On Open Ministry

I admit that what is called open ministry has given occasion to the flesh. But I do not think the remedy for it is to deny the presence and operation of the Spirit of God; which as far as it goes, is the principle of the tract. And I will add further that, while I admit that the flesh has taken occasion from spiritual liberty to take license to itself (as God has warned us it would), and while I think that flesh acting thus ought, as in every other case, to be judged by the church if the individual does not judge it for himself, I have no hesitation in saying that I have found spiritual devotedness and spiritual intelligence and brotherly joy unequivocally inferior, and a very carnal following of particular ways of thinking taking their place, wherever teachers (with a comfortable opinion of themselves, because able by natural qualifications to be acceptable to many, without denying that they might have gift) have absorbed into their own hands the ministry of the word. It is, and has been in all ages, one of the first symptoms of spiritual decline in the church. Another consequence is, that sisters lose a most blessed place which God had given them in the church, and take one which He has not given, and which is really a dishonor to them before God.
Moreover (while I would press upon every heart, and especially upon those who would act upon the deplorable and unchristian principle of “having a right to speak,” that grace is “swift to hear and slow to speak,” and that, while faithful in the exercise of what God has given, one must ever be ready to esteem another better than oneself), I believe that the love of power is as much to be dreaded in those who can gratify the ears and minds of many (and that is not edification), as the love of doing in those who can please but few; and this especially where spiritual power is on the decline, and teaching looked to stimulate, instead of the Lord enjoyed in grace. The consequence is, you will find more or less the teacher takes the place of the Lord. Seemly flesh is not more pleasant to God than rude flesh, though it pave the way more easily for the church's contentedly leaving God and forgetting His presence.
Teaching, precious as it is, is not His presence. I dread much when I hear people say, “Dear Mr. Such-an-one.” It may be accompanied with grace in other ways, but I do not think they would have so spoken of Paul or Apollos, when the grace and holy power which puts the conscience in the presence of Christ was in its energy, though they would have esteemed them very highly in love for their work's sake.
You may perhaps think I am blaming others—I am not. I have seen the same spirit working as regards myself; and I think I may say I have struggled against it, though this (in the feebleness of the church as to laborers) is not easy; but in trusting God for this, I have found that blessing has followed, whatever the danger seemed. I believe that the Holy Ghost dwells in the church. This will never make man careless in watching over the saints for their good—quite the contrary; but the belief of it will hinder his taking the Spirit's place. God will be respected in the church, and His Spirit in the whole body and in the least of its members. And those that honor Him, He will honor.
The pamphlet you have sent me is just the setting aside of all this, and the expression of the decline, in the writer's case—I might almost say, the ceasing to believe in the presence and operation of God in the church. I do not suppose that you can force, so as to be profitable, the speaking of those who have little gift or but few words to say. The forcing a member to act may not restore the tone of the body, want of which has disabled the member from acting; but to take this state as the healthful one, because the acting of the members made the body in its sickly state ill at ease, is a sad mistake.
This is the progress of the thing: when real and fresh joy in the Lord is there, and the saints think much of the Lord, a few words spoken about Him recall Him, and they are full of joy and happy. If another can speak largely of His grace (though in fellowship this would be to me exceptional), they feed; Christ is still thought of, His glory present, and the soul perhaps carries away meditation for another moment. The speaker and the hearers together think of Christ. Where the Lord is much less thought of, the few very same words would not recall Christ scarcely at all to the heart, because He is not there in the same way, and they are wearisome, they do not stimulate; and he who once was wont so to speak thinks himself and his gift despised.
Perhaps, too, some defect of education or the like has accompanied these few words: it was quite or almost overlooked when Christ was very present, but now it is very evident and displeasing. If sometimes he went beyond what the Spirit gave him, this, though perceived and (if there was faithfulness) mentioned in grace, with the recognition of Christ in all the rest—now that Christ is not the source of the same blessing, has not the same place in the hearer—becomes remarked and offensive, because what man is, is now much more prominent.
Hence the more accomplished teacher who does not offend the ear and the taste becomes necessary -a dreadful snare to himself and to the whole assembly. But when this comes to be insisted on as the right thing and those who have educational qualifications come to insist on this state of things as the right state, it is very sad. Failure, and building on failure to sanction the position which the flesh would assume for its ease because of failure, are two very different things. The first, man has to confess; the last, is assuming his ease in it and setting aside God and his own responsibility at once. And I do avow I have a little distrust of this, coming always from those who take the whole matter to themselves on this ground. I think, if the history of the church be examined, it will be found that the decline of any revival always took this road.
One word more of general remark. I do not at all say that in any gathering where such is the state of things, those who can edify very little, or not at all, are to force themselves on the gathering, or to be encouraged in that state of things to speak. If it does not edify, it can be of no use. The point is, that all should feel what the state of things is, and, above all, not sanction as right what is the proof of failure and decay. I have no hesitation in saying that worse spiritual decline is always the consequence.
That the flesh has used liberty for license I do not doubt: the gifts did not hinder that. It may be, too, that in a given gathering there may not be a teacher at all; this is very possible, because the gifts are in the unity of the whole body, not in a single gathering. The state of the church may make our weakness very apparent in this respect; but if we are humbled, we shall accept this position and he blessed. The attempt to restore gift by, or rather to substitute for it, the quietness which decent human attainment may give, is just to avoid the holy, humble, God-owning confession of the state we have brought the church to. It is building again (and worse) the things which we have destroyed.
It is, after being awakened, refusing to acknowledge and bow our heads on account of the sorrowful state of the church; and this I see fast growing in many a mind because of the blessing which God in His sovereign goodness deigned to bestow on those who did so own and humbled themselves on account of that state. The Lord keep us lowly, and keeping the word of His patience.
Philippians 4
The first verse really belongs to the previous chapter. It is the one epistle (as I suppose most of us know) that is devoted to Christian experience. Paul does not here write as an apostle—his apostleship is not brought forward in any wise. When it was a question of saints being led away by bad doctrine, he makes a great deal of his apostleship. But this is a Christian speaking of his own experience. This epistle is very stimulating and encouraging, and should help us to go on in the Christian path. And it is characterized by joy. In that respect it corresponds with Deuteronomy in the O.T. Deuteronomy has seven distinct references calling on the people to rejoice, and the charge that the Lord has against them is that they did not serve Him “with joyfulness, and with gladness of heart” (28:47).
The law of liberty belongs to us—not liberty to do our own will, but the will of God, and to serve His saints. The verse that would stand out as giving the character of the epistle is, “To me to live is Christ, and to die is gain” (1:21).
In chap. 2 we have Christ as the great Pattern (vers. 5-8). And there the One who went down, in wondrous grace, lower than any other, is the One who is exalted above all. Then in the next chapter (3) you get the Lord Jesus as the Object of faith. Paul has his eye on Him in the glory, and cannot be satisfied till he is with Him there. He was the object of Paul's desire “That I may know Him,” etc., and then He is the object of our hope (vers. 20, 21). That is but a little outline of what we have in these three chapters; now in chap. 4 we get the wonderful resources which we have in Him.
First then, he would put these two sisters right. There seems to have been some alienation between them. The impartiality of Paul comes out in his addressing both (ver. 2). It must affect Christian joy if we are at variance with our fellow-believers. So as far as in us lies, we are called to live peaceably with all men, not only with fellow-believers. I dare say we forget sometimes we do not “see ourselves as others see us,” and that others have to forbear with us as we with them. I may try them as much as they perhaps try me. I could quite imagine a worldly Christian finding it difficult to get on with a more spiritual one. I heard a lady recently say that Paul must have been a difficult man to get on with; at any rate, Demas could not do so.
Ver. 3. “True yokefellow” —Whom was he addressing? It appears to me that Epaphroditus, who brought these things to Paul, was in all probability writing this epistle at Paul's dictation. We have reason to believe that every epistle Paul sent was written by an amanuensis, except that to the Galatians. I don't know that he put his signature to the First Epistle to the Thessalonians, which was the first he wrote; but in the Second Epistle he said they were to look out for his signature as proof of its being genuine. So in all probability, Epaphroditus was writing at Paul's dictation, and it looks as if he was addressing him. Well, as that verse finishes up, there is seen something far greater than any service. When the disciples came back, telling the Lord the demons were subject to them, He said, “Rejoice not in this; but rather rejoice because your names are written in heaven.” That is all grace.
What ought to characterize us is joy (ver. 4). The scenes around ought not to affect our joy in the Lord. We ought to be superior to all that is passing around. Paul, in prison at Rome, and chained to a soldier, you would have thought to be the one who needed comfort, but he is the one who is ministering joy to those in more favorable circumstances than himself. With the Christian joy and sorrow go together. The Man of sorrows is the Lord Jesus, but He was the happiest Man that ever walked the earth. “The lines are fallen unto me in pleasant places, yea, I have a goodly heritage.”
Everything changes here—there is nothing to rest on. But we have stability and unchangeable blessings in our Lord Jesus, so whatever we are pressed with here we should always rejoice in the Lord. Of the world we may say they enjoy “the pleasures of sin for a season,” and it is possible for a child of God who is indifferent to communion with the Father and the Son to be less happy than a worldling. He is spoiled for the world, and has not got the proper Christian enjoyment in Christ.
Ver. 5. “Moderation” here, is “yieldingness,” “gentleness,” or “mildness” — not standing upon our rights; giving up rather than dishonor the Lord or grieve another. This ought to be seen in each of us. “The Lord is at hand” is the reason. That would apply to time or to place. So some take it as meaning His presence, as in Psa. 16 “The Lord... is at my right hand"; others again, that He will soon be here. You get that at the end of chap. 3. He is the object of our hope. He will soon be here so we can afford to be yielding. We don't want to be grasping here, or demand what as men we have a right to. We can afford to give in. Let us illustrate it. Suppose a man is working for a master, and that master always pays his due, and expects the man to be there at the proper time—that is a righteous man requiring righteousness. But if the man falls ill, and the master, instead of being only righteous, sends his wages every week—that is a good man, and the servant would feel 'I could die for him, he has been so kind.' Psa. 112 tells us what a good man is, so we need not go outside the word.
Ver. 5. I have heard a man say, 'I seek to act righteously to others, and I expect them to act righteously by me.' But that falls much below what we have here. Then we are told to “Be anxious for nothing” (ver. 6). Bengel has said, “Care and prayer are as opposed to each other as fire and water.” If you really know what it is to have to do with God, the care goes; and if you are still carrying it, you have failed in prayer to God. It is showing us the secret of having a quiet heart and mind. We cannot keep our own hearts. There are things come along that disturb and distress us, but there is One who can keep it for us. And “in everything” —great matters and small ones. G. V. W. used to speak of “handing up everything to God.” Of course there is always room for thanksgiving and earnest supplication. And then I have the sense of having left it in the hands of One of almighty power: and here is the secret of a quiet heart and mind.
“And the peace of God” —quite a different thing from “peace with God.” This goes with justification at the end of Rom. 4, speaking of the death and resurrection of the Lord Jesus “Who was delivered for our offenses and was raised again for our justification. Therefore, being justified by faith we have peace with God through our Lord Jesus Christ.” There I have peace of conscience, and am cleared of everything. That is what the Christian life starts with. I have peace with God, and that can never be changed. “That which shakes the cross, can shake the peace it gives.” Well, what is the peace of God? God is up above all the evil of the world and all the power of Satan. He sees the end from the beginning, “Who doeth these things known from eternity.” “He worketh all things according to the counsel of His own will.” He makes the wrath of man to praise Him, and makes everything work for His own glory. That peace which can never be discontented—that comes down into this poor heart, and keeps it as a garrison.
If I look around, and see the state of the church, its fragmentary condition, it ought to cause me grief, but I ought to remember it has not taken God by surprise, and His purposes will be accomplished. Many here have heard of the two carpet weavers, one of whom was greatly disturbed by all the confusion. 'Well, ' said the other, do you see any design in the carpet you are weaving? No, of course he didn't, he was working at the back of it; the pattern was on the other side. We see things on the back side now, but we shall see them right side up by and by. That would be the teaching of Haggai when some were weeping and others rejoicing at the building of the house. But the prophet was inspired to tell them, “the latter glory of this house shall be greater than the former” —looking forward to the millennium. We look back to Pentecost, and we shall not get comfort from that. But look on to the Revelation, whence we have it at the end in all its beauty and glory. Pentecost is not to be compared to that. There is the secret. This is not stoicism. It is not to make us hard, but more feeling, more tender, not to be indifferent to joy or sorrow.
Ver. 8. Whatsoever things are “true,” “venerable,” “just,” “pure.” We should have our mind occupied with the good. Even if duty compels us to deal with evil, it is defiling; and one is not in a condition to deal with evil unless occupied with good. “Virtue” is a word constantly used by the heathen, but this is the only time Paul uses it. Peter uses it three times. “Add to your faith virtue,” or courage. The heathen made everything almost, of courage, and that is the form of it there. You need courage to live out the proper Christian life. Believers have been “called out of darkness”: and we are to show forth the “virtues” or excellencies of Him Who hath called us. This is an evil world, and if we are not watchful, we shall have the mind constantly occupied with evil.
Ver. 9. “Heard” —-i.e., what he had taught them. Now we don't want to look at that in a vague, general way, but it shows you how to have “the God of peace” with you. He is never called the God of joy. Joy is an uneven thing—it fluctuates.
“My love is ofttimes low,
My joy still ebbs and flows,
But peace with Him remains the same,
No change Jehovah knows,”
Let us think now of the Christian walk and the teaching of Paul. The Christian is not in the flesh, but in the Spirit, and in Rom. 6 Paul teaches them that they have a new master as well as a new life. Don't let sin govern you. Then he goes on to show that the Lord Jesus died unto sin. It is a question of the evil nature which we shall not get rid of till we are out of this scene. The believer has faith, and the word of God for it, that he is justified; and he expects to be able to walk along full of joy in a holy path. But he finds he has an evil nature still, and that the evil is stronger than the good, according to Rom. 7 “O wretched man that I am! who shall deliver me from this body of death?” What an awful experience! Then he sees it all accomplished—he sees it in Christ—and he is free then to be occupied with Christ and not with himself. Then chap. 8 begins: “There is therefore now no condemnation to them which are in Christ Jesus,” and now begins Christian experience. But then we are to carry it out practically. It is not only “heard” but “seen in me.” If we turn to 2 Cor. 4 we find we have this treasure in earthen vessels... always bearing about in the body, the dying of the Lord Jesus—that is, making a right use of the cross.
You see as Paul said, “To me to live is Christ.” No doubt the figure here is Gideon and his men. You get the breaking of the pitcher and the shining in this experience-the life of Jesus manifested in our body; but it is only through making a right use of the cross.
“So then death worketh in us, but life in you.” How was that? It was using the cross and the putting to death of Jesus, and keeping the flesh inactive, so that what came out in Paul was not flesh at all. Death was dealing with old Paul, and blessing going out to the Corinthians in consequence.