Young Believers’ Department

Calendar :Sept. 16th to Oct. 15th

DAILY BIBLE READING………. Sept. 16th, Isa. 36; Sept. 30th, Isa. 50; Oct. 15th, Isa. 65. MEMORY WORK………………..1 Thess. 4:1-12.
GOOD READING……C. H. M.'s Miscellaneous Writ's., Vol. 5, "Life and Times of Elijah."
MONTHLY QUESTION:-Is the ministry of Elijah and Elisha typical of that of Christ, and in what respect?

Our Memory Work

We had 30 successful ones for Philippians-the highest number-may this be exceeded when the test comes on 1 Thess. If I tell you which book will be sent as a reward to the successful ones, it may stimulate interest and effort. The prize will be, "God's Evangel," by F. W. Grant; a book containing fourteen Gospel addresses by him, full of the precious ministry which so endeared this gifted and devoted servant of Christ. To have this volume will more than repay your greatest effort to correctly memorize our present portion.

Some Outlines of Truth

We have considered the assembly as the body of Christ, and also in its relation to each of the divine Persons. Let us now look at the ways in which the term ecclesia, or assembly, is used in relation to the Christian company. The word itself is of various applications. It is used of the tumultuous crowd gathered in the theater at Ephesus (Acts 19:32, 41). The town clerk speaks of "the regular assembly;" that was the company of those called together for specific civic interest. Stephen uses the word when speaking of the congregation of Israel (Acts 7:38). The Lord uses it of the company that was to be formed-"My assembly;" and in the Acts we learn who they are to whom the word is distinctly applied, 1:e., to all believers. We also find certain differences which are made clear in the; epistles, to these I wish, briefly, to call your attention.

First, it is applied to all believers of this present period, from Pentecost to the Rapture. Neither Israel as a nation (though the term ecclesia is used of the congregation), nor even the true children of God in that nation, nor Gentile believers in past dispensations, form part of, or share in the distinctive blessing of "the assembly" of this present period. The Body of Christ the Christian Assembly), is a divinely formed unity, first formed at Pentecost, but revealed only later through the apostle Paul. Those forming it, whether Jews or Gentiles, are no longer considered as in those natural and earthly relations, but are a new unity, with a heavenly calling, and peculiar blessings in connection with Christ. Though the Church was in God's eternal counsel, it was not manifested until Pentecost, and its full meaning did not come out until revealed through the apostle Paul, the minister of the assembly (Col. 1:24, 25). It embraces not only all true believers now on the earth, but also those who have died and are now with the Lord. At the Lord's coming this separation will be done away. Then our gathering together unto Him in glory (2 Thess. 2:1) will be accomplished, and Eph. 3:21 will be realized. Then the Assembly, brought to its completion and perfection, shall share with its blesssed Head in the administration of the fulness of times, and in the display of God's glory for ever.
Secondly, the term "assembly" is used in a narrower sense than that just mentioned; it is used to designate all believers living on the earth at any one time (Acts 2:47; 1 Cor. 10:32; 12:28; Gal. 1:13; 1 Tim. 3:15). In this aspect of it the apostle writes to Timothy that he may know how to behave himself in it. Clearly, such injunctions, and such ministry as 1 Cor. 12 and Eph. 4 contemplate, can only be considered in relation to a company of saints on the earth. In this view, it should have a very large place in the hearts and ways of the saints; for it is not something mystical or invisible that it represents, but a living body of believers, united to Christ and to one another. Those members of the assembly that have gone before, are with Christ, waiting for us on whom now rest the privileges and the responsibilities to maintain the testimony for the Lord upon earth.

Thirdly, "Assembly" is used in a still more restricted sense, in its application to a local company of believers (e. g., Acts 8:1; 13:1; 1 Cor. 1:2; 1 Thess. 1:1; Philem. 2; Rev. 2 and 3). Every such company is a part of the whole which it locally represents, and is expected to manifest the characteristic features which pertain to the whole. The apostle says to the assembly at Corinth, "Ye are the body of Christ"-for they were that locally- representing the whole body; and the local company is to be the manifest expression of the whole, for the name of the whole is given to it.

Fourthly, we find this term used in the plural-"assemblies." For while geographically and of necessity separated, they are one before God, and one in the Christian fellowship. Let us note that no where is independence of local assemblies, or of the assemblies of a province or country, contemplated in the epistles. The intimations are all to the contrary, fellowship of assemblies with assemblies, and letters of commendation given and received, being the order which prevailed (see 2 Cor. 3:1, 2; Acts 18:27, etc.). Anything else would be a practical denial of much precious truth. That such unity prevailed is suggested by 1 Cor. 11:16; 14:33; 16:1; 1:1, 2; 1 Thess. 2:14.

In view of what we have said as to the relation of the Assembly to God and to Christ it is significant now to note the expressions, "assemblies of God," "assemblies of Christ" (Rom. 16:16; 1 Cor. 11:16; 1 Thess. 2:14). This places the local assembly in the place of responsibility to act according to the character of these divine Persons. We do not find "assemblies of the Holy Spirit" for an obvious reason. He it is who takes the things of Christ to show them unto us, and He directs the saints, not to Himself, but to Christ as the object of our worship and Center of gathering. The Spirit being with and in us, is identified with our place and activity in worship and gathering to Christ.

Finally, the term is used as to the gathering together of the Lord's people, as for example to remember Him in His death, or for meetings as in 1 Cor. 14-"When ye come together in assembly" (1 Cor. 11:18, N. Tram.). Note the use of this term in 1 Cor. 14. This fact leads up to the consideration of the order of service and worship which should prevail in such an assembly, and the government or discipline pertaining to it. This will occupy us next time.

The Question Box

Three interesting questions have been sent in for this issue.

Q. 29.-In Gen. 1:3 there was light; then in Gen. 1:14 God put lights in the firmament. How could there be light before the sun was placed in the firmament?
Answer.-We may consider this from two main view points-the spiritual and the scientific. As to the former there are two lines of application-to the individual, and to the dispensations. The whole six days' work presents a beautiful picture of growth up to salvation (1 Pet. 2:2, N. Trans.), giving the great features of new creation.

1.-Perfection (ver.1) ……….Man perfect.
2.-Ruin (vers.2) …………….Man fallen.
3.-Regeneration (vers. 3-31)….Man redeemed.

The third part gives us God's work in the soul, accomplished by the Spirit through the Word. It gives us the divine order, both of the truth, and of the spiritual apprehension through experience.

The sun set in its place on the fourth day is typical of Christ's person, set as Man in the glory of God, Ruler over and Blesser of the new creation, which we are, being, like the earth, raised up and made fruitful on the third day. But it is not the revelation of this which comes first in God's work or the soul's experience. First comes the in break of light which reveals the moral and spiritual ruin, of which the physical is the type. God is light, and that which reveals man's utter need is light proceeding from Him. But this is not the revelation of Christ, nor consequent occupation with Him, such as the sun suggests. It is rather the revelation of self as God sees it, which at first can only lead to a realization of the ruin-with what I am, as ungodly and a sinner, alienated from God. This is the first step, which leads to the seeing of Christ in His right place and full glory . Light, however, is always connected with Christ, for He is the true light-the light of the world. But this is not realized at the first; it comes in as a result of the spiritual steps which each day's work typifies.

Dispensationally, the three days of light, without the sun being manifested in its place, apply to the probationary ages, at the close of which Christ in His person, place, and glory, is fully revealed. It is like Hebrews 1:2, 3 with 9:26 (see N. Trans.).

Scientifically, it is no question of the sun having been created only on the fourth day. If scientists claim that they must have the sun to have light, the Genesis account does not deny it to them. All that is stated is that on that day God set the sun in its place in relation to the earth, not at all asserting its creation at that time. It is quite legitimate to think that light came from it from the beginning, but its place and glory were not yet revealed, for the accomplishment of certain processes was first essential. In this we may observe how the physical and spiritual join hands, whether the latter be considered in reference to the individual, or the dispensations.

Q. 30.-In Samuel 12:23 it is said "God forbid that I should sin in ceasing to pray for you." Is it sin not to pray for one weak in faith, or for the unsaved?

Answer.-Notice that it says "sin against the Lord in ceasing," etc. It is sin against Jehovah because it would be forgetful of, or neglecting the fact, that the honor and glory of His name were linked with this people. Later, they were charged with bringing blasphemy upon God's name among the Gentiles. This shows how closely God's honor is linked with the conduct of His people. To cease intercession would be doing in another way just what the people were doing in asking for a king-forgetting and rejecting Jehovah.
Knowing that His name and interest are so bound up with His people's conduct, it would be sin not to continually seek that He might be glorified in them. Samuel assures them he will not fail in doing this, and will accompany it with needed teaching. This should be the attitude and activity of every truly exercised saint.

Q. 31.-1 Cor. 6:4 speaks of setting them to judge "who are least esteemed in the church." If difficult questions come up in assemblies, should we go to those least esteemed to judge?

Answer.-First, it is not difficult questions which are really in view here. It is evidently business matters, which are called small, and pertain to this life, to its ordinary affairs, such as should be easily settled between brethren. It would seem better to read the verse, as some authorities do, interrogatively, not as a command, but rather as a reproof. Then, those who are of little esteem, or of no account in the assembly, who have no place in it therefore, would refer to the "unjust" of verse 1, to whom they had been going with their difficulties (ver. 7). Therefore, because of this, the apostle says, "I speak to your shame" (ver. 5), and goes on to say virtually, Are you going to the world for judgment because there is not a wise man among you?

Correspondence for the Y. B. Dept., please address to Mr. John Bloore, care of Loizeaux Brothers.