Calendar:Oct. 16th to Nov. 15th.

DAILY BIBLE READING ………… Oct. 16, Isa. 66; Oct. 31, Jer. 15; Nov. 15, Jer. 30.
MEMORY WORK ………….. 1 Thess. 4:13-5:10.
GOOD READING……C. H. M.'s Miscel. Writ's. Vol.6, from "Christ in the Vessel" to "Jericho and Achor."
MONTHLY QUESTION:-What is the difference as to time and circumstances connected with the coming of Christ for His people, and the day of the Lord?

Our Daily Bible Reading

The book of Jeremiah, which we now begin, has quite a different character from Isaiah. The prophet himself is very much before us throughout-in his experiences, sorrow, rejection on every hand, yet bearing the burdens of all, and thus becoming an intercessor for them. These features point us to Another, whose blessed figure we may now clearly see, whether it be by comparison or contrast, as the ever suffering Servant of Jehovah (Isa. 53) in the midst of a rebellious people.

Along with this we learn how (because of the people's sin and consequent judgment-fulfilling thus the warnings repeatedly given by Moses) the bond between Israel and the Lord is broken. On the basis of the legal covenant they had forfeited everything. It gave God the opportunity to bring in grace-the only hope for Israel, to which again Moses had given witness, and which our prophet richly unfolds in making known the new covenant. This, as we know, Paul takes up and shows that the grace of this covenant is already ministered to us (Heb. 7-10). Thus Jeremiah prophesies of the people led out of the bondage of the old into the liberty of the new covenant, and describes the condition and circumstances attendant upon both. Submission to the judgment of God is made the way of blessing. The setting aside of man, the refusal of all confidence in the flesh is clearly brought out, counting simply upon God's mercy and grace. We find that the various parts of this book are not arranged in chronological order, but that a distinct moral order governs it. The following divisions are indicated.

1. (Chaps. 1-25). The condition of the people exposed, reproved, and the call to repentance.

2. (Chaps. 26-29). The instrument of judgment- Nebuchadnezzar.

3. (Chaps. 30-33). Final blessing and restoration.

4. (Chaps. 34-38).Weakness and folly.

5. (Chaps. 39-45). The strong with the weak-a spared remnant.

6. (Chaps. 46-51). Judgments against the nations, including Babylon, leading to the remnant's deliverance.

7. (Chap. 52). The complete ruin. This, in the light of all that has preceded, can only (to the vision of faith that pierces the gloom) give assurance that since the judgment has been so completely accomplished, so will every promise of blessing be fully realized.

The book is full of moral instruction as to the ways of God in government and grace, while also the deep soul exercise of a true man of God in the midst of abounding evil is touchingly given under the guidance of the Holy Spirit. From this we may learn what will be the state of Israel's remnant in the last days, in the midst of even more appalling evil, to which Jeremiah's day distinctly points. The careful reading of our prophet cannot fail of instruction to us who walk amid the ruins of the present dispensation.

Some Outlines of Truth

Having considered the various ways in which the term "assembly" is used, let us now speak of the activities connected with it. This company may meet in a brother's house (Philem. 2; Rom. 16:5) or have a more public place of assemblage. It is not the place, however, but the company upon which God's eye rests; and this company is responsible to display the characteristic features of the Assembly, which is the body of Christ, and of which He is head; His lordship must be kept before us, whatever the activities in which we engage. "There are distinctions of services, and the same Lord" (1 Cor. 12:5, N. Tram.).

Service has the widest possible range. It is not by any means confined to public ministration, as preaching and teaching, but comprises every form of service we may render to one another as fellow-members of the one body:-our giving (or showing mercy) paying honor, distributing to necessities, rejoicing or weeping as sharing one another's burdens, speaking the truth, provoking to love and good works, encouraging one another-all this and more, as serving the Lord in the joy of love after the character of Romans 12.

Our service takes in the whole compass of human relations. The household of faith has first claim, but we are not to forget all men, we are to be doers of good toward all, and thus be imitators of God, as dear children. Our service also includes intercessions for all saints, for the ministry of the Word, for those who minister, for rulers, for all men (Rom. 12:7-17; Eph. 4:25; 5:1,9-21; 6:18-20; 1 Tim. 2:1,2; 1 Pet. 4:7,8; Heb.10:24,25; 13:16; Gal. 6:10; Col. 1:10; 3:23).

Central to the whole circle of our activities, whether as assemblies or individuals, is the remembrance of the Lord in the breaking of bread. This spiritual feast is called the Lord's supper, the Lord's table. In eating the bread and drinking the cup, we announce the death of the Lord. To do this in an unworthy manner makes us guilty in respect to the body and blood of the Lord:carelessness, levity, unjudged sin, conformity to this world which crucified our Lord do not become those who take part in this holy service (1 Cor. 11:17-34).

Along with all the tender and sacred memories which should be awakened on this occasion, because of Him whom we are called to remember, there is also a witnessing, by the one loaf of which we partake, that we are one body (1 Cor. 10:17). How this links together the members of the one body in its fellowship and activities. Hence, this gathering is central to all our service and fellowship. Participation in it is not for salvation, but because we are saved (having faith in Christ), our fellowship being with His precious blood shed for us, and His body given for us.
The enjoyment and spiritual blessing of this memorial feast depends upon our spiritual state-in self judgment, in godly walk and associations, as identified with the Lord's table and the holiness which becomes it. How else could we engage in any right way, either in our spirit or audibly, in the worship which belongs to this occasion? Worship must be in spirit and truth (John 4:23), and '·'by the Spirit of God" (Phil. 3:3). Thus man-in his wisdom, energy, desires of the flesh, or what would please him according to nature-is set aside. Nothing of this kind is to rule or be given any place. This judgment of man in the flesh is what the apostle's statement means, "We are the circumcision," in Phil. 3:3.

Christian worship is not under human authority or direction. To put it there brings in-has brought in- the worst confusion, since it practically denies to the Holy Spirit His place and prerogative, hindering Him from using whom He will in the assembly, in which all are priests and worshipers, free to take part as the Spirit may lead, in accord with the scriptural limitations, which are in fact of that Spirit. Therefore, clerisy, ritualism, or adoption of human expediencies in connection with the worship of the assembly is contrary to the Lord's mind and a grief to the Holy Spirit,

1 Cor. 14 instructs us as to the order of the Christian company gathered in assembly. Human presidency has no place. The general principle is, "Let all things be done lo edification." Who like the Spirit of God knows what is needed, and who like Him can select and use those who shall do what is needed, even if it is only the utterance of five words? Any departure from our dependence upon Him can only result in weakness and failure. The path for the people of God is that of faith. We depart from this when ways and means, or persons, take first place. God is never the author of confusion, but of order; it will prevail wherever and whenever He is accorded His rightful place.

There are other occasions upon which it is good for the saints to assemble, as for prayer and study of the Word. If it is good and profitable for us individually to persevere in prayer and reading of the Word, it certainly should not fail to be so collectively, for we are members one of another. Our coming together for such purposes afford opportunity for mutual comfort, help and edification, in the mingling of our prayers and exchanging the fruit of our meditations in God's Word. It is a mutual service rendered to one another. Let us value these privileges, and practice and enjoy them all.

There are other forms of service and responsibility at which we must glance, but reserve these for another time.

The Question Box

Q. 32.-How reconcile the two garments mentioned as put upon the Lord by the Roman soldiers-one purple, the other scarlet?

Answer.-Some suggest that in the latter case it is what they actually put on Him (Matt. 27:28), "a scarlet cloak," 1:e., a. military mantle of that color. In the other it is rather what they wished to represent by it in mockery; purple-the emblem of imperial place and power- not being necessary to be purple to convey the idea they wished to express, so an old camp cloak of scarlet was used. (See Lange.)

In Mark it is said, "They clothed Him with purple," and in John, "They put on Him a purple robe." It is suggestive to note that the word for "robe" in Matthew is different from that in John; this seems to indicate two garments, different in size and color. In Matthew it is the short, scarlet cloak (klamuda) worn by Roman officers and magistrates. In John it is the outer garment (himation) which was worn over the tunic, or under garment, and so would be the long robe of the eastern costume. This was purple.

Does it not seem that the Lord, being stripped of His own garments, had this long purple robe put upon Him, and then the short scarlet Roman cloak placed over it? Does not the mention of the latter in Matthew perfectly suit the theme of that gospel? It symbolizes the splendor and glory of the world (2 Sam. 1:24; Rev. 17:3,4). It belongs to Israel's King; though mighty Rome, both civil and ecclesiastical, lays claim to it. But Christ enters His glory through suffering. The scarlet obtained from the crushed worm, speaks of both; the word for scarlet-worm is used in Ps. 22:6, which also is the sin-color in Isa. 1:18. In Mark and in John it is the purple robe. In these Gospels we get Christ as the Divine Servant and the Divine Son in manhood. Purple is the royal color, emblem of imperial power (Judges 8:26; Esther 8:15). In it there is both red and blue-redemption glory, and heavenly glory-both of which belong to Christ.