Bible Basics Conference 2015: The church

… Well, good morning to everybody and we really enjoy to be here with you and we hope we can be also of some help for one another because we all belong to the same church and the topic of our conference is, of course, the local aspect of the church. But this first presentation shows, it's like a reminder, shows the broader aspect of the church. And I think this is a very important thing that when we gather in a locality, when we gather the two or three, that we never lose sight of the whole picture, what God had in mind what the church of God is. One example, for instance, when we come to break bread, we see the loaf in front of us and we can say, well, it is a picture of the body of our Lord Jesus was given for us. He gave himself. We can remember him in his sufferings, in his death. But at the same time, this loaf is also a picture of the body of Christ. And I think when we come together, the two or three, we should always remember that when we break the bread, that in that, to that body, every true believer belongs, no matter where he is, and that we express the unity of the one body. So this is just an example. The first question was, what is the church? What is it not? It is surely not a building. And we have many beautiful cathedrals all around the world. And people are proud, this is our church. But this is not what God had intended. It's not an organization. And you know, I've noticed that people are leaving us, go somewhere else. Or even when there is weakness amongst us, we attempt to start to organize. We try to get things in our own way. And the more we organize, the less we're going to achieve what God had in mind. It's not an organization. It's not a denomination. No church can say, we are the church of God. No one can claim this. It's not the professing church on earth. And some of these ultra-dispensationalists, they said, you know, in the beginning, there was just the Jewish church, you know, everybody was from the people of Israel, and then later on it got sort of converted to the church of the Gentiles. This is also not what God had in mind. It's also not a continuation of what was found in the Old Testament in Israel. Just, you know, a spiritual Israel now, in the New Testament now. It is something totally new. It was not revealed in the Old Testament. It's talked about a mystery, which was only revealed to us in the New, especially by the vessel of the Apostle Paul, who was given this. And perhaps we can turn now to the next question, what it is. It is indeed the church of the living God. And I would like to read from Matthew, where the Lord Jesus first mentioned the assembly. You see, we have different words which mean the same. Some translation, we find the word church. In others, we find the word assembly, which is more close to the gathering of people, the assembly. But then we also have the word ekklesia, which is the Greek word, which is meant the called out ones. And in Matthew 16, we have the first reference to the assembly. And we find that the Apostle Peter, he said about the Lord Jesus when he asked the question, who am I? He said, thou art the Christ, verse 16, the son of the living God. And then in verse 18, he answered, upon this rock, I will build my church or my assembly and the gates of hell shall not prevail against it. So that was the first references to the word assembly. And it's coming out of the mouth of the Lord Jesus, which confirms what is the foundation. It is his work. He accomplished it on the cross. He had to die, he had to be buried. He rose again and he had to go back to the glory. And only after that, the assembly could be founded. That's why it says there was no church before Pentecost. And in John 9, in John 7, verse 39, the Lord Jesus said, but this spake he of the spirit which they that believe on him should receive, for the Holy Ghost was not yet given because that Jesus was not yet glorified. So we find that the Lord Jesus had to accomplish the work first and had to return to heaven and take his seat at the right hand of God. And then he sent the Holy Spirit. Of course, the Holy Spirit was working before. We find him in the Old Testament, but he was not living in the saints. And only in Acts 2, we find that the Holy Spirit came down and those who are gathered were baptized and this was into that unity, which is called the assembly. That's the starting point of the assembly there in the upper room when the Holy Spirit came down. And ever since then, and we have a lot of confusion about this baptism of the Holy Spirit. Some preach even today, you need the baptism of the Holy Spirit, then you will reach a higher level and all these things, but that's not according to the Word. It was once and for all and everyone who comes to Christ is immediately added to the church and it exists only of true believers. You know God using many different pictures to explain what he really intended. One picture would not be enough and so we find three major, and I say main pictures because there are others and we don't have time to go in all these details. But these three main pictures are the body, the house, and the bride. We find many references in the New Testament that these three pictures are used to illustrate what the church of God is. The body, there we find the characteristic more of the unity and still the diversity as well and we know when we look around how different we all are. Each one is different, but God has brought us together in unity. And it is an organism, when you study the body, it's not an organization that would never function, but it's an organism which is really a beautiful illustration how the church of God should function. The house is more showing us the place that God intended to dwell amongst his people. That was always his thought and because it is his house, and we should never forget that, he decides what the order is. But he also passes on responsibility to us and whatever God has given into man's hand, we know we made a mess of it. But that doesn't take away the responsibility each one of us has to live up to the standard which God has set out. He's not a God of confusion, but of peace. You know, peace should really characterize us when we come together as a family. And then the bride, that shows us again another aspect, more the aspect of affection, of intimacy and of association. You know, we belong to him. The Lord Jesus has bought us with a price and we can never measure the value of that price, but he has bought us and we belong to him, and so we should be associated with him now, but also in all eternity. Another characteristic, and this is again in contrast to the Old Testament, Israel, everything was related to this earth. The blessings, the benefits, if the Israelites were obeying the Lord, there was blessing, there was growth, there was riches, and there were all sorts of goodness which they enjoyed here on earth. But the church of God is of heavenly origin. We are of heavenly calling and also of heavenly hope. Everything related to us has heavenly character and we often forget this. We have to confess. We are sometimes so mixed up with this world and the things and we get tied down and we forget that our characteristics should be of a heavenly nature. We are still in this world today, but we are not of this world. And this should be characteristic of us. Now, when we look at the body of Christ, I like to read Colossians 1 and verse 18. And he, the Lord Jesus, he is the head of the body, the church or the assembly, who is the beginning, the firstborn from the dead, that in all things he might have the preeminence. When we look at the body, we should remember a body has a head and the rest is the body. And this is exactly Christ the head, we are the body. When I use my hand, when I turn my finger, it's all coming from my head. And you know very well if you have brain damage, if you have a stroke, then the things does not function anymore and you cannot lift your hands or not lift your feet anymore. So this just shows us, God is using that picture to show us there is a head and this is Christ and from there all things should come. And Christ is also the head of the universe and also the second point here, Christ is also head over all things to the church. He's head over all things, he's also head over us, but in this verse, it shows in the future where the Lord Jesus will be glorified and every knee shall bow and everyone will see that he is in charge and no one else. And he's given to the church, that means we are participating in his glory. There we are not sort of under him, we are with him. And what a beautiful picture it is. The Lord who is rejected in this world today will finally get that place and the Father will guarantee this will happen. He will get that place in this world which he alone is worthy to receive. The body is made up of all who believe in the gospel of salvation who accept the Lord Jesus. Every true believer all over the world belongs to that body. And as I said, the body shows unity, we are united to Christ. And when you read John 17, when you look at that, how the Lord is asking the Father in verse 21 for instance, his desire is that they all may be one as the Father and the Son are one and that they may be all, that they may be one in us. So this sort of unity is extremely important. And how often when we look around is this unity even amongst us. We should bow our head, we should confess this because the Lord would like us to go on even though we are so different in that unity which he has made. Every one of us is a member of this body. We are going to talk about gifts today, but every one of us is important. Every one of us has a function in that body, but I have not chosen my function, you have not chosen your function, it's the Holy Spirit which has set us in that function where we are, as he will. It is God who decided what function you or I are going to take in that body of Christ. And you know, whatever God has given us, it's not in order that we might glorify ourselves and this is a great danger of man, that they want to show off, but whatever God has given you or me should be used for the blessing and the benefit of the body, of the others, not of myself. There are two dangers. One danger is that I am not satisfied with what God has given me. I always look to the others and say, why is he so much better than I? If I only would be like him or like her, then I would be happy. And this is sort of an inferiority complex. And I know many who have such, and they say, well, we don't do anything because, you know, we are not as good as he or she, but every one is needed. And the other one, there is more the aspect of pride. You think, I am so good, I don't need the others. I can do everything myself. And he does everything himself and he makes a mess out of it because God would like every one of us to participate and to take care. When we look at the church, at the assembly, we have to be careful to understand there are three different aspects shown to us in scripture. We can use that when we look at the body of Christ. The one aspect is the global and the eternal aspect of the church. And that means that from Pentecost all the way to the rapture, every believer from that time till the Lord comes again, belongs to the church. That is the global and eternal aspect. Also used in an example as the body of Christ, like Ephesians 1, verse 23. But then the second picture is, it is also a global aspect, but in a certain moment of time. So today, every believer which is alive belongs to that body. Those in Australia, those in England, those in America, all those true believers who now live belong to that body of Christ. And there we also find this in Ephesians 2, verse 22. And then the third thing is the local aspect. And I like to read 1 Corinthians 13, verse 27, 1 Corinthians 12, verse 27. Now ye are the body of Christ and members in particular. Now to whom did he write this? To those believers who gathered in Corinth. And so we have the local aspect, which we're going to look at much closer today. It's also called the body of Christ and that means nothing else that when we come together, even the two or three, we can't say we are the body but we should live in that sense to express something of that body. So they are members and each one has a function and all should look to the head, the head of the body. He directs us in all things. Another thing is the house of God. And I'd just like to read Exodus 25, verse 8. And let them make me a sanctuary that I may dwell among them according to all that I show thee after the pattern of the tabernacle and the pattern of all the instruments thereof, even so shall you make it. This was the first reference to a house of God here on earth, the tabernacle. And God didn't leave it up to the imagination of man. He says I show you a pattern and I want you to build it exactly as I showed you. And I tell you what material you have to use and what color you have to use and the size and everything is going to be dictated more or less, shown in that model. And don't do anything else. And this is a principle which goes throughout all the time. The principle in the assembly doesn't leave it up to our imagination how we should gather and what we should do. He directs all things. But you know, his desire is to dwell amongst us, to dwell amongst his people. And he wanted to dwell then. And when they had finished the tabernacle, the cloud came down and showed God was pleased. Then we find the temple, the temple of Solomon, the temple of Zerubbabel, the temple of Herod, the temple which will be used by the Antichrist, the beast, or the temple of Ezekiel during the Menelium. There's so many different temples, but when you read Haggai, just like to show you that reference, Haggai chapter 2, he asked first the question, verse 3, Who is left amongst you that saw this house in her first glory and how do you see it now? Is it not in your eyes in comparison of it as nothing? So he refers to the temple of Solomon which was the most beautiful, full of gold and everything was perfect. When they did the rebuilding of the temple after the 70 years, it was nothing like it. And God says, what do you see? It's nothing. It's like nothing. And today we can fall into that and we say, why should we still go to the meeting that is nothing. It's so weak. And you know, God doesn't say, well, it's all beautiful. He doesn't say, well, you're doing all very well. No, we have to admit it is weak and we have failed. But what God says further down is very important. Here it says, the glory of this latter house shall be greater than of the former. Or as JND actually says, the latter glory of this house, that's really how it should end, the latter glory of this house. It is always the same house, this house, whether it was the tabernacle, whether it was a temple, whether it was the assembly, it is always this house. And he says, in spite of the failure of man, I will go and achieve it. The latter glory of this house will be more beautiful than anything you have seen and experienced. How wonderful. God will reach the end, what he has purposed in his heart, in spite of the failure of man. When we look at the house of God, there's another three aspects, a God side and a man side. But God side in two ways, and we haven't time to read the scripture, but you have it here. In one verse, we find that the house is still being built, it's still growing. So we haven't come to the end of it. So even today, there may be souls being saved and added to the church, it's not finished. When it's going to be finished, when the Lord will come again, then the house is finished. When the last stone is added to that house, the Lord Jesus will come. But at the same time, the other side of God is, it is always complete. God doesn't dwell in a half-finished house. No, he lives in the midst of his people, and his house is always complete. For man's side is our responsibility. How do we build? We have seen the Lord Jesus building a church, and this is going to be perfect. But he also given the responsibility to us, and we find that man rather work with wood, wood, hay, and stubble, because, you know, hay, you have immediately a big, a big thing. With gold, you need a lot of work to have a little. And this is the way of man's. One guy came once to me in Basel and says, look, we need rooms, you know. Can we use your hall? Because in our church, they're coming to the Lord by the hundreds. Well, how wonderful. But where is their church today? If they've come by the hundreds, we should see a lot. But it was just hay, and the fire came, everything was gone. The bride, it is, of course, the intimacy, the intimate relationship between Christ and his church. It's founded on his love. He loved us with the love which you cannot measure. It's exclusive. There is something special about the love for us. God also loves the world, but the love for his bride, for his sake, is a relationship we can never treasure enough. And when you look at Genesis where Eve was built, we find two things. Eve was suited to him, and was part of him. It says she was like me. She was made as a complement to me. And the other thing, she was bone of my bone and flesh of my flesh. So what the Lord has done to us has transformed us into his image, that we are really his equal. This is what he wants. The Spirit, when he works in us, he wants to transform us in a practical way more and more into the image of Christ. And once we will be like him. Our affection, our faithfulness, this is the other side. We are exposed to one man, not too many, not a little bit to Christ and then the rest is still the world, no? We are subject to him. Also when you see the picture, God showed us marriage, that the wife is subject to the husband because he wants to show us how the church will be subject to Christ, even as a bride. You know when you're engaged, what do you want, Miss? You want to be with your fiancé. And I once said, our son Peter just got married recently and he told me he had no time. He was so completely taken up with work and other things and then he got engaged. And then he had hours where he can call his fiancé, where he can speak, where do you take all these hours from yourself, you're up to here with work and you have no time for nothing and now you find time. So the question is, we as a bride, do we take time for the bridegroom? Are we occupied with him? You know, when the eternal state, this is my last, when the eternal state will be, it talks again about the bride coming down from heaven, showing us again the heavenly character is coming down and God will dwell with his people. God will reach his goal. And you know, there is one who is looking forward to that moment. The Lord Jesus is longing for that moment to take his bride for which he has paid such a high price for himself. But what about us? What about us? Are we longing to see him? Would it be a pleasure if now in this minute the Lord will come? Would you be ready to go? Would it be a joy for each and everyone here to join up with him? The Lord said, and I'll finish with this verse in John 14, verse 2, My Father's house are many mansions, if it were not so, I would have told you. I go to prepare a place for you, and if I go and prepare a place for you, I will come again and receive you unto myself, that where I am, there you may be also. That where I am, you may be also. That's his desire. Is it also our desire? It's the church, it's the bride. Every true believer belongs to the bride and will be there. May we also never forget the global aspect of the church, even when we study the local aspect now in the next few hours, amen. …

… We have been occupied with the overview that Brother Hans Rudi has brought before us. We are now going to consider what is a local expression of the assembly. And I thought we'd begin with this picture on the screen, which is a well-posed photograph of the invisible church. And this isn't at all what God desires. He wants there to be a local manifestation of the assembly, and for that manifestation to be in accordance with the teaching of the New Testament on this subject. And it is this teaching with which we are going to be occupied in this session and in the sessions that follow, if the Lord will. Brother Rudi has already touched on the global aspect of the assembly, and this is aspect two, which is the church looked at as composed of all real believers who are alive on earth in any one point in time. The assembly, the company of the called-out ones, is really a generic thought, in that the assembly is also the body and bride of Christ and the house of God, as we've emphasized and I hope we'll continue to emphasize throughout our time together, composed of every believer on the planet. Now these three aspects of the global assembly also have a bearing locally. First of all, we read in 1 Corinthians 12 that they were body of Christ, in 1 Corinthians 3 that they were temple of God, and in 2 Corinthians chapter 11 that Paul had espoused them as a chaste virgin to Christ. And it's very important when looking at these three scriptures on the right hand of the screen to notice the absence of the definite article. They are not said to be the body of Christ, they're not said to be the temple of God, and they're not said to be the bride. And this is really, really important. From this we are to understand that the local assembly is always viewed in scripture as a part of the greater whole. It is never looked at as being an autonomous self-contained unit. And just as it is a part of the greater whole, so also the local assembly is to bear the character of the whole. And these things should be maintained in teaching and practice amongst believers. They have a very definite practical bent so far as the way that we conduct ourselves when we come together is concerned, and particularly in our relations with other believers who are gathered on the same scriptural ground. Really, really important. And if we were to turn this round and state the same thing in a negative way, we would say that scripture gives no sanction for local bodies of Christ. Brother Hans Rudy has already emphasized this point and very necessary it is to do so. And as already has been touched upon, there is no support in scripture for the idea of independent autonomous assemblies. The first assembly that we read of in the New Testament was formed in Jerusalem. We've been reminded of this already. Those that believe the gospel were baptized. And then together they continued steadfastly in the Apostles doctrine, in the Apostles teaching, and that teaching formed the Christian fellowship. The Christian company was governed in its meeting together by the teaching of the Apostles. That fellowship was expressed in the breaking of bread together, and again as Hans Rudy has most helpfully pointed out, when we do break bread together we have all believers, not only in our minds but in our hearts, most important for us in days of brokenness that we don't abandon this view of things that is laid out for us in the word of God and prayers. And just to emphasize again, this was something that they did together. It's not something that any one of them could do on their own at home, week after week after week. We are not to forsake the assembling of ourselves together and there is every encouragement in scripture for us indeed to be faithful to the Lord. In gathering to his name. Other local assemblies were formed as the book of Acts shows us. There was an assembly formed in Antioch in Syria. There was the persecution that arose upon the stoning of Stephen and believers were scattered and there were those that went to Antioch and they preached to the Gentiles and they received the word of God gladly and we know that this company, this assembly at Antioch became a very significant assembly. Other assemblies were formed in Syria and Cilicia and other assemblies were formed elsewhere and the map actually shows us the route that Paul took in the course of his first missionary journey which is described in Acts chapters 13 and 14. We come then to this question of how practical unity is maintained between assemblies that meet on the same scriptural ground and this is of great importance. We know that God took care in the beginning that when there was a work in Samaria where Philip the evangelist preached it was not until Peter and John went down and prayed for the converts that they received the Holy Spirit. In other words there was that vital connection between the already existing assembly in Jerusalem and now the company that was being formed in Samaria and we see exactly the same care taken by God in relation to the conversion of Cornelius and his household in that Peter once again was the one who brought the gospel to them and God gave them the Holy Spirit. He did not wait for Peter to ask him to give them his spirit because by giving Cornelius and those that believed there the spirit he was showing that it was in his heart to bless the Gentiles on exactly the same basis that he was blessing the Jews. Secondly relief was sent this was a very practical way of maintaining a healthy and happy relationship between assemblies and certainly there is enormous scope for believers today also to express the unity of the body and care for brethren that we may never have seen or met by showing this practical care. And then thirdly the third example is the council of which we read in Acts chapter 15 here was an issue that arose a problem that was not restricted to a particular local meeting and could therefore be addressed by that particular local meeting. Here was a problem that arose that affected assemblies everywhere and the brethren came together to address this issue. This was very very very important you know one meeting didn't make one decision in Pisidia the place where the other Antioch is found. They didn't make one decision and the brethren in Jerusalem make another decision they took care to maintain the unity that God had formed and that existed between them by coming together to address the problem. And we know that a conclusion was reached and that conclusion was communicated to all the assemblies. This unity is also seen when we think about these well-known scriptures in 1st Corinthians where the Apostle Paul makes it absolutely clear that what he taught at Corinth he taught everywhere. He didn't drop certain aspects of his teaching when he went to one place because it would make him more acceptable there. He taught the truth of God everywhere the same truth and this truth was to guide and to govern all that in every place. Call upon the name of the Lord Jesus our Lord. It was what he taught everywhere in every assembly and so on and so forth and in his letter his first letter to the Corinthians only on one occasion does he express his opinion as a spiritual man and I've given the reference in the last line. Everything else that he teaches there and that is to govern Christians in their coming together are to be received as the commandments of the Lord. So there's nothing in 1st Corinthians that we can put aside as though it was not relevant to us today. It is all applicable and relevant to us today. I asked Mr. Google for a map of the churches in Birmingham and this is what he gave me. He's a funny man is Mr. Google. If you look closely he's listed some mosques and the most eagle eyed of you will even see that there's a pub on there called the church. So I don't know whether my local Birmingham brethren want to check that out. You can see it's horrible isn't it? It's so fragmented. It's just what our brother Timothy was mentioning in prayer. Now in view of this fragmentation and in view of the fact that the local assembly is formed by every believer in that locality we might well ask the question. Is the local expression of the assembly possible today? Well if it isn't I don't know what we're going to talk about for the next 10 sessions. Thankfully it is possible today but only by the grace of God in that provision is made. We've already been reminded of this scripture. How many have strayed so very very very far from the truth of the church of God and from those truths that should govern us locally. But there is still this provision made for us. This is what the Lord Jesus desires of us in our day that we might gather in simplicity to his name. And I won't go down line by line. You can read them off the slide. What wonderful provision this is and how eager we should be to take it up. Not to miss meetings that we could attend. To make it our habit in the best sense to attend them each and every one of them. You know not forsaking the assembling of ourselves together as the manner of some is but encouraging one another. You know how enormously encouraging it is when you go along to a meeting and you find everyone's there. That the meetings are well supported. I want just before I go further to speak about some first and important steps. We've spoken about the fragmentation and perhaps most of us here who are older would have to put our hands up and say I've played a part in that fragmentation. I haven't always been what I ought to have been. I haven't always kept as near to the Lord. I've not always followed him as wholly as I should have done. And so if there is the provision of grace on the one hand we really should be on our knees and on our faces before the Lord owning that we need his help so much. If there is going to be if there is going to continue to be a local expression of the assembly in its wider context we have not only gathering to his name but also asking and acting in his name. A very great privilege and responsibility also. Other spiritual hallmarks of a company that is truly gathered to the name of the Lord Jesus are given us in the first epistle of Paul to the Corinthians. We begin with the centrality of Christ. God is faithful who has called us into the fellowship of his son Jesus Christ our Lord. And Matthew 18 20 stresses the importance of this that Christ is in the midst. The wisdom of the world is excluded. It's ruinous philosophic speculations have no place at all in the church of God rather there is to be the primacy of the word of God. That's all we've got to guide us. But everything that we need to guide us is there in the word of God. There has to be the maintenance of a scriptural discipline. The acceptance of Paul's apostleship. Many pull Paul down and reject much if not most of what he says. Well that's flying in the face of scripture. We have to accept his teaching. God's order submitted to by the sisters whether it's God's order in creation in connection with head covering or his order in the assembly in relation to being silent in the assembly. Unity of the body maintained. Our associations governed by our identification with the Lord's table. Remembered on the first day of the week provision made for open ministry. The gospel taken out to the unsaved. Now we've spoken already of the weakness in the UK. And if there is only one brother in a place or there are only two brothers in a place many of these things like an open meeting for example just are not possible. That doesn't mean they're not gathered to the Lord's name. The Lord takes account of our weakness and the very fact that he has said where two or three are gathered together to his name shows that he has taken account of that weakness. What's being set out is not sectarian but the scriptural ground of gathering. There's no other scriptural ground of gathering. And we're not free to choose how we come together any more than we are free to choose how we're saved. There's only one way. One scriptural way. This is the way. Walk in. We're under obedience. We are to use diligence to keep the unity of the spirit. Younger brothers don't be discouraged if you're ticked off now and again. I was severely ticked off a few weeks ago by a brother who wasn't happy that I hadn't quoted Ephesians 4 2 along with Ephesians 4 3 that shows the degree to which we are to exercise patience with one another in order to maintain this unity. National and social divisions, distinctions disappear. Other distinctions disappear. And this is not what you might think it is. On the right are all the good-looking brothers. There is one body, one bride, one house and there is to be an expression of this truth in the local assembly. …

… I'm really pleased, it's my privilege to speak about assembly gatherings. And this may seem a rather unconventional start to this subject. Two thousand years ago, the world said no to the Lord Jesus. People like us gave him the center cross and carried on without him. But he rose from the dead, went back to heaven and formed his assembly, as we've been hearing from our other brothers. And that assembly is formed of people like us. Christians, those who've trusted the Lord Jesus as their savior, who love to be with him, give him the center, all the honor, full control. Do we? Well, the subject of assembly meetings, assembly gatherings, is really about this fact, that the Lord Jesus is in the center and he has full control. The world has said, we don't want you. Where on this earth does the Lord Jesus have full control today? It should be in the assembly, it can't be anywhere else. And the local gatherings of his people are where that principle should be on display when they come together. That's really my exercise and I'm sure the exercise of those who put this session in the schedule for today's meetings. Now we've already spoken about Matthew chapter 18, but Hans Rudi spoke about Matthew chapter 16, first of all, where the Lord Jesus speaks about my assembly. And where the assembly in its most expansive sense, remember, we spoke about the assembly as being all those who believe on the Lord Jesus from the day of Pentecost until the Lord Jesus comes, it could be today, the rapture. They all make up the assembly in that aspect. But he also spoke about the fact that the assembly is also seen in scripture more often than not as all those alive on the planet at any given time, they make up that assembly and it is complete in that sense. And when we look at it in that way, it's wonderful to hear the Lord's words, my assembly, the gates of Hades shall not prevail against it. That's the grandest, most powerful way in which we see the assembly in scripture and the Lord Jesus says, I will build and it's all his work and that's why it's seen in that wonderful way. But in Matthew chapter 18, just two chapters on in this gospel, we see the Lord Jesus speak about the assembly in another setting and that's also been spoken about by our brothers already spoken about in its local setting and the Lord Jesus speaks about it first of all in that setting in verse 17 of Matthew chapter 18, a few verses on he speaks of the way the assembly meets as the assembly and not just as any group of people. That's the Greek. But thankfully, well, I think you can possibly see that it's the verse because four words along there's a word that looks to me a bit like duo and the sixth word. If you think of the letter that looks like a P is really an R and that reminds me of the French word tres three. So you can see that this indeed is the verse for where two or three are gathered together in or perhaps more exactly to my name there am I in the midst of them and each of these words has weight and significance. And this is what Paul means in one Corinthians 11 verse 18 when he speaks about coming together in the church or to me more exact in assembly Roberts already mentioned to us that a number of times in scripture God doesn't use the definite article if I can put it that way it's left out and that means it has a characteristic sense a characteristic meaning when we come together in the church in assembly in an assembly way as we actually are as those who form this wonderful vessel that we've been speaking about already today and that's something that we do locally. We can't come together with everybody who forms the assembly around the world. It's a geographical physical impossibility. Our privilege is to do it with all those who form the assembly locally and that's the sad thing isn't it we can't do that. We can't do that because so much division has come in down the centuries down what's sometimes called the Christian centuries has been a history of fragmentation of the very opposite to what we heard about when the Lord Jesus prayed that they all might be one. We are all one in God's sight but in a practical way we're not and it's important to understand that just as every believer forms the assembly in this world every believer in a locality forms that local assembly in God's eyes. I think sometimes we forget this for instance I come from a place called Ipswich in Suffolk who forms the local assembly in Ipswich. Is it just those who gather to the name of the Lord Jesus at a particular hall in that place or is it every believer on the Lord Jesus who lives in Ipswich. I think we'll find very clearly from scripture that it's the second every single believer on the Lord Jesus no matter which place they go to forms the local assembly in that place and it's important that we maintain this truth else we get into what is called really and truly sectarianism. But more about that later on. So let's look at the verse in a bit of detail here's London where two or three the local brethren it's interesting isn't it that right at the first mention of the local assembly in scripture the Lord Jesus speaks in terms of two or three. Before even the church age as we sometimes call it began the Lord Jesus saw right to the end of that age in terms of history and he provides for every circumstance even those times and there have been times in the past when this has been true when there have only been two or three but they're still his brethren he still loves them are gathered together sometimes we read this verse and say where two or three gather together but it doesn't say that it says are gathered together passive tense who gathers them together sometimes I've heard Christians say Lord we invite you into our company but that's never the way it's presented in scripture the Lord Jesus gathers us around him to my name because he's not here but his name signifies his authority it signifies all the attributes we can think of when we think of our blessed Lord all his self-sufficiency in every situation but there he is he says there am I him personally in the midst of them the center of his brethren now when does this happen well I think when we look in scripture we can see that there are three meetings where this is particularly true where this is principally true where I might even go as far as saying this is only true believers in the first local assembly we heard about it in Jerusalem continued steadfastly in the Apostles doctrine and fellowship and in breaking of bread and in prayers and these these interests these occupations these activities they're reflected in these three assembly meetings there's the meeting for edification 1 Corinthians chapter 14 sometimes called the open meeting always called the open meeting in the UK I can't understand it really because you know every one of these meetings is an open meeting but we in the UK because it's our way we've called it the open meeting but it's the meeting for edification for building up the breaking of bread sometimes this is called the meeting for worship but it's never called that in scripture and we're going to see the names which are applied to it in a moment there should be worship in every one of these meetings if the Lord Jesus is in the center why wouldn't you worship the Lord Jesus you can worship him in the prayer meeting we're going to come to that now Matthew chapter 18 verses 19 to 20 in these meetings the assembly has what it had at Pentecost often we hear people say we want that Pentecostal fullness again and they go as far as calling the Holy Spirit to descend on them again of course that happened then and it's not going to happen again it doesn't need to but these three gatherings with the Lord Jesus in the midst and all that he brings when he's in the midst mean that we have what the church had on the day of Pentecost now the New Testament pattern is for the breaking of bread to be on the first day of the week in Acts 20 verse 7 we read about Paul at Troas and it was the custom of the Christians in that place to gather together for the breaking of bread the others seem to have been regular as well but not only on set days in other words they could happen at other times for instance the early church when Peter was in jail waiting to be beheaded they prayed for him continually it tells us and when he got out of prison he was able to go to the Saints and what did he find them doing they were there praying for him unfortunately they didn't didn't seem to have a great deal of faith that their prayers would be answered but of course our Lord is a kind and long-suffering Lord sometimes another assembly meeting is necessary so you'll see a little plus one has popped up the top of the slide because we're also told about the meeting for discipline and the Lord Jesus speaks about this in Matthew chapter 18 as well he calls it binding making a decision loosing rescinding that decision that also is something which is done in an assembly meeting decisions of that kind can only be made by the assembly because that's where the Lord Jesus has placed his authority today but obviously this is only done when it's necessary when there's a matter to be dealt with there are no descriptions of the way assembly meetings were conducted in the early church well perhaps you could look at sorry Acts chapter 15 Robert mentioned which describes what happened there but it's not described in a way we can mimic we can copy as if by ropes the reason for that is that God wants us to follow the leading of our living Lord he's in the midst remember Matthew chapter 18 verse 20 the Holy Spirit is in us so we can respond to the leading of the Lord Jesus according to as Robert has mentioned the fact that we have the Word of God and it's this that's to be practiced spiritually amongst us if we seek to gather to the name of the Lord Jesus so let's have a look at these meetings in order the meeting for edification spiritual building up Paul writes about this in 1 Corinthians 14 the meeting is man would in purpose because it's about building up we need building up and if you look at 1 Corinthians chapter 14 you'll find that in each of these verses this word edifying is used and it really means house building building erecting strengthening putting up and of course it's being spoken about in a spiritual way we all need to be built up in Jude we read about being built up on our most holy faith but you'll also notice that in this chapter Paul speaks a lot about prophecy this doesn't mean telling the future I think we've had that a number of times at Bible basics the prophecy really means telling forth the mind of God that may involve telling what's going to happen in the future it certainly did in the Old Testament it does in the book of Revelation but in regard to what we're speaking about now it's principally about hearing what God wants to say at the moment to us telling forth God's word for the assembly for the moment it might involve teaching if you look at these verses in 1 Corinthians chapter 14 you'll see that they mentioned the fact that the prophecy may involve teaching and it can be by any brother now why have I mentioned this meeting first of all well I can never get up my mind once talking to a sister who's now with the Lord and we were talking about various meetings and different types of meetings and she said to me I can't really forget this she said to me I don't like them open meetings but you know it's a sad thing and in the UK we have really not experienced the blessing of the meeting for edification down down the decades actually and I think it has a serious effect on our on our life as a set of gatherings of God's people in fact I have to say very few Christian very few groups of Christians in this world practice this the truth that Paul gives in this chapter very very few and no doubt we have as a result become weak as a testimony because we haven't been ready to hear the Lord's word for the moment to the local gathering to those who seek to gather to the name of the Lord there hasn't been an opportunity for the Lord to give us what he wants to say to us just at that moment that we need whatever it might be it might be a correction it might be an encouragement but notice here any brother can do this and I stress that because I've I've come across so many brothers who said I I don't I can't I don't speak but you know there are gifts listed in the verses 8 to 11 of 1 Corinthians 12 which I think really are gifts which the Lord gives through the Holy Spirit at a particular point in time just there and then and I've heard believe brothers who who who who would never call themselves a teaching brother if I can use such a term not particularly a favorite term of mine I've heard them give a little word in such a meeting as this just right for that moment the Lord's given them that word and if I want to get across one thing about this meeting it's to say to all the brothers here including myself don't rule yourself out of taking part in this meeting because the Lord can gift you for that moment to give his mind to the local gathering just to clear up a certain point today prophetic ministries from the Bible but in the early church when we didn't have a Bible when all the scriptures weren't brought together in what we have as the New Testament as well as the Old Testament there were those who could speak God's Word without reference to the written scriptures because they weren't in existence they spoke in a revelatory way and this is what's referred to in 1 Corinthians 14 verse 30 if a brother was speaking and another brother had a revelation then that brother was to sit down and let that one speak because he had something distinct and direct from the Lord for the moment but this ability to speak in this way has gone the prophets in this sense that were there at the beginning of the church were foundational and they're referred to in Ephesians chapter 2 verse 20 is the foundation of the Apostles and Prophets but prophetic ministry the character of it in giving God's Word for the moment from his written word is still with us and let's not miss it here's a gathering in Nepal it's smaller now because a lot of those believers are now in America and New Zealand and other parts of the world Paul says quench not the spirit don't let the spirit stop you speaking his word if you feel you've got a word from the Lord and brothers and sisters those of us who are listening let us not despise prophesians I was told once that mr. Heinkel came over here in the 1950s and he couldn't find anywhere where he could speak for the short time I think it was a short time he was here why because every meeting involved appointed speakers and as a result there was no opportunity for the Lord to use him to speak to his brethren in the UK now of course there's nothing wrong with inviting people to speak or people feeling exercise to saying I would like to speak but it's good to have the opportunity in our local gatherings and we're going to come on to this point Roberts mentioned already how difficult it can be when we're a very small in numbers but in principle we should make sure there's an opportunity for the Lord to speak in the way set out in one Corinthians 14 if therefore the whole church become together into one place this of course was a situation in those days the whole church in a particular locality they met together they weren't divided up as they are as we are today but they were all to be in that one place to hear the word of the Lord for them in that locality and Rob's already emphasized the point forsake not the assembling of yourselves together as the manner of some is two or three should speak two or three sometimes only one when there's weakness but the scripture says two or three witnessing to the Lord's mind two words three words show there's definitely a theme coming from the Lord that he wants his brethren to hear and the rest of us should judge what said that doesn't mean we say oh terrible word that means we should discern it we should we should take it to heart we should we should consider it and we should apply it to our lives should be orderly as befits the God of order I think in Corinth this fragmentation that's very clear around us today was incipient it was there among the believers even though they were in one place and I I feel that in that large gathering if you wanted to hear brother X you went over to that corner and you listen to him and over in that corner brother Y was speaking and all brother wise adherents and fans were listening to him and Paul has to correct that kind of disorder because we have a God of order he speaks we've heard he has one house and when he speaks he speaks clearly distinctly that's in 1 Corinthians 14 to through one brother at a time and unsafe people can benefit as well you know I think gospel meetings are wonderful things to hold and we should hold them but when I when there was an open gathering in when there was a meeting a meeting for edification in the meeting I used to be in in Ipswich I've got to tell you that as far as I know more believe more more more more visitors unbelievers got converted through what they heard in the open meeting than had ever heard of getting converted through going to the gospel meeting that's not an attack on the gospel meeting please accept this not meant that way but it just shows you the power of gathering to the name of the Lord Jesus and leaving him to decide who should speak and what they should speak the breaking of bread I'm being told not to focus on this so I'll just be very quick it's in the same part of the letter as the meeting for edification but it comes before it in 1 Corinthians 11 and I think it's most likely that in the early church they met for the breaking of bread they went in as holy priests before they came out as royal priests and spoke about the wonderful things of God to one another it's one of the revelations Paul got from the Lord Jesus in heaven there are four of these and this is one of them and it's distinctive of the assembly and shows its heavenly character as our brother Hans Rudy has mentioned already by it we show the Lord's death that doesn't mean we're showing it to the world it doesn't say we show forth it says we show in this world which has rejected the Lord Jesus every Lord's Day believers all around the world are showing the Lord's death and I think God the Father takes so much delight in that to see that there are those who remember his son in his death and as it were lift a flag lift a flag for the Lord Jesus in this world which so far as said we don't want you as King we don't have this man to reign over us but every Lord's Day we're lifting a flag not before the world the world doesn't bother they wouldn't understand I don't hold myself with inviting unbelievers in to see the breaking of bread this is something that's for the Lord and for us but it's pleasurable to the father that he sees those who love the Lord Jesus want to show his death until he come and it's in that act it's in that partaking of that on the table on that loaf wherever it is that loaf in the in the center that we demonstrate our oneness and remember the Apostle Paul writing to the Corinthians from another location said the bread which we break showing that it's not a question of the loaf symbolizing the unity of just us but there's one loaf our loaf that we break is just a sample of that one loaf and in breaking it together we're demonstrating the oneness of the whole Church of God these are very important things to bear in mind when you come together in one place just as they were to listen to the Word of God together and not to be absent they were to remember the Lord together it's the Lord's Supper it's his supper when he went to the home of the two Marys they made him a supper it's only a picture I know there but it's his supper it's also a remembrance we do this in remembrance of him it's our response to him it's his supper our response to him and our response to him can be expressed audibly by brothers on behalf of the whole gathering somebody once said to me did you hear that brothers prayer it was marvelous it was an ox and I thought to myself I don't I don't remember anybody else ever saying that to me before and you know it it's not for us individually to show off or to pray grand prayers or anything like that is for us to simply express our hearts worship to the Lord on behalf of the company the prayer is the prayer of the company not any individual in all these gatherings it's not solos we're looking for that's why we don't have musical instruments not just because that's material but because a musical instrument draws attention to the one who's playing it it separates them off from everybody else no we're all together in company around the Lord Jesus he's the one who has the center attraction he is in the midst it's our response to him it's God would the Lord leads us to praise the father let's have some worship to the father flowing out from our remembrance of the Lord Jesus I'm not talking about when you do it don't get me wrong here I'm not going to get into that issue but I'm just saying to you the Lord says that he will lead our praises to his father may there be worship to the father who sent him to be the Savior of the world as well as worship to him and thanks for him coming here the prayer meeting the Lord Jesus as we've seen spokes about spoke about this in Matthew chapter 18 to pray is to wish towards it's God would meeting it's distinctive of Christians that they pray and every local assembly should meet for prayer we might not be able to hold an open meeting very often because there's so few brothers but there's nothing to stop two brothers praying together prayer was part of assembly life in the early church you can read about it in those verses and we're encouraged to pray as brethren not just as individuals in those verses when the Lord Jesus referred to the local assembly in Matthew 18 he speaks of it in weakness as we've seen brother sitting against brother and just two or three gathered together unto his name it's in this context that he speaks about the prayer meeting how can we know his world and enjoy his help for us as a gathering unless we let him gather us together to his name for prayer with him in the midst the meeting for discipline Biden and loosing to keep ordering God's house it should never be a court of law should be a matter of deep humiliation for all of us if we have to deal with a matter of sin amongst us in the Old Testament when the priests offered the sin offering they had to eat it and we should taste in ourselves that the seriousness of sin and accept that the fact that it's happened shows there's been failure on all our parts in one way shape or another it's in the name of the Lord Jesus it's a one Corinthians chapter 5 verse 4 spiritual brothers should take the lead in these things but but and I must emphasize this decision making by the assembly is by the assembly it's only in the assembly not in a brother's meeting that there is authority in fact there's no reference to brothers meetings that I really know of in Scripture but that's another point but what I will say there is that when decisions are made all must be present so that the issues are known maybe not in every detail but consciences can be engaged and the decision is clearly made by the assembly and we need the sisters present if it's an assembly meeting what about other meetings well in the early church Christians met together for all sorts of reasons I'm running out of time so you'll have to accept I'm going to go through this very quickly but there seems to be a fairly even split from Acts 2 onwards between what were assembly meetings as I've been describing them and what were other kinds of meetings which weren't exactly assembly meetings for instance believers came together to preach the gospel to encourage one another to go through spiritual exercises to hear a report back from a brother who have been serving the Lord elsewhere and we do need these kinds of activities gospel preaching camps conferences Bible basics is not an assembly meeting but it's great that we're able to speak together about the assembly and assembly meetings at it so it's good to have a variety of activity as long as we keep to spiritual principles so brothers leave your baseball hats at home for every time you come together and sisters do bring your head covering because whenever we pray or prophesy and that's not just the brother who's standing up but it's you as well your head should be covered in the presence of the Lord the teaching about this in 1 Corinthians 11 is in the part of the letter that comes before Paul goes on to gatherings together so the idea that we only wear head coverings as sisters when we're at assembly meetings is not scriptural should be done wherever prayer is made assembly meeting should be the meetings we always attempt because their occasions when the Lord Jesus is in the midst and we function in an assembly way brothers should be ready and willing to take an audible part are we brothers our open meetings are as we call them are not always the kinds of times they should be because we're not exercised we've not been close to the Lord we haven't got a word to give and the sisters have to sit through silences because we have not taken the time to be with the Lord so that he might give us a word for his people that's a word of reproof to me first of all if we're present in peace and hands Rudy emphasizes peace and a right moral condition he will get the glory we'll get the blessing spiritual spontaneity that's what we're looking for when we come together and there's some books so it's raining outside so you can't go outside so buy these books …

… A sister said to me, when are you speaking? I said, I happen to be speaking just before dinner. And she said, oh good. And I thought, quite proud. Someone likes me speaking. And then she said, you'll be finished in time for dinner. So, I will try and finish in time for dinner. One of the great things about being at Bible Basics is some of the things that you're going to say has already been said. And so you think to yourself, well, at least I think I'm on good ground. So, it is my privilege to speak a little bit about the Lord's Supper, which we know as the breaking of bread. Amongst other denominations, amongst other churches, it is known as the Eucharist or various different words which are meaning the Lord's Supper. And we call it the Lord's Supper because that is the scriptural term that we read about in 1 Corinthians chapter 11. The institution of the Supper, as perhaps we all know, but in case we don't know, we need to go back into the Gospels and we find there that the Lord Jesus instituted this Supper in the upper room. And I put the scriptural references there in Matthew, Mark and Luke. We have there the actual time in which the Lord Jesus was with his disciples and he spoke to them in relation to this act of taking the loaf and taking the cup. Now Matthew's Gospel says, drink ye all of it. And Mark's Gospel says, they all drank of it. Now I know there are those who think that when the cup is passed round, we should drink it all so it keeps going round and round. But I want to tell you that as far as I can see, putting these two Gospels together, it meant that every believer took of that cup. And I said there was 11 and we'll come to that in a minute. And so everyone in that room took the cup, took the bread and partaked of what we may say the Lord's Supper. And so the first challenge to us here today is are we taking this which speaks of the body and his blood? Are we regularly remembering the Lord with the local assembly? You need to challenge yourself and come up with an answer. A brother once said to me, he says, I'm not breaking bread at this assembly. So I said, why not? He said, well, about 12 years ago, somebody said something to me and upset me. So I said, when you see the Lord and the Lord says to you, why are you breaking bread? You will say, well, 12 years ago, someone said something that upset me. You know, we have to come up with a reason as to why you are not remembering the Lord. And I'm sure that each one of us, as we look at our own consciences, we look at our own lives and we will come up at the end of this week, at the end of this time, with the thought that we ought to be remembering the Lord. Now, we said it was the 11 disciples. And I think it's very important that we realise that although the Lord Jesus had 12 disciples as he was here upon this earth, when it comes to the Lord supper, there were only 11 present. Now, if we read through Luke's gospel and the account in Luke, we may come to the conclusion that Judas was there. But as it says, Judas as I put here, Luke presents the gospel in a moral order. Mark presents it in a chronological order. So Mark gives the life of the Lord Jesus exactly as it happened. But Luke puts it in a moral order. And there's a reference there to Luke 22 and Mark chapter 10, which I think will help us to understand the difference. And another way in which we can see that Luke uses a moral order is if we think of the temptations of the Lord, and we look at them in Matthew's gospel, and then we look at them in Luke's gospel, and the sceptic says this proves that the gospel writers were just written, wrote what they want. No, they are different because Luke presents the temptations in a moral order. And so we can say confidence because John tells us in chapter 13, that Judas went out and the supper is not a place for those that are not believers. It is for those who have put their faith and trust in the Lord Jesus. And I would go as far as to say that every saint that has put their faith and trust in the Lord Jesus should be remembering the Lord at what we call the supper. Now if we only had the account in the gospels, we may consider, should we remember the Lord? We read them, we find that it is particularly the Lord speaking to the disciples. But when we come into the New Testament, further on, we come to first Corinthians 11 has been already been read, already been pointed out, and there we see that the Apostle Paul has a revelation from the Lord Jesus in heaven. And Simon mentioned these revelations which the Apostle Paul had. The revelation of the gospel, which we all love, is found in Romans, other places as well. The revelation of the assembly of the Christ and the church, we go to Ephesians. The revelation of the Lord's coming, Thessalonians. But the revelation of the supper, the Lord's supper, first Corinthians chapter 11. And so if we are going to keep the Lord's supper, we ought to keep the teaching of the Apostle Paul. You know, if you were to receive the letter at Corinth, you didn't have the ability that we have to turn to chapter 11. The chapters didn't exist. So you would have read through the rest of the gospel up to chapter 11, and then you would have come to the question of the Lord's supper. And so I want to suggest that the previous verses, the previous chapters, in relation to how Christians should gather, has a vital, important principle when we talk about the Lord's supper. Because in chapter 11, we have that expression, three times is it, when ye come together. And it's when we come together as an assembly that we can have this privilege of breaking bread and remembering the Lord. Now if we look through the book of Acts, as far as I can see, there are only five references to the actual expression, break bread. But we have to look at them and see which ones apply to what we would call the supper. And this is my suggestion, if you disagree with it, well that is one of the good things, so you can come and speak to me afterwards and put me right. But I'm going to suggest that in Matthew 2, 42, which we've already had read, they continue steadfast in the apostles doctrine fellowship, the breaking of bread. That is the breaking of bread that we know on the Lord's day morning. In Acts 20 verse 7, we read there that the apostle gathered with the saints on the first day of the week to break bread. In Acts 2 verse 46, they broke bread from house to house and did eat their meat with gladness. And I suggest that that was a simple meal. And in Acts 20 verse 11 again, after they had broken bread, they went down and it says they broke bread and it was a meal which they had eaten. And quite clearly the reference in Acts 27, it is a reference to those on the ship who had this food and it said it was meat for them. Now if the prophet, and here is a quotation from 2nd Kings, I may be taking it out of its contents but I think you will understand, if the prophet had bid you do some great thing, would you not have done it? How much rather then when he says unto thee, do this in remembrance of me. You see, you see the Lord Jesus didn't ask us to do something extremely difficult. The Lord didn't ask us to go a long way. He took what was there present on that table on that Passover supper. He took the bread and he took the wine. And you know, the very fact that the Lord asked us to do this little thing as it were, is it not something that we should respond to? Again, this is another challenge to each one of us. Are we remembering him? Now we know that it is only bread and it is only wine. And it is never anything other than bread and wine. But the Lord Jesus did say, and we need to remember this, this is my body. And so that bread symbolise the Lord body. And the cup or the wine is a picture of his precious blood. Now if we read through the accounts in the gospels and also in 1st Corinthians, it is never referred to as wine. It is always referred to as the cup. And if you were here last week, you would have heard Nick speak about the cup in the various parts of the scriptures. And you know, I think that what is brought before us when we think of the cup is that cup of judgment that the Lord Jesus bore. And when we take the wine, when we take the cup, do we not concentrate our thoughts upon the very fact that the Lord Jesus shed his precious blood? He bore the judgment that you and I deserved. In eating and drinking, in eating this bread and drinking this cup, we do show the Lord's death till he come. It would be a sad thing, wouldn't it, if somebody thought that they would wait until next year and then they would remember the Lord. Because the Lord Jesus, as we've already mentioned, could come again today. And if the Lord came before this, I was going to say before this meeting is finished. But the Lord will not come before this meeting is finished because this meeting will finish the moment the Lord comes. But if the Lord did come, you won't have any more opportunities to remember him. There will be no breaking of bread in heaven. It is only while he is absent that we have the privilege of being able to break the bread and to drink the cup and we show his death till he come. Remember that. It's only till he come. Now Simon mentioned something in relation to this and I was very glad he did because the supper is not a matter of gift. There are meetings which it is a matter of gift. If you take the going out of the gospel, I think that we can say that an evangelist is clearly a gift. We can also say that a teacher is clearly a gift. But the supper is not a matter of gift. The supper is not a place where we exercise our gift. In 1 Corinthians chapter 12, the apostle Paul says, having spoken about the breaking of bread, he says, now concerning spiritual gifts. I'm now going to talk about spiritual gifts. And so as far as the supper is concerned, it is our affections for Christ. And if we have a genuine affection for Christ, we will want to be there and we will want to be remembering him. Because the supper is not a commandment. Now this might be, technically, he didn't say do this. He said this do. And the quotation in Matthew is a centurion and he says, he says, I have people and I say do this and they do it. And if the Lord had said do this, it would be a command. But he says this do. And I believe that when the Lord says this do, he's appealing to our affections. And if we have a great love for the Lord, we ought to treat it as a command. We ought to treat it as something that he expressed. And you know, the apostle says it was the night in which he was betrayed. Paul could have said it was the night before he was crucified. But as we focus our attention on that night of his betrayal, there was Judas Iscariot had gone out to betray him. Within was Peter, who was about to deny him. All around him were the disciples which were going to forsake him. It was in that time that the Lord Jesus instituted this supper. Now we know what the supper is for. It's to remember him. But it's not. And I think we've we've had this already. I'll emphasize it because it is certainly not for teaching the Bible. When you're at the supper, you sometimes hear things that is teaching. At the last morning meeting I was at, the last supper I was at, a brother in his prayer mentioned some of the qualities of the Lord Jesus. And he was referring to the tabernacle. And he said he the bloom, which speaks of him as the heavenly man. There's a bit of teaching. But that is not the prime reason of the supper. It is not to pray for our needs. It is very important that we as believers do pray for our needs and pray for the needs of others. But that is not what the supper is there for. It is not to preach to the unsaved. But we are very thankful that we have heard of people being saved in the supper. But the primary reason is not to preach to the unsaved. It is not for mutual fellowship. There are times when we can get together and we can have fellowship one with another. The supper is not for that. The supper is for worship and thanksgiving. It's when we as the Lord's people can give him thanks for what he has done. When we can worship him for who he is. And as was said in the previous speaker, that our hearts can go to the Father and thank him for what he has done. Well, I've eaten this bread and drink in this cup of the Lord unworthily. Some people have been very concerned about this. Ah, or have I taken the emblems on the Lord's Day morning unworthily? Well, first of all, no Christian is unworthy because of the work of the Lord Jesus. But nobody who is not a Christian is worthy. But because of the work of the Lord Jesus, you are worthy to be there. But what does it mean unworthily? I believe it means that in an unworthy manner, not discerning the Lord's body. So when you are sitting at the Lord's Day morning meeting and that cup or that basket is passed to you, are we considering it to be the Lord's body? Are we considering it to be the Lord's precious blood which was shed? It is very easy and we stand on good ground because Mr Darby spoke about his wandering mind. It's easy in the morning meeting to wander to every other thing. It's easy in the morning meeting to be occupied with what you're going to speak about in the gospel or in the Sunday school class. But you know the Lord Jesus said to those three disciples, could you not watch with me one hour? And I feel that it should be an exercise of each one of us as to when we gather in the Lord's Day morning meeting that our hearts should be centred upon him and that we should seek to put everything else out of our mind and we should as we take that loaf and as we take that cup, remember what it speaks to us of, the Lord's precious body. And if we judge ourselves, we should judge ourselves before the meeting and not stay away. We should judge ourselves and then partake of the supper. The question could be raised, when do we do this? Do we do this where we've already said we do this till he comes? Do we do it once a month? Once a year? It says in Acts 20 verse 7, the first day of the week when the disciples came together to break bread. And that seemed to be the pattern that we have accepted amongst the assemblies and amongst the church generally that it is the first day of the week that we gather together to remember the Lord Jesus. And you know I challenge us today, are we all present on that first day of the week or are there other things that we would rather do than gather to remember him? Are there other places that we would rather be than gathering to remember him? And the great challenge that I put today is would we rather be on holiday in a place where there is no assembly or gathering to remember him? It is, and I put these two references down, in 1 Corinthians 11 verse 20 we read of the Lord's supper and in Revelation 1 verse 10 we read of the Lord's day. And if you put your microscope on your Bible you will find that this is one Greek word, it is only used twice and it means it's a dominical day of Christ, it belongs to him. The supper is for him and the Lord's day is for him. Now I got a quotation from Mr Mackintosh which I thought was very good and it's already been covered, but if the table be spread upon any narrower principle than that which embraces the whole body of Christ it becomes a sectarian table. I think we've seen that when we take that loaf it would speak of the Lord Jesus but it also would speak of the whole body of Christians and that we should make absolutely certain that we are not gathered on a narrow principle, we're not gathered simply as Baptists or as one particular group of people, we are gathered together on the ground of the whole church of God. Well I've also been asked just to say a few words on the collection for the saints as we read in 1 Corinthians 16 and the Lord's supper, they both seem to have been on the same day and the great challenge is to speak about this in a way that is scriptural, because if you want to fall out with brethren start to talk about money, start to talk about what's in your pocket, it has been said the last part of a man that is converted is his wallet, but you know I'm going to stick to scriptures and answer a few questions so that you can answer them. In Hebrews chapter 13 verse 15 we read there, by him let us offer the sacrifices of praise to God continually, so there's a sacrifice of praise which is the fruit of our lips, but then in Hebrews 13 verse 16 it says to do good and communicate forget not, and so there seems to be for such sacrifice God is well pleased, the sacrifice is in both of those verses, and so it seems to be a direct connection between the two and to add emphasis upon this in 2nd Kings 12 verse 9, the priest took a chest, they were after money to repair the temple, he put a hole in the lid and set it beside the altar on the right side of it. Why did he put it beside the altar? I believe it was so that there was a direct connection between what we give and our worship to God. Now in 1st Corinthians 16 we read of a few points, it was regular the first day of the week, let every one of you, it was individual, we've just said that every one of you, it was systematic, it was laid by him in store and it was as the Lord had prospered you. You know I challenge myself and say do I give on the Lord's day morning as the Lord has prospered me or do I give on a regular basis just the same every week? That's a good thing to think about. Are we really giving according to these things here? And there's one verse I would just like to read, it's a verse that is very, I think, important in relation to giving and it's in Luke chapter 21, you know the verse but I want to emphasise something of it and it says it's the question of the widow and he looked up and saw the rich men casting their gifts into the treasury and he saw a certain poor widow casting in thither two mites and he said of a truth I say unto you that this poor widow has cast in more than they all. And I want you to notice two things, that it says he looked up and saw, he saw the rich men and he saw the widow and you know what we give the Lord sees it. We can hide what we give from the brethren because when the basket come around we can easily hide it but the Lord sees it. And now I'm just going to ask you some questions to challenge our hearts. What we give, is it a sacrifice? We live in a quite a prosperous country in compared with other parts of the world. Is what we give a sacrifice or is it something that we can easily give? We have to ask our own selves, as far as I'm concerned what I give it's not a sacrifice. Is it a sacrifice to you? The second thing is, is it the only place to give the Sunday morning meeting? Well actually if we look at the verses in first Corinthians it says that there be no collection when I come and so although the collection is connected with the supper it is completely different because on the day that the apostle Paul went to Corinth there wasn't a collection but you know the collection that they were having at Corinth and it's been touched upon it was for the poor saints in Jerusalem so there was fellowship between those assemblies. Is it the only place to give? Well I'm going to say it's not the only place to give. We should lay aside at home and we should give for the Lord's work. Is it the best way to give? Well clearly it is not the best way to give. If you want to give money in this country we have a great ability, a great agreement with the tax authorities that you can claim your tax back if you are a taxpayer and it may be basic but it's a fact that if you give a hundred pound to chapter two and you're a taxpayer you can give them an extra 25 pound. Is it the best way? It is not the best way and you know when we talk about the collection on Sunday morning and we all give money on the Lord's day morning is it all for the Lord's work? I often challenge myself and say we're giving this money and it a lot of it is for our own benefit. It's because we like a nice clean hall. It's because we like a nice warm hall. It's because we like food. There's a collection box there. Why is it there for? It's to help pay for the food that we are all enjoying and so I believe there should be other occasions when we give money for the Lord's work and various ways are possible to give it and is it only money that counts? I'm sure that it is not. I'm sure that it is something that we can sacrifice in our lives. We can put time aside. We might not have be that wealthy but we've all got the same amount of time each week and do we spend our time in a sacrifice for the Lord? So just to refer back the important thing that I have said is that we gather on the Lord's day morning to remember him. To remember him in his death till he come and I repeat the challenge at the beginning. Are we all remembering him? There will be no supper in heaven and we show forth the Lord's death till he come. A brother was asked, I think it was the brother from Paris was asked, who do we show it forth if there's only a few of us? He said to all intelligent beings and the angels are looking down and they're watching us and so let us when we gather together if the Lord leaves us here tomorrow to have our hearts really centered upon him, upon his death, upon what he has done for us, let us show forth his death until he come. …

… The topic for this session is the Lord's Table, and I'd like to start by reading the passage in 1 Corinthians 10 that speaks of the Lord's Table. Starting in 1 Corinthians 10, verse 14. Verse 21. We'll read the other verses a little later. Do we provoke the Lord to jealousy? Are we stronger than he? Before the break, Rusty had the session to finish on time for lunch. I think I'll have the challenge of waking you up after lunch, and I do hope you didn't have too many puddings. I'll come to the text in a moment, and we'll go through, with the Lord's help, verse by verse. I just want to start with the general thought that in the Bible, a table has a meaning. A table speaks of fellowship or communion. Now, there are actually different tables in the Bible, and you'll find that they are associated with different sets of principles. Now, before I come to this, I just want to tell you a little secret, which is I have a table as well. Not exactly me, but as a family, we have a table. And that table is also associated with a set of principles. So, one first principle is that when we are together to have a meal, then everybody is requested, please not to put the feet on the table. But that's just one of the principles. There may be different tables, like you see on this picture, but that is sort of one thing we try and maintain at home. So that's the thing we don't do. Now, there's another principle, which is that before having a meal, we pray together. And I hope it's not surprising, but you won't find this at every table, but our table is connected with these principles. And actually one or two others, like we try to wait until everybody's served and not one person finish all the food before the other one has had a chance to start, and that sort of thing. The point is, a table is connected with a set of principles. Now, in the Bible, you've got a whole range of tables. I've listed some here. There's the table of Saul. I think they had good food, but sometimes there was a spear flying. That was the principles of Saul's table. You had David's table. It was a table of grace. Solomon's table, Nehemiah's. There was a table of the masters where the crumbs fell down and the dogs could eat. So you find with all these tables, there are different principles connected with them. And obviously, what we want to work out together now is what are the principles connected with the Lord's table? Well, to find the answer, we need to look at 1 Corinthians 10. And actually, the expression of the Lord's table occurs only in this chapter and only once. And this verse, where it is mentioned, verse 21, speaks of the act of partaking of the Lord's table. And this passage speaks of how we do this by eating the bread and drinking of the cup. The cup of blessing which we bless and the bread which we break. So, some of you may ask, well, isn't that the same thing Rusty was talking about a minute ago? He was talking about the Lord's supper. And is that the same then as the Lord's table? Well, these are not synonyms. They are not the same thing. These are different aspects or viewpoints of the same thing as I hope we will see. On this slide, we've listed some of the differences. The Lord's table speaks of fellowship. So, please, whatever you take away from this session, please don't go away and say, Michael thinks the Lord's table is a wooden table. It's not what I think. The Lord's table is a sphere of fellowship. Now, it implies responsibility. And that is not only for when we are gathered together, but actually for the whole of the week or of our lives. Partaking of the Lord's table has implications for the entire week or, as we say today, 24-7. The Lord's supper, which Rusty was speaking about, is the meal itself. It's taken for the remembrance of the Lord when the assembly has come together. And what Paul teaches there is how we conduct ourselves on that occasion and what it means, remembering and proclaiming his death. So you might say, 1 Corinthians 11, the Lord's supper, specifically about what and how we do it on taking the supper on Lord's Day morning. And 1 Corinthians 10, what it means in terms of our responsibilities for the rest of the week. Now, let's have a look at this passage. It's actually very interesting. When you look at verse 14, perhaps you would have expected a verse something like this. Beloved brethren, I now tell you about the Lord's table. It's a great privilege. Instead of that, verse 14 says, wherefore, my beloved, flee from idolatry. Very surprising opening. And I don't think the Corinthians would have considered themselves idolaters. But some of them went to the idol's temple not to worship there but to eat meat. Now, Paul explains an important principle, which we come back to several times. An outward action implies close inner communion. The other thing that strikes me in this verse is the word beloved. You might have said what the Corinthians did was really quite out of order. And Paul says, I still love you. I'm writing to you as beloved. And because I love you, I have to tell you about this. If I was indifferent, perhaps I wouldn't do that. But he loved the Corinthians. The other thing is, he says, I speak as to intelligent persons, judge ye what I say. I would call this the diplomacy of love. He could have said, perhaps, hearing what you do, I think you have no idea. He doesn't say that. He says, I write as unto intelligent people. And he doesn't say, I'm now going to judge you, or I'm now going to tell you. No, he says, I'm going to present the topic to you. And I would ask you to consider it and to judge it. That's a very good attitude for this topic, but also in general to say, we present what we see from scripture, and we ask others to consider and to judge. Now, in verse 16, it says, the cup of blessing which we bless, is it not the communion of the blood of Christ? Perhaps some of the younger ones think, we always do it the other way around in our meeting. We always have the bread first, and then the cup. Why is Paul speaking about the cup first? It's not the historical order, but I'm sure he does this for a reason guided by the spirit, because the thought of the blood of Christ is designed to make us shrink from sin. I think that if there is one thing that can make us run away from sin and from the wrong sort of fellowship, it is the thought that the blood of Christ was shed for us. And that's why this is so prominent in this passage. But drinking of the cup, it says here, is it not the communion of the blood of Christ? So by drinking of the cup, we express communion with the blood of Christ. We say, basically, Christ has died for me, and he has rights over me. And again you see this principle, outward action implies close communion. This time the outward action is taking of the cup, and the communion is with the blood of Christ. Similarly, in verse 16b, the bread which we break, is it not the communion of the body of Christ? Eating of the bread also implies communion. He gave his body, and we say, look, this means it is for me that he died. And again it is true, the outward action of breaking the bread and eating of it, expresses inner communion. I have communion with the body of Christ given for me. Now verse 15, we've already quoted this morning, just come back to it briefly. Because we, being many, are one loaf, one body, for we all partake of that one loaf. Now the bread, or the loaf, has two meanings. We found in verse 16, that the bread there speaks of the physical body of Christ nailed to the cross given to us. In verse 17, the bread speaks of the body of Christ, but in the sense of the church. Why? Well, because it says, we, being many, are one loaf, one body. So this body is composed of believers. Now this is a key verse. The basis on which we break bread, this is the inclusive side of that basis, is the unity of the body of Christ. In other words, we break bread as members of his body, not as members of this church or that. If I can make a little confession here, when I first broke bread, I think I must have been about 18, I thought I understood what it means, but I don't think I did. And it was only a few years later, actually in England, you'll be pleased to know, that I came to see this. It was not as a member of an assembly, it was as a member of the body of Christ that we break bread. Now, the apostle includes himself, so the body of Christ here is not the church in one locality, it is the worldwide church. And by eating of the bread, we express that we see all believers in that bread worldwide, the body of Christ. Now this is really important, because it expresses that we break bread as members of his body, but also that it's not an individual matter, but it is a matter of fellowship. Let's just come back to this thought of membership a little bit. It says, for we all partake of the one loaf. Now obviously, we would phrase this differently today, it doesn't mean that because we break bread we are part of the body, it means we are part of the body and therefore we break bread. In other words, the fact that we break bread expresses the truth that we are part of that one body. So that means no other membership is required. And actually I'll go a little bit further, it's not only that no other membership is required, but being a member of a denomination really flies in the face of the truth of the body of Christ. Now, I'm not here to judge brethren who have not heard this teaching, or who don't know about this, and who perhaps take part in this meal in some church and are a member there, and that's the best they've learned so far, and I'm not here to judge anyone. We're here to see what the scriptures say. But the scriptures say we're not breaking bread as members of this or that church, we are breaking bread as members of the body of Christ. But that raises another question. Brother Robert showed this map of the church in Birmingham and showed us the dispersion, according to Mr. Google, and some things that were called church and weren't church. So in that situation, how can we possibly show the unity of the body of Christ? Now, one idea is let's do it by forming some sort of alliance between all the different denominations and say, you know, we'll just work together. Well, that would be a cooperation of sects. Well, that's not the body of Christ. The next idea is, well, obviously we've got to start something new then. You know, forget everything that's there and go back to the beginning just to start a new church and do it right. Well, that's another red cross crossed out. How about the next option by bringing together all believers into one place, into one whole, so you could see, you know, they're all there. Well, first of all, if you want to do that, you are very brave. You can try. Should you be successful and, say, bring all believers of Catford into one whole in Catford on a Sunday morning, you still wouldn't be able to see the body of Christ because that's just those in Catford. So even if that was possible, that wouldn't do it. But there is another way, and thanks to the Lord that is still open to us today. It is by breaking bread on the grounds of the one body of Christ. There are, of course, many other things we do that should and need to be in conformity with the principle of the one body of Christ. But this act of breaking the bread on that basis is the deepest expression of that truth. And it's really great that this is open to us, you know, even in the 21st century and with all that's gone wrong, that is still possible. Now, in verse 18, Paul gives an example. He says, see, Israel according to the flesh are not they who eat the sacrifices in communion with the altar. He takes this example and he says the Israelites, when they ate of the meat offering, that wasn't just having a meal. It was a lot more. It actually meant being in direct fellowship with the altar. Again, this example demonstrates the same principle. Outward action implies close communion. God had said the altar was most holy, Exodus 29. And eating the sacrifices, therefore, implies a high responsibility. And only those who were clean were allowed to eat. Now, we shouldn't misunderstand this. Very recently, a Christian magazine published a text starting with the word undoubtedly. And there we always need to be a bit careful because sometimes those things are to be doubted. And it says the view of the Lord's table given here embraces the whole Christian company at all times. And not only when gathered together, for the analogy referred to is as to Israel after the flesh, eating of the sacrifices. It is no doubt the peace offering of which all Israel partook. In so doing, they were in fellowship with the altar and so also as to the cup and the bread at the Lord's table. All true Christians are contemplated as participating. Now, we need to be careful with what we read. Not all that is printed is good. If you check this, actually, you find it's not true. In Leviticus 7, verse 19, it says, and all those who are pure may eat of the flesh. And Paul, in our verse, he says, those who ate. The verse doesn't say they all ate. It says those who ate. So you find that with such a seemingly small mistake, you can arrive at a wrong conclusion. And you're made to believe here all true Christians are viewed as participating. All true Christians are viewed in the one bread. But they do not all participate. Now, verse 19 says, what then do I say? That what is sacrificed to an idol is anything? Or that an idol is anything? Now, basically, the Corinthians were very clever. The Corinthians were, I would say, intellectual. They said, idols are made of stone. Stone is dead. Therefore, an idol can't do anything to me. An idol can be neither good nor bad. We don't believe this. It doesn't matter. Well, actually, Paul says, I know that as well. I know that an idol is nothing. And I know that you don't believe in idols. The problem is the other people do. Verse 20, what the nations sacrifice, they sacrifice to demons and not to God. That's the problem. The heathens believed in the idols, and behind the idols there were demons. Now, Paul says in verse 20, now, I do not wish you to be in communion with demons. I think at this point the Corinthians must have been quite shocked. They probably had no idea that that is what they implied by going to this place. And it was something they didn't want. But the truth is this outward action implied close inner communion, and in this case with demons. Now, some of you may know that I work for a company called PWC. And some will know that our offices in London are bang opposite the opposite of Ernest & Young. And Ernest & Young are one of our chief competitors. And we're literally 10 meters apart. Now, the doors at Ernest & Young are open, and I could just walk in there into the entrance lobby. I could even sit down and have a read. And I would say, you know, I'm not here to hunt for a job. I'm just here because they have a nice sofa. But I've never done that. If my boss or a colleague passed by and they said, you know, I saw Michael in the lunch break. He was sitting at Ernest & Young in the reception. It wouldn't go down too well. So we need to be careful what we associate with. And by going to a place, we basically consent to what is going on. In verse 21, Paul comes to the conclusion. He says, you cannot drink the Lord's cup and the cup of demons. Basically, he says, these are two actions, drinking of the Lord's cup and drinking of the demon's cup. Each action implies a sort of communion. And those two communions don't fit together. You know, every time I say something, you get a little bit of math. Here you have a little Venn diagram and the two circles that don't overlap. They are mutually exclusive sets. And these are mutually exclusive fellowships. Paul says, if you are part of the one, you can't be part of the other. So really, we've had four examples, and each of them demonstrated the same thing. Something is done outwardly, some partaking, and what is expressed is an inner, close communion. Now why are they mutually exclusive? Well, we're taking back to the cross, really. We're taking back to the blood of Christ. You cannot partake of the Lord's table and the table of demons. It is a moral impossibility. If we do one on Lord's Day morning, we can't do the other on Sunday. What we do on Lord's Day morning has implications for the rest of the week. And basically, this reminds us of another important principle, which is that not only evil defiles, but association with evil defiles as well. And that's not just, it's also, but it's not just a picture from the Old Testament, like with leprosy or touching a dead body. But it is a truth that is stated several times in the New Testament, 2 Timothy 2, 2 John 9, 1 Corinthians 15, evil communications, corrupt good manners. Revelation 2, verse 14 are just some examples. So how then can we partake of the Lord's table? Where can we find it today? Somebody has asked, you know, who has the Lord's table today? Well, I've got a simple answer for that. It's the Lord. The Lord has the table. It is his table. But the Lord has told us what the principles are behind his table, or connected with his table. And I think we discovered three. The first one is the unity of the body of Christ. No other membership, no sects, no national churches, the unity of the body of Christ. We are one loaf, one body. The second principle, separation from evil, including associations, because it said you cannot. And the third principle is the authority of the Lord Jesus. So if you ask me where can I find the Lord's table in London, I'm not going to give you an address. I'm going to give you these three principles, and I say go and look. Find where believers gather together on the grounds of the unity of the body of Christ and separation from evil, recognizing his authority. And when you've found it, stay. That's a good place to be. Now, many very helpful things have been written on this subject. And if you are interested in the subject, I would really urge you to get hold of some of these very good articles by brothers like C.H. McIntosh, Darby, Kelly, Rossier. By the way, a little booklet. I'm sure Simon will be pleased if I announce this, which has just been republished by Chapter 2. Available at the back. Thank you. C.J. Davies, Bible Treasury, Dennett, Trench, Hocking, F.B. Hull, Hamilton Smith. And to make it a little easier for you to find these things, we've just uploaded a page a couple of days ago on Bible Center where you find the relevant passages from all of these texts. So if you want to follow up a little bit more, see what these teachers have taught on the subject, please do. And I hope this will be helpful. And my overall request and wish for all of us is it can look complicated. A Christian testimony looks a bit like a spaghetti junction sometimes. There's so many ways to go. How can you get to the right place? I'm sure if we pray the prayer of Psalm 86, verse 11, the Lord will help and guide. Teach me thy way, O Lord, I will walk in thy truth. …

… Well, this next session is on gifts, and for this we need to bear in mind the first session that our brother Hans Rudi brought out, because in many respects, before we look at the relevance of this subject to the expression of the local assembly, we need to, as it were, zoom back the telescope, or the microscope, and bear in mind the whole assembly in its aspect as our brother very helpfully brought out in session one. Because we're reading from Ephesians chapter 4, and I might just read it in one section, because it's very important that we base everything on God's Word. So Ephesians 4 and chapter verse 1, I therefore the prisoner of the Lord beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with long-suffering, forbearing one another in love, endeavouring to keep the unity of the spirit in the bond of peace. There is one body and one spirit, even as ye are called in one hope of your calling, one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all. But unto every one of us is given grace according to the measure of the gift of Christ. Wherefore, he saith, when he ascended up on high, he led captivity captive, and gave gifts unto them. Now that he ascended, what is it but that he also descended first into the lower parts of the earth? He that descended is the same also that ascended up far above all heavens, that he might fill all things. And he gave some apostles and some prophets and some evangelists and some pastors and teachers for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ, till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man, unto the measure of the stature of the fullness of Christ. So, we're going to go back to the slide that's just been on the screen in a second, but the wonderful principle that this passage brings out is this diversity and unity. And we've been reminded of the one body, in the verses we've read together, there's one Lord, one faith, one baptism. And our brother Hans Rudy this morning reminded us that from God's side, there is one assembly, there's one church, there's one body. And from God's side, it can be seen, even today, regrettably, from man's side, we can't see it, unless by faith. What we see, of course, is solemnly breakdown and division. But nevertheless, that doesn't at all take away from the truth of the verses we've read together, that there is one body. And the wonderful thing is that in the gifts of God, this unity is displayed, it's to be worked out, and yet it's to be worked out in diversity. In other words, we're not all copycats one of another. This unity is not brought about by God making us all carbon copies of each other. It's not a matter of uniformity. It's not a matter of all doing the same thing. There's a difference. Uniformity and unity are quite different things. The one we might say is what man attempts. Man thinks if we can get everybody doing the same thing, then we have unity. No, that's not the way it should work. God's way of bringing about unity is by means of what differs. And there's, there are different gifts. We're all different. How wonderful that each one of us is unique. And yet, and it's very difficult perhaps to comprehend, and yet the result of the baptism of the Holy Spirit, the outcome is that we're one. We're all members of one body. And that's a wonderful thing. So let's bear in mind this wonderful principle that the means by which God demonstrates and manifests this unity is by using those who are very different and yet in a spiritual, a happy sense of spiritual cooperation and unity of purpose, we give expression to the one, the one body, the one church. So let's just go back to this first slide. What I'm trying to illustrate here is firstly the unity of the Godhead. There is one God, the triune God, and yet he's, God has been revealed in three persons, the Father, the Son, and the Holy Spirit. And here we have this symbol showing that although we have three persons of the Godhead, God is one. And in regard to the subject of gifts, we can see that all three persons of the Godhead are involved. So in Romans 12, when you read the list of gifts there, you'll see that they're described as the gifts of God. And in the passage that we're looking at now in Ephesians 4, they're Christ's gifts. And in Corinthians, which we'll look, another session we'll look at later on, they're really the gifts or the operations of the Holy Spirit. So there's three different ways of looking at the subjects of gifts, and the lists of gifts are different in each of those three sections. But what we can say is this, there's a happy unity. There's a unity of purpose. There's a unity in the way they work or operate, and we can say that all gifts are God-given. God, the Holy Spirit, and the person of the Lord Jesus Christ. So there's this happy plurality and yet a blessed unity. The verses we've read together in Ephesians speak of the coming into this scene of the Lord Jesus. And the expression used was that, verse 9, he also descended first into the lower parts of the earth. And we should remember the basis of the gifts that we're looking at in this session are the really what flows out of the sessions we've looked at already in regards to the supper. It's the person and the work of Christ. It's his death, the sacrificial death, his body given, and the shedding of his precious blood. And we know that that involved the most solemn humiliation and suffering of our blessed Lord. He descended into the lowest parts of the earth. He suffered. And yet this same one, this one who suffered, who men rejected, is risen. He's not a dead Christ that gives gifts, but the risen Christ. And in this slide, I've tried to illustrate in the arrow on your left this wonderful truth that he's risen from the dead. And not only that, but he's ascended into heaven, we might say, into the Father's presence. He's now seated at God's right hand. And it's from this wonderful place of his being ascended from such heights of glory that he's given gifts to men. And so we can see here that the gifts are sent down. And in our passage, when it says in verse 8, when he ascended up on high, he led captivity captive and gave gifts unto men. There's an allusion here to the victor of a battle. And in Old Testament times, I suppose in historical days, the victor of an army would parade the losers, take their captives captive, and there'd be the spoils of war. And the spoils of war would be distributed. And so there's a little allusion to this matter of the Lord Jesus as the victorious one, the one who's conquered death. He's triumphed over death, over Satan. And it's as a consequence of that victory and that work that he distributes gifts. So from on high, he sends gifts down. Now I have here in the picture a little illustration of some gifts and presents. And my point wasn't to trivialize the matter, but just to give us a visual reminder of when we receive gifts. It's a nice, happy thing, isn't it? And we might ask ourselves, what do we have to do to earn a gift? And the answer is, well, that question doesn't make sense. We don't do anything to earn a gift. That's the point of a gift. It's something that's given to us. We don't work for it. When we work, we work for wages. We don't work for gifts. So if we receive a gift, we ought to be mindful of this, that it's not something we deserve or for which we've worked, but it's a matter of grace. And I think the answer to the question, what do you have to do to receive a gift is nothing but simply be loved. If we receive a gift, it's normally a token of the love of the giver towards us. And I think that's a very happy thought to bear in mind in regard to this session. The Lord Jesus loved us and he loved us so much that he went to the very lowest depths of suffering. But having come out of that suffering, having ascended on high, he's given gifts as a token of his love because his bride, this figure of which we've been reminded, it's to be spotless. It's to be suitable to him. And it has to be perfect. And in order to be perfect, we need work. And that's why he sent gifts down that those of us who make up his body might be perfected. And that's what we come to. It's verse 12, for the perfecting of the saints. And verse 13, till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man. So that brings in the object, the purpose of these gifts. Well, in these verses, in verse 11, we have here this short list. In Romans and Corinthians, we have a different list of gifts, but here there's just these five. And we might look at it in a way we might count them as four. But anyway, we have these five in the list. And the way that this verse is phrased is this. I've emphasized this word, some, because it says, and he gave some apostles and some prophets and some evangelists and some pastors and teachers. Now, I emphasize the word some. Let's reread the verse and putting the emphasis in the way that we might often speak. And he gave some apostles and some prophets and some evangelists and some pastors and teachers. So do you see that the object of this verse is to show that the gifts are persons? It's not so much here the function, although it certainly includes that. And elsewhere, when these gifts are mentioned, it's particularly the work or the function or the operation of the Holy Spirit that's in view. But here in Ephesians, it's really the persons that are in view. Christ gave certain persons as gifts to the church. And that's what we want to see here. So we have these five, these five types of person listed, and we'll look at them in a little more detail. But to illustrate what I mean and to emphasize the global aspect that the gift is to the whole body, the whole church, first and foremost, I want us just to look at these three persons. Now, I'm going to speak of a brother that has already been mentioned by our brother Simon, brother Heicoop from the Netherlands. I understand that he said, it must have been at least once, he said that God has given three great gifts to the church, the Apostle Paul, Martin Luther, and John Nelson Darby. Now, why have I mentioned this? Well, firstly, because it illustrates this great point that the gifts spoken of in Ephesians are given, were given to the whole assembly. And in particular, I couldn't find a picture of the Apostle Paul, so you'll have to make do with a silhouette. And it's probably good that we're not drawn to a person himself. But, you know, when we think of the ministry and the labors and the love and the sacrifice of the Apostle Paul, I think we can understand what brother Heicoop meant when he said that he was one of the three great gifts given to the church. If we take away the Apostle Paul, and in particular his teaching, what do we have? And, you know, we've already had it this morning. So many Christians, they ignore the teaching of the Apostle Paul. They say, oh, that's just Paul. It's not relevant today. You know, it was just his opinion, and he was biased, or it was just the way that people thought in those days. No. You know, the truth that the Apostle Paul brought out is absolutely fundamental, and we'll see that a little later on. So the gift that God, that Christ gave in sending the Apostle Paul is for the whole church, from the beginning at Pentecost right up until the rapture. We need the teaching that Paul brought out. And it's as important and vital today as it was when Paul was here, alive, and on earth. And then Martin Luther. You know, what Martin Luther brought out wasn't anything new. It was the truth that the Apostle Paul had already taught and established. It was a matter of the foundations, but it had been lost sight of. Paul's teaching had been ignored, had been replaced with man's thoughts, with what was outward, and it was a very, very dark period in the age of the church, outwardly. But God gave to the whole church this gift of Martin Luther, who looked again at the scriptures and rediscovered what had always been there for anyone who was willing and able to look, the truths that had been taught by the Apostle Paul. And the ministry, the teaching of Martin Luther is still relevant today, because he brought out the vital necessity of justification by faith and many other things. And true Christians today, we rely still on the ministry, the results of the gift that Christ gave in giving us Martin Luther. Having said that, in many respects, Martin Luther didn't go far enough, and he went on still with the outward form of the Christian church of that day. So, he still went along with a clergy and laity separation. He still went along within the framework of national churches and a setup which was of man's order. And it was to another great gift to the church that the recovery of those truths was given, and John Nelson Darby brought out. Again, it wasn't anything new. They'd been taught by the Apostle Paul. They were there from the beginning for all to see, but they'd been lost sight of and not practiced. And he brought to light as speaking the mind of Christ, and we're very thankful. And we, not only we, but Christians who are in the good of many scriptural truths, they owe the understanding of them to John Nelson Darby. So, of these five gifts, we can say that two of them are foundational. They were necessary to be laid at the beginning, and these gifts as men have passed from this scene. We no longer have these two foundational gifts. We don't have any more apostles and prophets, despite what some might claim. We have no apostles and prophets today. But what they brought out, we very definitely do. And what they taught has been recorded for us in God's word. So, we have the foundations that they themselves brought out. And so, it's absolutely essential that what we build, what we work on, rests on the teaching of these two gifts, the apostles and prophets. Now, we have this little representation here of a workman standing beside a foundation. I suppose most of us are perhaps used to the idea of the foundations of concrete filling a trench, but this illustrates it well enough. We have here, evidently, concrete foundations with some metal reinforcements, and they're clearly designed to support the rest of the building. And what we see here will then be out of sight. And in many respects, this is a picture, I think, of the work of the Lord Jesus, because in one respect, the foundation of the body, the assembly, it's Christ himself and his work. And his work is finished. It's complete. And his sorrows and sufferings are past. And in that sense, they're out of sight, but they're still there. And they're a necessary basis on which everything else is built. And that's why we still remember the Lord Jesus in this way. So, we have these vital foundations. They're not to be neglected. If you take away the foundations of a building, then it will fall down. So, it's absolutely essential. And how regrettable it is in Christendom when these foundational truths are neglected or ignored. So, very wonderful that the Lord Jesus loved us so much that he sent these apostles and prophets who have taught us these things on which we rely absolutely. And so, of the list of five, there are three that remain in the sense that we will still have these gifts today and they'll remain right up until the end at the point of the rapture at which time the verses come in where it says, till we all come in the unity of the faith and so on. So, these three persons, these three gifts are necessary and we would see they're still given to the church as a whole. And I say that because we must always bear that in mind. Of course, in a practical way, their work has to be done within the context of a local assembly or the expression of the assembly. But let's not forget the importance that they have been given to the whole church. So, we have these three evangelists, shepherds, and teachers. So, let's just look at the work of the evangelist. Very helpfully, we've already had been reminded of the church figure as the house of God, as a building, and that links in very nicely with the view that I want to bring out here. I'm looking at, of course, 1 Peter 2 verse 5, that each believer, we're described as living stones and each one of us are brought in and together we make up. We're members of the one body. We're each a member and we might view it, each of us, as a building block in that which God is building for his glory. So, here we have a builder who's bringing, to be used in a building, a stone or a brick or a block. And it's just a little picture for us of the way in which an evangelist, in taking the gospel, the good news of the work of the Lord Jesus, he's preaching that word to those who are unsaved. They're not yet part of the body. They're not a believer on the Lord Jesus. They're not part of the church, but they're they're lost. They're in the world. But the evangelist, through his gift, brings them in because he presents that which alone can save the person, the work of the Lord Jesus. And having preached the gospel, having led them to Christ, they're now, by the work of the Holy Spirit, they're now a member of the body on the basis of that one baptism of the Holy Spirit in Acts 2 at Pentecost. So, this is the view. The work of the evangelist is to bring in the raw material, if I can use it like that, to be brought now to be part of the assembly. Certainly, a local assembly, expression of the local assembly. But there's another important aspect of the evangelist and the work of the evangelist. Now, I wonder if the young ones know what this is a picture of. The proper description is it's a pair of compasses. Not a compass, a pair of compasses. A compass is what we use to find north and south. But this is a pair of compasses and we use it for drawing a circle. And here, you can see, I don't know if they still use these in schools. They did when I was at school, but that was a long time ago. The point stays in the center and the other leg with the pen or pencil is used to draw a perfect circle. Now, if we think of that circle as representing the whole church of God, the evangelist ought to have one leg in the circle and one leg outside because his sphere of operation is not within the assembly or church, it's outside. It's to those who are not believers yet. But in preaching to them Christ, the object is that they're not just saved and fit for heaven in some future day. And in the meantime, they can just carry on as they were. No, they're to be brought in a practical way within the bounds of the assembly and in the circle of fellowship where they can enjoy, along with every believer, the privileges and responsibilities of which we've already spoken. So an evangelist isn't a lone agent. He's not out there just doing his own thing. He's sent from Christ and his purpose is to have this vital link between the functioning of the assembly and those who are outside. And that's a very practical thing to bear in mind for the evangelist. So we need to pray for the evangelist. The evangelist needs to be someone whose interests remain at the heart of the assembly and the person of the Lord Jesus himself. And I'm sure they are. Now, the next gift that one of those remains is the pastor or the shepherd. And my purpose here is not to encroach on a following session, but just to illustrate this, because the gift of a pastor, as the Bible expresses it, is misunderstood in Christendom today, because you'll hear people talk about the pastor of a church as if it's an office or a qualification or a title. And it's not that at all, because the real meaning of a pastor is what we have here, a shepherd. And if we read 1 Peter 5 verses 2 to 4, we read, in fact, let's look at this next slide, shepherd the flock of God, which is among you, not as lording it over your possessions, but being models for the flock. And when the chief shepherd is manifested, you shall receive the unfading crown of glory. Now, I know this is going to be covered in a later session, but the point here of the pastor or the shepherd is that he's looking after God's flock, the Lord's sheep. They're not his congregation. They're not his possessions. But on the other hand, they're to be an example, a model for the flock. And this verse, the dots that I've omitted, goes on to speak about not doing it for base gain. It's not an occupation. It's not a job. And regrettably, that's how many see this role of the pastor or shepherd, that it's a paid job and they have their own congregation. But in the context of the whole church, Christ has given brothers who have a shepherd's care for the sheep. And that means the little lamb that needs to be cared for, the young ones, the old sheep that's getting lame, the sheep that goes astray. All these things we can understand by the figure of the sheep and the shepherd. That's the role, the gift of the pastor, the care for his fellow believer. So he's caring for the Lord's sheep. And here we have shepherds and teachers, because it seems to me to be quite clear that the gift of these two are often linked together. The scripture speaks of pastors and teachers, because an important part of caring for the sheep is being able to understand and teach the Lord's sheep. It's being able to understand and teach God's word. The two are very closely linked. Now, I suppose a brother can be a gifted teacher and not necessarily have a pastoral, practical ministry. And there may be a brother who's very tenderly able to care for one another and may not be able to teach in the way that someone who has the gift of teaching does. But more often than not, I suggest that we do find these two gifts in the same person, because they're so both needful and they're in a very happy balance. So here we have, in either case, the illustration shows that the brick or the block that the evangelist has brought in is now being fitted in and cared for in the building, the house of God. I'm not quite sure what this brick layer is. He seems to be using a tin of paint to stick the bricks together. But anyway, the brick has its place and it's to be in line with the rest of the building. And there, you know, we need to be subject to God's word. We need to fit in one with another. And this is all the work of the shepherd and the teacher. That which is a result, the testimony to the assembly of God is in accord with the principles of godliness. And so the object of all these gifts are here in verse 12, for the perfecting of the saints, for the work of the ministry and for the edifying of the body of Christ. That's the object in view. Just a little word on the difference between natural ability and gift. If we read Matthew 25 verse 15, we see there the Lord giving talents, each distributing according to the different abilities. And Christ gives different gifts to each one according to what their natural abilities are. And this is not an accidental thing, because of course God made us, each one, how we are. And if God gave somebody a particular quality, then God makes sure that the spiritual gift that's given to him or her is appropriate to how that person is. But the two are not identical. Talents are not exactly the same as gifts, because if you read Matthew 25, you find that the wicked servant, who also was given a talent, is cast out into outer darkness. So there we see that, you know, God will take account of those natural abilities given to each one. Even the unbeliever, they still have God-given qualities, and they will be responsible to give an account to the Lord as to how they've used those talents. Did they use them for God's glory or for their own gain? But the same principle applies to the matter of spiritual gifts. Christ distributes gifts in wisdom according to the natural abilities that God has given to us when we were made. And I might just quote the beloved, late beloved Dr. Patterson, when he referred to a brother who was gifted with great natural intellect. Very, very intelligent brother, but he said he was almost untouched by his gift. And his great intellect took him away from the things of God. And Dr. Patterson's expression was this. His great intellect, he said, it slew him. And that's a very solemn thing to bear in mind, that spiritual gifts were to be touched and affected by our spiritual gifts. It's no good our saying one thing and expecting everyone else to follow if we're not ourselves touched by our gifts. So that's something to bear in mind. There are dangers in the gifts. The Corinthians were examples of this. They had every gift, and yet they were puffed up. They were like children showing off the toys that they had, and they were just happy to show off their gifts, but they'd forgotten that there was an object in view to Christ giving these gifts to the assembly. It's not to draw attention to ourselves, but to build up the church. It's to build up that which is for Christ. And so we need to bear these things in mind. Again, we haven't much time to look at a lot of the details of these things. There are many reasons why we may lack gifts, and you can look at those as listed in the notes. I just want to perhaps spend more time on this matter, hindrances. We've already spoken of man-made arrangements, and if we have a system where instead of coming together on the basis of the scriptures that there is one body, and that we're all members of one body, and that Christ is in the center, and that the Holy Spirit should be free to operate, if Christians don't gather on that basis, then it's a hindrance to the gifts that have been given. And an example of this might be the distinction between clergy and laity having appointed preachers and pastors. Of course, we need to bear in mind, it might be easy for us to look outside and to see the failings of others, but we need to be careful ourselves. And I'm sure the conveners of this conference even, it's a matter of exercise for them when they invite brothers to give a session and to set out what should be presented, that they bear in mind the gifts of God. And so, you know, these things, they come down even to us in our gatherings and the way we seek to operate. Well, again, in 1 Corinthians 14, we've, brother Simon mentioned of brother X over here, brother Y over here, and, you know, the apostle has to speak to the Corinthians of their disorder. Regrettably, this can be seen in Christendom today, many people participating all at once, and it's a matter of disorder. So there are many hindrances that might practically limit the proper workings of the gifts that Christ has given. Well, we're running out of time for much more, but just to leave on this slide, and I won't say much because it is going to be covered by another brother later on, but the whole object, the motive of the exercise of all gift is what is brought out in 1 Corinthians chapter 13. The Corinthians, they had every gift, but what they lacked was the object was for the benefit of others, not to draw attention to themselves. And so every gift should be exercised out of love, one for another, and most of all, out of love for the Lord Jesus, the one who gave gifts to the whole assembly. …

… We've already seen that pastors are gifts, people, given to the church. That we can think of pastors as shepherds, and it's shepherds that care and feed for the flock. As Mr. McIntosh, you said, that the pastor is to the soul what the doctor is to the body. How many times have you been to the doctor this year? I've got another question for you. I want you to think back over your Christian lives. How many times have you received pastoral care? How many times has somebody come beside you, helped you, cared for you, fed you, comforted you? One article that I read, a comment really, spoke about a well-known Christian person saying that as he pastored his flock, the end that he had in view was that they didn't need pastoring anymore. That it was a short-term project. But we know that pastoral care can take up a lot of time, a lot of effort, a lot of care, and a lot of concern. Living as a Christian, as we do today, in this country, in this year, is difficult. I don't think we need to be persuaded of that fact. There are few Christians around. Demands for those in work are great. Fellowship sometimes is not as often, not as frequent as we would like. Those that have grown old, that are still here, waiting for the Lord to take them home, are left often alone, without comfort, without even fellowship with others. All that they have known have gone, and they're left very much alone. But how thankful we are that we know that the Lord cares. He is our shepherd. He is the good shepherd, the great shepherd, the chief shepherd. And he has, besides the untold, unfathomable resources that are left in him, in himself, he has, understanding what we need, given us pastors to take care, to watch over us. But besides pastors, those people that have been given a gift, then we have these verses, this one in Acts 20, that tells us that pastoral care is exercised by elders, in a local context, in a local assembly. And as we look at this verse, we can see how it starts off. Take heed, therefore, unto yourselves. Paul here is speaking to the elders at Ephesus. And he begins here, this verse, and he says, take heed, therefore, unto yourselves. Is there little pastoral care, sometimes in evidence amongst us? Have you needed some pastoral care at times, and found that it wasn't evident, it wasn't available to you? I wonder why that is. Isn't one of the reasons, because the elders here were told in the first place, to take heed, therefore, unto yourselves. We cannot exercise pastoral care if those doing it are concerned and taken away by things other than the Lord's interests. They're not close to the Lord, thinking about other things. So the first instruction is to take heed, therefore, unto yourselves, before this work can commence. And to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. So we notice there that word feeding, overseas, in relation to local elders. We've already had and been reminded that pastors, people, one of the gifts, that those pastors don't just work in a local context, but they work worldwide, or globally. That a pastor can move from place to place. Thankfully, he can use the gift that he has been given to help people throughout the world. The elders exhorted to feed the flock of God, which is among you, taking the oversight thereof, not by constraint, but willingly, not for filthy lucre, but of a ready mind. Not by constraint, not because we have to, but willingly. Because they want to. They want to serve the Lord. They want to be faithful to him. They care for the sheep. They're sympathetic. They're concerned about the difficulties and problems and issues that the saints pass through. Not for filthy lucre. Not for money. But of a ready mind. Always willing. Always available. Always wanting to help. Seeing that there is that difference between the gift of pastoring, or pastors, that we have in the scriptures, that it's a gift given by Christ, that involves shepherding the sheep, that the pastor works globally, directed by the head in heaven, and that there might be several having that gift, that the office of a pastor isn't found in the scripture, didn't exist in the apostolic church, we know that the only offices are elders and deacons, that we never find one man in charge, the boss of a local group of Christians, and that, if it does happen, might hinder gifts in the local church. There is a massive difference between that gift of being a pastor and what is sometimes used for those that are a one-man ministry, and those that take the preeminent role amongst a local group of Christians. So we've seen that there are pastors to help us. There are elders to help us. But what about what action do we take? What role do we get involved with? The scriptures here indicate to us, aren't we all supposed to care for one another? Aren't in some way we're all looking after each other? That we have a concern when one member suffers? The Lord Jesus, when he spoke, said, If I then, your Lord and Master, have washed your feet, ye also ought to wash one another's feet. And we know there that he's not speaking literally of washing someone else's feet, but he's speaking of using the scriptures, cleansing, washing each other's feet. Have we ever washed anybody else's feet? Have we brought before our brother or our sister scriptures which would cleanse them, wash them, help them to be available and ready for the Master to use? 1 Corinthians 12, that there should be no schism in the body, but that the members should have the same care one for another. What a challenge that is. We know that there are divisions amongst us, but here it's saying members should have the same care one for another. That each of us should have that same care. Do we care for others in our local assembly? How much do we care for them? How much do we know them? When did we last speak to them? And in this country, unfortunately, we haven't got much of an excuse. I know that there's at least one person here, and probably more that their local assembly is perhaps 200 strong in another country. We, of course, don't have those such numbers. It's hardly 30 of us as a maximum. Do we care for one another? Do we know when they're going through issues and problems? Are we ready to help? Do we put others first? Galatians tells us, by love, serve one another. Serve one another. Take that place of serving other people. And Galatians, bear ye one another's burdens, and so fulfill the law of Christ. What a challenge I'm sure that is to us all. But how do pastors use the scriptures? One of the aspects is of using the Bible to bring the scriptures, a relevant scripture, towards people who need pastoral care. Pastors will use the scriptures to strengthen believers, make them strong. I can do all things through Christ who strengthens me. The joy of the Lord is my strength. Do we get our strength from rejoicing in the Lord? Through scriptures, which we can use to strengthen our fellow believers. A pastor will use scriptures to instruct other believers. I will instruct thee and teach thee in the way which thou shalt go. Do we know the scriptures? Can we instruct our fellow believers, instruct the young in particular, to encourage, but encourage one another, how often? Daily. Encourage one another daily, as long as it is called today, so that none of you may be hardened by sin's deceitfulness. Encouraging each other, another challenge. And we can use scriptures to correct. All scripture is given by inspiration of God and is profitable for doctrine, for reproof, for correction. And correcting our fellow believers is exceedingly difficult, I would suspect, for most of us. Correcting. It's something that we don't take lightly. We should look to ourselves and ensure that we don't fall into the same trap. But correcting believers can save them from a lot of heartache, a lot of misery, going in the wrong direction. There might be times when we're called upon to correct our brother and sister. So the pastor has to know the scriptures. He's got to know when to use scriptures at the right point and in the right situation. How does a pastor work? He comforts. A pastor has a sympathetic heart and provides comfort. I like the picture on the right there. I don't know whether you can read it. A little fellow saying to presumably his brother, You matter! You hear me! You matter! And are loved! Do we comfort our brethren? The verse tells us, Blessed be God, the God of all comfort, who comforteth us in our tribulation, that we may be able to comfort them which are in any trouble by the comfort wherewith we ourselves are comforted of God. The God comforts us and we're to pass on that comfort to others that need it. A pastor labors, watches and labors over souls. Are we watching? Watching over souls, watching over young ones, watching over each other, laboring how time intensive it is, how emotionally demanding it can be. And Paul says, For which cause we faint not. Think of the labors that Paul went through for the sake of the young believers. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. Watching and laboring over a soul brings great benefit for that soul and there's that exceeding and eternal weight of glory. And the pastor applies the truth. It's no good going to the local hospital with a broken leg and the doctor there starts trying to put your arm into plaster. The scripture that we've mentioned before, that all scripture is given by inspiration of God and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works. So the question and challenge for us there is, how well do you know your Bible? If people do have issues and problems, can you turn to the scriptures and point them to those words which would help them in their own situation? The pastor recovers the wanderers. He looks after the Lord's people, preventing wandering and recovering wanderers. Preventing wandering, knowing those telltale signs which show us that things are not right, that somebody's got a few difficulties, that somebody's got something on their mind, that somebody's taking those first steps, wandering. Are we watching out? And do we know how to recover the wanderers? A little story I just read this morning, spoke of a well-known brother from the Scottish Highlands, of the sheep that would fall down off the mountainside, get caught there. But in fact, because there was luscious pasture there, would be quite happy eating away. Didn't really realize his predicament. And then the question would come, why don't you go down and help him? And the reply would be that the sheep would struggle. It would be difficult. He wouldn't want to leave. And it wasn't until the pasture had run out, till the sheep had become weak, when he realized it needed help and couldn't struggle, that the shepherd would go down and bring the sheep up safely. And we can remind ourselves of the prodigal son. It wasn't until he came to his senses that he realized that he needed to go back. Lessons from the past. The Old Testament talks about David, that shepherd. And it also speaks of the shepherds of Israel that were so lacking in care for the sheep. David, he chose, Psalm 78 tells us, took him from the sheepfolds, from following the ewes, and he brought him to feed Jacob his people. So David was used to the role. He knew what it was like looking after sheep and how we can compare ourselves with sheep. Not very bright. Going the wrong way. Only bothered about feeding ourselves. Not caring for others. David was used to doing that. And so the Lord knew his heart and David fed them according to the integrity of his heart and guided them by the skillfulness of his hands. But Ezekiel would speak of those shepherds that fed only themselves. How it must have grieved and did grieve the Lord's heart when he looked down at those that should have been acting as shepherds. And what did they do? They fed themselves. They were only interested in themselves. How awful that would be if we had that said about us. That we were only concerned about ourselves. That we exalted ourselves and we neglected the flock. Rather telling comment from Spurgeon in fact there, a time will come when instead of shepherds feeding the sheep, the church will have clowns entertaining the goats. Rather telling. And then further on in Ezekiel, the flock was scattered and none seek after them. We see that the flock was sick, broken, driven away, lost. They were scattered. They had no shepherd. But the telling comment is that none did search or seek after them. Nobody was bothered. Nobody cared for the sheep. And then we come to God's remedy. Remedy sure is speaking of how God will bring back his earthly people Israel in that future time. But we see some principles here in action. That it was God that will search the sheep. He'll seek them out. He will deliver them out of all places. Gather them from the countries. Bring them to their own land. Feed them in a good pasture. Cause them to lie down. Bind up those that were broken. And strengthen those that were sick. When the Lord Jesus came, he came to his own and his own received him not. When he came at that time in the history of Israel, he looked out. He saw the multitudes moved with compassion because they were fainted. They were scattered abroad as sheep having no shepherd. That's how Israel had spiritually disintegrated with shepherds not doing what they should have been doing. And the Lord Jesus was moved with compassion. He cared for them. Because there was no shepherds. There was nobody caring for them. And when we think about the Lord himself, we think of how Peter denied him. And I often feel if we look at how the Lord acted after he was raised from the dead, that he would go out and search and seek for those two on their way to Emmaus. Bring them back. He would come and search out Peter and restore him so that he could be a shepherd. He would return again to that upper room where Thomas had said, unless I see. And the Lord, in his graciousness, came back and appeared to Thomas again. The Lord put himself out in the greatest way possible so that souls could be saved by his death on Calvary's cross. But he takes actions all the time to look after and care for his sheep. And when he speaks to Peter here, when Peter is having to face his Lord, he's given that commission to feed my lambs. The second time he says, shepherd my sheep. And the third time, feed my sheep. And so we have here how the Lord would encourage those who are pastors to use their gift worldwide, those who are elders to exercise that gift locally, feeding and taking oversight, and for the saints as all to exercise care one for another and to be concerned about each other. How can we show pastoral care in simple ways? Visiting sick in the home and the hospital. We've looked at using the scripture for cleansing. Providing spiritual counsel. Praying with individuals. Praying for others. How often do we pray for those in our local assembly? How often do we pray for them? Restoring believers, often a difficult work, but we can all go wrong. And some thankfully have been restored and been a great help to fellow believers throughout the rest of their lives. Sometimes we hear of comments that make us sadden where we hear of some who have gone off the rails and the comments such as, well they've made their own decision, they've made their own bed, let them lie on it. I don't think our Lord would utter such comments or similar comments. Restoring believers. Encouraging, seeing how important that is. Retrieving wanderers. We've gone after people, the Lord went after people. And perhaps we can be encouraged to follow his example. Providing hospitality. Teaching new believers. Befriending people. I find it always interesting to note that when people come into a meeting, perhaps a meeting such as this, you might see one or two looking around. Who shall I sit next to? Who's it interesting to sit next to? Who do I want to speak to? Go and sit next to them. What about sitting next to the person you don't know? What about looking out when it's coffee break for those that are alone? All these things bring glory to the Lord Jesus. We've got some updates here. Oh, you can't see it, that's alright. Alright, let's try and carry on. Practical help. I think the young ones could be encouraged to engage in practical help. But helping those who need jobs done around the home, etc. Reading the Bible together. Supporting parents. What a testimony that can be in this world where parents, those who are elderly, are hived off into homes to be looked after by others while the younger ones continue enjoying their life. Preparing for marriage. Areas where we can exercise practical care and comforting the bereaved. So what does pastoral care involve? If you can remember that slide that we looked after where I called it God's remedy. It was how God spoke of how he will act in relation to Israel. We see a searching for the Lord's sheep. Seeking out those who have got lost, those who have wandered away. Tending the sheep, looking after them. Providing little items of love and care in our daily lives. Delivering the sheep from evil. We saw that the Lord would deliver those sheep from Israel. Gather them. You can deliver from evil, but if you're not careful they'll wander off again. But gather them. Who would we gather them to? We would gather them to the Good Shepherd. The Lord Jesus. Gather them to the Lord. Leading the sheep to the heavenly land. That as we feed the sheep that we can think of heaven itself. That we can think of the glories of the Lord Jesus. We can think about his person, his work. We can feed each other by referring to the scriptures together. Bringing the sheep into rest. Which is what the Lord speaks of. So it may be that these few thoughts will help us all. …

… So, we're going to just look briefly at gifts in 1st Corinthians chapter 12. And I thought this scripture from Ephesians was helpful because it gives a sort of outline in a few words what is in fact the content of these chapters. In chapter 12 we have the functioning of the body, each member functioning as they should through the gift that they are given, that which every joint supplies. And in chapter 13 we have the motive, it should be in love at the end of Ephesians. And then chapter 14, the object, the purpose, making increase of the body unto the edifying of itself. Now, the Apostle, the question he would first ask, that which he would desire for these Corinthian believers and for us all, is that we might know, that we might not be ignorant concerning spiritual gifts or spiritual manifestations, that we should know that it is the Spirit, the ministry of the Spirit and it's not from some other source such as the flesh or even Satan himself, that it is not demonic in origin. John speaks of this in his first epistle. Believe not every spirit, he says, but try the spirits, whether they be of God. Satan is ever seeking to intrude upon the things of the Lord and to lead his people astray. How do we know, says Paul, that the spiritual manifestations are of the Holy Spirit? So he gives an example. When they were Gentiles, before they knew the Lord, they were led away, carried away unto these dumb idols, even as you were led. And so the flesh, Satan, he would lead us away from the Lord, lead us away from God to that which is false, to that which is blasphemous, that which does not give him any glory. In fact, dumb idols, there is no revelation from a dumb idol of God. But God has spoken and we read in the scriptures that he has spoken in the Son, Hebrews chapter 1. And so the Holy Spirit, when he, the ministry of the Spirit, it honors the Lord Jesus. It's the ministry that honors the Lord. No man speaking by the Spirit of God calleth Jesus accursed. The Holy Spirit will give the Lord his rightful place in the assembly and his ministry will be of that kind that exalts the Lord. And then we read too, no man can say that Jesus is the Lord but by the Holy Spirit. And so the Holy Spirit, that ministry which is of him will own the Lord's authority in the assembly. The Lord said of his Spirit when he came, he shall glorify me. And so these gifts we read of in 1 Corinthians chapter 12, chapter 11, sorry, chapter 12, they are spoken of as spiritual manifestations because they would be that which, as it were, the Spirit takes up, uses in his ministry within the assembly. The supply comes from the Lord Jesus. We've heard of how he has ascended up on high, given gifts unto men. The supply comes from him but he works, he ministers in the assembly through his Spirit and we get the distribution of gift by the Spirit. And so we have distinctions of gifts but the same Spirit. And so with the Spirit we have the power and we are equipped to serve. It is through the Spirit that we are equipped to serve and given the power to serve. And then we have distinctions of services but the same Lord. It is through the Lord that we are directed in our service and given authority to serve. And then we have distinctions of operations but the same God which worketh all in all. And the word for operations here is not so much the working but rather the results of service, the results of working, what is wrought in the soul, in the souls of the Lord's people, in their hearts, the results through the ministry of the Spirit, taking up the members of the body and each one functioning as they should. And that ministry goes on. The whole Godhead we see is involved in this great work. And we see this pattern emerging again which we've seen in previous presentations. Distinctions but the same, distinctions but the same, distinctions but the same. Because this is the order which glorifies God. Why? Because it sets Him forth. Because in the Godhead itself, as we've heard, we have distinctions of persons but the same being, the same, the one God. And so we have an order given to us which glorifies God because it testifies of Him. And so we have the gifts enumerated, the word of wisdom, the word of knowledge, faith, the gifts of healing, the working of miracles, prophecy, discerning of spirits, kinds of tongues, the interpretation of tongues. And we see how these gifts, they're not so much persons as we have had in Ephesians, but rather they are the Spirit working to equip us and the provision needed for a service for the Lord. And so it's not so much wisdom as a gift but rather the word of wisdom. It's just a word given, a word of wisdom. That's the Spirit working in one of the Lord's people. He gives that word of wisdom that's right for the occasion. The word of knowledge. Again, it's not knowledge as such but a word of knowledge. And then we have the gifts of healing, the working of miracles. Every gift has its place. Prophecy. Again, it's not a prophet as we have in Ephesians, but prophecy. It's a word for the moment. And we thought of this in Simon's address, how when the assembly comes together, is gathered together around the Lord Jesus, sometimes we look around and think, well, there's not much gift here. What are we going to do? But there's an abundant supply. The Spirit supplies the gift. We don't have to worry about that side of things. Our concern mainly should be that we are, that he's able to use us. That we're in a condition, a spiritual condition that he can take us up and use us in this ministry. And so it is the Spirit who divides to every man severally as he will. And then the apostle goes on to speak of the baptism. We are baptized into one body. We've already referred to this. Perhaps just say one thing. It is not the Spirit who baptizes, but it's the Lord who has baptized us. And that baptism, as we have thought, happened on the day of Pentecost. It's referred to as something that has passed. We, are we all baptized? And it includes the whole body of Christ. It's every believer upon this earth. It can be said of every one of them. We have all been baptized into one body and we have drink into that one Spirit. Again, this is the drink that the Lord could speak of. The water that he would give, it will be in you, he says, as a fountain of water, springing up into eternal life. And this is the Spirit that we drink of as his people. The body is not one member, but many. I think we have to go quite quickly. But again, we see the working of the members of the body in these Can the foot say, because I'm not the hand, I'm not of the body. We do not choose our function within the body. We cannot say, well, because I'm not doing, I'm not got that gift or I'm not got that function. I'm not having, I'm not going to help out. I'm not going to have any function. I'm not going to help out. I'm not going to help out. I'm not got that function. I'm not having, I'm not going to help out. I'm not going to have any part in this. Because it is God who has set the members in the body as it has pleased him. So we do not choose our function. The question we must ask is the question that the Apostle Paul asked after his, immediately after his conversion. Lord, what will thou have me to do? This is what we should be concerned about. What would the Lord have us to do? The matter of gift, well, he will supply that through his spirit. We don't have to worry about that. We just have to be concerned that we are serving the Lord in the way that he would have us serve him. Again, we've spoken of this. We are the body, we are body of Christ. Characteristic. But let's just say a word about the members in particular. The only membership that's spoken of in scripture is the membership of the body. We're not members of a local assembly. And we cannot speak of being members of a local fellowship. Because there's no such thing in scripture as a local fellowship. There is only one fellowship spoken of in scripture. And that is the fellowship of God's Son. And every believer is called to that fellowship. And so the apostle, he tells them to cover earnestly the best gifts. That's to say the gifts that benefit the assembly the most. They're the greatest gifts. They're the best gifts. But he says, I'll show you a way. Yet show I unto you a way of more surpassing excellence. He's not saying here there's a way that's better than other ways. No. This is the way that he wants to show them. It's a way of more of overabundance of passing excellence. It's a glorious way. And we have this spoken of in chapter 13. Though I speak with the tongues of men and of angels and have not love, I am become as a sounding brass, a tinkling cymbal. If I bestow, if I have all prophecy, understand all mysteries and all knowledge. If I bestow all my goods to feed the poor and give my body to be burned. He says, if I have not love, I profit nothing. Love must be the motive for all service, for the use of gifts. The Corinthians, they seem to be falling into the way of using gift somehow to increase their reputation amongst their brethren. For their own selfish interests. But the motive for using gift, the motive for service, must be love. There's an illustration perhaps we can look at in the amongst the servants of David. There were those who served him in his rejection in the cave of Adullam. And his general was Joab, who was the son of Zeruiah. Now, if anybody was a great servant, surely Joab was, we might say. He was a mighty warrior. He did great works of valor. He fought the battles of David. And yet, he's not mentioned in the list of David's mighty men. The reason being, David could serve him. These men, the sons of Zeruiah, they'd be too hard for me. He did not serve David out of love. He served him rather out of ambition, political ambition. He wanted a place in David's kingdom for himself. And he would guard that place jealously at all cost. But we read of men who were David's servants. And they're called the three mightiest men that David had. And what they did was to listen to the longing of his soul. David longed and said, Oh, that one would give me drink of the water of the well of Bethlehem. And they break through the rank of the Philistines. And they went to the well and got David that water and brought it back to him. And the Philistines must have been puzzled at this. They came through at the risk of their lives. They battled through the ranks. They went to the well. Between them, they fended off the Philistines and drew water out the well. And then they went back again the same way. What did they get? They got some water. Philistines must have been laughing at them. But they were meeting the desire of David's soul because they loved him. And so David poured out the water before the Lord. It was so precious in his sight. And so unless we do not serve the Lord out of love for him and love for his people, then our service profits nothing in his eyes. And so we read of this love, divine love, in chapter 13. I haven't got time to go through it, I'm afraid. But as we read those words, the manifestation of divine love, it's a familiar love, isn't it? Because it's the love of Christ. And in him was seen the perfect expression of it as he walked through this earth in manhood as the perfect servant. And the first six expressions of it, we find that it is a love that does not have self as its object. It is a love that sacrifices self. And then we find it is a love that looks to God. It has God as its object. And so it is a love that knows no obstacle, beareth all things, believeth all things, hopeth all things, endureth all things. Nothing can quench that love because nothing is impossible with God. All things are possible with God. And so it is a love that never fails. That is to say it always obtains its object because it's divine. And the Lord Jesus said, continue ye in my love. This is the love that we must continue. And it's not human in its origin. It's divine. It's the love of Christ. And it's the love of God. And we read, don't we, that it's shed abroad in our hearts. Well, finally, Paul says to the Corinthian believers that they were occupied with gift. He says to them, gift, in effect he's saying to them, gift is a means to an end. The end is, as we have thought, maturity, full growth, completeness. And gift plays its part. Gift adds a part to that, that purpose of God with his people. But it's not. But it's only something that is a means. God takes it up. The Spirit takes it up. He uses it. And then it's set aside. And he says, but these abide three things. He's, as it were, gently leading them away from being so occupied with the gift itself. He's saying that these abide, these three things, faith, hope, and love. And the greatest of these is love. Because faith, well, faith and hope, we will not bring those two things into heaven with us. Faith, we read in Hebrews 11, the conviction of things not seen. Well, when we see those things, faith will be no more. It will give way to sight. And hope, well, Romans 8, 24, but hope that is seen is not hope. For what a man seeth, why doth he yet hope for? Again, we will not bring hope into heaven with us because we will see what we hope for. And then hope will be realized. But love is God's nature, is the very nature of God. Love is eternal. We will know that love for eternity. That love will be upon us for eternity. And it is that love, the love that he has given us, the love that we possess, because we are of that nature that he has given us, that nature of God. We will love. And so love is eternal. And it is love that glorifies God and should be the motive for all that we do. And so he says, follow after love. Three principles in chapter 14. Follow after love. Let all things be done unto edifying. Let all things be done decently and in order. The last two, let all things be done to edifying, let all things be done decently and in order, are as a result, actually, of love. Because if we desire the good of our brethren, if we desire the edification of our brethren, it's because we desire their welfare, their good. And love desires the good of our brethren. It's because we desire their welfare, their good. And love desires the blessing of that which is loved. Let all things be done decently and in order. This is a matter of obedience to God. And obedience is the proof of love. If you love me, the Lord said, obey my commandments. Obedience is the proof of love. He said to the Lord when he was here upon earth, that the world might know, he said, that I love the Father. And as the Father has given me commandment, so I do. Let us go forth. And of course, the great test of obedience, he was going forth to the cross, the great proof of his love. And so, the apostle in chapter 14, he's speaking of the use of the gifts when the saints are gathered together, particularly. And he's saying that if they are to edify, if the gift is to be used for edification, then it must be understood. What is said must be understood. It must be clear. So, if I pray in a tongue, he says, my spirit prayeth, but my understanding is unfruitful. Again, the apostle is gently teaching them that the gift of tongues, which they were so enamored by, it would seem, is not a gift appropriate to use in the assembly. Because if one in the assembly speaks with the tongue, he knows what he's saying, his spirit prayeth, but he doesn't understand the words that he's using to express his thoughts. So, his understanding is unfruitful. And if he doesn't understand those words, how can the assembly understand those words? And so, it is not a gift that's suitable for the assembly. And then he goes on to show them how the gift of tongues is in fact not for the believer at all. It's for the unbelieving, not for the believing. So, it's not suitable for the assembly. And he quotes this scripture from Isaiah. In the law it is written, with men of other tongues and other lips I speak unto this people, and yet for all that they will not hear me, saith the Lord. Tongues were a sign that were given primarily to Israel, that unbelieving nation. And God took up the rod of the Gentile nations and the foreign tongue of the invader was heard in the land of Israel. And they were conquered by that foreign nation. And so, God was speaking to them not through the Hebrew tongue and not through the scriptures as he had done, speaking directly to them in their own tongue. But he was chastening them through the tongue, through the invading conqueror. They heard foreign tongues. And on the day of Pentecost, God addresses the company on that day, many hundreds there, all Jews. He addresses them not in the Hebrew tongue but in the tongues of the nations. Again, it is a sign to Israel that now he's setting them aside and he's going directly to the nations speaking in their own tongues. And so tongues is not to be used in the assembly. It's not suitable. It's not appropriate. It's not for the believer. It's for the unbeliever. But the important principle is that when a gift is used, it must be to edify the people of God. It's not to be used to exalt the one who is using the gift but to glorify Christ and to edify his people. And then this principle that the apostle sets before them, God is not a God of disorder but of peace, as in all the assemblies of the saints. With the Corinthians, it was mainly disorder. They were a disorderly company. And that is one danger. Instead of having the divine order that God has given us, there is disorder. But there's another danger too. And that is that we bring in our own order. We bring in man's order. And again, just an illustration before we close, David, again, his heart was right. You see, we might say, well, surely providing we're sincere, providing we've got a good heart, does it really matter how we approach the Lord? He knows our hearts. He knows our sincerity. But David, he had a good heart. He wanted to bring the ark back to Jerusalem, to Zion, its true resting place. So he had a good heart, good intention. But he went about it the wrong way. He took, he followed the lead of the Philistines in the way he brought it back. He got himself a new cart and put it on the new cart. And as a result, there was disaster and tragedy. The oxen that were pulling the cart, they stumbled. And it looked like the ark was going to fall off the cart. And Uzzah, David's dear friend and a godly man, he acted on instinct. He acted upon the natural inclination of his heart and he put out his hand to stop the ark from falling off. And God broke out in judgment and slew Uzzah. So we see that there was an order there that God could not own and it ended in judgment. It was the order of nature, the order of natural inclination, of instinct. But we have the divine order. And David reflected upon this and he could say, we sought him not after the due order. We sought him not after the order that was due to him, that glorified him. But David did bring the ark back, born by the Levites and the priests, in the way that he read in the book of Moses, in the scriptures themselves. And as a result, we read in 2 Samuel 6, verse 17, the ark of the Lord, he brought back the ark of the Lord and set it in his place in the midst. And if we are to give the Lord his rightful place in the midst, then we must be obedient to the order that he has given us in the assembly, the order that glorifies himself. And then finally, we see the effect. If the Lord has his rightful place in the midst of his own, even if an unbeliever comes in, or an ignorant, somebody who is ignorant of the truth, the unbeliever, one who resists the truth, the ignorant, the one who doesn't know the truth, if they come in and they have that prophetic word, which Paul is encouraging the Corinthians regarding, because it's the word that brings blessing to the assembly, that can fix the heart, can fix the conscience, and brings the soul into the very presence of God, well, even if such one as an unbeliever comes in, he will fall upon his face, he will be, it says, in verse 24 of chapter 14, if one that believeth not, or one unlearned, come in, he is convinced of all, he is judged of all, and thus are the secrets of his heart made manifest, and so falling down on his face, he will worship God, and what will be his report? That God is amongst you, of a truth. The power of the Lord Jesus in the assembly is known, his glory is known, and his love is known. …

… We have some questions, and I've asked the brothers who took the particular sections to answer the questions which relate to their sections. Could I please request that brothers are brief. We only have half an hour for this complete session, and I've used up two or three minutes just standing here. So please be brief. Don't try to give your lecture over again, but answer the question in front of you. I'm going to kick the ball off because one question was for Brother Robert Wall, and he has gone home. Robert mentioned the ground of gathering. What is meant by this term? How long have I got? Briefly, it is Matthew 18, 20, which we've had brought before us today several times, and it is the whole body of New Testament teaching concerning Christ's assembly. There is another question here which I'm not going to answer because it's too pointed. I am anxious that at this conference we stick with what Scripture actually says. We can answer questions about it, but not about peculiar difficult situations. The question is, the two or three gathered according to Matthew 18, 20, can this also be applied to a married couple, brackets husband and wife? Read Matthew 18, 20 again. That's all I'm going to say. Now I'm going to hand over to, I think, Simon. Simon's here. He has a question. I'll just read out the question. Simon mentioned that the whole assembly shall be involved or should be involved in assembly decisions, but does not Acts 15, 6 indicate that the elders should first gather together to discuss or consider the matter? I think what I said was that spiritual brothers should take the lead in addressing issues upon which an assembly decision may need to be made. It is true that in Acts 15, which is the account of the council in Jerusalem, and that was brought before us by Robert, actually, as a model of how gatherings should seek to resolve difficulties in a united way. And it's a very, very important chapter from that point of view. It does say in verse six, and the apostles and elders came together for to consider this matter. And that's what I would base my thoughts on, that spiritual brothers should take a lead in these matters. Brothers do have a particular responsibility, particularly those who are mature and experienced in the things of the Lord. And it's their responsibility to give a certain amount of direction. And in fact, in Galatians chapter two, we're told that when Paul went up to Jerusalem with Barnabas, that he went into the other apostles to confer with them. I think there was a concern on his part to be sure that he and the other apostles were in agreement about the matters that were going to come up. And it's always very good for brothers to be together as brothers, to take responsibility together as brothers. Sometimes we play this down and we talk about the assembly a little bit as if it's a democracy. But, you know, it is a very responsible matter to give direction to the Lord's people. And we're told in Hebrews to respect our leaders, those the Lord has given a certain spiritual responsibility to, for the welfare of each and every brother and sister. This is not to be taken lightly. And brothers should not be marked by dissension over matters like this. They should be able to do that. But none of this takes away from the central point that when a decision has to be taken, it must be taken by the assembly. Even though sisters won't take audible part, they should be present because they are members of the assembly. And unless they are present, then I don't see how it can possibly be an assembly decision. And in that passage from Acts chapter 15, it goes on to say, not very long after verse 6, in verse 12, then all the multitude kept silence. Now I don't think anybody's going to argue with me that multitude goes beyond apostles and elders. So it seems to me it's quite possible that the elders and apostles discussed the matter in front of all the brethren. I'm not saying definitely, dogmatically that was the case. I can't be sure. Maybe it was important that they had a little meeting together first of all. But ultimately the meat of the question, the principles, were talked about before the whole multitude. So that later on in the chapter it says, and it pleased the apostles and elders with the whole church to send chosen men of their own company to Antioch and so on. The matter was resolved. It is most important that we realize that assembly decision making is not for just a few brothers to do in a back room. That's just not right. And we must be true to what scripture teaches us about this. That's all I need to say. Sorry. Michael, do you want to take your questions? I've got three questions and I just got a fourth one. So very briefly. First one is, given the broken down state of things, is it right to refer to our meetings as assemblies or local assemblies? Did everybody get that? Given the broken state, can we refer to our meetings as assemblies or local assemblies? Well, we should not say that those gathered together are the assembly in that place. I think that was explained today. However, in Matthew 18, where it speaks of the two or three, if you go back a little bit, it says, speak unto the assembly. So in one sense, those who are gathered are an expression or a representation of the assembly. I think it's not that difficult in this country. We have a parliament and sometimes most of the parliamentarians are away. But it's still the parliament. Those who are there, they can pass a law. So those who are there, are they the whole parliament? No. Many members of parliament are missing. But it's still the parliament. It's still that which has the authority of which Matthew 18, verse 20 speaks. And in that sense, I'd be very happy to speak of assemblies or testimonies of the assembly. And we know that we mean that which gives character and that which we trust is recognized by the Lord. Can we experience a proper assembly life in a very large local assembly? Well, I wish we had that problem more often. But actually, as it happens, last Lord's Day, I was privileged to break bread in an assembly where on Lord's Day morning there were perhaps 350 or 400. Now, there were many prayers, many hymns, a number of passages were read. And when a brother gave thanks for the bread, it was someone, I think, out of the fifth row. It wasn't confined in any way to two or three people sitting in the front. There was liberty. Now, am I saying there's no problem if meetings are that big? I'm not saying that. I'm probably saying it's a nice problem to have. When a meeting gets too big, especially when brethren travel far, perhaps there's a possibility of starting as a gathering in another place. But in principle, I think scripture gives us a lower limit, not an upper limit. What place have children, converted or unconverted, in a local meeting? Should they participate in normal meetings or have separate children's meetings? What about them adding in the collection? Three questions in itself. I'd just like to read a verse from Exodus 12 where it says, in verse 26, And it shall come to pass, when your children shall say unto you, What mean ye by this service? That you shall say, It is the sacrifice of the Lord's Passover, etc. The assumption is that the children observe because that's why they ask, What does it mean? Now, nothing against children's meetings in their place. Nothing against order, everything be done decently and in order. And when small children sometimes make noise, that's no problem. We can take them out. The meeting can continue. But the principle I see in scripture is that children observe and then children ask. And then we can try to answer from scripture. Now, there's a reference to my slides where it says they talked about being gathered on the grounds of the one body. What does the word grounds mean? Grounds means principle. It's actually interesting in scripture, often the places have a meaning. Bethel is the house of God and Babylon is confusion and Jerusalem is the place God has chosen. So being in a place basically means being associated with a certain set of principles. And that's what we mean. Being gathered on the grounds of the one body means when we eat the bread, we eat as members of the body of Christ, not of a church. And in the bread we see all believers. That's the shortest I can do. Nick, did you have a question? Yes. My questioner has asked, can a sister in her place be a teacher, for example Sunday school, or a shepherdess, brackets visit to elderly, etc. Are we to understand that gifts are given only in brothers? Well, obviously the answer really is in the question. And they've supplied their own answers. Are we to understand that gifts are given only to brothers? Very definitely no. I'm quite certain that sisters can indeed have a pastoral role and can teach. But the use of the questioner's phrase in her place is very important. And what we've presented today is the public side, the side which carries with it the authority of the Lord. And very clearly in scripture, this place is given to the brothers only. It's the brothers as representing Christ himself. And there's a very clear distinction in practice between brothers and sisters in this sense. In another sense, of course, we're always very clear to say that in Christ there is no male or female. It's not a question of inferiority or of having a lesser place. We're all one in Christ. But when it comes to the order, when we come together, then the scripture is very clear. There is a distinct and different role for brothers and sisters. And we've already said that when a single brother prays, he's not doing it for himself, but he's giving expression to the whole company. And so we all say, Amen. And so whatever a brother does in that sense is not only representative of Christ, but is representative of the whole assembly. So we're not making anything of the individual brother as such, but we're not making anything of brothers over and above sisters. But in scripture, it's very clear there is this distinct role. And there's a distinction in the brothers don't cover their heads. The sisters do. The brothers take an audible part and the sisters don't. Brothers can teach in the assembly and sisters are not permitted to teach. And there's a difference in regard to subjection and submission. So from the public side, and this is what we've presented, especially in Ephesians, the gift as a person are clearly limited to brothers. But the principle, especially what our brother Paul brought out in regard to Corinthians, the list of gifts there is a very much longer list. And includes all sorts of different services and works. And quite clearly, if you look at them in detail, the sister's work is included. But the important thing is this phrase, in her place. And I would emphasize that what we've said perhaps gave the impression that we've emphasized the gifts that the brothers have and the place they have. And perhaps we haven't sufficiently mentioned that the sisters have a vital role. But it's because it's more behind the scenes. It's not in a prominent or public place. But that doesn't mean it's any less important. Indeed, it's just as important. And today, we could not have had this conference without the service of the sisters. Behind the scenes, and we've seen some of them at work, and their part is vital. And the part that they have in the life of the assembly is vital. But it's not on view. It's not a prominent one. It's not one where they take an outward and visible lead. But teaching children, helping others behind the scenes, visiting people in their homes, coming alongside them and speaking to them is absolutely yes. Pastoral care and the place of sisters is a very vital one. Brother Jeff? I'll read the question twice. If not limited to the local assembly, how can the gift of shepherds and teachers function practically? If not limited to the local assembly, how can the gift of shepherds and teachers function practically? I think the question here is emphasizing the point that those gifts would be given for the benefit of the whole body. But there clearly can be a problem. We can have a problem individually. That we might feel that somebody in the local assembly, that there's nobody there who is able to help, who hasn't got that gift. And sometimes we might have a problem that's personal in some way that we would rather not speak to somebody locally about it. We would far rather speak to somebody who's away from the situation, somebody who's not personally involved. I think it's one of these things that we rarely can say that we're fortunate to live in the present day. If we do find ourselves wanting to speak to a pastor, a shepherd, or a teacher to get help, then we can pick up the telephone. We can speak to them through an email. There are other electronic ways that we can get into contact with people to help us in that situation. Also, clearly, if you think about this country, there are visits from such people. We can go, and I know many people have done it, we can get into the car and we can go and speak to somebody else. And that has proved helpful in many situations. So I think here that we can access people. I know that there's people who've spoken to brothers in Germany and elsewhere to help with a difficulty or a problem. And that is feasible today. Let's read out the question. Can we speak of spiritual poverty if we claim the sufficiency of Christ to give gift? We heard this afternoon the Lord will supply a gift by his Spirit. Well, first of all, there's no want, obviously, with the Lord. There can be no insufficiency with him. So there's no want with the giver. And we read of the Corinthians in the first epistle, chapter 1. I thank my God always on your behalf for the grace of God, which is given to you by Jesus Christ, that in everything you are enriched by him in all utterance and in all knowledge and in the testimony of Christ, and even as the testimony of Christ was confirmed in you, so that you come behind in no gift, waiting for the coming of our Lord. So there was no want of gift amongst the Corinthian believers. But the question seems to assume that spiritual wealth is the possession of gift. But Paul has to write to this very gifted company. He has to write to them, chapter 3, verse 1, And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. I fed you with milk and not with meat, for hitherto you were not able to bear it, neither yet now are ye able, for ye are yet carnal. For whereas there is among you envying and strife and divisions, are you not carnal and walk as men? So they had lots of gift. The Lord had given them lots of gift, but they were not spiritual. They were carnal. Gift in itself does not make a company spiritual, but it is what the gift is for. And if it is rightly used before the Lord in subjection to Him, in submission to Him, following Him as He leads by the Spirit, then that gift will bring about wealth in the company, the true riches in the company. And Paul speaks of spirituality at the end of 1 Corinthians, chapter 14, verse 37, If any man think himself to be a prophet or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord. So spirituality displays itself not in the possession of gift, but rather in the walk of obedience before the Lord, submitting to His Word. And in Ephesians we read of the true riches. In chapter 3, verse 8, Paul says that it was given to him, who was the least of all saints, that he should preach among the Gentiles the unsearchable riches of Christ. And so gift, as has been said, is not the end, but rather a means to the end. And the correct use of gift is in fact the operation of the Spirit in the assembly, bringing out in the people of God the features of Christ. And that is the true riches, to have the eye upon the Lord and to walk with Him and to know Him and to have Him commune with us the things concerning Himself. Thank you for those questions and thank you to those who have answered them. That's how we learn. …

… You're all a bit tired, just like I am, to be honest. So I ask for your patience and it's an important subject because we have heard about all these wonderful things which the Lord does, but now here we're talking about very practical things. Local charges and local responsibilities. Now each one of us is somewhere in a locality where we gather around the Lord, and there is work to do. Now the gifts you have seen are broader, they go, you know, they apply to the whole church, but here now we talk about things which really belong to a locality. Where you gather there is work to do, and I think it is like a giving and taking. We come to receive, we come to get blessing, but we forget that there is also a bringing in, a giving, a taking care of things for the benefit of the local meeting. Now the scripture here says a few things about it. It talks about the so-called bishop and deacon, and we know in our, in the world today, in the denominations, we have found many denominations where they appoint people to certain functions. But we do not read it anywhere in the scripture that there is a bishop or a... Excuse me, can somebody quickly come here? There is a message on probably from the internet. A bishop or a deacon over a particular assembly or a number of assemblies. But there is always the word of a number of bishops and deacons for a particular locality. And then we find the whole scripture, I am going to read it later on, about moral qualities of those who would like to serve, for the elders, for the deacons. I don't know what it is. Now, when you look at Acts chapter 14, you find that the Apostle Paul and Barnabas, on the second journey where they went, they appointed or ordained elders. In verse 23, when they had ordained them elders in every church and had prayed with fasting, they commanded them to the Lord on whom they believed. And this scripture is often used to say, well, you know, this is what we have to do today. They did it then and now we do the same. But it was the Apostles Paul and Barnabas who did it. And you have to understand, the whole scripture was not given at that time. So they didn't have 1 Timothy 3, which explains the qualification. So it is clear the Apostle, they looked around to see if there are those who could function as such, and they appointed it. And we only find one more reference in Titus 1 verse 5, where the Apostle Paul gave Titus the order, more or less, to go to Crete and appoint elders there. We find no other reference for any appointment of such functions in a local church. So as we have no more Apostles today, we don't have anyone which has the capacity to really nominate you in a certain function. What does that mean? The function still exists. There is no body. You are not selected by those who are present. You are not selected by a higher body. No, you have no such things of an official appointment, but the function still exists today. And that's why we have to have this particular portion, which I would like to read from 1 Timothy 3, verse 1. This is a true saying. If a man desires an office of a bishop, he desires a good work. A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach, not given to wine, no striker, not greedy of filthy lucre, but patient, not a brawler, not covetous, one that rules well his own house, having his children in subjection with all gravity. For if a man knows not how to rule his own house, how shall he take care of the church of God? Not a novice, lest being lifted up with pride, he fall into the condemnation of the devil. Moreover, he must have a good report of them which are without, lest he fall into reproach and a snare of the devil. Likewise must the deacons be grave, not double-tongued, not given to much wine, not greedy of filthy lucre, holding the mystery of the faith in a pure conscience, and let these also first be proved, and then let them use the office of a deacon, being found blameless. Even so must their wives be grave, not slanderous, sober, faithful in all things. Let the deacons be the husband of one wife, ruling over children and their own houses well. For they that have used the office of a deacon well purchase to themselves a good degree and great boldness in the faith which is in Christ Jesus. These things write I unto thee, hoping to come unto thee shortly, but if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth. So the purpose we have right at the end, that thou knowest how to behave in the house of God. We have in the first verses the description of the bishop, elders, or overseers. We find that these three terms really mean the same. But the overseers, he designates more the work of the office, and elders means more the person. We have already seen that before in another context. The person, also the dignity and the authority which goes with it. And the references you have here show in the Old Testament you already had elders, so it was something known already from the people of Israel, and you saw there were certain qualifications needed to become an elder. Now when you read this, this whole section of the qualification, these moral qualities of an elder, what is your reaction? What is your reaction? It has to be blameless. The husband of one wife, and I especially emphasize one wife, it doesn't mean that if you are single you will not be able to be an elder, but at that time you had the possibility of having two wives, but today if somebody's divorced and remarried, he also had two wives, he does not qualify as an elder. But here we have a whole list of things. And the question is, are we really saying, well, the standard is so high, how can we really achieve, or how can we live up to it? Why do you think so many things are mentioned for the qualification of an elder? When you function as an elder, amongst other elders in the meeting, you need to have the respect of the congregation. There is also the need for authority. And if you are not able to rule well your own house, how can you really execute authority in the meeting? How can you be an example to others? These are questions which really is like a mirror in which you and I should look into. Maybe you have a desire to be an elder. Maybe you have a desire to be a deacon. But look at the whole list of things, and also money plays an important role. Not greedy or filthy looker with both. And this is what we see today. Alice and I were watching on our trip to Colombia last time, a presentation of a gospel preacher in America. And the first half hour was a wonderful message. And then came the statement, the account, and the appeal to send money for at least 15 minutes, non-stop. Really challenging people. Now you have to do it, and the Lord will reward you. So we really felt that this is exactly what the Word of God is warning us against. Greedy or filthy looker. To make yourself rich in being a pastor or a deacon. We have to be approved. And if you look at the qualification, who can be an elder? Who can live up to that standard? But there is true encouragement for us. It starts if you desire the office of a bishop, office of a bishop, you desire a good work. Isn't that encouragement? The Lord is encouraging you. He says, we need elders in the meeting. And I encourage you to live up to that standard, to be able to carry that function. Let the elders that rule well be counted worthy of double honor. Many say, you know, if I act as an elder, I get nothing but criticism. Everybody's trampling on me. Nobody listening. So I better don't function as an elder. Is that the solution? We have here several encouragements, and the biggest encouragement is of the chief shepherd. Says, you know, I want you to be a shepherd. I want you to take care of the flock in your locality. There's a crown. I will reward your faithfulness. And the same applies to the deacons in that verse 13. So we have seen the function still exists, even so no one is appointed. But that work has to be done. Take care of the flock, feed the flock. We have heard all these things this afternoon. And above all, be an example to them. You have to live it up. And if you have a family, if you're a father of a family, you know very well what that means. You can talk to your children all day long. Says how they should behave. If you don't do it, they will never listen to you. They first point at you and says, but dad, you don't do what you're saying. And this is exactly in the assembly too. We have to be an example first, before we can then tell others to get right or to change things. The deacons, when you read this example in Acts 6, and we don't have time now to do that, but the qualification of the deacons, they were to be of honest report, full of the Holy Ghost and wisdom. To do what? To look after widows, to serve them which have a special material need. You have to be full of the Holy Spirit to do that. Now we see what the qualities which God requires are very different than the qualities the world today look for. You know, if they look for manager, they send you into one of these management schools, and you learn all sorts of things. But here, the apostle Paul said to the brethren, go and look around for men like this. And they found some. They found seven men. And if you look at Stephen, he was full of the Holy Spirit. He was of honest report. And you know, they didn't start to become that when they were looked for. They were already there. And I think this is the message for us today. There are many young peoples. We don't know what the Lord has for you, but would you be in a position, if in your local meeting, they're looking for people like that, would they come to you and say, you fulfill the qualities? We should do it now, without even being a deacon or a bishop. We should live up to that standard. And you know, when we talked about the marriage, be of one wife, how many young peoples have I seen promising, and then they married, perhaps the wrong person, and they were gone. To marry in the Lord would mean that you really, really getting prepared for things which come later on. An elder, you cannot be an elder when you're 20 year old. I was in a meeting in Jamaica just recently. There was only one brother and he was about 20 year old. He could not be an elder. He was a young brother, but he's carrying on as much as he could do to help in such a capacity. But you know, life is forming us. When you have to bring up children, you get formed by the children, by the family, by the surroundings. But that's all part of the school that later on God can use you to function as an elder, to help in other situations. There was a question about sisters. What can sisters do? And you know, when you talk about the responsibilities and the charges in the local meeting, the sisters are very, very valuable. And I would like to read Romans 16, where the Apostle Paul commended such a sister. In the book, it is recorded for us even today. He was living 2,000 years ago. I commend unto you for our sister, which is a servant of the church, which is in Cangria. So she served in a locality in Cangria. We don't know what type of service, but she just says to the Lord, what can I do for you? And the Lord showed her and she served. Acts 9, verse 39. Then Peter rose and went with them. And when he was come, they brought him into the upper chamber and all the widows stood by him weeping and showing the coats and garments which Dorcas made while she was with them. Another sister, she made coats and clothes. You sisters know more about that. But say you have a meeting of 20 widows and she had to make clothes. Well, she had to get very close to that sister. She had to take the measures because every sister had a different format. She couldn't just build one and then make 20 clothes. No, she had to take the measures of one sister, go to the next, and she had to come very close. So what I try to say is, this Dorcas, she knew this person very well. But what we don't read about her, she didn't talk about them, she made clothes for them. And this is what we need, sisters, not to talk about the others. Particularly when you know something about, you know, you very quickly you start chatting and telling the next person, they telling the other person. We don't hear anything that Dorcas ever said a word to anyone. She knew this person. They came to her, she had to take the measures, she talked to her, she knew exactly, they had to take the clothes off to really get very close to that sister. She knew all about these sisters, but she never talked about it, what she saw. This is a service of a sister which is very, very recommendable. And then we find in Titus here other things like the older man, the older women, we should be examples to the young ones. The young ones are very good observers. They're looking at us, even if they don't say anything, they know us much, sometimes much better than we think. Teaching younger women is addressed to the older women. What does that mean? I don't think that means that the sisters now have to organize sister's weekend, or even I heard recently a sister's conference, so that they now have a platform where they can preach. It's only sisters. I don't think when you read these verses and when you study the place of the sister, you don't think this is the application of the meaning of this. But that you go and visit that younger sister, and you sit down, have a cup of tea, and you talk quietly. You might observe, but don't speak openly. Go and visit, go and tell her, and say, look I have made the same mistakes. Tell about your mistakes. Maybe she learns more about your mistakes than if you tell her how she should do it better. Setting a positive example, that is really the message. To be an example as parents for the children, as brothers and sisters, the older ones for the younger ones. There are a lot of things, you know, you might say, what can I do? What can I do? Well, when we leave here, who is cleaning the hall? Somebody has to take care of that. Cleaning the meeting hall every Sunday, or during the week. Providing the bread and the wine. You know, when you come, it is understood that there is on the table bread and wine, but somebody has to bring it. Somebody has to take care of it. And that's Sunday after Sunday. We don't talk about these people, but you know the Lord sees that. And he doesn't say, you know, this man, he's very capable and has got so many gifts. He's more worth than the one who is just bringing the wine and the bread every Sunday. He counts the faithfulness of us. That is what he will reward. Doing the door keeping, helping and caring for the saints, keeping in touch with the absentees. That can mean different things. You can be absent because you're sick or old. And I know of a meeting in Zurich where the young man got together and says, we have so and so many sisters who cannot come to the meeting because of old age. What can we do for them? So they took notes every Sunday from the ministry meeting, wrote them down, prepared them and then sent them out. Gave them so they could read it. What was the message on Sunday? And you know, it was for their own benefit. They had to listen for a whole hour, concentrated, making notes and then putting into writing and then pass it on. So the Lord is no man's debtor. If you do something for him, you will be rewarded. Doing the accounting. You see, that's why it is right. When it comes to deacons, those who serve, the assembly has to say something. They say, yes, we trust this and this brother to do the collection, counting the money. That is a very important job. And it cannot be done by one person alone. Counting should be done by two. Everything should be witnessed. Even so, you can't be the most faithful brother in the meeting, but just for order's sake, you should be the two who do the counting. Two sides and put the money wherever. So to do the corresponding or preparing or serving refreshments. We arrived on Friday night. We were so late. We were hungry. We came to Annalise and it smelled so nice. Oh, she just baked a new cake. I said, oh, then she packed it out and she showed it. She said, it's not for you. It's for the conference. Well, she used the time waiting for us doing some refreshments. Just some possible problems. There could be in a locality where there is no brother who wants to take the responsibility. Nobody wants to be an elder. No, no, not me, not me. So, or the saints, they simply ignore that the Lord has given the function. There are elders which might have to say something to a younger brother. And they just simply ignore it. So you don't have to tell me anything. I once was in a meeting, in a brother's meeting, in Basel, which is Switzerland, and a German brother says, I want that from now on we're going to speak in Swiss German. And Basel is, of course, a border town and there are brothers from Germany, from France, which come and they wouldn't understand if we speak Swiss German. So the brothers, you know, had to talk about this. And they said, no, we're staying with proper German for this and this reason. And this young brother insisted, we have to change to Swiss German. And then at the end, this older brother, and he was really an elder in the meeting in Basel, he said, now just do it for the brother's sake. And then he says, now who are the brothers? We are all brothers. And this is the type of attitude where you don't want to recognize any authority. God has not given a disorder, has given authority in the meeting. We have seen the qualification to have the respect, to have authority. It's the one side. But if one fulfills that, the other should observe and obey that authority. But then there is another thing that the novices might misuse this authority to reign. He wants to control everything. Deacons, the same thing that there might be no brothers or sisters are willing to serve. Or one brother, he wants to do everything. I also was in a meeting once, and there was a real problem. They said, and you brother, you're doing everything. You're counting the money, you're doing this and this and this. Then I was sitting there and I was listening and I was wondering, how come? It could be two reasons. It could be that this brother really wanted to do everything himself, but it could also be because nobody else wanted to do it. So if nobody else, then he said, okay, then I do that as well. And I do this as well. And at the end he did everything. So this is something we have to be watchful. I don't think this is according to God's law that one is controlling everything or one is doing everything. But the other thing is doing nothing is also not right. We should be exercising. There are local charges. There are local responsibilities. And we should ask the Lord, what do you want me to do? Exactly what Paul referred to earlier. And the worst thing is for those who are doing nothing, that they sit back, but they are very quickly in criticizing what others do. To finish, I have these three considerations. You know, serving in a locality is not a burden, it is a privilege. We should look at that from that side. And each one of us, we have heard today, the Lord has given us something. And he has placed us in the body the way he wanted us. We are a member of that body. And so the question is, what are you doing with your skills? What are your skills? And how could you use them for the benefit of the others? That's the first question. That is something we should ask. Each one for himself. When we go back, what can I do? What has the Lord given me that I can do? What has the Lord given me that I can use for him? The second consideration, we should keep reading that portion in 1 Timothy 3. As you get older, you and your brothers look that through again and again. You want to become an elder? You have to prove yourself. You have to have these qualifications. And so it is good when I'm 20 to start studying this portion. And as you get to 30 and say, well, I'm still far away, but I'm trying. And finally, the Lord can use you, truly, in a locality. And you know, Stephen, when they selected him, he had this qualification. And the third consideration, whatever the Lord would have you to do, do it. It is a privilege to serve the Lord. And it is a privilege to serve the saints. And God is no man's debtor. What you put in for him, time, money, energy, you will find that the Lord richly rewards you. Thank you very much. …

… Our first session this afternoon is unity and authority, as it says in the program, or as I've put here, authority and unity may be a more helpful order in which to go through things, considering first of all the authority of the local assembly and then moving on to unity between assemblies, especially in connection with the matters in respect of which the local assembly has authority that we will consider. This session builds on some of the things that we considered yesterday. I think it was said that there are three main meanings of the word church or assembly in the New Testament. Sometimes it refers to the whole assembly over time from Pentecost to the rapture. Ephesians 525, Christ loved the assembly and gave himself for it. That refers to the whole assembly. Colossians 124 refers to Paul's suffering for the assembly. I think that must be the assembly as it existed at that point in time, but the assembly globally, all believers living at that point in time. Sometimes the word refers to the assembly in a place or, to use our common terminology, the local assembly. 1 Corinthians 1 verse 2, I think we've already referred to this a few times, Paul writing there to the assembly of God which is at Corinth. Matthew 18 verse 17 that we will come back to and from its context, it's clear that it must refer to the local assembly as well. But at the same time, notwithstanding, for example, that there might be assemblies in different places, there is one body as we have in Ephesians 4 verse 4. All believers are part of the one body from conversion. We are baptized by one spirit into one body as we have in 1 Corinthians chapter 12 and the local assembly is an expression of the one body. Now these truths may not be understood by many believers and may perhaps be practiced by even fewer believers today, but they are principles that we find in God's word and they are principles that ought to be applied by those who name the name of the Lord to the extent that we can in the divided state of Christendom. Now, I think we've referred a few times to Matthew chapter 18, just want to read a few verses from the chapter. We've referred to verse 20, but it will be helpful to read the passage in which that occurs. If we start at verse 15 of Matthew chapter 18, we read there, but if thy brother sin against thee, go reprove him between thee and him alone. If he hear thee, thou hast gained thy brother. But if he do not hear thee, take with thee one or two besides, that every matter may stand upon the word of two witnesses or of three. But if he will not listen to them, tell it to the assembly. And if also he will not listen to the assembly, let him be to thee as one of the nations and a tax gatherer. Verily I say to you, whatsoever ye bind on the earth shall be bound in heaven and whatsoever you shall loose on the earth shall be loosed in heaven. Again, I say to you that if two of you shall agree on the earth concerning any matter whatsoever it may be that they shall ask, it shall come to them from my father who is in the heavens for where two or three are gathered together unto my name, there am I in the midst of them. What we have in these verses that we've read is a scenario where one believer, who I've called the believer A, sins against another believer. Believer B tries to resolve the matter with the first believer. He or she does not listen to them, in which case the second believer may take two or more, sorry, one or two more witnesses to discuss the matter with the first believer. If the first believer then still does not listen to them, the second believer may bring the matter before the local assembly and then we have the words, if also he will not listen to the assembly, let him be to thee as one of the nations and a tax gatherer. We don't find there that the victim believer, believer B, has authority to judge the first believer, the wrongdoer, certainly not authority to exclude them. That authority isn't given to the additional one or two witnesses either, leaving aside here circumstances where perhaps there might be brothers who have moral authority who might be able to suggest how a matter should be resolved. But in terms of authority to judge on the matter, authority to exclude and that authority is given to the local assembly. Authority is not a word that is perhaps very palatable these days. The world in which we live seems to place quite a great value on rebellion against authority. We see that so much in the media, particularly at the present time. For those who are in my generation or perhaps younger, it's something that is drummed into us by the world's system that an individual has rights and an individual should stick up for their rights and seek to have them vindicated whenever they are wronged. We don't find those sorts of principles when it comes to the Lord's things. The local assembly does have authority over an individual. Now, verses 18 and 20 are particularly important. We're going to look at a few things here. We have reference to binding and loosing. We have reference to things on earth and things being bound or loosed in heaven. We also have the statement that these are the Lord's words and we also have a reference to his promise. The local assembly's authority, as we see in these verses, covers both binding, which is restricting liberty. You bind someone, you tie them up, they can't move. It's really restricting Christian liberty here, excluding someone from Christian fellowship. Not just the breaking of bread, but it should really be all Christian fellowship, excluding them from that as an act of discipline. An example of that being found in 1 Corinthians verse 5. There's also the authority of the local assembly to loose, to untie someone, to restore their Christian liberty after discipline has had its effect and brought about repentance. We have an example of that in 2 Corinthians chapter 2. This exercise of the authority by the local assembly, binding, imposing discipline or receiving after discipline has had its effect, that authority is confirmed in heaven and it's conferred by the Lord himself, as we have in the verses on the slide. This authority exists even where only two or three may be present. Again, the Lord's presence is promised where two or three believers are gathered to his name. I think we had this already yesterday. When it comes to the sorts of matters that we are talking about, imposing discipline, restricting liberty to enjoy Christian fellowship, it's a decision of the assembly or in the day in which we live, a decision of all of those who are seeking to maintain the testimony of the assembly in a place on scriptural grounds. Again, we've had this yesterday. It may be very difficult these days to get all of the local assembly, strictly speaking, in one place, but the application of this would be that all of those who are seeking to maintain the testimony of an assembly in a particular place, they should be involved in the exercise of that authority. It's not an authority that is given to a select few out of a company of Christians. Now, the things that the Lord is talking about, in some ways they're quite significant, quite remarkable, because he's saying that what is done on earth is going to be confirmed in heaven. What is bound on earth is bound in heaven. It is implicit, though, in these verses that the decision that is made by the local assembly is the right one and that it has been reached before the Lord. Hence, it can be said as a promise, and that is the way that it's expressed in these verses, a promise that where the local assembly makes a decision to exclude or to receive, it is confirmed in heaven. We're going to come back to wrong decisions a bit later on. Obviously, we would always want to make the right decision. These are decisions, though, concerning serious things, and the next session is going to consider them in more detail, but it may be worth considering briefly the question as to how we reach the right decision. Again, it should be a matter of exercise of the whole assembly, and it should be an exercise of the whole assembly gathered unto the Lord's name. That is, relying on the promise of his presence, so that we get his help and guidance. Also, submission to his authority, but also considering what is in his interests and for his honour, which may not always be the easiest decision or the decision that makes everybody happy, but it's the Lord's interests that should be paramount. Just noted down the bottom what we've already seen, which is that the promise of the Lord's presence when we're gathered unto his name is not limited to circumstances where discipline is being exercised. It applies in many more circumstances as well, but perhaps one thing that we can bear in mind from the passage that we're considering, and in fact, the circumstances that the Lord is talking about when he gives this promise of his presence when believers are gathered unto his name. It is quite a serious set of circumstances in respect of which this promise is given. Considering an exercise of discipline is a solemn thing, and obviously, good to have the Lord's presence so that we have his help, but at the same time, it's a solemn occasion, and we would have sober feelings when the Lord is in the midst. On other occasions, when we're gathered together for the breaking of bread, for example, we may have happier feelings when the Lord is in the midst, but I think it's worth bearing in mind that it's still equally serious or an equally significant and in some respects wholly, well, not just in some respects, entirely wholly circumstances whenever the Lord is in the midst, whether it's for something like discipline needing to be considered or something like worship. So we've considered the authority of the local assembly to exercise discipline or to release from discipline. That brings us to the question of how decisions of local assemblies concerning these matters should be treated by other local assemblies, and how does one ensure that everybody is going down the same path? Again, we've got the verse in Ephesians chapter 4 that tells us that there is one body, so therefore, one would expect there to be unity in decisions and unity in application of decisions as well. We're also commanded in the preceding verse to keep the unity of the spirit to actually put this unity into practice. I think that's the thrust of the expression, and we might again ask how this unity is to be achieved amongst different local assemblies. Well, one could, looking at things from a natural perspective, come up with a variety of solutions. One obvious one would be to have a hierarchical arrangement amongst believers, perhaps even in many places where these sorts of structures are in place, there would be a recognition that the Lord Jesus is head of the assembly and therefore does have the authority in everything, but in some systems, there's an idea that there are some men who have a place above all other believers, and they, or maybe it's a committee, they make a decision and it's passed down to people at another level, and then they go on to enforce it, and everybody has to follow decisions from people who are higher up in the organisation chart. Well, one could think that that's quite a palatable arrangement, because it makes unity very easy to achieve, because if a decision comes from someone above you, then you just have to follow it, because that's the way that everything is organised. That's looking at things from man's perspective. Something else that we might wonder about is whether it's really a matter of each local assembly being responsible to the Lord Jesus. Now, there certainly is an element of truth in this, in that every local assembly, of course, it's responsible to the Lord Jesus, but is that the end of the matter? Is it simply a matter of independence? There's some attraction to this as well, because you could say, well, each assembly is responsible to the Lord. Each assembly must get the Lord's guidance as to what is right and wrong, and each assembly can only act according to its conscience, and you're not restricting the liberty of any assembly when you consider things from this sort of perspective. Well, as always, we have to consider what God says about the matter, and coming back to the verses that we've considered, we get some help here, because Matthew chapter 18 tells us that the decision of the local assembly applies on earth. Verse 17, I think it is, is talking about the decision of the local assembly, and if also he will not listen to the assembly, let him be to thee as one of the nations and a tax gatherer, and then the Lord, in verse 18, goes on to say, verily I say to you, whatsoever ye shall bind on the earth, it's not what you shall bind in the local assembly, but what ye shall bind on the earth, and I think taking the two verses together, we see that the local assembly's decision is binding on earth, that is, it applies everywhere. It applies amongst all of the Lord's people. It applies to every local assembly. We also have the additional fact in Matthew 18, verse 18, that the local assembly's decision is recognised in heaven as well, another reason why it should also be recognised by all believers on earth, recognised at each local assembly. In practical terms, what does this mean? Well, one thing it means is that if a believer is received to the breaking of bread at one place, they should be received to the breaking of bread at other places as well. The local assembly's decision, the decision of the first local assembly to receive, that is binding on all other local assemblies and should be respected by them. I have put something in brackets there, that is, with commendation. I don't put it in brackets to suggest that it has an unimportant place. In fact, I think it does have quite a significant place and maybe just worth saying something about that briefly, because it is also a practical matter. If I go to a place that I have never been to before and I walk into a meeting there and I want to have fellowship with believers that I know are seeking to meet on scriptural grounds and walk in a right path, how do they know to receive me as a believer who is also seeking to walk according to what we have revealed in God's word and someone who's not tainted by association with evil? Well, if they don't know me, they're not going to know whether it would be right for them to receive me or not. They're not going to know whether I am in fellowship at location A. Hence, it's good if I take a letter of commendation from the brethren at location A at the place where I regularly break bread and they can commend me to the brethren at location B for reception. We do have examples of this taking place in the New Testament. In fact, the letter that Paul wrote to the believers at Rome is a commendation or carries a commendation at the end in the final chapter. We see that Paul commends Phoebe to the believers in Rome. It's a good practice for us to follow when we are going to have fellowship with believers at a place at which we may not be known or may not be well known. Returning to our subject though and the final point there, the corollary or the other aspect of decisions of local assemblies being recognized by all other assemblies is that if a believer is under discipline, has been excluded from Christian fellowship at one location, that discipline should be respected by believers at all other locations as well. Just to back up this thought that there should be unity amongst local assemblies and unity in relation to decisions made by local assemblies, we've had reference to some of these things already. One Corinthians, we have a number of occasions, six occasions there, and I think you can make it seven if you pick up something similar that's said in Second Corinthians where Paul says that his instructions to the things that he was writing were not just addressed to the believers at Corinth, were not just relevant to them, but were relevant to all believers everywhere as well. Just to mention the first one again, one Corinthians, one verse two, Paul is writing to the believers at Corinth and all those everywhere who call on the name of the Lord. This consistency in assembly actions is also seen in Revelation chapters two and three. I just wanted to say something about this briefly because going back to this structure, which is the sort of structure that some believers do suggest should be implemented. Sometimes it's argued that independence, every assembly being responsible to the Lord, but that being the end of the matter and they're not needing to be interdependency between assemblies or unity in decisions of local assemblies, sometimes reference is made to Revelation chapters two and three to support this idea. In those two chapters of the book, we have seven letters that were written by the apostle John with the words of the Lord. I guess really the Lord's letters to seven assemblies in Asia. I'm not quite sure how you can jump from that fact to the conclusion that all local assemblies are independent. There are a number of problems with that line of reasoning. One of which is that Revelation is a prophetic book. It's not a book in which we really find doctrine. Although, of course, everything that we find in the book is consistent with what we find elsewhere in God's word. It's certainly true that none of the assemblies that are mentioned there is judging any other assembly. But again, one can't draw the conclusion that every local assembly is independent of every other local assembly. What we find in those chapters is consistent with teaching that we find elsewhere in God's word. That is what's mentioned here, that the words of the spirit in each of those seven letters are expressly stated to be for all believers. Kind of similar, I guess, to what we have in one Corinthians. The letters were not just for the seven assemblies to which they were written, but they were for all believers as well. There is one body. Again, not many bodies. Another verse that sometimes seems to lead to a bit of confusion and misunderstanding is one Corinthians 12, verse 27 reference has already been made to this. But it's good to have the help of an accurate translation of God's word. The verse doesn't say that the Corinthians were the body of Christ, doesn't suggest that the assembly in Corinth was some body of Christ on its own. It's ye are Christ's body or ye are body of Christ. They were a representative or a representation of Christ's body, not the body. Consistency in assembly actions is part of keeping the unity of the spirit. It's part of putting into practice the fact that there is one body and we have examples of it also in Acts. I won't be able to go through these slides in any detail, but Brother Michael has written an article available on his website in which there's just some practical comparisons drawn between the three structures that we've considered independence, centralism, or the middle one there, unity, what the scripture teaches and might be useful to turn to that to consider these points and other helpful points that are made in the article. Now, mentioned before, what if there is a wrong decision? Perhaps sometimes we jump too quickly to this sort of conclusion and start asking when we consider something like Matthew 18 and the promises that are given there of things being bound on earth also being bound on heaven. Perhaps we jump too quickly to the exceptions when things are wrong and perhaps our starting point should be to have faith in one another and faith in our brethren that decisions are the correct ones. Well, I think one thing that we can start with is that if the Lord is in the midst and a local assembly is reaching a decision on that basis and in subjection to him and his guidance, the decision won't be the wrong one, the decision will be the right one. Of course, we're all weak, we're all infallible. Sorry, we can't claim infallibility, we might be fallible. And perhaps these things do arise from time to time. The promise, and I think we've said this already, the promise that's given in Matthew 18 can't apply to a wrong decision. That decision can't be ratified in heaven and can't be ratified in the presence of God. But again, that's not really what Matthew 18 is talking about. When it comes to considering these things in practice, I think, as I've already said, we need to respect our brethren and the starting point is that a decision of a local assembly on a matter of discipline or a matter of reception, prima facie, should be respected. That doesn't exclude discussion of matters and I think it's consistent with, one, all of us being humble, also all of us seeking to keep the unity of the spirit, that there would be a willingness to discuss concerns about a decision. I think those feelings, though, need to be on both sides, need to approach these things consistently with other scriptural principles as we have in the verses mentioned there. I would say, though, that one thing that is extremely important is that the person who thinks that they are aggrieved by a decision against them, that they don't go on protest but rather leave matters with the Lord. I just want to refer to the two scriptures that are mentioned there in the bottom point of the slide. Psalm 37 verses 5 and 6, commit thy way unto Jehovah and rely upon him, he will bring it to pass and he will bring forth thy righteousness as the light and thy judgment as the noon day. If one has been wronged, God will bring things to light in his own time. Much better to leave it to him to bring out what is right or wrong rather than us seek to do it ourselves. We also have the example of the Lord Jesus as referred to in 1 Peter 2 verse 23. He, when reviled, reviled not. Again, when suffering, threatened not but gave himself over into the hands of him who judges righteously. One who suffered unrighteous treatment much more than any of us ever will, he left matters to God as well. Ignoring decisions of other local assemblies is a serious thing because it's a denial of principles that we've been considering today and it's really a denial of the fact that Christ is head of his assembly because if Christ is head then of course there will be unity. I know it may sound good to think that every local assembly can act as its conscience stands before the Lord but really it's reflective of what we read about in the times of the judges at the end of the book. Every man did what was right in his own eyes. I don't think that's really much of a commendation at all. Rather recognition of assembly decisions keeping is a demonstration of unity and again the things that we have been considering today. Just a couple of points. We sometimes talk about recognising an assembly. If perhaps we hear about believers in a particular place and we want to have fellowship with them, sometimes there's talk about recognition. I think what that really means is that believers in one place recognise that there's a group of believers in another place that are seeking to meet in a scriptural way and without any reason to be separate from them. Sometimes it's necessary for there to be separation between local assemblies. Principles that we have in scripture about individual separation apply to assemblies as well and there's not time to go into this but there's a something from which we can draw some lessons in the Old Testament in Deuteronomy 13 where one city in Israel was guilty of idolatry and the rest of the country was to cut it off. I think we can draw the principle from that. Unity in relations between assemblies is not just about discipline. It's not just about if one believer is in fellowship in one place, he or she can break bread in another place. It's about much more and it should be practised in many other things as well. Perhaps if we spent time focusing on unity in these things that are mentioned on the slide, then a lot of the situations in which we may find it difficult to put unity into practice, perhaps they wouldn't arise. It's good to have occasions such as we're having this weekend where we can in a measure express the fact that we are, although we come from different places and may break bread at different places, we are all one in Christ through fellowship, sharing God's work together, discussing matters with one another, expressions of love and all of these sorts of things. As I said, good for us to invest time in these sorts of things in addition to the principles that we've been considering earlier. …

… Discipline in the Assembly When Mark Grasso began to speak in the last session, he said that authority was not very popular these days. Well, if authority is not popular, what about discipline? But sadly, it is a reality. It is an expression we use, although if you search for the word discipline in the New Testament, you won't find it. We find words like convict, convince, keep away from, put out, restore, repentance. And for all these matters, these situations that we are going to look at in the New Testament, we have used the collective name of discipline, but it's not a scriptural name. So it's as well that we understand that to begin. I say not a scriptural name, it's not a New Testament name, it is an Old Testament word. And although where it is used in the Old Testament has nothing to do with the Assembly, I am going to read the verse to you because it gives the idea of what we are actually trying to say when we use the word discipline. If you want to turn it up, it's Job chapter 36 and verse 10. It's a man called Elihu who is speaking to Job. And in that chapter, he has started a bit of a discourse and in verse 5, he starts to speak about God. And he is speaking about God and he says in verse 10, He openeth also their ear to discipline and commandeth that they return from iniquity. Now there are two thoughts there which I think are helpful if we want to understand what discipline is about. Open their ear to understanding. It's instruction. Instruction in words that the hearer can understand. That's one side of things. And the other thing is return from iniquity, avoidance of iniquity. Now if we keep those two concepts in mind as we go through these slides, I think it will help us to understand what we are really trying to talk about in this session. Now, in the last session, we looked at the authority of the local meeting and its limits. And we saw that the local assembly does have authority to maintain discipline within itself and its members. And I'll say that again without elaborating, within itself and its members. Of course, ultimately, everybody is accountable to the Lord because he loves us. Now this brings in the thought of God's discipline. Because he loves us, he chastens us and sometimes he disciplines us. Hebrews chapter 12 verses 6 to 11 was mentioned yesterday, I think, but that is God's discipline. That's not our subject this afternoon or we shall be here till quite late in the evening. What we're looking at in this section is not the whole subject of the Lord's chastening or discipline, but the particular responsibility that the local company has to exercise discipline within itself. And we're going to ask three questions. Why? How? And what happens when discipline has been exercised? Well, let's look at three reasons for local discipline. One is God's holiness. I haven't put these verses up on the slide, so I'm going to have them by me and read them to you. Revelation 3 verse 7. And to the angel of the church in Philadelphia write, These things saith he that is holy, he that is true. An Old Testament verse, Thou art of purer eyes than to behold evil, and canst not look on iniquity. And the overriding one is Psalm 93, the second part of verse 5. Holiness becometh thy house, O Lord, for ever. What is fitting for God's house? This is really the subject that we're talking about. What is fitting? OK, I'm redeemed by the precious blood of Christ. Does that mean that I can do whatever I like and my brethren have to accept it? Or is there a certain way to behave? The verse was quoted yesterday, wasn't it? 1 Timothy 3.15. That thou mayest know how to behave thyself in the house of God. And the house of God, I think, is not only when we're gathered together in the house of God. We're always in that house. How thou mightest know how to behave thyself. What conduct is fitting to the presence of God, that the Lord Jesus comes among his own, as we have considered at some length during this conference. Matthew 18, verse 20. The second reason is that if sin is allowed to run its course unchecked, it acts like leaven, or to use the modern word, yeast. You know what yeast does? It actually changes the nature of what you add it to. If you have a piece of dough and you add yeast to it, what you get when you cook it is nothing like you would have got if you had left the leaven out and cooked it without. It's completely different. And the meeting that allows evil, is that really a representation of the house of the Lord upon earth? Is that really a fitting testimony to him? It acts like leaven, it changes the nature of what it affects, changes its character. You see, I suppose the most well-known use of discipline in the New Testament is of the man in 1 Corinthians 5. The point was not so much that all the other Corinthians would be encouraged to be adulterers, although it's possible that some of them would have followed his lead and become adulterers, the point is it changed the whole nature of the meeting if he was allowed to remain. No longer that which was honouring to the name of the Lord. And the final thing, of course, is that the authority of Christ must be maintained among his own. Now, there are four aims then of discipline. One is the maintenance of God's glory. The second one is that the assembly might clear itself, that it might be seen to be separated from what was wrong before. And Paul wrote the second letter to the Corinthians in which he said, 2 Corinthians 7 verse 11, In all things ye have approved yourselves to be clear in this matter. And what a happy thing it is when the assembly has dealt with something to the Lord's honour. And the other thing, of course, is for the correction of the offender. It's not right, is it, to let someone continue in sin. The point is to bring him to realize what he has done, realize that that's not acceptable behavior to the Lord, realize that it's not acceptable to his brethren. And perhaps we'll look at that in a little bit more detail later on. And the fourth thing is linked with it. It's for the profit and restoration of souls. Their profit and restoration. This is where the educational bit comes in, the instruction. To all forms of discipline, this comes into it. A parent may discipline a child. If the child is not doing what is required in the household, the father or mother, if he or she loves the child, will put it right, will correct it. If the child is in danger, they'll snatch it out of danger. There is a verse, and I don't think it's been quoted yet, it's Revelation 3.19, As many as I love, I rebuke and chasten. Now that thought goes with Hebrews 12 as well. As many as I love, I rebuke and chasten. And the Lord would do that for his own. And the assembly has a responsibility to stand in the place of the Lord and to take that action where it's needed. The Lord would not have written that to Laodicea unless he loved them. But because he loved them, he was going to rebuke and chasten them that they might be recovered from that awful state of indifference to his name into which they had fallen. The profit and restoration of souls. We shouldn't overlook that when we speak of discipline. Now, is discipline always needed? Well, not always. It can be avoided. If there is proper pastoral care and if there is a response to warning. Not everything is necessarily an assembly matter. If there is pastoral care and there is response to that pastoral care, admonishing and correction, then it may be that the assembly doesn't need to take a disciplinary action. And this is where counseling comes in. So you see, we've almost looped back to where we were yesterday afternoon when we were talking about pastoral care and shepherding. So there is a need to care for one another, to try to prevent one another from slipping into error. We had, just an hour ago, didn't we, the case of Matthew 16 to 18. If brother B who defended brother A, if he listened to him, there'd be no question of disciplinary action. If he listened to the two or three who went to support brother A, that's the end of the matter. But because he didn't, then there is a need for the matter to be brought before the assembly. But I do, I cannot emphasize this enough. Our first action, if a brother has offended us, is to take it to him. To take it to him. Not to tell everybody else in the assembly. To take it to him and face him with it. Some examples. Warning the unruly. Warning the unruly. Admonishing as a brother. Let's take these one by one. I'm having difficulty in seeing this. I hope you can see it from the back there. Thank you very much. Thank you very much. Right, warn the unruly. 1 Thessalonians 5.14. Warn them that are unruly. Admonish as a brother. If any man obey not our word by this epistle, admonish him as a brother. For enjoining or charging, charge some that they teach no other doctrine. 1 Timothy 1.3. Restoring somebody overtaken by a fault. Galatians 6 verse 1 and 2. A well-known verse. Difficult to do. Because that verse has a qualification, does it not? Be that are spiritual. We need to be in a spiritual state. We need to be in a right state to restore someone overtaken by a fault. And the final thing is to withstand or oppose publicly again with a view to avoiding if possible the need for assembly action. Withstand or oppose publicly. We don't often experience that these days. But the circumstances will dictate if there is a need for private or public rebuke and public restoration. Personal issues. We've covered this already. In the first instance, speak to the offender and gain your brother. If he won't listen, speak one or two more that there may be witnesses and the issues then are clear. Only if he won't hear the witnesses, only then does the disagreement become a matter for the whole assembly. And if he refuses the assembly, he should be treated as a heathen. The authority of the assembly extends to this. Now we had that in the last session so I'm not going to elaborate on that. The meeting has authority given to it for that purpose. Now, thus we can see that personal offences, personal trespasses show the link between what need not concern the meeting and what does. Actions of discipline. Now we come to discipline by the local assembly because discipline is needed. We've already made the point in the last session that any action should be observed by other meetings. If somebody is under discipline in one assembly, then the other assemblies should observe that discipline. Of course, they need to be made aware of it in order to observe it. But it should be observed by all the meetings in the same way. And there are various actions that we can take, the meeting can take, withdraw from, a disorderly work, walk. Withdraw yourselves from every brother that walketh disorderly, 2 Thessalonians 3 verse 6. For one who is disobedient to the truth, note that man and have no company with him that he may be ashamed. 2 Thessalonians 3 verses 14 to 15. I'm trying to put these in ascending order of seriousness. Avoid, mark or consider those who create divisions. That's from Romans 16 verse 17. To avoid them, to mark them, to consider them. It's a serious thing to spread division among the people of God. Proverbs. One of the things that the Lord hates, those who cause dissension among brethren. Reject or refuse a heretic. That is someone who seeks to lead or to form a party of his own. That's in the epistle to Titus. Refuse a man that is a heretic after the first and second admonitions. Don't keep company with a moral sinner. Just reject. Do not keep company with moral sin. 1 Corinthians 5.11. And finally, if all else has failed, put away or expel from fellowship a moral sinner. It may be also that there is a matter of serious doctrinal evil that a person holds and he may need to be put away. But this is the final step when all else has failed. When all reasoning, all explanation, all attempted education has failed. Then finally, such a person must be put away. I keep saying man, in man I include woman because the scripture generally says man, he. But it's any person who refuses correction, in the ultimate they need to be put away from fellowship for moral sin or for doctrinal sin. And that includes association. The participation in it or association with it must not be in the house of God. Recovery. After all, discipline should be done with a view to recovery. I expect you've known cases where somebody is silenced or put out of fellowship. But that's not the first action to take. And it's not the action to take simply to get rid of somebody who's a problem. All discipline should be with a view to the restoration of the one who is being disciplined. It should have in view the recovery of the individual because we want, if it's the Lord's will and if the conditions are met, we want full fellowship to be resumed. And what's the first step in recovery? It's repentance. Repentance on the part of the individual. If you read the second epistle to the Corinthians, I think it's the second chapter, you read how that man who was put out was overcome with repentance to the point where Paul says, Go to him. I'm paraphrasing. Put your arm around him and draw him back. Don't let him be overcome with too much sorrow. There is room for repentance. For a true believer, no matter what's happened, there is room for repentance. And then that opens the way to restoration. I'm not going to try and say what the meeting ought to do because the steps will vary according to the particular situation. How? Well, they can censor, they can forgive and they can comfort and show their love. If repentance is not seen, then this is another situation where we can convert from error with the Lord's help. That's James' word. Convict with contending, save, pulling out of the fire. That, of course, is the epistle to Jude. Pity with fear, hating the garment spotted by the flesh. These are other ways in which discipline can be exercised. And what is the reason for this? It's not a popular subject. It's not an attractive subject like the subjects we had before us yesterday when we thought about what the Lord has done and what the assembly is and what it means to him. But nevertheless, it's a very necessary subject. And we need to, if cases ever come up, we need to be familiar with the scriptures in the New Testament so that we might deal with it for the glory of the Lord Jesus and for the profit of the individual. That a person might not be discouraged and put away, never to return, but that they might be recovered after true repentance, recovered for the Lord's glory. The reason, of course, is really summed up in this verse that we've had before us all through. Where two or three are gathered together in my name, there am I among them. It's the Lord's presence among his own. That is what makes the need for these steps of discipline, these steps of correction, these steps of restoration. …

… Okay, before we start, before I start showing you these slides, there are three things I want to say. As this is the last of the main sessions, it seems a good opportunity to say thank you. Thank you to those who convened this weekend. I've enjoyed it, I hope everybody else has. I think it's been a good time we've had together. Thank you to those who've got the food ready and prepared it, brought it out. And thank you to the saints here at Catford who, under great difficulty, have allowed us to use this room. So, thank you to everybody. That's the first thing I want to say. The second thing is, I've got a lot of slides here, and I'm going to refer to a lot of scriptures. Now, to make things easier for us, I'm actually going to put all the scriptures on the slides. Okay, so we don't have to search through our Bibles to look for the scriptures. Now, of course, I may not put up your favourite scripture. You may think there are scriptures that I should have included that I haven't. Well, we're limited for time. I've chosen the ones which I felt were appropriate, but there are plenty more I could have included. The third thing is, what's this weekend about? What's it say? Local expression of the Church of God. And what we've been talking about for the last 11 sessions has primarily been to do with here and now. So, if you're a thoughtful person, and I hope you are, you may have wondered, why is it that we have a session on the hope of the Church? Now, when we're talking about hope, we're talking about the future, aren't we? Because who hopes for what they have? This is the future we're talking about. So, why have we got a session when primarily we're dealing with here and now? Why have we got a session on the future? Well, I'll suggest an answer. There are probably other answers. But what I suggest to you is that what happens in the future should affect our thinking, our attitudes, our behaviour, here and now, both corporately, as the Church, as assemblies, and individually. Okay, so that's my topic, the hope of the Church. Now, I'm splitting this into four sections. The first section, very brief, I'm just going to talk about the word hope. Then we have a longer section on hope in the New Testament. Then we have a longer section about the Lord Jesus Christ coming again. And finally, I've got a slide on what I consider to be some personal implications of Christ's return. So, we start with the first one. The word hope. What does the word hope mean? Well, languages aren't static. Meanings, emphases. Sorry about that. That's what I've done there. I've wrecked it, obviously. Hold on. So, apologies, folk. There we go. I'll come back to it. We'll get there. Right. I don't know what I did there, but anyway, we're back. So, meanings, emphases and usage change over time. As is usually used now in normal English, hope means a desire for the future, doesn't it? Something we want to happen, or something we want to be the case, we hope for that. I've got to go to work tomorrow. I hope it doesn't rain, but I'm not terribly optimistic about it. Now, when we come to the New Testament, the New Testament was, of course, written in Greek. And in New Testament Greek, the word translated hope has a slightly different meaning. And I've taken this from Vine's expository dictionary, but any Bible dictionary will tell you something similar. Hope means a favourable and confident expectation. It's not just a vague wish for something. It's an expectation. It goes beyond a wish. It's an expectation. A favourable and confident expectation. And just to emphasize the difference between hope as we usually use it in English and how it's used in New Testament Greek, there's this English expression which I'm sure you've come across. Maybe you've used it yourself. We do something more in hope than in expectation. So if you want something to happen and you do something wishing that happens, then you're doing it perhaps more in hope than in expectation. Okay, some general principles. Now, I've got several slides following this one where we're mentioning some New Testament hopes. And these hopes that we're going to mention are expectations for all believers. Obviously, they refer to events that haven't yet happened. They're promised by God. So therefore, these hopes will take place. They're certainties. They're not just hopes. They're not just expectations. They're actually certainties. Why? Because he who promised is faithful. So this is the first of my hopes. So we take this from Paul's letter to Titus. He writes this. Having been justified by his grace, we should become heirs according to the hope of eternal life. So that's my first hope. Hope of eternal life. Now, we might think that's rather strange because we all are given by God's grace eternal life. When we're saved, we have eternal life. We have it here and now. So why is it a hope? Well, we don't appreciate eternal life until we're with Christ. Eternal life in all its fullness will be ours when we're with him. That, I believe, is the hope of eternal life. Okay, here's my second hope. I'm sure you're familiar with the letters to the Galatians. There were those in Galatia who were teaching appalling error. They were teaching that faith in Christ was not sufficient and that it was necessary to keep the law in order to be justified. Being justified means, of course, being accounted righteous by God. So Paul, in writing to the Galatians, says this. You have become estranged from Christ. You who attempt to be justified by law, you have fallen from grace. For we, through the Spirit, eagerly wait for the hope of righteousness by faith. These Galatians and their teachers were thinking that they could become righteous before God by keeping the law. Well, that's an impossibility. God imputes righteousness to us by faith. That's Galatians 5. So the hope of righteousness is by faith, not by keeping the law. We have been justified, counted as righteous by God, but, of course, we're sinful creatures, sadly. But we will be changed. And when we're with Christ, all will be righteousness. It won't be just us who are righteous. All will be righteousness. Everything will be righteous when we're with the one who is perfectly righteous. I think that's the hope of righteousness, being with him, where all will be perfectly righteous. Number three. Paul thanks God for the Colossians. He says, we give thanks to the God and Father of our Lord Jesus Christ, praying always for you since we heard of your faith in Christ Jesus and your love for all the saints, because of the hope which is laid up for you in heaven. So that's in Colossians 1. The hope which is laid up for you in heaven. So this is an expectation of being with Christ in heaven. Number four. Paul writing to the Romans. So after explaining how we are justified, accounted as righteous by God, he writes, therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, through whom also we have access by faith into this grace in which we stand and rejoice in the hope of the glory of God. There's another hope. The hope of the glory of God. That's from Romans 5. Well, all heaven will be for the glory of God. It will show his excellence. And we'll be there. That's truly wonderful, isn't it? We will be there where all shows the glory of God. Number five. This is from John. John, exulting in the love that the Father has bestowed on us, that we should be called children of God, writes, Beloved, now we are children of God. And it has not yet been revealed what we shall be. But we know that when he is revealed, we shall be like him. For we shall see him as he is. Everyone who has this hope in him purifies himself just as he is pure. That's the hope. The hope that we will be like him and see him as he is. The expectation, the certain expectation that we'll be like him and see him as he is. It's a marvelous prospect, isn't it? This looks forward to his coming again for us. So I've just listed these five. You look through the scriptures, you'll find some others. But these five I'm listing. Hopes with fulfillment that is certain. Hope of eternal life. Hope of righteousness. Hope that's laid up for you in heaven. Hope of the glory of God. Hope that we shall be like him and see him as he is. So these are some of the hopes presented to us in the New Testament. Now I want you to try and imagine something. Imagine you haven't been here this weekend. Imagine that you have little understanding of the truths that have been taught this weekend. Would you find this surprising? The church's hopes are these. These have some similar characteristics, don't they? They're similar in many ways. But if you knew nothing about the church, I think you'd find this surprising. That these are the church's hopes or some of the church's hopes. What's similar about them? What's similar about them is that none of them have anything at all to do with this world. They're not focused on this world. So the church's hope is not that Christian influence and moral teaching will spread throughout the world to improve it. The church's hope is not that the world will get a better and better place until it's a fit place for the Lord to rule. This can't be the church's hope because it won't happen. Hope is an expectation. It won't happen. So why is the church's hope directed away from the world? Well, this goes back to something that Brother Hans Rudy was telling us in the first session. He reminded us the church began at Pentecost. And it says in Acts 2, and suddenly there came a sound from heaven as of a rushing mighty wind and it filled the whole house where they were sitting. And there appeared to them dividing tongues as a fire. And one sat upon each of them and they were filled with the Holy Spirit. And then I've skipped a load of verses. And the Lord added to the church daily those who are being saved. So this is talking about the beginning of the church. The church has a heavenly origin. There's another scripture. Therefore, holy brethren, partakers of the heavenly calling, consider the apostle and high priest of our confession, Jesus Christ. The church has a heavenly calling. Heavenly origin, heavenly calling. And thirdly, another scripture. Blessed be the God and Father of our Lord Jesus Christ who according to his abundant mercy has begotten us again to a living hope through the resurrection of Jesus Christ from the dead to an inheritance incorruptible and undefiled and that does not fade away, reserved in heaven for you. So this is a heavenly hope. As I said, Hans Rudy mentioned these in his first talk. So the church has a heavenly origin, a heavenly calling, a heavenly hope. And just to emphasize this one stage further, the scriptures tell us that we are citizens of heaven. Here's the text. Paul writing, for many walk of whom I have told you often and now tell you even weeping that they are enemies of the cross of Christ, whose end is destruction, whose God is their belly and whose glory is in their shame, whose mind is set on earthly things. For our citizenship is in heaven. So notice the contrast there. At the beginning of this verse, in fact, nearly all of it, we have citizens of the earth. Those whose minds and attitudes and behavior is focused on themselves and earthly things. Our citizenship is in heaven. We're not citizens of this earth. So notice the great contrast there. Now I'm going to move on to talking about the return of the Lord Jesus Christ. So none of these hopes have their fulfillment until Christ comes back. And just to remind us, he says, surely I'm coming quickly. He will come back. He'll come back soon. So the church's certain expectation is the return of the Lord Jesus. And that's what we're awaiting. And as far as has been revealed to us, it's the next event in God's calendar. Well, the early church were waiting. The imminent return of the Lord Jesus was on the hearts of the Macedonians in Paul's day. So Paul, when he writes to those in Thessalonica, says, you turn to God from idols to serve the living and true God and to wait for his son from heaven, whom he raised from the dead, even Jesus, who delivers us from the wrath to come. And writing to the Philippians, he says, for our citizenship is in heaven. We mentioned that a moment ago, from which we also eagerly wait for the Savior, the Lord Jesus Christ, who will transform our lowly body that it may be conformed to his glorious body, according to the working by which he's able even to subdue all things to himself. Now, I assume the we in this verse is the Philippians and Paul. The Thessalonians were waiting for his son from heaven. The Philippians and Paul were eagerly waiting for the Savior. They were waiting. So it was on the hearts of the Macedonians in Paul's day, but it seems to have been quickly forgotten. And the Lord Jesus illustrates this with a parable. Now, I haven't put in the whole parable, just a summary on this on this slide. The parable refers to 10 virgins who are waiting for the bridegroom to come. His coming is delayed. The virgin slept. At midnight, the cry went out. The bridegroom is coming. Go and meet him. The virgins wake up, get their lamps ready. Five have oil, are ready, meet the bridegroom, go into the wedding. Five have no oil, try to buy some, miss the bridegroom's arrival and are too late to enter the wedding. That's the parable. So the virgins should have been waiting for the bridegroom, but they slept. And I think this illustrates the truth that the Lord's coming seems to have been forgotten through the centuries. It shouldn't have been, of course, because it's mentioned in nearly every New Testament book. But we do have to remember that in previous eras, there are many who couldn't read. The scriptures weren't in the language of the people, and the leadership of Christendom doesn't seem to have been inclined to provide biblical teaching. But his coming is now known. The bridegroom is coming. For many years, the news of his impending arrival has been taught. It's now well known. In all areas of Christendom, it is known that Christ will return. Although it is known, the truth has no good effect on some. And the Lord spoke another parable which illustrates this. In Matthew 24, he refers to servants while the master's away. A faithful and wise servant who does what his master expects. An evil servant who says, my master is delaying his coming, and he beats his fellow servants and shares with the drunkards. He knew the master was coming back, but he didn't care. It didn't affect what he did. He behaved in his usual immoral and inappropriate way. And on the master's return, the faithful and wise servant will be rewarded. The evil servant will be punished. The Lord's coming will occur in two stages. First of all, his coming for the church. The true believers, this is known as the rapture of the church. And secondly, his coming in glory, also known as his appearing. And we will come with him, the scriptures tell us. So I've got a very minimal timeline here. I like my timelines. So here's a timeline, okay? The rapture occurs there. There's then a gap of at least seven years, and there's his appearing. Okay, so let's look at both of these comings. The Lord will come for his own, or both of these parts of his coming, shall we say. The Lord will come for his own. The Lord Jesus said, this is a very familiar scripture, but we'll look at it again. In my Father's house are many mansions. If I go to prepare a place for you, and if I go and prepare a place for you, I will come again and receive you to myself, that where I am, you may be also. All of these scriptures are wonderful, aren't they? Don't they fill you with joy that this is true? The Lord is coming back for us. He's prepared us a place, and he's coming back again. And here's the second scripture. The Lord himself would descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. The dead in Christ will rise first. Then we, who are alive and remain, shall be caught up together with them in the clouds to meet the Lord in the air. We shall always be with the Lord. 1 Thessalonians 4. So it's noticeable that at the rapture, we will meet the Lord in the air. Okay, so when's this? When's this going to happen? Well, it's already been said. It could happen at any time. Any time at all, it could happen. The second part of his, the Lord Jesus' return, he returns in glory, and this will be later, his appearing. Now I've got several scriptures, which I'm going to put up on this slide, which illustrate his return, his appearing, his return in glory. From Acts chapter 1, when the disciples saw the Lord Jesus go up into glory, it says, while they watched, he was taken up. Then they were told, this same Jesus, who was taken up from you into heaven, will so come in like manner as you saw him go into heaven. And then a totally different scripture. Going to the Old Testament, in Zechariah chapter 14, it says, and in that day his feet will stand on the Mount of Olives. The Lord Jesus will come back to this earth in person, and his feet will stand on the Mount of Olives. He'll be here in person. Here's a scripture from Isaiah. It says, the glory of the Lord shall be revealed, and all flesh shall see it together, for the mouth of the Lord has spoken. And just one more. We could find plenty more. Just one more here. From Revelation 1. Behold, he is coming with clouds, and every eye shall see him, even they who pierced him. And all the tribes of the earth will mourn because of him. Even so, amen. So the Lord will personally return to the earth. When? Well, his appearing will be after much suffering on earth. The tribulation period. We saw that earlier on. There will be a seven-year period of great suffering on the earth. Now, sadly, some Christians are confused, and they put these two stages of the Lord's coming together, and their belief is that the church, true Christians, will go through the tribulation period. I think there can be no doubt that they're separate. And I'll just refer back to one of the scriptures I quoted earlier. Paul writes to the Thessalonians, and he tells them, You turn to God from idols to serve the living and true God and to wait for his son from heaven. You know, if there was a period of suffering, we all had to go through the tribulation period. I think Paul would have written this differently. He doesn't write something like, well done, but you're wrong. You've got years of suffering first. And as has been noted earlier, the seven letters written to the churches in the province of Asia in Revelation 2 and 3 have a prophetic aspect to them. And the church at Philadelphia, we can consider to be the faithful church at the end of the church period. And the Lord writes to them and says, Because you have kept my command to persevere, I also will keep you from the hour of trial, which shall come upon the whole world to test those who dwell on the earth. Behold, I am coming quickly. There are other scriptures we could point to, but as far as I can see from these, the Lord Jesus is coming back for the church before the tribulation period. Now, Brother Hans mentioned the Bride of Christ. The church is described as the Bride of Christ, indicating a place of love, intimacy, privilege. And the Book of Revelation tells us about the marriage supper of the Lamb after he's taken the church to be with him. So let's quote that scripture. Let us be glad and rejoice and give him glory, for the marriage of the Lamb has come and his wife has made herself ready. And to her it was granted to be arrayed in fine linen, clean and bright, for the fine linen is the righteous acts of the saints. Then he said to me, Write, Blessed are those who are called to the marriage supper of the Lamb. And when will this take place? Well, I believe it will take place before his appearing, because it says that we will come with him. Why are we told about the return of the Lord Jesus? Well, we could give many, many answers to this, I think. I have put on this slide a number of practical reasons why we're told about the return of the Lord Jesus. And this is a slide where I've put in scriptural references, but not quoted from scripture. So this is your homework. Yeah, I didn't know you can have homework, did you? To go through these, and in fact, I should make this wider, go through the New Testament, look for those places where we learn that the Lord Jesus is coming back again and see what the practical implications of that are. OK, there's a list here with my suggestions as to what practical implications are for some of the scriptures where it talks about the return of the Lord Jesus. You'll find plenty more. So, for example, in 2 Peter 3, there's a reference to the return of the Lord Jesus, and it's really, at least partially, a warning to unbelievers, where Peter writes that the Lord is being long-suffering, not wishing that any perish, but that all come to repentance. And then, of course, one we're very familiar with, in John 14, we're told about the return of the Lord Jesus. He tells us about his return. I don't know if untrouble is a word, but you know what I mean. To untrouble our hearts so our hearts won't be troubled. In 1 Thessalonians 4, we're told about his return to give comfort, give comfort particularly over those who have already died, so that we will watch, so that we use our gifts to serve him, so that we'll live soberly, righteously, and godly. To check or change our behavior with respect to purity. We mentioned that verse earlier. Holiness, fleshly behavior, to encourage in sufferings and trials, and to patiently accept unfairness. As I said, there'll be plenty more if you look. Therefore, now it's unfortunate that the King James Version translates this wrongly. The scripture does say, let us hold fast to the profession of our hope. It's the profession of our hope. That's the correct translation of that verse, not the profession of our faith. The profession of our hope, without wavering, for he who promised is faithful. Our hope, our expectation of being with the Lord forever and ever. His coming back for us, and us being with him. And what God promises, he fulfills. Therefore, our hope is a certain hope. And finally, the Lord Jesus says, surely, I am coming quickly. And surely, our response is, amen. Even so, come Lord Jesus. …

… And we have, I think, about five questions, not so many as yesterday, but then it's been a shorter day today. And after that, our brother Michael Hart will give us a summary, stroke resume of the conference matter. So, I think the first question, I think our brother Hans Rudi should answer, if you wouldn't mind. I have got the following question. Can a brother be a bishop, a deacon or an elder, if their children have left the faith? It's a very serious question. Now, let me first read what the Bible says, just to say what does it really say. In chapter 1 Timothy 3 verse 4 it says, one that rules well his own house, having his children in subjection with all gravity. For if a man knows not how to rule his own house, how shall he take care of the church of God? And then in verse 12, in relation to the deacon, let the deacon be the husband of one wife, ruling their children and their own house well. If you have noticed, it doesn't say anything where these children are going to end up. It says something about how you take care of your family. And this everybody can see. If you, for instance, are a father who is so occupied with your profession, you run to and fro and you have no time for your family. That can be seen. So you are really not caring for your children. Or if you are a father who doesn't want to take his responsibility, and I've seen that too, he says, you know, to his wife, well you are staying at home. And you know, I provide and I give you the money to run the household, but you have to look after the children. Then it doesn't mean he does not take his responsibility to bring up the children as God has desired. He says, fathers, you fathers, you are responsible for bringing up your children. And it doesn't say anything about the result. You see, we as parents, we can do the best what we can do, and there is still no guarantee that the children will be saved and will follow us. It is only by grace. And I say that standing here, having eight children brought up, and I said, it's not our doing, it's the grace of God if they all follow. It's not me, it's not my wife, it's the grace of God. So we should see that. We have responsibility, and I think the saints will notice whether the father cares, and it says about the children, not about, you know, when the children get older and finally they will be responsible for themselves. We can look after the children, but there is no guarantee that later on they will follow the pathway which we follow. And therefore I said, it's more the way you're doing, you're handling the responsibility of the household, not the result of it. The result, we cannot really be responsible for it. It is God's grace. And I think, therefore, if somebody does not look after his own children, he doesn't care, then you can't be an elder. You can't be a deacon and be responsible now for the assembly. I think this is the point. Mark Grasser, please. I have a question. The second question is, is it necessary to seek the local assembly's consent or approval in our personal or family exercises? I think we've talked about the authority of the local assembly. I don't think that scripture suggests that the authority of the local assembly extends outside the sorts of things that were covered in my presentation or Hugh's, which followed it. And when it comes to our personal lives or our personal exercises, each of us is individually responsible to the Lord in that regard. And when it comes to family matters, I would suggest it's the husband who is primarily responsible to the Lord for those matters. So I think that the answer to the question is, as to whether it is necessary to seek the local assembly's consent or approval for personal or family exercises, the answer is probably no. Two further things I would say quickly, though, is one, always good to have or seek the counsel of other believers, particularly when it might come to significant exercises. And certainly should not be afraid to seek the advice of one another and to discuss these things with one another and perhaps even make them matters of prayer. The second thing I would say is that when it comes perhaps to an exercise concerning the Lord's service and particularly a significant exercise in that regard, where one might feel that the Lord is calling them to a particular service, then I'm not sure that there is necessarily a rule that that should be a matter in respect of which the local assembly might make a judgment. But there is an example of something similar happening in Acts chapter 13, where the Holy Spirit had called out Barnabas and Saul. Then we read a couple of verses, the next verse, verse 3, that the prophets and teachers from the assembly in Antioch laid their hands on Barnabas and Saul, giving their approval and support to the exercise that the Holy Spirit had made clear for Barnabas and Saul. Perhaps in those circumstances where one feels that the Lord is calling them to a particular service, it would be good if the local assembly could support them in that, assuming that the assembly supports the exercise and can see that it does come from the Lord. I wouldn't say it's necessarily a rule, but perhaps a good example to follow in such circumstances. The remaining three questions really, I suppose, relate to the section on discipline or arise out of comments made in that session. The first one, ye who are spiritual, Galatians 6 verse 1, does this mean all brethren in fellowship are not spiritual? What does it mean to be spiritual? Let's read Galatians 6 verse 1 and get the words right. Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness, considering thyself, lest thou also be tempted. I don't think that's implying that some of them might be spiritual and some not. It's assuming that they are spiritual brethren. But, clearly, if one is overtaken in a fault, anyone else who's committing the same fault is hardly in a position to correct them. And it may be that there is one who ought to be in a position to correct, but he can't because he's not sufficiently spiritually minded. He's a little bit away from the Lord. That's not implying that that is normal. But that is the meaning, that before we start to correct our brethren, we have to be sure that we are not involved in that same fault. And we have to ensure that we are in a right spiritual state before the Lord to speak to another one about their behaviour. Very serious thing. And what does it mean to be spiritual? I think it means to be in active enjoyment of communion with the Lord. And actively occupied with studying the Word of God, with studying the things of the Lord, with helping my brethren, with all these other things that go with it. Spiritually minded, full of the Word. I hope that's some help. Assembly decisions are made in brothers' meetings. How then can the whole assembly be, it says implied, I think it means implicated in the decision, bracket sisters also. Well, they can be. It may be that one or two brothers or the brothers altogether initially have to consider a problem. But they are not the assembly as we heard yesterday. They are not the assembly. So how then can the assembly make the whole decision? Well the answer is that those brothers consider the matter, come to a conclusion and put it before the whole assembly. That's what happens. That's what happened in Acts 15. Yes? Peter spoke, James spoke, and the whole assembly concurred with that decision. Maybe it was the Holy Spirit putting the words into James' mouth. But that decision was accepted by the whole assembly and never questioned. Never openly questioned. Peter later had to be corrected on a point arising out of it. But that's another matter. That decision was accepted. And so it is practically surely in our meetings, isn't it? I mean if supposing a brother or a sister is proposed to be received at the Lord's table. Well the whole meeting don't have to go and visit that person, do they? They appoint perhaps two respected brothers to go and inquire into the matter and come back. And if they stand up before the whole assembly and say, I am happy, we are happy to suggest that our brother, our sister, who has asked to remember the Lord, we are happy to commend him to the meeting, commend her to the meeting. There should be a silence to give opportunity for anybody to raise an objection. But if nobody speaks, then in our meetings, and I think it's right, that silence has always been taken for consent. And this happens more often than you might realize. A stranger comes into the meeting, not known to the meeting, but known to one particular brother in the meeting and he will get up and say, you know, Mr. and Mrs. Sandsell with us this morning from X-town. They would like to remember the Lord and I am happy to commend them to the meeting. Nobody says anything. But if they don't, that's consent. So the whole meeting has assented to that person taking part in the breaking of bread. And I believe that this is a practical question and that's why I have answered it in a practical way and I hope that helps. Now, the third one, moral sins call for discipline. Does not continuing with sinful tendencies require clear judgment also before partaking at the Lord's table? I see that as two questions. The assembly cannot judge what is in my heart. If I have a sinful tendency, nobody knows about it unless I do something. And as soon as I do something, then that's conduct. So the assembly can judge conduct. It can't judge unrevealed thoughts. But on the part of the person concerned, well, yes, certainly they should judge themselves before they come to remember the Lord. 1 Corinthians 11, verse 28, first of all, But let a man examine himself, and so let him eat of that bread and drink of that cup. I'll read the whole passage. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body. For this cause many are weak and sickly among you, and many sleep. For if we would judge ourselves, we should not be judged. But when we are judged, we are chastened of the law that we should not be condemned with the world. That's the verse I would like to emphasize, the previous verse. For if we would judge ourselves, we should not be judged. It is right that we should judge ourselves before we come to remember the Lord Jesus. And in the light of what we find, we may even have to stay away. We may. But the desire of the Holy Spirit is that having examined ourselves, it doesn't say stay away, it says let a man examine himself, and so let him eat of that bread and drink of that cup. And I think many have been glad in their hearts that it does say that. Let a man examine himself, and so let him eat of that bread and drink of that cup. That verse, for the avoidance of doubt, that verse is addressed to believers. It doesn't mean that anybody can walk in the door and decide in their own hearts whether they are going to have fellowship. It is for the assembly to receive. But it is for the individual, it is for me, to examine myself before I go to remember the Lord Jesus or have part in his supper. And that's the last question. I'll hand over to Michael now for the summary. …

… Before I start with the summary, I just want to mention one point. We are very thankful for this conference and that we've been able to have it in this way. Why am I saying this? Well, mainly because a few days ago we were not so sure. I think this year it was a particularly bumpy ride in the run-up to this conference and more than one person actually said to me, you know, I don't think the enemy wants us to have this conference. Now, be that as it may, I think I've been thinking about this a little bit and I think that there actually is a point there. If there is one thing that the enemy doesn't like on this earth, I think it's a testimony to Christ. And that is the subject of this conference. It's, you know, the local aspect of the assembly, it's about the visible testimony to Christ on this earth. So I take some comfort from this, if it was a little bit of a bumpy ride. And so much more are we thankful that we did get to this point and had so many good things presented to us. Now, summary may be a big word. I'll just try and pick out sort of one or two points from each of the sessions. And hopefully it will help us to remind ourselves and to see how things fit together. We started off with the question, what actually is the church? And as always, or as often, we first have to unlearn a certain number of things that are sort of common thinking around us. Some think of a building when they hear the word church or an organization. Some think it's just a denomination. Some think there was first a Jewish and then a Gentile church. And some actually think that Israel is the church or the church is Israel. There's a whole theological sort of line of thinking built around that misunderstanding. I think it was explained very ably by a brother. I think it was Mr. Kelly. He said, when the Bible speaks about Israel, it generally means Israel. I think that was a very good and concise way of clarifying it. So what is the church? It is the church of the living God. It is the church of Christ. He has said, I will build my church. It is the ecclesia, the called out. And the Bible uses different pictures, mainly three, but also some others to explain to us the notion of the church. And the first one is the body. And the body of Christ can be looked at in this global eternal aspect, the global aspect in time and the local aspect. It has to do with diversity and unity. The church is also the house of God, which has to do with order and God's glory. And the church is the bride, which has to do with affection. Now, what then is the local expression of the assembly? Well, first of all, the assembly in a place consists of all believers who live there. But it is given expression by those who gather together unto the Lord's name and have assembly meetings as you find them in scripture. I'll come to this in a minute. They meet on the basis of scriptural principles and they recognize the authority of Christ. And where that happens, you have an expression of the church of God. Now, having mentioned assembly meetings, there are three types of regular assembly meetings in the New Testament. And they are the meeting for edification. And Brother Simon emphasized, in particular, the need for this meeting where there is liberty for two or three prophets to speak and to give just the word needed for just that audience at just that point in time. There's the meeting for the breaking of bread, which we'll come to in a little more detail in a moment. And there is the meeting for prayer. Which one is most important? They're all important. But they're all priority level number one. So basically, if it's at all possible for us, we should try and be there. It's to do with the Lord's presence. It's to do with coming to him. Now, these meetings, the assembly still has. And in having those, it's really something that's preserved from the time of Pentecost, what it has had since Pentecost. We can still meet around the Lord Jesus in the same way. So coming to the Lord's Supper, one of these three meetings, we saw that it's described in 1 Corinthians 11. It's a remembrance meal. And it's an opportunity to show or to proclaim the death of the Lord to, as we heard, all intelligent creation. I was intrigued when I saw on Rusty's slides that he quoted 2 Kings 5. In 2 Kings 5, you have the servants speaking to Naaman. This is when Naaman got really excited and angry. And he said, you know, how dare Elisha telling me to dive down, you know, to submerge myself into Jordan. And they said to him, if the prophet had bid thee some great thing, wouldest thou not have done it? How much rather than when he said this? And Naaman listened to them. He actually said, yeah, you've got a point there. What I've been asked is not so difficult. I could do it. And I think he never regretted it. Now, I'm not saying that by breaking bread, you get saved. Don't get me wrong. I'm just saying that the principle applies. It's not a big thing the Lord has asked us to do. It's something that every believer who, you know, is old enough to understand it, should respond to and say, if the Lord asks me, then I want to do it. Second part of that presentation was about the collection. We saw that the collection is connected with the Lord's Supper. In Hebrews 13, you have the sacrifice of praise. And then in the next verse, verse 16, the matter of doing good and communicating. And again, it's called sacrifices, with which sacrifices God is well pleased. We also saw that both happen on the first day of the week. Acts 20, it was the breaking of bread on the first day of the week. And in 1 Corinthians 16, it's the collection on the first day of the week. And the principles are given there. It was regular, individual, systematic, and proportionate. Not the only way of giving, but an important way of giving. As incidentally, we also see in Deuteronomy 12, the place that God has chosen and the sacrifices had to, you know, the tithes at the time had to be brought to the place of the Lord's presence. We then spoke about the Lord's table, which we find in 1 Corinthians 10. And again, it's not a physical table, but a table that speaks of fellowship. And we try to identify the features of this table. And we found that it said, we being many are one loaf. And that speaks of the unity of the body of Christ. We then found that the fellowship of the Lord's table and the fellowship with evil, the example there was demons, but it's not the only example, or idols. Those two fellowships are incompatible. And the reason is, by partaking of the Lord's table, by partaking of the cup, we express fellowship with the blood of Christ. And that really separates us from the world and from evil. And thirdly, we saw it is his table. It's not the table of brother X or brother Y or of this group of Christians or that. It is the Lord's table. By way of illustration, coming back to the principle of our table at home, where we don't put the feet on the table when we eat. Imagine one day we had sort of six, seven, eight strong guys visiting us, and they just don't care. They just put their feet on the table. And I look at them, and I think, actually, they're a bit bigger than me. I'm not going to touch them. I ask them to stop, and they don't, and they just carry on. Now, what's going to happen? I think the point is going to come where I'm going to leave. I'm going to say, you know, this is no longer my table. If you carry on like this, it's your table. Again, that's an illustration. I think we can't ignore the authority of the Lord and at the same time claim that we are at his table and expressing subjection to his authority there. Now, we then spoke about gifts, and if you want to connect the gifts with an assembly meeting as well, you would probably think of the meeting for edification. It's not the only way in which gifts are exercised, but some are exercised there. And we looked mainly at two chapters, Ephesians 4 and 1 Corinthians 12. And in Ephesians 4, the point is made that in order to receive those gifts, Christ had first to descend, to go into death, and then to ascend, and it is as ascended man that he gave the gifts. It is, so to speak, a present from the one who had to go into death in order to be able to give this. The list there is very short, and I'll come back to this in a moment. You've got five gifts, two are foundational, apostles and prophets, and through those, God has given or completed the New Testament. Now, once the New Testament was completed, that ministry was done. You know, when you're building a house and you're just about to put the roof on, you don't want to fiddle with the foundation anymore. It's something that's done in the beginning, and so it was here, foundational gifts. The three other gifts, evangelists, shepherds, and teachers, remain until today. The evangelist bringing in believers, and it's interesting that the evangelist is also given to the assembly. It's not working in isolation. When people get converted, the evangelist wants to point them to where they can receive further help. Shepherds, we'll come back to in a moment, and teachers are those who explain the Word of God in such a way that we can follow, and our hearts are warmed for the truth. Now, drilling down a little bit into this, you know, one of those three gifts that remain, pastoral care. We found that it's a big field of work. We found that historically, it's been a neglected field of work. Already in the Old Testament, God has to tell that the, well, God uses Ezekiel to speak to the leaders in Israel, and he says they have been shepherds. They should have cared for the flock, but they only tried to use the flock to enrich themselves, and they hadn't done all the things they should have been doing, and there's a very interesting list there of things involved in pastoral care. It's to do with seeking those who are wounded, those who are lame, those who have fallen behind, and to try and help. It's very much, not exclusively, but very much a personal work, working with individuals, visiting, sometimes hospitality, sometimes looking at the picture bottom right, you know, putting your arms around someone. It's sometimes to do with giving food. It's often to do with applying the Word of God to their circumstances, and helping people along, and I think we've encouraged one another to try and have a watchful eye, and it says somewhere, can't put my finger on the verse now, but that we should have an eye on the well-being of the flock, and I think that's a good thing to remember. In 1 Corinthians 12, you have a much longer list of gifts than in Ephesians 4, and you might ask, why is that? Well, that is because it's a different topic. In 1 Corinthians 12, the topic is spiritual things, spiritual manifestations, all the things the Spirit can do, and to show this, the Apostle gives a very long list, and he makes the contrast and says, you know, when you served idols, they were dumb, they were of stone, they didn't say anything, but now you're Christians, and you know spiritual manifestations, and they are so varied, and there you get this very long list of all the things the Spirit can do in believers. In Ephesians 4, the topic is quite different. The topic is the love of Christ for the Church, and it shows, A, that Christ gives everything the Church needs in order for the body to be edified until the end, and those gifts that are needed for that purpose, they will remain, the evangelists, the pastors, and the teachers. So it's no contradiction, it all fits into place, and that's why in 1 Corinthians 12, you have the long list, the distinctions of gifts, services, and operations. Actually, 1 Corinthians 12 is part of a block of teaching, including the next two chapters. Chapter 12 shows the principles of the gifts, teaching about the gifts. Chapter 13, it's very important, it shows the motive, and Paul says, if I exercise the greatest gift, and I don't have love, then it's worth nothing. And chapter 14 then shows the practice. It shows how this happens, you might say, in real life, in an assembly context, all should be understood, all should be for profit, all should be for edification and in order. Now, sisters, don't worry, it won't be an extra hour now, but the topic came up in one or two questions, and we just want to re-emphasize and remind ourselves that when we talk about gifts, and some of those gifts are exercised by brothers, there is a very rich field of activity for sisters. And many things, probably most things, sisters are much better at than the brothers. I could give you some examples, my wife could probably give you a lot more examples. That's just a fact. Now, I know of sisters, even sisters who haven't got children and who are very, very busy in the assemblies, in a whole variety of work, and it ranges from just being available for cases of need, you might call it the gift of helps, to literature work, to children's work, and the list could go on. And if you look at Romans 15, sorry, Romans 16, for example, you find greetings addressed to many individuals in Rome, and many of them are sisters. And you get an impression of the variety of work that sisters can do. So I just want us to be very clear on this. Now, I think teaching in the sense of teaching with authority the meaning of the Bible, I think that's not one of them. As we heard, when sisters teach, it's actually a different word in the original and in the new translation, it's admonish. They admonish the younger sisters. But that's just one thing. There are lots of other things that sisters do and do very well. Now, young people. I think that there's another danger that we think, you know, gifts and being active in local assembly life, that's something for, you know, the, I don't know, 40 plus, 50 plus, 60 plus, a long way away from us young people. I don't think that's right either. And happily, I could tell you an equally long list of things that are done by young people. Locally, in Plumstead, the children's work is done by young people. If you remember some weeks ago, the wallpaper was coming down there, the back of the hall, and the wallpaper was coming down because the plaster was coming down and the plaster was coming down because the walls were humid. It's all fixed, looks very neat, fantastic. Some young brothers have just been active. And, yeah, I don't want to keep you here till midnight, but there's a very long list of things that younger people do. And if they want to, they can make themselves very useful. Just one thing, one other thing for young brothers, you don't need any gift for prayer. And you don't need any gift for worship. The gift of prayer doesn't exist and the gift of worship does not exist. It's, you know, prayer is asking for something, either for yourself or for someone else, that's intercession. And worship is, you know, praising the Lord for who he is. And it doesn't have to be an elaborate, long prayer. It can be a very simple thing. It can be, you know, unto him who loves us. And that's a response of the heart. So that's another encouragement for younger brothers. Now, children. And it actually reminds me that I forgot a question. I forgot to answer a question yesterday, which was on my sheet, which was to do with should children put something into the collection box. I think Rusty said, if you want to upset the brethren, talk to them about money. I would say, if you want to really upset brethren, talk to them about their children. And I'm asked to talk about both. I'll try and be careful. Children have their place in the meeting. We saw yesterday that it is good if they observe. And by observing, they learn. They also pick things up. They don't just look. They also listen. And they pick things up. And when you ask children after the meeting, what did you hear? You're sometimes surprised. They don't necessarily remember what you think they remember, but they remember something else. I think Nelly yesterday asked Sophia, you know, what was the conference about? And she said, oh, I know. It was about the invisible church. Well, she had picked something up. So, and often it's encouraging to see what they pick up and how they learn a little bit here, a little bit there. And that's good. Now, collection. I wouldn't want to be dogmatic on this in any way. I wouldn't ask a toddler to put something in who doesn't know what it means when children get a little older and perhaps have some pocket money. And they say, you know, I want to give a little bit of that for the Lord, perhaps for the children in Africa or for some need. I'd be the last one to say, look, you can't do this. So as a suggestion, if it is something that is done with understanding, I think it would be a good thing. Now that was just to pick up on those few points to do with sisters, young people, and children. But we then spoke about local charges and responsibilities. And the first one was elders or overseers, two words for the same group of people, one showing their dignity, one showing their task. And they were appointed by elders or their delegates, which today we have neither of, and therefore we can't appoint them. But the work still needs to be done. And the big challenge here is the list of qualifications in Titus 1 and 1 Timothy 3, which is really setting the bar very, very high. I must say, if that was a job description, who would apply? Now, it's not just for any who want to serve in this way. I think those qualities are good qualities for all of us to aspire to. But the point is, the more somebody shows those qualities, the more he will have moral authority. As Paul says to Timothy, they shouldn't despise his youth, the others, but he says to Timothy, let no man despise thy youth. Well, how? Be an example. Be a model. That would give him moral authority. Deacons have more to do with the, not so much the oversight, but the practical work that needs to be done, which ranges from accounting to building maintenance to all sorts of practical things that need to be done. And again, I just want to emphasize, not pointing fingers at anyone, but just trying to encourage there is scope to get involved. I just remember this little story of a preacher who was traveling somewhere to a country meeting. And it was a long day, and he traveled there, and he went to the meeting, and they had a collection, a collection box on the side somewhere, and the preacher put something in, and his little boy was with him, and he observed him. And at the end of the day, the meeting said, you know, we've had this visitor today, and we just want to show our appreciation, and we want to give him what we had in the collection box today. And they gave him what was in the collection box, and it was just, it was exactly what he had put in. Now, his little son who was with him, he picked this up, and he said, Dad, how much did you put in? He said, well, so much. Well, Dad, how much did you get out? Well, so much. Well, the little boy thought about it, and he said, Dad, had you put in more, you would have got out more. Now, I'm not really saying this to make a point about the collection, but a point about assembly life. I think if we put in more, we get out more. It's, we put it in, you know, for the Lord, and for his people, but the more we do, I think the more we will be blessed. Now, unity and authority, or authority and unity. Mark presented to us three models. The first one is hierarchy or centralism. The second one is independence or autonomy. And the third one is unity. It's not an organization, it's an organism. Somebody once summarized these three options very neatly. He said, with centralism, you do as you're told. With independence, you do as you please. With unity, you have to seek the mind of the Lord. Now, the first two are easy. Do as you're told, or do as you please. But for unity, that's Ephesians 4, verse 2 and 3. We need all these qualities of humility, and we need to endeavor to keep the unity of the Spirit in the bond of peace. Yesterday, I forgot one point. Remember this question, what does it mean to meet on the ground of the body of Christ? And I said two things. I said, firstly, it means you see all believers in the bread, and secondly, you take part of the bread as a member of the body of Christ. But there is a third thing, and this is what Mark was speaking about. It has to do with the meetings also acting in harmony. If you are in model two here, the first two conditions might be met. You might say, I'm a member of the body of Christ, I see all believers in the bread, but my meeting is autonomous. We don't care about any other meeting's authority. So that would still not be on the basis of the unity of the body of Christ. So I'd like to emphasize that we need to add that third condition. So the local assembly has authority, acts locally, but it acts for and on behalf of the whole Church of God. When those gathered to the name of the Lord Jesus have acted in discipline or reception, then the Church of God has acted. Decisions are recognized universally by other assemblies, but they can query if there is an issue and they don't understand why this decision has been taken. Important, the mutual recognition of assemblies and a walk in harmony guided by the head. Now we then looked at the topic of discipline, not specifically in the family, but discipline in the assembly, and we found that there were some important principles, important reasons behind discipline. It was for the maintenance of God's glory. It was also necessary for the assembly to clear itself, because especially when things become known publicly, it would reflect very badly on the assembly and therefore on the Lord if they were seen not to have any issue with what happened. It's also for the correction of the offender. I once went to a place very far away from here, and the president there wanted to tell me that somebody had been excluded, and they said, oh, he's been chased away. Now, I think there was a little bit of a misunderstanding. Putting out a fellowship is not a matter of chasing someone away. Even that final step of discipline is done for his restoration, for the profit and restoration of souls. Now, I have to refer you back to the slides. I won't go through all the different levels now. The point is, we looked at different types of offenses. Some was the brother overtaken by a fault. Another case is a personal transgression, brother A against brother B. Another case is false doctrine. And, you know, as in medicine, you don't treat every illness with the same medicine. So in discipline, it depends on the case what approach is the right one. And then we finished on a very bright note, the matter of hope. The hope of the church, a well-defined hope. Not a vague feeling or wishful thinking, but a hope that is certain. And we found that it is a hope that is not linked with this earth. It is the church has a heavenly origin, a heavenly calling, and a heavenly hope. And we found that there are two sets of scriptures talking about the Lord's coming. One that has to do with the rapture and with grace, and one that has to do with the appearing and responsibility, and those are two separate events, separated by the tribulation period of seven years. And we are privileged to know that we won't go through that period. We are waiting for the rapture, which can occur at any point in time. But in addition, we are looking forward to the appearing as well. As Paul says, those who love his appearing will be a great day for us. But I think mainly we look forward to it because it's the day when Christ will be vindicated on this earth, where he was rejected, he will be recognized. Perhaps we can close with a hymn, or I just suggest one. I don't know, perhaps others will be suggested. Number 449. …