In Ephesians, Christ is head of the assembly which is His body and fulness; hence heaven is its seat, sphere of privilege, place of testimony and conflict.
The church is with more difficulty spoken of where Christ is presented in relation to it as "the beginning, firstborn from among the dead" (Colossians 1:18). Here its proper privilege lies in connection with "the things which are above," and "the portion of the saints in light" for which the believer is "made fit" (Col. 3:1; Col. 1:12). But Gentiles are viewed, and Christ is in them, the "hope of glory" (Col. 1:27). This gives the mystery but as hope not present communion by the Spirit, the assembly's proper portion. Life: Christ as life is the point of view, and the features of life in the saints (Col. 3:5 etc.). Holding the head is but negatively spoken of, though the effect of so holding the head is plainly if more succinctly declared (Col. 2:19). It is indeed "in one body" we "have been called to peace" (Col. 3:15). Peace was declared by the risen Son of God in John 20, which thus seems to connect the two positions anticipating the descent of the Holy Spirit, though He breathes into them there, saying "receive ye (the) Holy Spirit." As part of Christ's glory as centre of "the mystery of God" the church is clearly spoken of; "And he is the head of the body, the assembly," but as reflecting that glory, not as bespeaking its own privileges (Col. 2:2; Col. 1:18). The church revolves at a relative distance from Him, so that she may (in her individual members) get a look at Him. But all the "fulness" is in Him (Col. 2:9), and that for the assembly, for the recovery of the saints, or for their attaining proper assembly position. But union is not enjoyed, though the vantage position for it is given in the saints being "risen" and "quickened together with Him" and "all offences forgiven" (Col. 2:12-13). Heaven is clear overhead, from the grave of Christ to the right hand of God, where He sits, and not an adverse power can chirp or mutter (Col. 2:15). Hence all this is transitional to our higher, full and proper position and place.
In Corinthians we have what is administrative, but equally divine, for "He" (God) "shall confirm you to the end, unimpeachable in the day of our Lord Jesus Christ. God is faithful, by whom ye have been called into the fellowship of His Son Jesus Christ our Lord" (1 Cor. 1:8-9). Christ as head of the assembly is not spoken of in this epistle; only the headship of man, of the woman, before the subject of the assembly is entered upon (see the opening of chapter 11 where the subject of the assembly starts at 1 Cor. 11:17). It is the Spirit, the rather, who is spoken of in administration. Individuals, no doubt, were real members livingly united to the head in heaven, but this is not under consideration, if implied. But all is in testing, as life for Israel in the wilderness until the brazen serpent in Numbers 21. The assembly of God is looked at as, "For also in the power of) one Spirit we have all been baptised into one body, whether Jews or Greeks, whether bondmen or free, and have all been given to drink of one Spirit" (1 Cor. 12:13). In actual assembly, after the supper, which is its first privilege, for which it comes together, away from the things of the individual; for functioning, it is "distinctions of gifts, but the same Spirit … distinctions of services, but the same Lord; and there are distinctions of operations, but the same God who operates all things in all." All truly, thus, divine, though administrative.
The gifts are personal in Ephesians 4 and abide; not necessarily these in Corinthians, though truly divine; while the possessor of one, as 1 Corinthians 13 shows, may not have the divine nature. All is in administration, a witness by the Spirit to Him made Lord and Christ (Acts 2:36). Hence control and regulation of the gift is enjoined, which would, or should have indeed led them to their real privilege as those to whom administration is subordinated. Power is not our highest privilege (cf. Luke 10:20). The individual then, in possession of his gift, looks to the Lord for the exercise of it. He is responsible to Him for its exercise where again, if a true man, and spiritual, his true place and privilege will guide him, for "God is not the author of confusion, but of peace, as in all the assemblies of the saints." But above this, is God presiding, who alone knows how to co-ordinate the whole administrative order. And indeed, this is of the last moment as keeping open a door for Christ's glory where confusion might prevail. We see this in Eldad and Medad in prophecy in the Camp of Israel, and Caiaphas also later in the gravest circumstances in the council of John 12. Now all this, though so manifestly administrative, is divine and must never be relinquished because it is divine; and the true man again and the spiritual counts upon the "Confirmation in the day of our Lord Jesus Christ," in the faithfulness of God, to do so; thus proving him to be a true man and faithful himself, if he but finds himself with "two or three gathered to My Name." The ruin cannot relieve the individual of privilege or responsibility, even if the ruin — our failure — has robbed us of the enjoyment of privilege. Our responsibility according to full privilege ever stands for "God is justified when He speaks and will overcome when He is in judgment" (Psalm 51).
Now "the members are many and the body one;" and there is a complete identification between what is set forth in Ephesians and Corinthians, as Moses of old, was instructed to make the Tabernacle according to the pattern shown him in the mount. What is presented in Ephesians infallibly in Christ is seen everywhere there characterized by the Spirit; in Colossians, it is life; in Corinthians, it is administratively in the Spirit. And it might well be felt, surely, that if, in the obedience of love, the administrative order were without any pretensions whatever, sought and practised, it would at least leave room for the functioning of the body here in the present communion of the saints, according to that which, in the love of Christ, is the assembly's position on high. No doubt it is down here it takes place, but "… holding the truth in love, we may grow up to Him in all things, who is the head, the Christ: from whom the whole body, fitted together, and connected by every joint of supply, according to the working in its measure of each one part, works for itself the increase of the body to its self-building up in love" (Eph. 4:15-16). This thing surely is a heavenly exotic, as is "the unity of the Spirit" that we are enjoined to "use diligence to keep" (v. 3).
Thus, then, the three characteristics of the three epistles, are briefly indicated, that we might seek grace to walk therein in these last days. The contention that, all being in ruin, only what is individual now must be sought, is surely not maintaining faith and obedience. As long as the Supper is taken (and that is left "Till He come"), these things must be observed and walked in by the saint. The pride of a sectarian position will see no attraction in so lowly and humble a path that this indicates, a path to be walked in the fear of God ("They spake often one to another"), where faith may have been driven to "thresh wheat in the winepress to hide it from the Midianites" (Judges 6:11). Yet these things are for each saint, each equally dear to His heart to whom we owe everything, now and to eternity. All is for such, always, that the taught of God may enjoy such communion in a dark and darkening day "till He come."
All this is certainly not a setting up of anything new; but the rather, it is a call to lowly-minded obedience to the divine testimonies due from us until the term of our responsibilities at His return.
C. N. Snow.
The Loving Kindness of the Father.
It would never be pride that would lead any one into a place where he would be broken to pieces, and be shown that he was altogether corrupt and worthless. If God were to elevate flesh, and bring flesh into a place of nearness to Himself, then, indeed, there would be some force in the objection on the ground of presumption; but God does no such thing: the flesh is so far gone to ruin, that it cannot be improved, and therefore God declares in the cross His mind about the flesh, namely, that it is a dead thing; but He, by the same cross, gives the poor sinner life, and not in the power of life in the flesh, He brings the sinner into His presence and sets him at His table; so that it is not the presumption of a poor prodigal that assigns the place which he is to occupy, but the grace and boundless loving-kindness of the father: thus God says to Noah, "The end of all flesh is come before me," and what then? "Make thee an ark of gopher wood" — and in that ark is Noah raised up beyond the region of judgment, and a judged world, into a place of undisturbed communion.
C. H. Mackintosh.
How God's Principles may be Deserted.
The principles of God may be deserted by easy gradations. They may first be relaxed, then forgotten, then despised. They may pass from a firm hand into an easy one. from thence to an indifferent one, and find themselves at last flung away by a rebellious one. Many have at first stood for God's principles in the face of difficulties and fascinations, like Abraham — then, merely grieved over the loss of them, like Isaac — then, been careless about their loss or maintenance, like Jacob — and at last, with a high hand, broken them, like Judah.
J. G. Bellett.
Christ in Discipline.
Christ never makes a breach except to come in and connect the soul and heart more with Himself; and it is worth all the sorrow that ever was, and more to learn the least atom more of His love and of Himself, and there is nothing like that, nothing like Him: and it lasts.
J. N. Darby.