We easily perceive different measures of attainment, both in knowledge and grace, in
the churches of old. For example, the elevation of the church at Ephesus was much
above that at Corinth. At Corinth the apostle Paul had to occupy himself with the
corruption of various errors and abuses, and was thus hindered from bringing out to the
disciples the strong and rich meat of the Word. He kept from them that "hidden
wisdom" which he had in store for the "perfect," because they were "carnal . . . babes
in Christ" (1 Cor. 3:1). But at Ephesus his course was free. He had not to stop in order
to correct abuses and errors, but could go on to feed the church with wisdom and
knowledge, and reveal to them "the mystery" or "hidden wisdom" which he had to
keep back from the saints at Corinth (Eph. 3). At Corinth, the Holy Spirit, by the
apostle, had to take care of their own things, and show them to them for correction; but
at Ephesus He could do His more blessed work of taking of the things of Christ and
showing them to them for edification and comfort.

Thus, in distinguishing the condition of these two churches, I might say that the priest
was trimming the lamp at Corinth, using the golden snuffers there for correction of
evil; while at Ephesus he was feeding the lamp, pouring in fresh oil for the filling and
brightening of it with increase of light and grace.

The other churches under the care of Paul occupied, I judge, certain standings between
Corinth and Ephesus; that is, they did not call for the same measure of rebuke as
Corinth, nor did they stand so much beyond the necessity of all personal notice as
Ephesus. In the epistles to the other churches we discern a mixed action of feeding and
trimming the lamps. Indeed, I might class the churches in Galatia with that at Corinth,
for there such error had entered that the apostle had little to do but to correct and
rebuke it. But in the epistles to Rome, Philippi, Colosse, and Thessalonica, we see the
apostle applying himself both to the evil and the good that was among the saints there.

Thus we clearly discern different conditions in the grace and knowledge of the different
churches. And all these things happened unto them for examples, and are written for
our admonition and our learning (1 Cor. 10:11, Rom. 15:4). We may thank God that
we have His own inspired answer to so many anxieties and questions that might arise in
our hearts while walking one with another.

We have already noticed that the apostle withheld from the Corinthians the revelation
of the mystery which he so fully makes known to the Ephesians. This shows how
unwarranted the requirement is that the minds of all the disciples should be found
exactly according to one measure and standing before the fellowship of the church can
be allowed or administered. I can imagine that if a member of the church at Ephesus
had visited Corinth, he would have found them so concerned with questions and strifes
which had never troubled him or his brethren at home as might have left him in doubt
respecting them. And one going from Corinth to Ephesus would have found them so
occupied with such truth which he had never heard of at home that he might have

suspected, in modern language, that they were all in the clouds at Ephesus. I can thus
suppose, from measures of light and attainment in Christ, that they well might have not
known what to do.

I believe we see among the saints at present what we thus might have seen among the
churches of old. We have our Ephesian and Corinthian difficulties still. The truths
received by some disciples are treated as mere speculation by others, and the condition
of some is low and doubtful. The large and blessed mind of God, which filled the
apostle, could of old survey them all and provide for them all; could feed them at
Ephesus and trim them at Corinth. But we are weak and narrow hearted; and the only
result commonly is to walk in mutual distance and suspicion. Thus we do not
understand one another’s speech and we are scattered. On the other hand, it is better to
be scattered than to be brought together on the terms of any bond short of God’s own
bond in the Holy Spirit. Whereto we have already attained, in that let us walk by the
same rule, hoping for more. But let us not force beyond that by any fleshly compacts.
The fear of God must not be taught by the commandment of men.

In connection with this, I would notice the state of Job and his three friends, for I
believe that it illustrates the same thing which this state of the churches does. Job could
not understand the truth which was in their thoughts, nor could they allow that which
he had of God’s mind in his. They were all but partially in the light, and, through the
remainder of darkness that was in them, they mistook the way and jostled each other.
The correction lay only in God, and in the end He applied it. They were all
accepted_God proved Himself the adequate Healer of all their divisions, as He will,
by-and-by, join the whole of the heavenly family in one body in the mansions on high,
and unite the two sticks of Ephraim and Judah in the earth below.

The largeness of the mind of God contains the remedy, but nothing else does. That
mind may express itself forth from the whirlwind, or by the ministry of an apostle; but
however that be, it bears the remedy with it. The Lord who can with one hand separate
the chaff from the wheat, with the other can gather up all the scattered grains that are
now strewing His field in shameful disorder, and find room in His garner for them all.

And this comforts while it admonishes. It is not that we are to confound the chaff with
the wheat. It is as much of the Spirit of God to say, "If any man love not the Lord
Jesus Christ, let him be anathema," as to say, "Grace be with all them that love our
Lord Jesus Christ in sincerity." It is as much of the testimony of God to say, "He that
hath not the Son of God hath not life," as to say, "He that hath the Son hath Me"_"If
any man preach any other gospel . . . let him be accursed."

But still let us know there have been different measures of attainment among the saints,
and let our personal and individual care be so to walk in light and grace ourselves as
not to give occasion either to the enemy to speak reproachfully or to our brethren to
speak doubtfully of us. Let us have our hearts and consciences in lively exercise before
God with a purpose to follow our light, lead us where it may, in the grace and fear of

the Lord. When these are the springs of the personal movement and course of each of
us, we have, though in many things differently minded, the materials of both safe and
blessed communion.

(From The Church at Thessalonica.)