This slogan reminds me of boyhood days. These are striking words with a present spiritual
application. Let us apply them to ourselves in the light of the Word.

We Shall Be Changed!

We are distinctly told that "now are we the sons of God, and it doth not yet appear what we shall
be:but we know that, when He shall appear, we shall be like Him; for we shall see Him as He
is." (I John 3:2).

Eventually, Why Not Now?

We shall be changed. Yes, into His glorious likeness. Of this we are assured. We are looking "for
the Saviour, the Lord Jesus Christ:who shall change our vile body, (the body of our humiliation)
that it may be fashioned like unto His glorious body, according to the working whereby He is able
even to subdue all things unto Himself." (Phil 3:20,21).

It is our holy privilege to beheld "the glory of the Lord" with the blessed result that now we "are
changed into the same image from glory to glory, even as by the Spirit of the Lord." (II Cor.
3:18).

So "every man that hath this hope in him (the hope of eventually being changed into His glorious
likeness) now "purifieth himself, even as He (Christ) is pure." (I John 3:3).

We Are Changed!

We are called upon to follow His steps. "Christ also suffered for us, leaving us an example, that
ye should follow His steps." (I Peter 2:21).

A Changed Walk

"He that saith he abideth in Him ought himself also so to walk, even as He walked." (I John 2:6).

Two of his (John’s) disciples looking upon Jesus as He walked, followed Jesus. May our walk be
such that others looking upon us will follow Jesus. (John 1:37).

As He walked_Jesus Christ the righteous "Children, let no man deceive you:he that doeth
righteousness is righteous, even as He is righteous." (I John 3:7). "He leadeth me in the paths of
righteousness for His name’s sake." (Ps. 23:3).

As He talked with them_"Did not our heart burn within us, while He talked with us by the way,
and while He opened to us the Scriptures?" (Luke 24:32). That talk led them to the place where
the eleven were gathered together, and where "He was known of them in breaking of bread."
(Luke 24:35), and where true to His promise (Matt. 18:20) "Jesus Himself stood in the midst of

them." (Luke 24:36). Eleven_this speaks of harmony. No harmony with Judas among them! He
(Jesus) takes His place in the midst of His gathered saints as separated from the evils of the way.

So we are awaiting the change when Jesus comes. (See I John 3:1,2).

We are changed into the same image from glory to glory, even as by the Spirit of the Lord.

May we enjoy the change while we await the change when Jesus comes.

1. Local Sufficiency._This view of the local assembly claims that its actions are bound in heaven,
and therefore bound upon the people of God everywhere; that as the Lord is in the midst of His
assembly, whatever is done has His authority and must be bowed to; that there is no appeal from
the decision of the assembly. While absolute infallibility is not claimed absolute authority is; so
that an assembly action, even if wrong, is to be obeyed.

The Scriptures used to support this view are in general such as the following:"Verily I say unto
you, Whatsoever ye shall bind on earth shall be bound in heaven:and whatsoever ye shall loose
on earth shall be loosed in heaven" (Matt. 18:18); "For where two or three are gathered together
unto My name, there am I in the midst of them" (Matt. 18:20 (J.N.D. Trans.); "Receive ye the
Holy Ghost:whose soever sins ye remit, they are remitted unto them; and whose soever sins ye
retain, they are retained" (John 20:22,23); "It seemed good to the Holy Ghost and to us" (Acts
15:28); "In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with
the power of our Lord Jesus Christ, to deliver such an one unto Satan" (1 Cor. 5:4,5); "To whom
ye forgive anything, I forgive also" (2 Cor. 2:10); "The house of God, which is the Church of the
living God, the pillar and ground of the truth" (1 Tim. 3:15). Other Scriptures are doubtless made
use of, but these will suffice to show the general thought.

Let us now ask what elements of truth; there are in this view. It is manifest that just in so far as
the Scriptures pst quoted do support the view, that view is correct. We may be sure at the outset
that no error is attractive to the Spirit-taught soul. Therefore there is frequently, we may say
always, some element of truth in every system of error. It is the truth which attracts the child of
God.

The Church is the house of God, the depository of His truth:"The temple of God is holy, which
temple ye are" (1 Cor. 3:17). The Lord’s presence in the midst of His gathered saints is a reality.
Their acts as so gathered are under the guidance of the Holy Spirit, and have all the authority of
the Lord Jesus Christ. There is a great responsibility entrusted to the Church, and a
correspondingly binding authority connected with its carrying out of those responsibilities. He who
despises, despises not men, but God.

Have we not, then, reached a conclusion at the very outset of our examination. Let us then seek
to carry it out. But we add a word which modifies all that has been said. It is as so gathered that
the saints have the Lord’s authority and the Spirit’s guidance. This is no mere formal, external
gathering; it means a true subjection of heart and will to our Lord and His word; it means
lowliness, and refusal of the flesh. To assume an authority without this is the very opposite of
godliness.

The theory we are examining claims some inherent authority in the Church, apart from
rigteousness and subjection to the word of God. All authority rests upon God’s word, which is the
expression of His mind and will. No claims, however great, no numbers, no succession, no
gifts_nothing can for one moment take the place of the word of God, which is righteousness. To
attempt to,link the Lord’s holy name and authority with unrighteousness is iniquity. This is what

marks Rome.

The primary attitude of the Church to Christ is obedience:"As the Church is subject’ unto Christ."
(Eph. 5:24). How monstrous then is the thought of claiming His authority for disobedience. It
claims infallible authority for the Church, for fallible man, and thus fosters pride and paves the
way for all manner of tyranny and oppression. It puts a premium on carnality, and does away with
the necessity on the part of everyone to be exercised in the presence of God. Instead of this, the
conscience is brought ihto the presence of man, and bondage instead of freedom is the result. No
words can too strongly characterize the system of which we speak. Thank God that even where
some elements of it may exist, there is a good measure of subjection to God and following His
word, which partly neutralizes the effect of the principle. But if the principle is held, it will assert
itself, and that of which we speak will be manifest.

We conclude therefore that the principle of local authority and sufficiency has elements in it which
tend to promote haughtiness, intolerance, clericalism, and above all, to set aside the supremacy
of Christ alone, and the sufficiency and binding authority ‘of His word, and thus to have the
conscience under the power of man rather than of God. (To be continued D.V.)

One might be tempted to think that these terms imply but trivial distinctions, did the Apostle not
make specific use of them in Eph. 5:19 and Col. 3:16. We may thus be sure that in their use the
Spirit of God has something special to unfold for our profit. A psalm is not necessarily a psalm
of David. The thought of God’s mercy was the prominent impulse which inspired the Psalmists
to pen the psalms. So, too, it is the deep sense of the mercy of God in our souls which will lead
us to burst forth in a psalm to gladden thei heart of the Lord, e.g.,

"Our Shepherd is the Lord, . . ." (L.F. 238).

Hymns have reference to the greatness and majesty of our blessed Lord calling forth our audible
praise. This is not shutting out the fact that unless we are stirred in our souls we shall not be able
to give expression rightly to a hymn. But that does not give essential character to the hymn.
Everything sinks into insignificance in the presence of the greatness of the Lord, e.g.,

"Jesus, Thou alone art worthy . . ." (L.F. 82).

Spiritual songs on the other hand, refer more to the greatness of the Spirit of God within leading
us not only to make melody in our hearts to the Lord but to break forth into singing. The gladness
in our hearts is called up in response to the joy of His heart. What stirring impulse can prompt
such words as:_

"Praise ye the Lord again, again . . ." (L.F. 156).

This precious and deeply-instructive book figures our conflicts in the heavenly places.

The people had known the value of the "blood of the lamb" in screening them from Divine
judgment in the land of Egypt; they learned for the first time the meaning of that precious word
"salvation", as they stood fully delivered on the other side of the Red Sea; brought to God they
were tested in the wilderness, where their sins and necessities formed so many occasions for the
display of Divine grace and for the rich unfolding of God’s infinite resources. Now they are about
to cross the Jordan, and possess the land promised to their fathers. We, too, like them_only in
a far deeper way_have known the priceless worth of the blood of God’s beloved ONE. Yes, the
infinite value of that "one sacrifice" has been fully declared by God, and by the Holy Ghost sent
down from heaven; "When I see the blood I will pass over you" (Ex. 12:13), forming at once the
ground of peace and the righteous basis on which God acts in grace. (Rom. 3:24-26).

But, further, we have been brought to God through the death and resurrection of Christ. "In Him"
we have died out of the scene of our hard slavery and bondage. Deliverance from the "world"
(Gal. 1:4; 6:14), from "the flesh" (Gal. 5:24), from "law" (Gal. 2:19), from "sin" (Rom. 6:2-11),
from the power of the enemy (Col. 2:15), from the Devil (Heb. 2:14), and from death (Heb. 2:15)
_is the present and blessed portion of all who believe. Ours is no uncertain redemption, for now
we have been brought in the power of the work of Christ to God (1 Peter 3:18), but to God in the
wilderness, and here comes in the full character of our Christian state.

If I look up I can say "I am in Christ in heavenly places". Such is our position. We cannot
otherwise define it save by saying, "In Christ". We have crossed the Jordan and entered Canaan:
in other words, the Church has been "quickened", "raised up", and "seated" in Him in heavenly
places. (Eph. 2).

Thus the Jordan does not so much express what we have been delivered from as what we have
been brought to. With us it is necessarily distinct from the position of Israel, we being both in the
wilderness and in Canaan at the same time_the former as to our state, the latter as to our
standing.

It is interesting to note that in Romans we get "dead to sin" and "alive to God"_not raised in His
resurrection. In Colossians we get a step further_"quickened with. Him", and "risen" with Him;
thus "seek those things which are above"; but in Ephesians, which answers exactly to the book
of Joshua, we have not merely quickening, as in Romans, nor quickening and raising as in
Colossians, but quickened, raised up, and seated in Him in heavenly places; thus, what I am told
to "seek" in Colossians I have got in Ephesians_"Who hath blessed us with all spiritual blessings
in heavenly places in Christ".

The Church is blessed according to the fulness of the heart, and mind, and counsels of God (Eph.
1); but the practical realization of her place and blessings is quite another thing. Hence,, the
heavenlies becomes the sphere of her action, the scene of her conflicts. (Eph. 6:10-17). Canaan
is not rest, but conflict. I am to hold my own against all the powers of darkness:the warfare is

a deadly one, and must be waged unceasingly.

It will require energy, courage, devotedness, decision, and dependence upon the Holy Ghost to
maintain in practical power in the soul the place and blessings our gracious God has given us. We
must have on every bit of the armour of God, else our watchful enemies will get an advanatage
over us. This warfare can only be successfully maintained in the power of the Holy Ghost, He
being the seal of redemption, and the earnest of glory (Eph. 1:13,14).

He guides to the Father, and dwells in the assembly (Eph. 2:18-22); He strengthens inwardly the
saints with power (Eph. 3:16); He has established a Divine unity (Eph. 4:3,4); He is the Holy
One, who has sealed the saints for final redemption. (Eph. 4:30). We are to be filled with the
Spirit (Eph. 5:18); and, finally, the sword of the Spirit (the Word of God)_the only offensive
weapon_must be wielded in our conflict with the powers in the heavenlies, else defeat will be the
certain result; "Concerning the works of men by the words of Thy lips, I have kept me from the
paths of the destroyer". (Ps. 17:4).

Praying and supplicating in the Spirit is the fit closing of His place and functions in this Epistle.
(Eoh. 6:18). We might just add, that in the Epistle to the Colossians, which gives a magnificent
unfolding of the glories of Christ, the Holy Spirit is only mentioned once. (Chap. 1:8). How
necessary the Holy Ghost is to the maintenance of our place and blessings as Christians, is at once
apparent from the important place He occupies in the Ephesians. Joshua represents Christ acting
in the power of the Holy Ghost. This may suffice as to the spiritual application of the book and
of its general teaching to us.

Rahab, the harlot of Jericho, is a fine illustration of James 2:13:"Mercy rejoiceth against
judgment". The triumphant march of the people across the Jordan, and the first fruit of their
conquest_the fall of Jericho_ must be delayed until this poor sinful Gentile tastes of the riches
of God’s grace. Her faith consisted in this, that she identified herself with God’s people and God’s
interests, when all was apparent weakness. She dwelt in a city walled up to heaven, and having
chariots of iron, but her only confidence was in the word spoken and token given of the spies. The
scarlet thread hung out of her window (type of the blood of Christ), was her confidence in the
terrible hour of judgment.

What have we as the stay for our souls save the word of God and the work of Christ? 0 to rest
more simply on these divine and imperishable foundations! Moses identified himself with God’s
people in Egypt, and the Holy Ghost writes it down as "the reproach of Christ". (Heb. 11:26).
Rahab identified herself with God’s people, when, as another has said, "they had nothing but
God", and so her name is honourably mentioned by two apostles. (Heb. 11:31, James 2:25). She
also gets a place in the human genealogy of our Lord. (Matt. 1:5).

How often this exclamation escapes our lips when new things are brought to our attention. I do
not mean in the realm of endless facts of which men are "ever learning", but rather as to the truth
of God. The vast-ness of the Scripture together with its soundless depths leave much room for
others to bring up treasures new and old which, in truth, we’ve never heard before. So we rejoice
together sharing precious things. There is a certain joy in one’s own soul when used of the Lord
to refresh others with the Word of God, or to bring it in such a way as to take on fresh meaning.
Perhaps this is just another way of expressing what it is to minister the Word.

There is, however, another side of this statement. Often, when things are brought to our attention,
which we’ve never heard before, we find them simple and sometimes almost obvious. When
meanings of simple verses or passages are brought to us, does it not cause us to wonder why it
is new to us? If honest, we must confess that many things brought are new because we’ve never
taken the time to ponder the meaning and ask the Lord to reveal it to us before. And so, a lack
of exercise as to the Word has robbed us of the precious-ness of much truth.

An even darker picture, perhaps equally true, is that for years we’ve sat under the sound of
Scriptures expounded on the very subject so seemingly new, and have never given heed through
simple disinterest and unbelief. How similar to that which voiced itself to the apostle at Athens
saying, "We will hear thee again of this matter", and in the words of Felix, "When I have a
convenient season".

A parallel with Israel of old may be timely. "The LORD spoke to Joshua . . . saying . . .Every
place that the sole of your foot shall tread upon, that have I given you." (Josh. 1:1-3). The whole
land lay before them but only that that they walked on was theirs. This suggests much to us. The
whole Word lay before us with treasures more than we can contain. But, only that truth which is
walked in, that is, in the power of it, is ours. We’ve heard much, often, and read more than we
can assimilate, but not enough is made ours. Much may seem new, and will ever remain such,
until with purpose of heart, and by the power of the Spirit of God we walk in the truth making it
our own. Why should the "old paths" seem "new"? Is it not a paradox? The Lord says to "walk
therein". They were not given nor will they be recovered to us_to tantalize our minds with "some
new thing".

No doubt we can often say, "I never heard that before". May we be sure it is not repeated for
truths often before us. With the Lord’s help, let us daily walk more earnestly in the truth already
learned and then ask the Lord for more.

Ques._What is the meaning of John 6:53, "Except ye eat the flesh of the Son of Man, and drink
His blood, ye have no life in you"?

Ans._Verse 63, "The words that I speak unto you, they are spirit, and they are life," shows
plainly that the Lord’s words, of which you inquire, are not to be taken in a material sense. The
eating and the drinking of which He speaks, is not done with the mouth; nor has it the least
reference to the Lord’s Supper, where we eat bread and drink wine, though in eating and drinking
these we profess to be of those who have eaten the Saviour’s flesh and drunk His blood.

It is faith, and faith alone, which, in the power of the Holy Spirit, can and does eat His flesh and
drink His blood. Flesh and blood separated means death. Feeding on the death of Christ by faith
is what the poor sinner does when he realizes himself guilty and condemned. The substitutional
death of Jesus thus received brings him life. Apart from this, the Lord has said, "Ye have no life
in you."

"For behold, the winter is past, the rain is over, it is gone:the flowers appear on the earth; the
time of singing is come, and the voice of the turtle-dove is heard in our land; the fig-tree
melloweth her winter figs, and the vines in bloom give forth their fragrance." Song of Solomon
2:11-13.

Who does not love spring? How delightful is the change from the chill and dreariness of the latter
part of winter; how all nature in its awakening seems to express the yearning and the joy in, the
heart of man.

Spring reminds us of childhood, of the springtime of life. Are not many of our happiest memories
connected with childhood in spring_the hunting for wild flowers, the making of gardens, the joys
of "out of doors"? The beginning of human life upon earth was the springtime of the human
family, in the garden which God planted, and the innocent pair put there entrusted with its lovely
fruits and flowers. Alas, earth’s springtime has passed!

Spring also turns our thoughts to that sunny happy home prepared for us:

"Where everlasting spring abides, And never-withering flowers."

But while the prospect is bright and joyous, we need not wait till the coming of the Lord for the
spring; even now, if we hearken to the witness of the Spirit, He tells us the winter of God’s
judgment is over, the time for the flowers, of the foretaste of heaven, and of singing and joy is
even now here. Let us arise then from the things of earth, and "come away" with the heavenly
Bridegroom:"If ye then be risen with Christ, seek those things which are above, where Christ
sitteth ori the right hand of God."

If we would be teachers of others, we must be learners ourselves. If we cease to keep our place
at the feet of Jesus in prayer and meditation on His blessed Word, we soon begin to think that we
know something; but while sitting there, we find and feel our own poverty and ignorance; yet
what we do learn there, we learn to profit, and are encouraged to expect, and stirred up to ask,
that more and more may be unfolded to us, by the Spirit, of the truth as it is ire Jesus:our
meditations of Him become sweet to the soul, and as we handle Him by faith, our fingers drop
with sweet-smelling myrrh. (Song of Solomon 5:5).

This is needful, not for public teachers only, but for the present peace, the soul’s health, the real
happiness, the joyful liberty of the most retiring and unobserved of God’s children.

It is only in the measure that we are receivers, through the Spirit, of the fulness that is in Jesus
that we shall have anything profitable to say for Him in our private intercourse with men, whether
converted or uncoverted.

Let not past failure discourage us. He giveth more grace. He upbraideth not.

If, in our own little measure, we find it "more blessed to give than to receive", what must be the
joy of His heart to let His fulness flow into the channels which His grace opens in the contrite
hearts of His redeemed_His brethren (John 20:17);hearts which long to know more of
Him_which thirst for closer, and yet closer,, communion with Him in whose presence, now
realized by faith, is fulness of joy. (I John 1:3,4).

I do wish to impress it strongly as on my own mind, so on yours, my brethren:never forget that
we as believers have to do with what is supernatural every day. In no case allow yourselves to be
beaten out of the true groundwork of faith for yourselves, nor permit men cf the world to drag you
down from God’s word to what they call "good common sense"_an excellent thing for the world,
but wholly short and misleading for the Christian in that which concerns God. And the simple
reason is, that we are bound to walk by faith. It is our call. We are entitled to confide in God and
His word. What to man looks so foolish as that? If God is still "the unknown God" to the world,
His ear is open to us.

There is a word the apostle uses which perhaps you may never have weighted well, never have
had it so before you as to make an impression on your mind; and that is where scripture tells us
that every creature of God is sanctified to us by the word of God and prayer. The Greek word
here is not the ordinary word for "prayer". There is a reason for that; because in I Tim. 4 it is not
the expression of mere want. This indeed is not the idea at all. Ordinary prayer is the drawing
near to Gcd, and asking Him for what we have not got; but in this case it is clearly not that,
because it is supposed we may have the thing in; our possession. But is there therefore to be no
going out of the heart to God about it? Suppose now it is what we have actually in the house.
Common sense would say, "You cannot ask God for what you have got".

The fact is, it is the expression of a heart open, not only for God to speak to us, which was always
true, but for us to draw near to God. It is intercourse with God that is the point, and not only the
expression of want:free, simple, happy, communication with God_ such is the idea. And this
should be our thought and feeling and way in partaking of anything that God’s mercy grants to us,
whether we have it at the present moment or not. If .we have it not before our eyes, it is before
His eyes. He loves us, and cares for us:_why should we trouble? Does He really hear us as we
speak to Him? We have only to bethink ourselves for a moment in order to rebuke our unbelief.

But suppose we have the things needed:are we to be independent? God forbid. If there be no
wants to present to God now, have you no wish to speak to God now?_no sense of the blessing
of God on you? Do you not want to tell Him how greatly He loves you, how truly He is caring
for you? This is what is specified here; and in this sense to us every creature of God is sanctified
by the word of God and prayer.

The word translated "prayer" here, you may not have perceived, is the opening of this intercourse
with God by which we can speak to Him about anything and everything_even the commonest
matters which concern us day by day. I refer to it because all this is very intimately connected
with the strength of our testimony. Abram knew its principle well; but now God has revealed
Himself incomparably more fully than in the days of Abram, and our familiarity with God ought
to be in the measure of His communications to us. The Scripture tells us that every creature of
God is sanctified by the word of God. It must begin with Him. It is first He who speaks to us; then
we speak to Him; and the consequence of His so speaking to us, that we freely speak to Him. It
was just the want of simplicity and vigor, if not reality, the want of living thus before God, that
enfeebled the testimony of Lot. Assuredly power of public testimony depends, after all, on faith

in what is unseen, and the resulting intercourse that goes on between God and our souls.

Here (Gen. 13:10-11) it comes out plainly. God reminds us that Lot dwelt in Sodom. This would
at once disclose or recall what Lot’s behaviour and unbelief had been; how little his soul could
taste in daily life of "the word of God and prayer". Was there not the very reverse? It was not Lot
standing only for God, but striving to care for himself. The consequence is, when the strife and
turmoil of the battle between the powers of the world take place,, there is an end of Lot’s settling
down for the present. But that which was no small rebuke to Lot was the occasion for Abram to
come out as one who walked with God, confiding in Him, and who shows us, too, that power of
grace which rises above whatever had been personally wrong. There was no doubt about Lot’s
failure in testimony. But Abram thought nothing about his faults now. What he looked at was a
righteous man (for no doubt Lot, spite of all, was righteous) swept away by the contending
potsherds of the earth. (See 2 Peter 2:8). This drew out his feelings of loving desire for Lot’s
rescue. "When Abram heard that his brother was taken captive, he armed his trained servants,
born in his own house, three hundred eighteen, and pursued them unto Dan." (Gen. 14:14).

(6) THE GATE OF THE FOUNTAIN. "Fountain", or "spring", suggests refreshment, as the
number of the gate suggests victory, mastery.

This gate is distinguished from the rest by being the only gate said to have been "covered".

In Num. 19:15 every uncovered vessel which was in a tent where death was, was unclean. In I
Cor 11:10 the covering upon the woman’s head is the sign of power, because the sign of
subjection.

Samson with the sign of his Nazariteship removed was as weak as any other man. Why? "Jehovah
had departed from him" (Judges 16:20). Man, when he reaches the extreme limit of his
development as man, has for his number 666, one short in every dimension_worthless
therefore_and all because he did not own subjection to Him who alone has strength.

The fountain gate then is covered. This secures it from contamination by outside influences, and,
since it is the source of supply for God’s sheep, insures their healthy condition, insures victory.

What an immensely important lesson is here for Christians today as to what we hear and what we
read! Our Lord said_and He said it because He needed to say it_"Take heed what ye hear". And
He also said, "Take heed how ye hear". Oh that in all our reading and in all our hearing the
covering may be upon the spring, in token of subjection to our Lord, testing everything by His
holy Word; for how much teaching is abroad today beguiling the unwary and leading astray the
simple, which would have no power whatever were the "fountain gate" but "covered".

Shallun_"they spoiled them"_is the repairer of this gate; and the meaning of his name is
sufficient suggestion for the covering of the gate; and he is the son of Colhozeh_"all-seer". We
shall find our wisdom in owning subjection to the One who sees the end from the beginning, and
who will be eyes for us if we will. He is also "the ruler of part of Mizpah"_"watch-tower". When
He is allowed to be eyes for us, we are at once upon an eminence whence every danger can be
rightly seen and guarded against.

We must not forget that if this covered gate keeps out certain things, it also brings us into very
desirable company, such as "the pool of Siloah by the king’s garden, and unto the stairs that go
down from the city of David"_things which it is out of our province to enlarge upon here; but
if, as some authorities think, Shallun should be Shallum, "recompense", or "requital", then we
see how amply recompensed we are for whatever the "covering" may exclude. Compare as to this
Mark 10:29,30.

(7) THE WATER GATE. This, with the three following gates, is not said here to have been
repaired; they are mentioned in other connections.

Water is commonly a symbol of the word of God, as, e.g., "that He might sanctify and cleanse
it with the washing of water by the word" (Eph. 5:26); "Except a man be born of water and of the

Spirit, he cannot enter into the kingdom of God" (John 3:5), comparing this with I Peter 1:23, we
see that this also refers to the word of God.

This water gate, then, would not need repairing, since ,it "liveth and abideth forever". Many
prominent theological tinkers appear to think it needs repairing, adapting to twentieth-century
advancement, etc.; but what it needs is dwelling beside_"over against".

"Isaac dwelt by the well Lahai-roi", after he was bereft of his father, and God blessed him (Gen.
25). Lahai-roi means, "to the living One, seeing me".

Here the Nethinims dwelt in Ophel, "over against the water gate". The Nethinims are "the given
ones", reminding us of the "given ones" named in Eph. 4:7-16. Thei ascended One has sent down
"given ones", "for the perfecting of the saints, for the work of the ministry".

Not for the perfecting of a certain class of His people, but "for the perfecting of the SAINTS, for
the work of the ministry, for the edifying of the body of Christ, till we all come", etc.; hence the
need of these "given ones" dwelling in Ophel, i.e., "the elevated place" over "against the water
gate", since it is the truth they are to hold in love (and "Thy word is truth," John 17:17), in order
to grow up into Him in all things, who is the Head, the Christ. Only in this way can the people
of God be kept from being "infants, tossed and carried about by every wind of doctrine in the
sleight of men, in craftiness with a view to the systematizing of error" (lit.). These "given ones"
also "confronted the sunrising, and the tower that lieth out", or, literally, "and the watchtower of
the going forth". How beautiful and consistent is this!

The "sunrising" suggests the coming of the Lord, while Ophel is "the heavenlies" where Christians
are raised up and seated together in Christ Jesus (Eph. 2:6); and "the watch-tower of the going
forth" is just the hope of being caught up to meet Him in the air. (I Thess. 4:17).

Truly this "water gate" fills its numerical place of perfection and rest; and this is further
exemplified as we note the other references to it after the completion of the wall. (chap. 8:1,3,16,
and 12:37).

(8) THE HORSE GATE. References to the horse in Scripture are not often to his credit, but more
frequently are in connection with pride and departure from God. The wicked Athaliah was slain
at the horse gate. (2 Kings 11:16; 2 Chron. 23:15). Here it is not said to have been repaired, but
is mentioned merely as a limit from above which the priests repaired, "every one over against his
house". In Jer. 31:40 it is also spoken of as a boundary, "unto the corner of the horse gate toward
the east, shall be holy unto the Lord".

But that is to be in the day when on the bells of the horses will be inscribed, "Holiness unto the
Lord" (Zech. 14:20); the day when He will reign whose right it is; and that is doubtless what is
suggested by the number of the gate_a new order of things.

(9) THE EAST GATE. We are not told exactly that this gate was repaired, and we must not go
beyond what is written. Perhaps it did not need repairing. It is literally "the gate of the sunrising";
so that the thought of hope is stamped upon it. "But unto you that fear My name shall the Sun of
righteousness arise with healing in His wings." (Mal. 4:2).

The number 9 appears to have the same thought in it. When Abram was ninety years old and nine,
the Lord appeared to him, changed his name, and "gave him the covenant of circumcision",
having promised the "Seed". (Gen. 17; Acts 7:8).

So here we have a covenant which is distinctly a promise ("for this word is of promise" Rom. 9:9,
lit.); and on the strength of it circumcision, which is condemnation of the flesh.

The east gate, then, would seem to stand for "the patience of hope", in the certainty of what is
coming. Shemaiah is the keeper, and his name means, "heard of Jehovah"; and he is the son of
Shechaniah_"the dwelling of Jah". One need not enlarge upon the beautiful fitness of these names
with the number of the gate, and its name. Abraham "looked for a city which had foundations,
whose builder and maker is God". "If we hope for that we see not, then do we with patience wait
for it." (Rom. 8:25).

(10) THE GATE MIPHKAD. Miphkad means "mustering", or "appointment", and looks on to
the day of accounts.

This gate is not said to have been repaired:it could not well be so said, but Malchiah_"my King
is Jah" repairs "over against" it; and this is as it should be. Those who are recognizing Jesus as
Lord will be "goldbeaters", beating out the "things concerning Himself" and this will necessarily
put them, in spirit, in the "place of the Nethinim", which, as we have seen, is the heavenlies, and
in the company of "the merchants", i.e., those who trade in the precious things named in Eph. 4
and Phil. 4:8.

The gate Miphkad is number ten, and the number ten is the number of man’s responsibility_the
full measure of it.

The very idea of the wall is responsibility, as we have seen; and now we have reached the last
gate, the gate which emphasizes it, and in view of "that day", with its "well done" to those who
have earned it, and with all its incentives to diligence, having in place each of these ten gates, a
day which cannot be far off.

That Malchiah repaired "to the going up of the corner" may very likely refer to that sudden and
secret rapture which, like the sudden upward dart and rapid flight of the migratory bird, takes him
to his home.