within us subjectively is in strict accord with the objective reality by which He works.

Mysticism, however, does not preserve the Scriptural order and balance as between these two sides of truth. In its eyes the subjective side appears so great that the objective realities are largely obscured. We say largely because it does not deny God’s revelation in Christ, nor the reality of the work He accomplished for us, nor that which He will yet accomplish for us at His coming again. It admits these things theologically, and then relegates them into the background of the picture in order that the foreground may be the more effectually occupied with the Spirit’s work within us. Consequently to the mystic this subjective side of things becomes the only thing worth consideration. The consciousness of the thing becomes in his thoughts virtually the thing itself. He talks therefore continually about his consciousness, his apprehension, his experiences; which is only another way of saying he is wrapped up in himself. He speaks of Christ, but views Him as the One who produces these impressions.

Nor is this all. If people could be found marked only by these characteristics, it is doubtful if the term “mystics” could be properly applied to them. The essence of mysticism lies in this, that the seat of authority is transferred in the mind of the mystic from the external ” Word of God” to the spiritual consciousness — the “spiritual man” — internal to themselves. Homage of quite an orthodox kind may be verbally rendered to the Scriptures, and yet they may be largely displaced. The spiritual conception of the mystic, who flatters himself that he is indeed a spiritual man, are all important to him. He soars above and beyond the Scripture. Its letter he disdains, even if he does not speak against it. It has little or no restraining effect upon the flights of his imagination. He quotes it of course, but only as supporting or illustrating or adorning his own conceptions of truth.  His conceptions become the primary things on which the main emphasis must be laid. Scripture must be interpreted in the light of those conceptions, and its words become of secondary importance.

At the opposite pole to mysticism lies a cold orthodoxy devoid of power. It is sadly possible to insist correctly on all the great objective verities of the faith without much exercise of conscience as to a positive entrance upon these realities in the power of the Spirit of God. Truth may thus be stated and Scripture correctly expounded without the warmth of the love of the truth. In this frame of mind people seem to fear what is subjective and experimental in ministry as though it in some way robbed them of truth itself, instead of it being only calculated to divest them of an easy-going mental acceptance of truth and of the self- complacency which goes with it, and plunge them into genuine exercise of heart before God. In all this tendency there is something poor and shallow, and earnest souls are by it repelled.

Mysticism has about it an apparent profundity of thought and utterance. It promises a far greater depth of understanding, which is alluring, and especially to minds of a certain contemplative type, fundamentally disposed towards introspection and self-occupation. Though the present age is one of turmoil and shallow reasoning, mysticism still makes its voice heard, and by its very contrast offers certain attractions. Hence we believe a few words of warning may be profitable, especially, as its ultimate tendencies have always been towards not only indefiniteness of doctrine and statement, but to the maintenance of teachings quite foreign to and astray from the Word of God. As before, so again it has led to grave and fundamental error.

Once again we take up our meditations on the life of young King Solomon, in connection with privilege and responsibility. As we do so we come again to some of the lovely expressions made by his father David in this 29th chapter of 1 Chronicles, while giving out instructions for the establishing of Solomon as king in his stead, and the building of the palace, etc. In verse 17 David says, “I know”. What a difference there is between guessing, thinking, and KNOWING. The blind man in John 9 could say, “I know”, and, added to that, Paul says, “I know”, in I Tim. 1:12. We often hear one of these phrases; “I guess so” or “I think so”, but our God would not have us to be “guessers” or “thinkers”. He wants us to have and enjoy definitely the knowledge of Himself and the Son of His love, our Lord Jesus Christ.

‘Well, now, what does David know? Ah! my brethren, listen. “I know also, my God, that thou triest the heart, and hast pleasure in uprightness.”  yes, most certainly, “PLEASURE IN UPRIGHTNESS”; that is, he has pleasure in those activities of ours which He sees and knows ”are done” with a sincere desire that His name may be honoured and glorified. And who knows better than He? He knoweth all things and so we cannot fool Him. Neither should we do or say things that will fool our brethren. “As for me, in the uprightness of mine heart”, ….. David had learned many lessons in his personal experience and therefore was in a position to give instruction and encouragement to one who was to take up where he was about to give up.

Knowing that this definitely is the principle on which our God works until His purposes are fulfilled, how grievous it is when those to whom we look fail and, so to speak, deny practically that which they have taught in principle. It was recently remarked, “If he is right now, then he was wrong for thirty odd years, and if he was right for thirty years, then he is wrong now”. Yes, and that is verily true, for the Word is like Himself — it is unchangeable. David willingly offered. He set the example and had the joy of seeing others do the same. So we are reminded of our blessed Lord, He “suffered for us, leaving us an example, that ye should follow His steps”. 1 Peter 2:21.

Then he goes on, in verse 18, with words which prove conclusively that he acknowledged the sovereignty, position, power, and relationship of our Lord. He expresses a desire for the people first and for Solomon second. What does he say? “Keep this forever in the imagination of the thoughts of the heart of thy people, and prepare their heart unto Thee: And give unto Solomon my son a perfect heart, to keep Thy commandments, Thy testimonies, and Thy statutes, and to do all these things, and to build the palace, for the which I have made provision.

After this be says to the people, “Now bless the Lord your God”. And so they did, bowing their heads and worshiping. Then they offered their sacrifices unto the Lord, and did eat and drink before the Lord that day With GREAT GLADNESS. They made Solomon king the second time, and Solomon sat on the throne of the Lord. Notice carefully this expression — “The throne of the Lord”. In other words, in the place which the Lord had made for him. And in that place he prospered. And that can be our daily portion, and will be if we are putting our blessed Lord in His place. Then we will be found in our place, and there will be obedience and submission to those things which are taught in the Word, for our spiritual progress. Oh, what blessing can be ours! Read verse 25. We see now in the remaining verses the climax and recording of the reign of David, Solomon being firmly established as king in his stead.

There is nothing, perhaps, that draws out true praises from the heart of faith to the Lord (the only one who is truly worthy of it), more than when the soul finds himself broken before the Lord and in His presence, as, for instance, with Isaiah (Isa.6: l-5), Job (Job 42:5-6), and David, as we see in Psalm 39.

In this regard the title of this Psalm is strikingly appropriate, for it is “To the Chief Musician, even to Jeduthun (meaning “Let them give praise”), a Psalm of David”. And while it is “A Psalm of David” (the beloved), each one of us who know the Lord can appropriate it for ourselves. And how akin to our own experiences we find it to be.

Who is there amongst us who have not desired to take heed to our ways and the words of our tongue (verse 1), but can we say that our resolutions were always carried out? How often we learn our frailty and vanity  (verse 4 and 5) by the things that we do and say that we “would not”. (Romans 7:19). We find that “(the tongue is a fire, a world of iniquity” (James 3:6), and when argument with some enemy looms up before us, we would do well, as David did, to be “dumb with silence” (verse 2) and to hold our peace “even from good”. Instead, alas, how often we add fuel to the fire, instead of letting it die out. (Prov. 26:20).

David’s exercises of soul were not small. ln his dumb silence, he tells us, “My heart was hot within me, while I was musing the fire burned”. But notice, he still keeps his lips from speaking guile and lets his enemies speak on, while he only presents his trouble to the Lord.

And is it not interesting and instructive to notice how he does so? Verses 4—9 show us that while he knows the condition of every man (read verse 6), he occupies himself before the Lord only with his own frailty, weaknesses, and transgressions. He knew that without the Lord’s help and mercy he would be “the reproach of the foolish” (verse 8).He knew, too, the wicked could see the Lord’s chastening hand upon him, though only by way of fool-hardy criticism, instead of realizing God’s intended blessing from it. (Read Hebrews 12).

But David’s heart of faith knew the true hope God had given him (verse 7), and could say “My hope is in Thee”, though recognizing God’s consuming stroke upon him for correction, which he knew could go to such lengths as to result in fading beauty (verse 11).

Yet his heart was reached. To all this he could say “Selah” — “Stop and consider”. His chastenings were well worth considering. And so with his heart reached, he knew he could ask for and expect the Lord’s mercies. He does so and amidst his tears he begs the Lord to “spare me that I may recover strength, before I go hence, and be no more”, as far as this present life is concerned,(verses 12 and 13).How he wanted to be used of the Lord and to enjoy “the peaceable fruit of righteousness” after being properly exercised in his soul as to such personal dealing with the Lord that He alone knew were needful.

May each of us covet the spirit of brokenness and submission evident in David here and elsewhere in the Psalms.

R. Gerald Davis

FRAGMENT Love is the only power by which evil can be overcome. Most of the failings in our brethren could be overcome in this way, while they are only multiplied when we attempt to pluck them out by the roots. The same could be said of worldliness in dress, habits, or conversation. Often it is mere emptiness, which can be filled with the precious things of Christ, to the joy of the person who would resent as impertinence any attempt at setting him right.                               H. & F. 1893.

FRAGMENT In regard to Questions & Answers on page 58, I wish to add that when Rebecca was asked “Wilt thou go with this man?’* that “She said, I will go.” He (The Spirit of God) leads her home thru the wilderness a journey all across the desert, to be with him! to be with “Jesus Christ: whom having not seen, ye love; in whom though now ye see him not, yet believing ye rejoice with joy unspeakable and full of glory”                                                                      1 Pet. l:7,8 (F.W.G.)

SUGGESTED GOOD TIMELY READING

The Call of The Bride, W.K. (also one by W.T.P.W.)

Limits of Discipline, S.R.

Lectures on The Church of God, W.K.

Nicodemus is introduced to us early in the Gospel of John, and we do not see the last of him until near the close. Three times in all he is spoken of, and it does not seem difficult to see an advance in each occurrence. The most familiar, and may we not say the most important, is when he first came to the Lord Jesus by night (Jno. 3) — apparently from timidity, the fear of man — and acknowledged, “Thou art a teacher come from God!” The Lord’s answer goes to the bottom: “Verily, verily, 1 say unto thee, Except a man be born again, he cannot see the kingdom of God.” It was no question of following a teacher, of acknowledging miracles, but the entire nature of man; he himself needs, must be, born anew, if ever he is to see or enter God’s kingdom — whether in its earthly display for Israel, or the heavenly home prepared for the Church and shared with other saints of former and later ages. How helpless, and in himself how hopeless, is man in face of this great necessity! And what infinite grace of the Lord to present along with this great fact of the cross, and life through the crucified One, provided in the love of God. John 3:16 is the fitting and divine companion to John 3:3. Thus Nicodemus is left with our Lord’s full testimony of his need and God’s provision for him, We do not know the immediate effect upon him, but we cannot fail to think it produced deep exercise and searching of heart.

We next see Nicodemus a member of the Sanhedrin, or council of rulers (Jno.7:50-52), where many of the Pharisees were seeking to make away with the blessed Lord. The opposition and enmity had been steadily increasing. Every act of power, every word of truth and of grace instead of softening their hearts, only made His enemies more determined to compass His destruction. Here at the Feast of Tabernacles, where His words of grace were so clear, and His testimony so unequivocal, they sent officers to arrest Him.. Returning without Him, the officers, in answer to the question, “Why have ye not brought Him?” reply, “Never man spake like this Man!” Again the Pharisees seek to put contempt upon Him: “Have any of the rulers, or of the Pharisees, believed on Him?” As though to answer their question, one of their own council speaks out, pleading at least for fair treatment for the Lord. And if they were willing to give a fair impartial examination of His acts and words, there would be but one result. Here at least Nicodemus comes out openly and claims the fairness which the law of God demanded when one was accused. He refuses to join in the persecution of one who was not proven guilty; may we not well believe he would have gone further and say  he knew He was innocent? But human and satanic hatred will not be denied. They must go on to the full accomplishment of their awful hatred. The holy Lord, to accomplish His Father’s will, does not use His divine power to thwart their wickedness indeed. He had come into the world to effect redemption by the sacrifice of Himself, and so goes to the cross without a murmur. Blessed Lord! Well could it be said of Him, “Having loved His own which were in the world, He loved them unto the end.” And so He goes on until the last prophetic word written of Him is accomplished, and He can say, “It is finished!” — finished all the predictions of His death, all the types and shadows, all the demands of a holy law broken by us; all that the glory of God required justly to let His infinite love and grace flow out to lost, guilty men. All was provided for this – all was finished.

But there, in the eyes of His enemies, is the lifeless body of One whom they branded as an imposter and a malefactor. It was the hour of apparent triumph, for Satan and his dupes. The world had its way. But just here at the time of the greatest darkness, the faith of Nicodemus shines out brightest. He, along with a rejected, crucified, lifeless Christ! By so doing, they proclaimed their faith in Him, and their separation from those who had rejected Him. And so may we not think of Nicodemus. as identified with the fragrant spices which he brought? Like Mary’s, the perfume was not only the tribute of love and devotion to die Lord, but a witness of a faith in Him which had at last shaken itself free from all fear of man, and in the darkest hour, apparently of the Lord’s defeat, proclaimed Him as the Victor, and offered the sweet savor of His victory as a worship and thank offering.

“For God is not the author of confusion, but of peace, as in all the churches of the saints”.

                                                                                                                                         1 Cor. 14:33.

B.C.G. – Chapter xiv., verse 33 is on the same line; we know that this is the chapter that regulates the ministry of the Church when it comes together. It is a sample case. After giving all these directions, he says the reason is, “For God is not the author of confusion, but of peace.” In all the churches it is the same. How could the apostle say this – how could he vouch for the various gatherings if this were not so? It is not but that gatherings may differ in their spiritual condition, but there was but one order maintained. There was but one centre; but one order of the assemblies coming together. So he can speak for all the assemblies of the saints. Now this is specially to be noticed, for I was challenged more than once across the sea, and have been this side, as to this expression which has been used, as to the “circle of fellowship.” A person said to me: I do not agree with what some of you American brethren say as to the circle of fellowship. Well, I said, if you can give us a better name to express a divine fact, we will be glad for any good name, because we know the name is but human but the thing is divine, and we do not want you, in objecting to the name, to do away with the thing. Here is a circle of fellowship — here is an order that the apostle can vouch for — that if you leave Corinth and go to Ephesus you will find it there too. So we have got to look into it to see what this order is. If we go to Ephesus, what ought we to do? We bear a letter from Corinth, we go to the same fellowship in Ephesus that we leave in Corinth; we are in the fellowship wherever it may be. Some people, for convenience or other reasons, do not put in their claim elsewhere, and they say they do not belong there for the time. That is not true. The day they land at the other place they belong there.

S.R. — Yes, and are under the discipline of that place – of the saints as gathered there. We, for instance, have been under the discipline of the assembly at Toronto for the last three days; subject to the discipline of the House of God as expressed in the assembly of Toronto of which for the time being we form part.

B.C. G. — In connection with that, then, if we had presented something here that the brethren were assured was a very evil thing, and they protested against it, and we still held to it, then the next thing, inasmuch as the order of the Church of God is but one, there should at once be an appeal made from us to those we came from. Why? because they are responsible — they sent us in a sense, or commended us; so that would stop any such mischievous notion as that we should deal with evil short and sharp and cut people off before those they came from have a full opportunity to identify themselves with the matter. If you are right in taking us up for something we have presented here, then the brethren, in deference to them should have an opportunity to act with you in all that is done.

F.J.E. — In connection with the circle of fellowship, would you say now that in view of the failure that has come in amongst those professing to be and actually gathered out to the Name of the Lord, that “circle of fellowship” is confined to those who are holding to the truth of God as it was accepted when the movement first took place?

B.C.G. — Certainly.

F. J. E. — That is to say, to take ourselves, for instance: Is it not confined to that “circle of fellowship” apart from other companies of those who are called brethren?

S.R. – Certainly. We cannot vouch for other people maintaining that which we do not know they are maintaining.

F. J. E. – If that is the case, we would say we are in the “circle of fellowship” on what ground? For what reason?

S.R. — To maintain the truth which we find in the Scriptures.

F.J.E. – Then that practically condemns the other circles.

S.R.— It does, unquestionably, brethren, and I do not believe we ought to have the slightest hesitation in saying that we are where we are by conviction, and that by God’s grace we maintain in love and lowliness, but with all firmness, our separate position as gathered to the Lord’s Name in subjection to His Word, and that we look on our dear brethren in the sects, and on our dear brethren who are not, but who are practically forming sections in that way, we look on them all alike, we test them all by the Word of God. Some have more truth; some have less truth, but none of them, for one reason and another – none of them can have that which commends them to us as being on the ground of God’s Word simply and only. The only way we can leave the ground we occupy is by conviction that it is wrong and unscriptural. That is the only upright and conscientious way that we can change our position — that is not according to God, and take a position that is according to God, whether it be with some other company or if we have to stand alone.

Ch. 1:2-7 inclusive (Bride)

Ch. 1:8-11 inclusive (Bridegroom)

Ch. 1:12-14 inclusive (Bride)

Ch. 1:15 inclusive (Bridegroom)

Ch. 1:16 to Ch. 2:1 inclusive (Bride)

Ch. 2:2 inclusive (Bridegroom)

Ch. 2:3-10 ends with “My Beloved spake unto me” (Bride)

Ch. 2:10 begins with “Rise up” to Ch. 2:15 inclusive (Bridegroom)

 Ch. 2:16 to Ch. 3:11 inclusive (Bride)

 Ch. 4:1-16 ending with “may flow out” (Bridegroom)

Ch. 4:16 “Let my beloved come….fruits” (Bride)

Ch. 5:1 (Bridegroom)

Ch.(5:2 ending with “knocketh” (Bride)

 Ch. 5:2 “Open to me” to end of verse (Bridegroom)

Ch. 5:3-8 Incl. (Bride)

 Ch. 5:9 (Chorus)

 Ch. 5:10-l6(Bride)

 Ch. 6:1 (Chorus)

 Ch. 6:2-3 Incl.(Bride)

 Ch. 6:4-9 Incl.( Bridegroom)

 Ch. 6: 10 (Chorus)

Ch. 6:11-12 (Bridegroom)

Ch. 6:13 ending with “look upon thee” (Chorus)

 Ch. 6:13 “What will ye see in the Shulamite?” (Other Virgins)

 Ch. 6:13 “As it were the company of two armies”(Chorus)

Ch. 7:1-9 Incl. (Bridegroom)

 Ch. 7:10 to Ch. 8:4 Incl. (Bride)

Ch. 8:5 balance of verse (bridegroom)

Ch.8:6-7:, Incl. (Bride)

 Ch. 8:5 ending with “upon her beloved” (Chorus)

 Ch. 8:8–9 Incl. (Chorus)

 Ch.8:lO-l2 Incl.(Bride)

Ch. 8:13 (Bridegroom)

Ch. 8:14 (Bride) I suggest, that in your Bible, you bracket these difference portions blue and red respectively, for bridegroom and bride.

The time came for two young eaglets to fly.

“Wake up!” the mother cried; but they were already clamouring with wide-open bills for their breakfast.

“Little ones,” she said, “what do you think is to happen today? You are to begin to fly.” They were quite delighted. Had they not watched their father and mother sailing through the skies, and did it not look most delicious? And they did it so easily; there was nothing difficult about it, certainly.

After breakfast, a long time was spent in pluming their feathers, when mother said, “Now, that will do.”

They all came to the edge of the rock on which their nest was built.

“Follow me,” cried the father, and he rose in the air. The mother followed, but the two young ones stayed sitting on the rock.

Mother came back. “Why do you not come?” she asked, “do as we do, and all will be well.” But was it enough to say, “follow me”? Must they find out how to do it themselves, or could she tell them?

“We were not ready,” they said.

“Come, then,” she answered, and flew, but still they did not come.

“Don’t you want to fly?” she asked.

“Yes, very much; we long to fly, but -“

The father scolded, the mother looked perplexed.

“Oh, mother, mother,” they cried; “you don’t mean us to throw ourselves down upon nothing!”

“On nothing?” asked the father 

.”Yes, father, on nothing; there’s nothing for us to fly on; we shall fall, and be killed.”

“What you call nothing is the air, the very thing that makes us able to fly.”

“But we can’t see it,” they said.

“No, and you never will see it, but you can feel it. Flap your wings, and you will feel it.”

So they flapped their wings; and one said, “I know what you mean, but it does not make me feel safe or happy, or ready to begin to fly on nothing.”

And the other said, “I don’t feel anything except my own wings!

What was to be done? They did want to fly; why were they so silly about not seeing, and not feeling? If they would only throw themselves down on what they called “nothing,” that very thing would hold them up, as they fluttered their wings, and carry them out of the shadow of the rocks and mountains into the glorious sunshine.

“Come,” said the mother, and she lifted them on her wings; but the little cowards made her promise not to drop them, and then they sailed with her in the air, and found out how lovely it was.

“Now you will try alone,” she said.

“No! no!” they cried, “not yet; take us again, and if you take us always, then we need not trouble to learn.”

“No, indeed!” said the father, “you idle little cowards, what are you afraid of? Fly, fly this minute! Fly because your father tells you to, and leave your seeings, and feelings, and nonsense alone. Fly, because I tell you to.” They turned to find their mother but she, brave bird, was hovering above, too fond of her little ones to let them lose the end of their creation by disobedience, and in another instant they were struggling and fluttering in the air, and then, as they flapped their wings, they found what they had called “nothing” was what saved and protected them.

It is a beautiful lesson in faith, the young eaglets learning to fly. Our wings are weak at first, but faith strengthens by use. Nor are we left to guide ourselves; our eye fixed on the Sun of Righteousness, He is our guide, and not only our guide, but our goal and our haven; for at the last we shall see Him “face to face,” and enter into the glory of His presence.

“As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketb them, beareth then on her wings; so the Lord alone did lead him, and there was no strange god with him.” Deut.32:11,12.

May we realize this royal independence of all but God, and learn how faith mounts up with wings as eagles by waiting on Him!

He giveth power to the faint; and to them that have no might he increaseth strength.                     Isaiah 4:29.

(Same-root word uses of redemption shown in italics)

“HE IS ABLE to SAVE COMPLETELY those that approach, to God thru him, ever living as he is to intercede for them.” Heb. 7:25 (W.K.)

“And lo, there was a woman, having a spirit of infirmity eighteen years, and was bent together,  and WHOLLY UNABLE to lift her head up ….. Jesus said to her, Woman, thou art loosed from thine infirmity . . . . and immediately she was made straight …. And this woman . . .. whom Satan hath bound, lo these eighteen years, ought she not to be loosed from this bond.” Luke 13:11,12,13,16. (W.K.)

“Who delivered us from the authority of darkness and translated us into the Kingdom of the Son of his love; in whom we have redemption, the forgiveness of sins.” Col. 1:14 (W.K.)

“Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold …. but with the precious blood of Christ.” 1 Pet 1:18,19.

“By his own blood he entered in once into the holy place, having obtained eternal redemption for us. Heb. 9:12.

“This Moses whom they refused …. the same did God send to be a ruler and a deliverer.” Acts 7:35.

“Having a desire to depart to be with Christ; which is far better.” Phil 1:23.

“Even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.” Rom. 8:23.

“Judge not…condemn not,.. forgive, and ye shall be forgiven. Give, and it shall be given unto you.” Luke 6:37,38) NOTE: Compare with the above such verses as Gal. 5:1 and Rom. 8:21 in respect to liberty and freedom. Ed.