Tag Archives: Issue WOT12-6

The Priesthood of All Believers

"Yourselves also, as living stones, are being built up a spiritual house, an holy priesthood, to offer spiritual sacrifices acceptable to God by Jesus Christ" (I Peter 2:5).

"By Him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to His Name" (Heb. 13:15).

One of the most precious truths recovered to us in these last days is the priesthood of all believers, a truth which seems practically unknown among the mass of Christians around us. And while I hope that not a single believer among those gathered out to the Name of the Lord would be ready to give up that truth and God be thanked for this yet, practically, is it not slipping from us, or we from it? I believe it is so, and for this reason I write to my beloved brethren on the subject.

There were certain central truths recovered to God’s people by the Reformation; there were others, likewise basic, recovered to the Church about 140 years ago. The priesthood of all believers is one of these latter. This truth, in company with that of the oneness of the body of Christ, and other truths which might be mentioned, would stand, as it were, for the sum of precious truth given afresh to us; and if we are practically, even if not theoretically, resigning it, how serious a sign it becomes; for truth is one, and it is doubtful if a single truth only is ever given up. Certainly, one scripture-doctrine which has lost its preciousness for the soul, or among a body of believers, is a sure indication of other doctrines being in danger for the individual or the company.

Beloved brethren, I ask in all earnestness, can there be a question about the freshness and power of the wondrous truth of our common priesthood in its broadest meaning, privileges, and responsibilities having been lost among us? A visit to almost any meeting anywhere, or better still, a month’s stay in any meeting you choose, will, I think, justify but one answer to the question. If the meeting is small, there may be say two or three brethren, out of half a dozen, who are ever heard; if the meeting be larger, perhaps out of a dozen or more brethren, three or four may be heard from time to time. I believe the average would not be above what I have indicated_ although there are exceptions that I thankfully acknowledge. Can there be any doubt about the story this thermometer tells? _ that there is a drifting away from maintaining our priesthood, and toward clerisy? Do not misunderstand me as saying that we are only priests when we give audible expression in praise or prayer or reading of Scripture or the like in and for the assembly. I would intend no such meaning. We may be exercising our functions as priests in silence as truly as in speech. The sister’s place of silence in the assembly surely does not, therefore, rob her in any way of the priest’s place. All this I fully recognize; and I trust it would be as far from my thought as that of any one to make little of the praise, thanksgiving, and worship which may, and surely does, go up to God in silence. But, owning all this, still the fact that it falls to a certain few brethren in almost every meeting to be the vehicle of expression for the assembly, instead of each brother realizing that he has responsibilities of this character in connection with his priesthood ("the fruit of the lips") can, I believe, admit of but one interpretation _ that there is in fact a great lack and a dangerous tendency among us along this line. I ask my dear brethren if this is not so. I write not to criticize, but to appeal. Where are we, brethren! A large part of us are settled down and letting brothers A and B and C offer praise, lead in prayer, give thanks at the table, or give a word from Scripture, without a thought as to the responsibilities we are shirking on the one hand, or the privileges we are forfeiting on the other.

Let us look a little more closely at the prevailing conditions in connection with our subject.

1. Are we not confronted with unmistakable evidence that many of the especially important truths, long since recovered to us, are not laid hold of as generally and firmly by the saints gathering to the Lord’s name, as they once were?

2. And is it not so that there is a smaller measure of understanding and appreciation among us of the precious and soul-uplifting truth of the universal priesthood of believers than was to be found when the doctrine was first recovered or even a few years back?

3. Thus it surely follows that God the Father and Christ the Lord are robbed of praise. When our souls are robbed, especially of the practical enjoyment of a truth bearing directly on praise and worship, God is necessarily robbed of His portion from us.

4. Again, if some brethren hold back and fail in their priestly privileges and responsibilities in the assembly, does it not, of necessity, force others forward? Each is spiritually unnatural, the one as much as the other, and neither according to the Spirit of God. I believe I but speak the experience of many when I say that brethren often feel burdened and constrained on account of this very thing an undue sense of responsibility in connection with being a voice in and for the assembly.

5. This condition must inevitably lead to clericalism in principle, even though we may be unconscious of it. What is clericalism but an exaggeration of this:all the priests giving up their office and electing one to fill it for them? And if half, or two-thirds, or three-fourths of the brethren regularly by silence consent to a few taking all the active parts in the assembly meetings, yea, by their silence, forcing them to do so, how much short (in principle, and the soul-condition which it indicates) is it of electing them to fill their offices for them? Here we have then, surely, the root of clerisy. And as to a corresponding clerical position, can it be wondered that some naturally, and perhaps unconsciously, drift into it? Others perhaps against their will, as already suggested are almost forced into it; while some again, sad to say, may rather covet such a place and find a ready opportunity to assume it.

O brethren, "suffer the word of exhortation." If the Word of God is our food, if Christian doctrines, liberating and giving wings to the soul, are more and more apprehended, if nearness to God is enjoyed in our hearts, if the Sanctuary is our abiding place, can we assemble together and not by audible expression reflect these conditions of soul and share with each other the Christ, and the things of Christ we are enjoying? "Fellowship with us" _ Christian fellowship (and what is sweeter) "Truly . . . is with the Father and with His Son Jesus Christ" ( I John 1:3)

May the Lord revive His truth and grace among His people. Is it not a real spiritual revival that is needed, that we may lay hold afresh of this precious doctrine of the priesthood of all believers, and that it may lay hold of many who, it would seem, have never practically enjoyed it?

Before closing, I mention one reason often given by brethren as to their slowness, and that is that they have no gift for anything in public. Let it be remembered that gift is a different line of things entirely, it being from Christ to the Church; whereas priestly functions, which we have been considering, are from the Church to Christ. Gift, properly so-called, therefore, is not in question. It is not a matter of edifying the saints, but of offering praise to the Lord Jesus Christ. While there will always be differences as to the extent of liberty that brethren feel in giving audible expression of any kind in the assembly, yet it is not conceivable that anyone can be growing in the grace and knowledge of the Lord Jesus Christ, realizing in his soul his happy place and privilege as priest, and not have somewhat to offer, yes, and to offer audibly. The vessel filled to overflowing must certainly overflow! It may be in a stammering way, and it may be only in Paul’s five words _ how much is said is not the point. Let the heart go out without constraint and without any thought as to eloquence, or time occupied, or any such considerations which would only hinder the natural and simple overflow of the heart’s praise.

O fill me with Thy fulness, Lord,
Until my very heart o’erflow
In kindling thought and glowing words,
Thy love to tell, Thy praise to show.

  Author: F. G. Patterson         Publication: Issue WOT12-6

The Last Words of James

"Brethren, if any of you do err from the truth, and one convert him; let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins" (James 5:19,20).

It has often been pointed out that the "sinner" here spoken of is not one of the class we usually call the "unsaved," but rather, as James says, "One of you." Whatever the person named "the sinner" may be at heart, he is of the company of Christian disciples, but one who has "erred from the truth." James does not say what the error is, whether what we call doctrinal or moral:in either case, it would be going astray from the path of truth. In such a case, what is to be done? Can he be restored?

Most of us know what defection from the truth is_ heart defection, at least. Thank God, we can also with the Psalmist say, "He restoreth my soul:He leadeth me in the paths of righteousness for His Name’s sake" (Psa. 23:3). The two disciples on their way to Emmaus illustrate the condition of all the disciples at that time. They were in need of restoration. How beautiful then to see the "great Shepherd of the sheep," brought back from among the dead, going after the erring and discouraged ones, and leading them, not only to Jerusalem, but in heart, to God and to the truth. It was unbelief of the Word of God given by the prophets of the Old Testament which had caused the disciples to wander and to lose heart:but He whose love had brought Him into death for them, now seeks the wandering ones to cause them to realize that the Christ must suffer first before He could bring them into glory.

There is the same privilege here held out to the Lord’s people. We are all apt to go astray, and we surely will if our eyes lose sight of the Shepherd. What then? It is not here a question whether the Shepherd will seek the erring one_there can be no doubt of that_but the word is put before us, "Brethren, if any of you do err from the truth," what then? What is our responsibility, or rather our privilege? We might say with Cain, "Am I my brother’s keeper?" but if we do, we betray in measure, at least, a sympathy with Cain. Neither should we go to the other extreme, and seek to drive the erring one back to the right path. That legal method has often been tried, and as often failed. The erring one needs to be converted, or turned from his error back to the truth, but how is this to be done? James does not apparently here speak of this, but in the familiar incident in the Gospels we have a beautiful illustration from the Shepherd Himself as to His way.

Peter was one of those who had a true and devoted love for Christ. He had left all, as he said, to follow the One who was "despised and rejected of men." Now a time came when it was to be seen if he could continue to follow his Master. The Cross was looming up in view, and Peter, when the question was put, declared that "though all men should forsake Thee, I will in no wise forsake Thee." But the Lord knew His disciple better than he knew himself, and foretold that Peter should deny Him with a complete denial. Referring to this, the Lord said, "Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat; but I have prayed for thee, that thy faith fail not; and when thou art converted, strengthen thy brethren" (Luke 22:31,32).

Do we not here have the first step toward restoring an erring one? Jesus says to this one who had already begun to slide, "I have prayed for thee, that thy faith fail not." Brethren, if we see a tendency in one to slide in his steps, do we go behind his back to speak of it to others, or do we go to God about it, and tell it into the ears of the Good Shepherd who died for the erring one? It takes spirituality for this, and love alone can prompt us to do this.

John Newton tells in one of his beautiful hymns how the Lord’s "look of love and sorrow" melted his heart and brought him to repentance. And just as a shameless sinner, as John Newton had been, was won by that look of tender love and compassion, so Peter, at the time of his denial, was broken down when "the Lord turned, and looked upon Peter" and that disciple went out and "wept bitterly" (Luke 22:61,62). If genuine sorrow is in our hearts over an erring one, will it not be manifest in our eyes? If they are moistened with grief, will that not have a powerful influence in the right direction over the wandering one? But if he sees a hard, cold stare, or the face turned away, can we hope to "convert him from the error of his way"?

When, after three days, which must have seemed like years to Peter, the Lord rose again, He sent a message to His disciples by the women who were first at the tomb:"Go . . . tell [My] disciples and Peter" (Mark 16:7). Why single out Peter? Because he had strayed from the truth, and needed to be converted, and the Shepherd used this means to help restore His sheep. It let that denier of his Lord know that though he had completely disowned the One he professed to love, and though he might well consider himself numbered with the ungodly and profane, there was One who had not lost sight of him in his desperate need. A special message for him! Was not this a most wonderful instance of heaping coals of fire on the head of the erring one? Yes, but there was no other way to win him back, and love took the only way possible. In this, as in much else, our blessed Master is saying to us today as of old, "Learn of Me" (Matt. 11:29).

But this is not all. Some days later, Peter and others of the disciples were hungry after being out all night on a fruitless search for food. But in their extremity, there was Someone with omniscient love who had already been doing for them what they so much needed, procuring and preparing breakfast for them. But first He stood on the shore of the lake and called to them, advising as to where to cast the net so they might take up fish. They followed his directions and brought to land a large catch, and then discovered that this kind Stranger was well-known to them ("It is the Lord"), and that He had made such preparation for their hunger and cold as only those who have been in such a situation can appreciate. There on the shore was a "fire of coals . . . and fish laid thereon, and bread," and with this welcome sight came the word of welcome from their Host, to "Come, and dine" (John 21:1-18).

To one of those men that sight of the fire of coals meant much more than to the rest. It recalled to his mind that he had stood recently at another fire to which he had gone to "warm himself," and at how great a cost! But this was not the "enemy’s fire," as that was. He who had kindled it and had made this provision for Peter and the others was the very One he had so shamefully denied in the palace of the high priest. What kind of treatment was this which was being given may be sure that this fire not only warmed him but, figuratively speaking, burned into his very soul. It was divine love’s answer to the great wrong which Peter had done to Him, and it had its desired effect. It brought Peter down, ready to face the whole matter of the denial, ready to face the heart-searching question which was about to be put_"Simon, son of Jonas, lovest thou Me?" But before the Lord put this question to His disciple, He was very careful to leave no doubt whatever in Peter’s heart as to His deep and powerful love for His wandering sheep. And if the Shepherd has so great love for His sheep, what is the response from the one so much loved?

In all this do we not have given us much instruction as to the way in which a fellow-believer who has "erred from the truth" may be "converted" from "the error of his way"? Or has all this been written for us in vain? Do we think our modern manner of spreading abroad our brother’s sin is a more effectual means of restoring him than this which James teaches? "Let him know that he which converteth the sinner from the error of his way shall save a soul from death, and shall HIDE a multitude of sins." Brethren, if "love found a way" to restore the erring, and in so doing covered up a multitude of sins, has it lost its original power, and left us only the means, which we have used, of publishing those sins? And if this is all we have left, is it any wonder that we fail to "convert" the shiner from his error? Do we not need to be taught over again the "more excellent way"?

It may be asked, Does it not say, "If he will not hear . . . tell it to the Church"? Yes, but it is a last resort, and is a confession of our own poverty in spiritual power. And if we have lost the way of love, and of the Good Shepherd who went after the lost sheep until He found it, is it not a witness that we too need to be "converted from the error" of our way? Let our confession be that of the one of old, who said, "I have gone astray like a lost sheep; seek Thy servant, for I do not forget Thy commandments" (Ps. 119:17).

FRAGMENT One thing I pray for, because I love the Lord’s sheep, is that there might be shepherds. I know nothing, next to personal communion with the Lord, so blessed as the shepherds feeding the Lord’s sheep, the Lord’s flock. But it is the Lord’s flock. I see nothing in Scripture about a pastor and his flock; that changes the whole aspect of things. When it is felt t6 be the Lord’s flock that a man has to look over, what thoughts of responsibility, what care, what zeal, what watchfulness! "Lovest thou me? . . . Feed My lambs . . . Feed My sheep" (John 21:15,16). I know nothing like it on earth:the care of a true-hearted shepherd . . . a person who can bear the whole sorrow, care, misery, and sin of another on his own soul, and go to God about it, and bring from God what will meet it, before he goes to the other . . . . But we are not to suppose that the "great Shepherd" cannot take care of His own sheep, because there are no under-shepherds. If there were those who met together and depended on the Lord, if they did not pretend to be what they were not, though there were no shepherds among them, there would be no danger. They would infallibly have the care of that Shepherd.

J.N.D.

  Author: William Huss         Publication: Issue WOT12-6

How to Overcome

The way to overcome the flesh in our everyday experience is to turn to the Lord when the flesh solicits our attention. By so doing we mortify it. Nothing is so mortifying as not to be recognized, especially when you want recognition. The flesh is always wanting attention. When you turn to the Lord He will sustain you and the Spirit will help you. The Spirit is always against the flesh. He is your only power. The world around appeals to the flesh; therefore, it is of the utmost importance to keep apart from what would provoke or gratify it. Turn in your Bible to Rom. 13:14 and 2 Tim. 2:22. The Spirit occupies us with Christ and heavenly things, and thus in the power of what is superior, we are carried above what is inferior.

All this involves deep exercise of heart in God’s presence, but it is good to be exercised. Exercise promotes spiritual growth in the knowledge of what the flesh is in all its badness and subtle character, and also in the knowledge of what God is in grace to us. Thus we are saved from being puffed up with pride, which is so abhorrent to God and so ensnaring and ruinous to us, and are kept daily dependent on grace alone. If we yield to the flesh and allow it to overcome us, we shall have a guilty conscience. The Spirit of God will be grieved. We shall get out of communion with God. We shall lose spiritual power unless we at once turn to God in the confession of what we have allowed. Then the word to help us is, "If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness" (I John 1:9).

  Author:  Anon         Publication: Issue WOT12-6

Receiving and Imparting Truth (From the Desk)

The need of balance in the area of reception and communication of receiving the truth of God and, in turn, giving it out to others has been on our mind a good deal lately. How easy it is to speak without having anything really to say! We ought to be very watchful of this. On the other hand, when we have received, and enjoyed, too, good and helpful things from the Scriptures, how prone we are to withhold it. We keep to ourselves for various reasons (all of which stem, we suggest, from unbelief) what has been given to us by the Spirit of God to share with others. In this last, we believe, lies the greater imbalance.

Peter exhorts us to "sanctify the Lord the Christ in your hearts, and be always prepared to give an answer to every one that asks you to give an account of the hope that is in you, but with meekness and fear" (I Peter 3:15 JND). We should not wait however to be asked. Peter and John, in Acts 4, were commanded by the Jewish leaders "not to speak at all nor teach in the Name of Jesus." But their reply rings with the joy and energy of faith, of conviction in what they believed:"We cannot but speak the things which we have seen and heard" (vs. 18,20)! Oh, that we might be filled with this spirit!

On one occasion our Lord Jesus said, "Go your way, and tell . . . what things ye have seen and heard" (Luke 7:22). If we "have seen and heard" by faith of the rich and wonderful things of God in Scripture, we are not to be silent about them. "Go your way, and tell," should echo in our ears! If we "believe," let us be stirred up to "therefore speak" (2 Cor. 4:13):to speak as there is opportunity and as the Spirit of God would lead, at home, at our jobs, when gathered together with fellow believers in the assembly, and wherever there is opportunity! Forgetting self, our greatest hindrance, let that "faith which worketh by love" (Gal. 5:6) express itself in the conviction and energy that the Holy Spirit by the Word imparts to us. That which the Holy Spirit reveals to us from the Scriptures will, if properly understood, always lead us to a deeper, sweeter knowledge of the glorious Person of our Lord Jesus Christ. This will be retained in its living freshness only, we believe, as we share it with others. This is a strong assertion, but we are convinced it is true.

The Apostle Paul, in appealing terms, writes:"Let the Word of Christ dwell in you richly in all wisdom; teaching and admonishing one another" (Col. 3:16). As brought out here, the Word of Christ, as another has put it, "is not only owned and bowed to, but dwells in the soul richly in all its fulness and blessedness; and this results in an ability to teach and admonish one another in all wisdom. The truth which God has given, if it be really received, cannot be held simply as one’s own. We cannot but impart it. Truth that is not imparted can scarcely be enjoyed, and in the close contact in which God has brought us with one another, the interest that He has given us in each other, the relationship we bear to one another, it cannot but follow that we shall realize one another’s needs".

May the thoughts expressed in these reflections arouse and stimulate us all, that what we believe and what we speak may be more in balance. The Psalmist purposed, "My lips shall utter praise, when Thou hast taught me Thy statutes. My tongue shall speak of Thy Word:for all Thy commandments are righteousness" (Psalm 119:171,172).
"Just balances, just weights . .. shall ye have:I am the Lord your God" (Lev. 19:36).

BELIEVE

SPEAK

"Therefore shall ye lay up these My words in your heart and in your soul . . . speaking of them" (Deut. 11:18,19).

"It is written, I believed, and therefore have I spoken; we also believe, and therefore speak" (2 Cor. 4:13).

  Author: Joseph S. Butler         Publication: Issue WOT12-6