Divine Timing


A principle of great practical importance is shown us when, after the idolatry of Israel, “Moses took the tent and pitched it outside the camp, far from the camp, and called it the Tent of meeting. And it came to pass [that] every one who sought Jehovah went out to the tent of meeting which was outside the camp” (Exod. 33: 7). It can be seen, therefore, that a time may come when an institution which has undoubtedly been set up by God Himself must be abandoned, because of its present corruption and apostacy. Then it is as plain a duty to forsake that institution as until today it had been clearly a duty to support it. This principle is sometimes misapplied, and then, like all else that is valuable when misused, it is likely to be dangerous—even disastrous. Obviously, if Christians can follow their own inclinations in such matters, then there is no obligation to unity and cooperation in divine testimony at all. Anyone able to find a few followers can seize some of the boards of the tabernacle and trot outside and pitch a tent whenever he cannot get his own way in everything. Yet there is a time when withdrawal is commanded. Before that time, to withdraw is cowardice; after that time, to remain is treason. As to when the hour is, we are not left to our own fickle judgment. No private voice, no human chief—however influential—is authorised to initiate such a momentous step. To illustrate: in one of the great naval battles of the past, a man was found hauling down the flag, and the commander killed him on the spot. Who gave the man any authority to pull down the flag? That was a matter for the commander. In the case before us, it is when Moses (typical of Christ as leader) removes the tabernacle containing the ark (typical of Christ as the centre of worship and testimony) that the time to go out has come. When such an institution is found neither to possess Christ as leader or centre, it is no longer treason to leave it: it is treason to remain.

   However, Scripture also teaches that the forbearance of the Lord is such that He does not readily abandon anything which He has set up but persists until there is no possibility of any recovery. Thus the glory of Jehovah lingered near Jerusalem for a long time before finally departing (see Ezek. 10: 3—11: 23)—as if reluctant to leave. Again, following the murder of the Son of God, Peter preached repentance to the very murderers, “so that times of refreshing may come from [the] presence of the Lord, and that he may send Jesus Christ, who was foreordained for you” (Acts 3: 19, 20). Still later, even after the Laodiceans have excluded Him from their assembly, He is found at the door knocking, seeking communion (see Rev. 3: 20). So long as the Master can bear with the condition of things, the servant must do so likewise. Let those who are easily offended by the inconsistencies of their fellow-servants consider what an extremity of patience their Master exercises before He gives such cases up. In the epistles we see frequently indications of the gravest disorders in the assemblies, but all efforts and exhortations are directed towards recovery, except where conditions of general apostacy and idolatry render all such attempts hopeless. Then the apostle says, “from these turn away” (2 Tim. 3: 5) and “Let every one who names the name of [the] Lord withdraw from iniquity” (2 Tim. 2: 19).

   So in our ecclesiastical dealings with one another, let us ever remember these two important principles of divine leadership and divine forbearance.

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