The Mystery of the Seven Stars · from the first of the seven letters – the letter to the...

The Mystery of the Seven Stars

And the seven golden lampstands

Victor Hall, David Falk, Murray Wylie

with David Baker

1st Edition July 2008

Scriptures are quoted from NASB, NKJV and KJV in this order of

priority, and are occasionally combined in a justifiable rendition.

Where italicised emphasis is used in Scripture references, these have

been added and do not appear in the original translations.

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Contents CHAPTER 1 The mystery of the seven stars 7

Loss of first love 9 1987 Unto Perfection 11 1999 The Spirit in the Wheels 12 2001 Journey to Ephesus 14 2001 The Highway of the Seven Stars 15 2002 The Face of an Aggelos 15 2003 The Darkness is Passing Away 16 2003 Remember the Heights 16 2005 Restoring Administration 17 A brief history of the restoration prophets 17 2008 The Mystery of the Seven Stars 21 Crafting in the anointing 23

CHAPTER 2 Let there be light 25 The entrance of light 26 You are the light of the world 27 An administration of light 28 Shining brightly 29 Places to walk 29 We see light 31 Illumination and enlightenment 31 Walking in the light 32 Sons of light 32 The fruit of light 33

THE MYSTERY OF THE SEVEN STARS

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CHAPTER 3 The light to the nations 34 Paul’s mandate 35 The rod of the almond 36 Arise and shine 37 Revelation of the mystery 38 A light from heaven 39 The throne of the Son 41 Searching Jerusalem with lamps 42 The eyes of the Lord 43 Current admonition 44

CHAPTER 4 The lampstand for the light 46 What is the lampstand? 47 Description of the lampstand 48 The fruit of the almond 50 Seventy parts 51 The base of the lampstand 52 The church of Laodicea 53 The divine nature 54 Fashioned by the word 55 Proven faith and love 55 Patient in tribulation 56 The word grew and multiplied 57 The people grew and multiplied 57 Appointing seven lamps 58 Relational connection 59

Contents

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The multiplication of lampstands 60 Branching out to the regions beyond 61 Firstfruits after three years 62

CHAPTER 5 The light of the lamp 63 Defining a lamp 64 The need for a lampstand 64 Light of revelation 65 Love is the fire-flame 66 The light of life 67 The components of a lamp 68 The fire of process 69 The fire of offering 70 The fire of judgement 71 The fire of ignition 72 He lights my lamp 73 Lamps under baskets 74

CHAPTER 6 The light of the glory 76 Radiant white light 77 Four bolts of lightning 78 Glory like the rainbow 79 Revealing the glory 79 Appearing as lights 80


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CHAPTER 7 Oil for lighting 83 A lack of oil 84 Arise and build 85 The rod of priesthood 86 The branch established 87 Growing up and coming down 89 The olive oil 90 The bowl 93 Parallel visions 94 The fullness of Christ 95

CHAPTER 8 The stars of light 96 The man of the right hand 97 The dispositions of Christ 99 Angel-messengers 100 Faithful and obedient messengers 101 Insight into the mystery 102 Some with insight will fall 104 The fall of Lucifer 105

CHAPTER 9 The shaking of the stars 107 Multiplication of stars through affliction 109 Revived and commanded to write 110 He will shake the heavens 111 Arrogance has budded 112 Bitter as wormwood 113

Contents

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Listen to my words 114 Wandering stars 116

CHAPTER 10 The crown of life 118 Twenty-four with crowns 118 The crown of priesthood 120 Christ with a crown 121 The overcomers’ crown 121 A white horse and a crown 122

CHAPTER 11 Overseeing stars 124 A seven-five administration 125 A walking angelos 127 The presbytery 128 Five activities within a presbytery 129 Functioning 129 Defining the deacon 130 Purchasing a good degree 131 Deaconing – lampstand and lamp 132 Visiting deacons 133 Defining the elder 134 The double-honour elder 134 The work of overseers 135 Difference between overseers and deacons 137


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CHAPTER 12 The craftsmen of light 139 Bezalel – a craftsman 140 The four craftsmen 140 Zerubbabel and Joshua 142 The four horns of Babylon 143 The four horns in Ezra 144 Babylon – the destroying mountain 145 The trumpet among the nations 146 Built together 147 Four aspects of crafting 147

CHAPTER 1

The mystery of the seven stars

In the book of Revelation, the first of the visions given to John is

interpreted by Jesus Himself as ‘the mystery of the seven stars

and the seven lampstands’. ‘The mystery of the seven stars which

you saw in My right hand, and the seven golden lampstands: The

seven stars are the angels of the seven churches, and the seven

lampstands which you saw are the seven churches.’ Rev 1:20.

This first vision, involving the letters to the angels (messengers,

overseers) of the seven churches, has enormous significance for us

here and now.

It has been over thirty years since the Lord Jesus began to


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address the church in our generation, personally, in the very

terms that are recorded in the seven letters. ‘Remember therefore

[the heights] from where you have fallen.’ Rev 2:5 Amp. In our

experience, He has been warning the ‘stars’, or overseers, and He

has been adjusting the lampstands, the churches. We have been

aware for some years that we have actually entered the

eschatology of the book of Revelation, in the sense that its

progressive stages of restoration, revelation and appropriation are

to be outworked, literally, in the fullness of times.

This opening stanza of the book of Revelation also gives us the

most integrated view of the administration that Christ expected

would remain in place until the fullness of times. Of course, we

know that the seven churches had fallen away from the pattern

established by the New Testament apostles. Nevertheless, the

star-lampstand letters make a clear statement, drawing on all the

symbolic content of the Scriptures, as to how the risen Christ

relates to His church, worldwide, and across the ages of the

church.

This resolves one question for us. Where is Christ, since His

ascension, and what is He doing and saying? Yes, we know that

He is seated at the Father’s right hand, waiting for His enemies to

be His footstool. Psa 110:1. But He is also walking in the midst of

the seven lampstands (the whole church) with seven stars in His

right hand. And like the high priest trimming the wicks of the

lamps in the Old Testament tabernacle, He is clothed in this same

priestly disposition, and addressing the conditions that are

preventing the ‘light of the world’ from shining. John 8:12.

1. The mystery of the seven stars

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In this first chapter, we shall briefly recall the steps of revelation

and repentance that we have experienced across the last three

decades.

Loss of first love In 1975, I testified to the way in which the Lord appeared and

challenged me personally. He spoke as a Shepherd, with

searching eyes, pointing to the heights, calling us to remember

from whence we’d fallen, and calling us again to first love. He

spoke of the corporate ‘star-messenger’ that should be leading the

body of Christ, and warned us that our lampstand could be

removed if we lost our ‘first love’. In so doing, He spoke directly

from the first of the seven letters – the letter to the Ephesian

church. Rev 2:4,5.

Years later, in the publication, Journey to Ephesus, we reflected more

fully on this 1975 encounter. ‘Firstly He revealed Himself to me as

a Shepherd, and with no ‘bodily presence’ or ‘beauty that we

should desire Him’. 2 Cor 10:10; Isa 53:2. This … paved the way for

understanding the mode of weakness that Paul adopted in

contrast to ‘bodily presence’ … the impact of this upon me was the

end of all ministry ‘performance’ and pursuit of success … the eyes

of the Lord were searching my heart and brought profound

brokenness … the Lord pointed to the lofty heights of heavenly

places from which His church and its leaders had fallen.

‘Remember therefore from where you have fallen.’ Rev 2:5. He

told me that I too had ‘fallen’. In what sense? He rebuked me for

leaving my ‘first love’. Rev 2:4.


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‘Then I understood this “first love” not as novel Christian zeal,

but as referring to the love of God (His primary or ‘first’ cause

love, Gr. agape), which was supposed to be the complete

description of my lifestyle as a brother among brothers, a fellow-

elder among other elders. I realised that Christ was calling me away

from the solo models of leadership, to a corporate shepherding

structure under the headship of Christ – to an entirely new model

based in first love, based in relational commitment, and not just

cohering because of good order, charismatic leadership or

revivalist zeal. Rather, the church was to cohere entirely because

of genuine fellowship in the name of the Lord Jesus. We were to

live in first love, being completely real with one another, without

projections, positions and hierarchy, and with no clergy-laity

gaps, no generation gaps, or partiality. Just first love!

‘Within weeks, in obedience to the revelation of the Lord, I called

upon the elders and leaders of the church to adopt a different

model of multiple ministry, leadership and relationship – calling

it the “Ephesian Pattern” because of Christ’s rebuke to the

Ephesian church in Revelation. We now had to revise every single

aspect of family and church life in the light of this admonition from

the Lord – not just a few superficial structural elements. First

love is a complete culture, a total way of life. First love is not just

the basis of our structure; first love is the structure. In truth, this

period of time was the real beginning of our journey to Ephesus.’

We spent the next ten years digesting the elements of this

encounter, having being joined by a number of leaders and

families who had the same conviction concerning restoration. The


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call for the body of Christ to be gathered in unity so that the

‘lampstand’ could be restored was very much at the heart of our

thinking.

1987 Unto Perfection The completion of Unto Perfection in 1987, after four years of

writing, was a significant milestone. Here the main focus was on

the effective cleansing activity of the true temple. ‘How much

more shall the blood of Christ … cleanse your conscience from

dead works to serve the living God?’ Heb 9:14. By this time, we

were seeking something more than Renewal enthusiasm. We

keenly embraced the truth that an effective process for change

could be operative wherever believers lived in a fellowship of first

love. ‘If we walk in the light as He is in the light, we have fellowship

with one another, and the blood of Jesus Christ His Son cleanses us

from all sin.’ 1 John 1:7. This was a triumph! A genuine perfecting

process! We were finding lasting change in every aspect of

relationship. We had begun to live in the light. A lampstand

structure that upheld lamps out-raying the light of life was

beginning to form.

By the mid 90s I had begun to raise the all-important question of

the administration that belonged to the ‘fullness of times’.

Eph 1:10. In other words, we were seeking to define and

consolidate the New Testament pattern for personal, family, local

and trans-local fellowship. At a conference attended by all our

Australasian and overseas church leaders, I urged the brethren to

consider the subject of the ‘the apostles’ administration’. Our

collective response resounded in the anthem, ‘One


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Administration’. ‘There are hearts that yearn with common faith

… there are hands of hope that reach across the sea, and there are

hearts that join in one administration of the Lamb.’

A common commitment to understanding the apostles’

administration was now firmly in place, and we entered a new

era of common faith, love and fellowship in the word. We were

not yet using the ‘lampstand’ terminology of ‘cup, bulb and

flower’, but a structure of beaten gold, a fellowship of offering in

the ‘seed’ mode of the Godhead, was beginning to take shape.

1999 The Spirit in the Wheels In 1999, in the leadership booklet, The Spirit in the Wheels, we

wrote:

‘For some time the church has been in the birth pangs of an

administration that is suitable for the fullness of times … what is

the blueprint for the functioning of the church? … is God

restoring apostles and prophets with the same powerful ministry

as in New Testament times? … God’s blueprint requires the

integration of Old and New Testament revelation … how did the

New Testament apostles establish the gospel … from the exercise

of preaching through to the establishment of families in the faith,

from the local church structure to the broader administration?

‘What was their model? The entire mode of administration was

not now a visible ‘twelve’ but moving and maturing toward what

John later describes as the ‘seven stars in the hand’ …

‘It is important now to relate the apostles’ administration to the

Old Testament prophetic visions of the throne – particularly


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those of Ezekiel and Zechariah. Notably, we need to comment on

the ‘wheels’ and ‘four faces’ from Ezekiel’s vision, and link these

with the various actions of ‘four’ in Zechariah; four horses (1:8),

four horns (1:19), four craftsmen (1:20), four winds (2:6) and four

chariots drawn by four horses, which are said to be the four

spirits ‘who go out from their station before the LORD of the whole

earth’ (6:1-8) … our aim here is to link the symbol of the ‘wheels’

with the activity of our administration, and the symbol of ‘faces’

with the entire ‘spirit’, culture and disposition of our administration

… for the spirit of the living creatures was in the wheels. Ezek 1:15-20. …

Wherever the creatures went, the wheels went, with definitive

motion and remarkable unity. Ezek 1:21.

‘As we know, the four faces are:

• the lion: the face and culture of kingship: authority,

identity

• the ox: the face and culture of priesthood: reconciliation,

relationship, offering

• the man: the face and culture of prophetic illumination

and direction

• the eagle: the face and culture of fatherhood and family,

which bears us up on eagles’ wings to the house of Yahweh:

deliverance through incarnate sonship is also involved in this

face.

‘The ‘spirit of [these four] living creatures was in the wheels’ … in

this symbolic language, let us ask: what spirit or culture is in the

wheels of our operation?


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‘For the body of Christ to come together, there must be one spirit,

or culture, in the wheels of operation … when we speak of culture,

we refer to the common godliness which transcends nations and

time epochs as well. … what we are facing at present is a ‘cultural’

rather than a theological revolution … and if there is no common

culture, in practical terms, then there is no common unity in the

body of Christ at any level whatsoever … the primary revolution

involves the culture of the gospel within every Christian family.’

And so it was that we gave ourselves to the ‘Spirit’ that must be

in the wheels; that is, the Spirit of Christ in His four-fold

administration. We realise now that this was paving the way to a

clearer understanding of Revelation chapter one, where we are

told, ‘Behold, He is coming with clouds, and every eye will see

Him’. Rev 1:7. The fiery cloud in which were the wheels of the

throne, as seen by Daniel, and the fiery stream issuing before Him,

as seen by Ezekiel, were indeed among us. Dan 7:10; Ezek 1:13.

2001 Journey to Ephesus In 2001, we published our thirty-year testimony of restoration,

under the title, Journey to Ephesus, feeling that to some degree we

had now begun to understand what we were pursuing. ‘We have

seen His star’, we wrote, testifying that the true light had begun

to shine upon the path that led to the lowliness and mystery of

His incarnation. With the way of holiness in view – the high way

which was indeed the lowly way – we wrote The Highway of the

Seven Stars in the same year. Indeed, the ‘Highway’ volume grew

out of the final stages of the ‘Journey’ project, in that our

pilgrimage had brought us to the need for a better understanding


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of the ‘star-angelos’. After a small distribution of ‘Journey’, we held

back from republishing, feeling that our understanding of the

‘seven-star’ element was still inadequate.

2001 The Highway of the Seven Stars By now, we were becoming clear that the lampstand visions of

Zechariah, and of John in the book of Revelation, were also a

completely current view of the mode in which the administration

was interfacing with us, in our phase of restoration. Of course,

Zechariah was given this vision as part of his prophetic

encouragement to the temple restoration work being led by

Zerubbabel and Joshua. And so, it was equally applicable to us in

our rebuilding.

In the ‘Highway’ volume, we began to identify the meaning of

lampstands, lamps and stars. The seven stars in the hand of

Christ, we understood, was a symbolic reference to the

integration of five-fold ministry, represented by the five-fingered

hand, and the overseer-elder-deacon order that was in this hand

as Christ walked in the midst of the lampstand-churches.

2002 The Face of an Aggelos The following year, in a small study volume entitled, The Face of an

Aggelos, we developed the point that the dispositions of Christ, as

described in Revelation chapter one, were actually carried in the

face of the star-messenger order (Gr. aggelos, messenger). By seven

dispositions, we mean that the seven parts of Christ, in order –

the head, eyes, feet, voice, hands, mouth and face – are a parallel

to the seven Spirits listed in Isaiah chapter eleven: the Spirit of


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the Lord, of wisdom, understanding, counsel, might, knowledge,

and of the fear of the Lord. These are the seven aspects of light

with which Christ addressed the churches. In this period, the

primary impact of the Lord’s dealing among us was that the

seven-star order was very much among us. And with this, the nature

of the messenger-word being ministered among us, searching and

testing us in the same terms as the seven churches, became

increasingly profound.

2003 The Darkness is Passing Away Practically speaking, walking in the light so that darkness could

‘pass away’, was our central consideration, as it had always been.

1 John 2:8. Was there a process for real change, for genuine

cleansing, or were we still aspiring to biblical restoration, but

without any cultural reform? ‘The life is the light’, we wrote, and

defined all the lampstand elements in terms of light. John 1:4. The

lamps needed a lampstand, and a star-messenger, so that ‘the true

light’ could shine and darkness could be removed. 1 John 2:8.

We also raised the problem of lamps that had fallen into ‘secret

places’ or under ‘baskets’, where these two extremes are symbolic

of personal independence, at one end, and of hand-woven,

Babylonish structures at the other. Luke 11:33.

2003 Remember the Heights This short volume restated my ‘remember’ admonition from

Christ in 1975, and was a fresh reminder that we were to

remember things that we did not even know that we ever knew –

things concerning our identity and predestination conceived


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outside of time, in the Everlasting Covenant. As had always been

the case, we were still pursuing a better understanding of the

eternal life that was to be ministered to each individual, through

the word of the messenger. Talk of ‘stars in hands’ and of

‘lampstands’ could only ever lead us to the real and practical issue

of the message itself – the word – which was the life of ‘you’ and

me, bearing the fruit of light. Various other publications focused

this gospel clarity, including The Passage Over.

2005 Restoring Administration This same year’s teaching saw us revising The Highway of the Seven

Stars, adding The Lampstand Workbook and the Bible School

handbook, Restoring Administration. Here, we focused on aspects of

Zechariah’s visions, particularly on finding ‘places to walk’,

meaning that, despite resistance against us (cf. Joshua’s story in

chapter three), we were to be urged to find places to ‘walk’ in the

lampstand administration that was now taking shape.

To better orient ourselves to the link between the lampstand

vision and the restorative, rebuilding era under Zerubbabel, Ezra

and Nehemiah, we included a short summary of all those events,

written by Raymond Guyatt. An extract of that section is

reprinted here, as a helpful preparation for the upcoming study.

A brief history of the restoration prophets ‘Daniel must have been approaching ninety years of age when he

read the prophecy of Jeremiah and realised that the seventy years

of captivity had run their course. Dan 9:2. He was a contemporary


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of Ezekiel … although unable to join the returning exiles, Daniel

gave himself to fasting and prayer. Dan 9:3.

‘Daniel’s prayers were answered [when] God ‘stirred up the spirit

of Cyrus king of Persia’. Ezra 1:1. Cyrus then made a proclamation

allowing the Jews, who wished to do so, to return to Jerusalem …

later, when the returned exiles became apathetic in rebuilding

the temple, the Lord agitated Zerubbabel and Joshua through the

prophets Haggai and Zechariah to carry the construction of the

second temple to its completion. Hag 1:12.

‘The return of the exiled Jews from Babylon took place in three

stages. Initially, 42,360 Jews plus servants returned under

Zerubbabel. Ezra 2:64. Joshua, Zerubbabel and the first returning

exiles built the altar to God, celebrated the Feast of Tabernacles,

and regularly offered burnt offerings. Ezra 3:4,5. Some months

later, the foundations of the temple were laid amidst a mixture of

emotions – the joy of many, and the weeping of the old men who

remembered Solomon’s temple. Ezra 3:12. Their enemies resisted

the building of the temple, with the result that the work ceased

for fifteen years. Ezra 4:4,5. Some time later, Ezra and 1,754 others

returned. Ezra 7:1-8. Around twelve years later, Nehemiah

returned to Jerusalem. Neh 2:5,11. He remained there for twelve

years as governor before returning to Babylon. He then made a

second journey to Jerusalem.

‘Fifteen years after the rebuilding of the temple had ceased,

Haggai and Zechariah prophesied. As a result, work on the

temple recommenced and this resulted in further opposition …


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Haggai was very practical in his prophecy. He castigated the

people for building elaborate houses for themselves whilst the

temple lay desolate … at the same time the Lord stirred up the

spirit of Zerubbabel and the spirit of Joshua and the spirit of the

people. Hagg 1:14.

‘Zechariah similarly encouraged the people to rebuild the temple,

but he did so by sharing with the people a series of visions he had

received. These included the cleansing of Joshua the high priest

and the lampstand with the two olives from which crushed oil is

streaming into the bowl. We learn from Ezra that Joshua had

sons who had taken pagan wives. Ezra 10:18. (Malachi prophesied

about this time, regarding these very issues of cultural corruption

within the priesthood.) This would indicate why cleansing was

necessary. Zechariah gave the remarkable prophecy, “The hands

of Zerubbabel have laid the foundation of this temple; his hands

shall also finish it. Then you will know that the LORD of hosts

has sent Me to you.” Zech 4:9. He speaks of the building of the

temple, and encourages them to build. Zech 6:15.

‘The prophetic ministry of Haggai and Zechariah was effective,

and the temple was completed in four years, followed by the

observing of Passover and the Feast of Unleavened Bread.

Ezra 6:19-22. Some time later, Ezra returned to Jerusalem.

Nehemiah followed about twelve years after Ezra.

‘We meet Ezra again some years later after Nehemiah had arrived

in Jerusalem. Ezra is last seen at the dedication of the walls of

Jerusalem … the temple had been rebuilt, but the walls and gates


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of the city had not been repaired … certain men came from Judah

and reported to Nehemiah on the deplorable condition of

Jerusalem, “The survivors who are left from the captivity in the

province are there in great distress and reproach. The wall of

Jerusalem is also broken down, and its gates are burned with

fire.” Neh 12:43; 1:3. Nehemiah had given himself to prayer and

fasting for four months when, one day, the king noticed his sad

face. Nehemiah explained the reason and asked for leave of

absence, which was granted. On arrival in Jerusalem he

confirmed the deplorable state of the walls and urged the people

to rebuild the walls … incredibly, the wall was completed in fifty-

two days …

‘Some entered into a covenant to separate from pagan wives and

‘entered into a curse and an oath to walk in God’s law’. Ezra 10:3.

They would not give their daughters as wives to the peoples of

the land or take the daughters of those people for their sons …

with the altar, temple and walls completed, the book of

Nehemiah concludes with Nehemiah addressing various evils of

which the people were guilty … Malachi also had to address the

defiling of the covenant of Levi … then Nehemiah became aware

that the tithe had not been brought in for the Levites and he

contended with the rulers. Neh 5:6,7. Malachi also dealt with the

matter of tithes not being paid. Mal 3:8. Malachi was the last

recorded prophetic voice until the coming of John over 400 years

later. The conclusion of his ministry may well have coincided

with the ending of the first seven ‘weeks’ of Daniel’s Seventy

Week prophecy.’ Dan 9:24.


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2008 The Mystery of the Seven Stars And so our current volume rests upon the landmarks and

signposts to which we have been giving attention for nearly forty

years. Zechariah was shown a specific view of the administration

of God which encouraged the restoration work in that era. In his

lampstand picture, he saw that which was coming down from

above and also that which was branching, or growing up, from

the members of Christ.

Elements of the throne administration, in its interface with the

earthly temple, had been seen by faithful patriarchs all the way

down through history: offering with Abraham, the heavenly

temple with Moses, the Melchizedek Order with David, the ‘train

that filled the temple’ with Isaiah, and the ‘fiery wheels’ with

Ezekiel and Daniel, to mention just a few. Now Zechariah’s

perspective was adding more detail to these aspects of the

administration.

In this current volume, we shall show that Paul and John, in their

restorative building, were participating in the same perspective

as Zerubbabel and Joshua. While Paul doesn’t speak of olives, a

bowl, seven pipes, a lampstand with its cups, bulbs and flowers,

and of oil and fire for the lamps, he does indeed speak

(corresponding to each of these) of the grafting of the Gentiles; of

the Lord Jesus Christ as the fullness of the Godhead bodily; of

appointing elders and deacons (linked with ‘seven’); of the

building of God; of the offering of the Gentiles; of the supply of

the Spirit of Christ (oil); and of the light to the Gentiles.


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Rom 11:24; Col 1:19; Titus 1:5; 1 Cor 3:9; Eph 2:21; Rom 15:16;

Phil 1:19; Acts 13:47.

In a similar way, the apostle John, who wrote his epistles after the

Revelation vision, translated his amazing, symbolic visions into

admonitions concerning light, love, fellowship, abiding, darkness

passing away, overcoming and supporting the brethren. In

addition, he wrote warning of the dangers of the world, of

another ‘spirit’ and of Antichrist.

Quite plainly, Paul and John understood that the Son of Man was

walking in the midst of the lampstands with seven stars in His

right hand. They knew (taking the elements of Zechariah’s

vision) that the two dimensions of the Melchizedek Order – the

kingship of righteousness and peace – were pouring oil into the

hands of the bowl (Christ and His administration), from which

seven pipes were distributing oil to the seven lamps. These were

being upheld by a hammered lampstand, and all attended by a

priesthood which arranged the lamps and maintained the light.

And all the while, the apostles understood the elements that were

coming down from the Lord of hosts (descending); and the

elements which were growing up as branches in Christ

(ascending). So there were indeed angels, messengers, ascending

and descending upon the Son of Man, just as Jesus had foretold.

John 1:51.

The interface of the seven pipes from the bowl to the lamps (that had

appeared to Zechariah) was now expressed in this New

Testament era, as the interface of seven stars to the lampstands. The


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stars were indicative of light-bearers; not just sons of Abraham,

but multipliers and ministers of righteousness within a heavenly

order. Dan 12:3.

In this current volume, against the backdrop of earlier

administration studies, we will give ourselves yet the more to the

vital matter of the ignition of the lamps; that is, the coming of the

light which causes lamps, arranged on the lampstand, to bring

the light of salvation to the world.

To some degree, in the phase since The Darkness is Passing Away, the

Lampstand Workbook and Restoring Administration, our focus has been

on establishing the lampstand. This has preoccupied us, in a proper

sense, with the culture of offering that takes its model from the

Godhead. It has been compelling to realise that the almond

clusters of cups, bulbs and flowers that comprise the lampstand

are an image of the laying down, emptying and sanctifying which

typify the offering dimensions of Father, Son and Holy Spirit.

This has made it imperative, in the formation of the lampstand,

that we understand the way of offering – as detailed in recent

volumes: The Way of Offering, Fellowship in the Offering of Christ, The

Fellowship of the Mystery and The Heir of All Things. Now, our focus in

the current teaching phase will move much more to the lamps

which are supported by the lampstand.

Crafting in the anointing Progressively, our studies of recent years have put into our hands

the distinctive elements of the lampstand administration. Now

we can take a fresh view of what is being crafted in the anointing.


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‘This is the word of the Lord … “Not by might nor by power, but

by My Spirit,” says the LORD of hosts.’ Zech 4:6. When we do look

‘in the Spirit’, what we see is an operation that is highly crafted,

by commandment of the Lord, and by obedience to that

command. We should not see a confused landscape where lamps

are overwhelmed by man-made ‘baskets’, or lost in ‘secret places’

of independent inspiration.

The hands that have begun the work in our lives will also finish

the work. But we must give ourselves to what is being crafted by

the craftsmen who are operative within the administration that is

coming down from above.

CHAPTER 2

Let there be light

‘Let there be light.’ Gen 1:3. This is the first command of the

Scriptures. Light is the first evidence that the life of God is

present and active. We read concerning Jesus, ‘In Him was life,

and the life was the light of men’. John 1:4. Jesus said of Himself,

‘While I am in the world, I am the light of the world’. John 9:5.

This is our beginning point. The life of the Father, in Christ, is

revealed as light. This is the light that shines into the depths of

our hearts. We read in Paul’s letter to the Corinthians, ‘God, who

said, “light shall shine out of darkness”, is the One who has shone

in our hearts to give the light of the knowledge of the glory of

God in the face of Christ’. 2 Cor 4:6.

This ‘light of life’ is the power of God and the inheritance of


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the gospel. John 8:12. And the administration of this light has

been committed to the messengers and deacons of the word of

God. Accordingly, the psalmist testified, ‘the unfolding of Your

words gives light’. Psa 119:130.

In our previous volume, The Heir of All Things, we gave extensive

consideration to the zoe life of God. In this volume, we are

considering how His zoe life becomes light. And more than this,

how does the true light coming into the world, enlighten every

man?

The entrance of light Referring again to the statement ‘let there be light’, His life is

manifested as light. In the words of the psalmist, ‘You are very

great; You are clothed with splendour and majesty, covering

Yourself with light as with a cloak, stretching out heaven like a

tent curtain’. Psa 104:1,2. And further, ‘For with You is the

fountain of life; in Your light we see light’. Psa 36:9. Those who

see light are illuminated and enlightened, so they can walk in the

light. ‘They walk in the light of Your countenance.’ Psa 89:15.

More than this, they become ‘sons of light’, bringing forth the

‘fruit of light’.

We will consider shortly that the fruit of light is the increase in

the word of God, as it grows and multiples within a lampstand

church. Remember that the entrance of His word brings light. As

the word brings the light, and lamps are lit, there is a

commensurate need for lampstands to bear and carry the lamps.

It was the tenacious intent of the apostle Paul to establish every

2. Let there be light

27

church as a lampstand so that the word, and its light, could

proceed, grow and multiply into the regions beyond.

You are the light of the world According to the words of Simeon, Jesus was the light of

revelation to the Gentiles. It was the mandate of John the Baptist

to bear witness to this light. It has likewise been given to us as

believers to bear witness to the light. But much more than this,

we must reveal His light. As Jesus said to the disciples, ‘You are

the light of the world’. Matt 5:14. Indeed, we are to be the light of

the world, sons of light, bringing forth the fruit of light. This is

the light of an individual son of God. But, more specifically, it

speaks of an ‘administration of light’ that is able to reach the ends

of the earth. ‘A city set on a hill cannot be hidden.’ Matt 5:14.

In the Old Testament shadow, there were appearances of lights

and lamps before the image of the lampstand ever came into view.

Gen 15:17 AV. The New Testament, commencing with the day of

Pentecost, followed the same pattern. Cloven tongues of fire came

upon the heads of one hundred and twenty disciples gathered to

celebrate the feast. Right there, and before the eyes of all, lamps

were burning brightly. Now the necessity for the lampstand was

compelling. Where would these lamps be placed, and how would

they be supported? Soon the need for a lampstand administration

would become apparent.

At that first Pentecost, those who had received the fire of the

Holy Spirit may have reflected on the words of the psalmist, ‘You

light my lamp, the Lord my God illumines my darkness’.


28

Psa 18:28. They must have felt a most marvellous connection to

the great psalmist of Israel who had testified centuries before.

An administration of light While He was in the world, Jesus was the light of the world. And

‘by reason of His resurrection from the dead He would be the first

to proclaim light both to the Jewish people and to the Gentiles’.

Acts 26:23. Further to this, when He ascended on high, He gave

gifts to men. Having taken His seat with ‘the glory He had before’,

He established an administration of light, ‘a covenant to the

people, as a light to the nations’. Isa 42:6. The prophecies of Isaiah

proclaim an administration of light which will itself gather a

multitude that no man can number. Accordingly, ‘nations will

come to your light, and kings to the brightness of your rising’.

Isa 60:3. ‘The people who walk in darkness will see a great light;

those who walk in a dark land, the light will shine on them.’

Isa 9:2.

It was subsequently given to Paul to activate an administration

for the fullness of times. In the place of Christ Himself, Paul was

appointed as a light to the Gentiles. The light of revelation is the

power and authority of this administration.

In the first instance, every good and perfect gift is coming down

from the Father of lights. We understand this ‘light of life’ to be

the Melchizedek Order of kingship and priesthood. We will

consider later that this Melchizedek life is both the source of oil,

and the organic life of the lampstand church by which it grows

and multiplies.


29

Shining brightly Paul’s pre-occupation with light is evident in all his writings, but

particularly where he speaks of our appearing and shining in the

world as lights. Phil 2:15. It was evidently his desire that every

church and worthy house should radiate the light of the

knowledge of the glory of God. It was Paul’s intent, likewise, that

every individual find a process of cleansing and thus obtain the

radiant white robes of priesthood. In the prophecy of Daniel

concerning the time of the end, those who ‘have insight will shine

brightly like the brightness of the expanse of heaven and those

who lead the many to righteousness, like the stars forever and

ever’. Dan 12:3. As per the title of this volume, we must consider

the work and place of the ‘star’ within the administration of light.

Rev 1:20. To highlight the role of the seven stars, we will give

some consideration to the one referred to as a ‘wandering star’.

Jude 13. We could say that a wandering star has no proper place

or role within a lampstand relationship.

Daniel continues on the subject of shining brightly: ‘Many shall

be purged, made white, and refined, but the wicked shall do

wickedly; and none of the wicked shall understand, but the wise

shall understand.’ Dan 12:10. These passages highlight our

participation in the glory of Christ. We’ll recall that when Christ

was transfigured, His face shone like the sun and His garments

became white as light. Matt 17:2.

Places to walk Our call, then, is to hate the garments spotted by the flesh so that

we find ‘free access’ and ‘places to walk’ in a lampstand


30

administration. Zech 3:7. This was the experience of Joshua the

high priest in the days of restoration. Likewise, it is the same

process of cleansing whereby we wash our robes and make them

white in the blood of the Lamb. It is apparent that without white

robes, without the radiance of His glory, we have no authority

nor right to participate in a lampstand. The white robes are the

righteousness of the saints. Like Joshua, we will be forbidden

from walking among and trimming the lampstands without a

change of garments. And more than this, we will find ourselves

under the constant accusation of Satan, as he stands by to accuse

us.

We are reminded here of the words of the apostle John when he

exhorts us to walk in the light as He Himself is in the light.

1 John 1:7. As we determine to walk in this fellowship of the

‘saints in light’ (that is, in the fellowship of a lampstand), then

the blood of Jesus cleanses us from all sin. Col 1:12. Referring

again to the Epistle of John, ‘Everyone who has this hope fixed on

Him, purifies himself, just as He is pure’. 1 John 3:3.

It is our priestly duty and service to trim the lamps so that they

shine and radiate light in front of them. The outcome for a

lampstand church, trimmed and shining, is that there is a path of

righteousness for His name’s sake, set before us. Indeed, we will

have places to walk. There is a specific shining for every lamp,

and a place to walk for every one who is adorned with the white

robes of the righteousness of Christ. If our light is ‘so shining’

before men, then we will inevitably provide places for others to

walk.


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We see light As we give consideration to the pathway of light, we would begin

with the word of God. According to the psalmist, the entrance

(or the ‘unfolding’) of His words brings light. Psa 119:30. We

conclude immediately that without the entrance of the word,

there is, in fact, no capacity whatsoever for light. We will reside

and walk in darkness. Indeed, we are in a dominion of darkness.

However, ‘in Your light, we see light’. Psa 36:9. This is the first

effect of the word proclaimed to us. We see light. Nevertheless,

this does not mean that we are illuminated or enlightened.

The apostle Paul had much to say about being enlightened. The

wise man in the book of Proverbs referred to this as gaining

understanding. The effect of light, the radiance of a lamp, is to

bring to light the things hidden in the darkness and disclose the

motives of men’s hearts. 1 Cor 4:5. We could surmise here that the

purpose of light is not to be an end in itself, but rather it is to

bring illumination to those who are in a dark place. Indeed, this is

the purpose of the ‘more sure word of prophecy’, the lamp in a

dark place.

Illumination and enlightenment The purpose of light is firstly to enlighten us, to illuminate the

darkness of our foolish hearts. The apostle Paul prayed that the

eyes of our heart may be enlightened. We are reminded here that

the eye is the lamp of the body. The seven lamps, burning before

the throne, are the seven eyes of the Lord. His eyes are like flames

of fire. These seven eyes are the seven spirits of God sent out into

all the earth. And these eyes are seeking out a man to strongly


32

support. 2 Chron 16:9. Extrapolating further, these seven eyes –

the seven spirits – are the possession of the man, the Branch.

Accordingly, He will bear the fruit of light. The prophet Isaiah

identified these seven spirits as the spirit of the Lord, the spirit of

wisdom and understanding, the spirit of counsel and strength,

the spirit of knowledge and the fear of the Lord. Isa 11:2.

Walking in the light However, enlightenment alone is not sufficient. We must walk in

the light of the Lord. We are to walk in the light as He is in the

light. This is the effect and outcome of participating in a

lampstand administration. We can, and must, walk in the path

that it lights. Walking in the light will avail us of two things.

Firstly, it will integrate us into the fellowship of the saints, in

light. And, secondly, it will activate a cleansing process whereby

our robes are washed and made white in the blood of the lamb.

Sons of light Still more than this, we must become ‘sons of light’. John 12:36. We

are reminded of the account in the book of Hebrews of those

who, having once been enlightened, having tasted and become

partakers, then fall away. Many have seen the kingdom and

begun their participation in light only to stumble back into

darkness. We must become bearers of light, sons of light. Our

whole body must be full of light with no dark part in it. We must

present our bodies as a living sacrifice. When our lives are ‘wholly

and continually’ given then we will be ‘wholly illumined as when

the lamp illumines you with its rays’. Luke 11:36.


33

This is the outcome of our participation in the zoe life of the

Father, the Father of lights. We become sons of light.

Consequently, there will be within us no shadow of turning, no

darkness, and nothing hidden. Everything will be open and

transparent before His eyes.

The fruit of light A son of light, with the life of Christ, will bring forth ‘the fruit of

light’. Eph 5:9. In the context of a lampstand church with its

organic growth, the fruit of light is the increase of the word

whereby it grows and multiplies. It is the increase of the light of

the lamp. As the lampstand church grows, its ‘almond fruit’, its

‘flowers and blossoms’, will evidently be the light of life

manifested to the regions beyond. This is the evidence of an

effective administration of light. It is an administration for the

fullness of times. When it is effective, the word is growing and

multiplying. The word is sounding forth to the regions beyond.

This administration of light is becoming the light to the Gentiles,

and salvation is reaching to the ends of the earth.

‘Nations will come to your light, and kings to the brightness of

your rising.’ Isa 60:3. We can joyfully conclude here that those

with insight are shining. Having been purged and made white,

they are radiating the light of the glory of God. They are

appearing in the world as lights.

CHAPTER 3

The light to the nations

We read in the prophetic book of Isaiah, ‘I will also make You a

light to the nations, so that My salvation may reach to the end of

the earth’. Isa 49:6. In the first instance, this speaks of Jesus

Christ. Simeon, a righteous and devout man, proclaimed the

fulfilment of this prophecy as soon as he laid eyes on the baby

Jesus.

However, this prophecy is also directed to the apostle Paul. The

Lord Jesus Himself said, ‘I have placed you as a light for the

Gentiles, that you may bring salvation to the end of the earth’.

Acts 13:47. The prophetic words directed to Jesus differ only

slightly. He is referred to as ‘a light of revelation to the Gentiles’.

Luke 2:32. We find in the apostle Paul a great similarity to King

3. The light to the nations

35

David who was called ‘the lamp of Israel’. On one occasion,

David’s loyal supporters directed him away from the danger of

battles and warfare, ‘so that you do not extinguish the lamp of

Israel’. 2 Sam 14:7. The point here is that both David and Paul

were placed as lights, as lamps, without any apparent reference to

a lampstand or support structure. So our attention is directed to

the matter of raising up lamps, bearing in mind Jesus’ warning

that lamps need to be placed on lampstands. Luke 11:33.

We are seeking, therefore, to understand the great mandate

committed to the apostle Paul as ‘a light to the Gentiles’. How

was it that this light could enlighten every man? John 1:9. And

further to this, how was it that Paul sought to establish each

Christian church as a lampstand? How would each lampstand

church, in turn, become a light to the Gentiles, a city set on a hill?

Paul’s mandate Concerning the apostle Paul, it is recorded that having been

confronted by the Lord Jesus on the Damascus road, ‘a light from

heaven flashed around him’. Acts 9:3. Later, Paul himself

accounted, ‘I saw on the way a light from heaven, brighter than

the sun, shining all around me and those who were journeying

with me’. Acts 26:13. Against the background of this confronting

revelation, Paul spoke of ‘He who is the blessed and only

Sovereign, the King of kings and Lord of lords, who alone

possesses immortality and dwells in unapproachable light’.

1 Tim 6:15,16. This experience was not simply the light of the sun

shining seven times brighter. Isa 30:26. This light apprehending

the apostle was the light of zoe life. Its impact was to blind him,


36

making him a prisoner of the gospel. We might even say, ‘a

prisoner of the light’. Saul of Tarsus had been apprehended by the

Lord Jesus Christ and placed ‘as a light to the Gentiles’.

It was given to Paul to reveal the light of Christ, the light of the

glory of God in the face of Jesus Christ. But more than this, he

was to establish churches, families, and individual sons within an

administration of light. He would establish the oil, the

lampstand, the lamps and the overseeing stars. By this means, the

light of life would radiate to the ends of the earth, as far as the

nations. Unlike King David, Paul was not described as a lamp,

but he was a light to the Gentiles. Light is the product of the

lamp, particularly when the lamp is mounted on a lampstand,

properly maintained and supplied with oil. As an ascension gift

apostle, Paul was given the sovereign capacity and authority to

establish this entire administration of light.

This administration of light was ordained for the Gentile nations.

He was sent ‘to open their eyes so that they may turn from

darkness to light and from the dominion of Satan to God’.

Acts 26:18. Paul was appointed a minister and a witness to the

‘things which you have seen, but also to the things in which I will

appear to you’. Acts 26:16. The meaning of this verse will become

more apparent as we proceed.

The rod of the almond The apostle Paul would establish and personify within himself a

lampstand administration. The primary characteristic of the

lampstand is the almond flower and fruit. This will become more


37

and more significant to us as we proceed. The root meaning of the

word ‘almond’ is to ‘watch’. We will show that the work of a

lampstand administration is to radiate light and watch over

everything within its scope. The word of the Lord to the prophet

Jeremiah caught this irony. The Lord asked Jeremiah, ‘What do

you see? And he replied, ‘I see a rod of an almond tree’. The Lord then

responded, ‘You have seen well, for I am watching over My word to

perform it’. Jer 1:11,12.

In the book of Zechariah, ‘a Man whose name is the Branch’, is in

fact the one who is branching, sprouting, growing and

multiplying according to the elements of the almond rod, to

become a lampstand. Zech 6:12. The ultimate expression of the

fruit of the almond is the lamp itself. The almond fruit is the

vessel that carried the oil. The three clusters of ‘cup, bulb, and

flower’ in each branch produced this fruit of life. Ex 25:33.

Arise and shine ‘Arise, shine; for your light has come, and the glory of the Lord has

risen upon you.’ Isa 60:1. Paul was to be a lamp shining in a dark

place. It was his prophetic cry, ‘Awake, sleeper, and arise from

the dead, and Christ will shine on you’. Eph 5:14. This is the

shining of a lampstand. This is the light to the nations. By this

means, many who were dead in trespasses and sins came alive

together with Christ. They were raised with Christ to sit with

Him in heavenly places. The eyes of their hearts were enlightened

to behold the glory of the kingdom of God in the face of Jesus

Christ. They could join the psalmist in rejoicing, ‘For You light

my lamp, the Lord my God illumines my darkness’. Psa 18:28.


38

However, Paul’s interest went far beyond the lighting of

individual lamps. Lamps must be mounted on a lampstand.

According to the revelation of the mystery committed to him,

Paul was able to ‘bring to light’ and ‘raise up’ the administration

of lampstands. Like the prophet Jeremiah, and like Joshua the

man, the branch, Paul himself was the sprout, the beginning of

the lampstand. Of course, all of the Old Testament prophetic

symbols found their fulfilment in Jesus. He is the shoot from the

stem of Jesse. He is the Branch from his roots, upon whom the

seven spirits of the Lord will rest. Isa 11:1,2.

More than this, He was commissioned to raise up viable

overseeing stars who could mount the lamps, trimming and

directing their light. In addition to this, the supply of the Spirit of

Christ as the oil to the lamp was paramount in Paul’s view. The

oil of the word of Christ – the revelation of that word – was the

central feature of his apostleship. Paul brought an entire

administration to light. Lamps were mounted on the lampstand

to shine in the space in front of it. When the entire

administration is in place, the ‘light of the knowledge of the glory

of God’ shines in the face of the lampstand. The administration is

the face of Christ, a light to the Gentiles.

Revelation of the mystery Paul had received his revelation of the mystery directly from

Christ in His ascended glory. He wrote to the Ephesians, ‘By

revelation there was made known to me the mystery’. Eph 3:3.

There are multiple facets to this mystery. It speaks of the

predestination of every person as an individual son of God,


39

participating in the zoe life of the Father, and ready to be revealed

in the new heavens and new earth. Secondly, it embraced the

gathering of Jew and Gentile into one body, as ‘a perfect man’.

Eph 4:14,15. It encompassed Christ and the church – the bringing

forth of a perfected bride from the side of Christ.

We are considering Paul’s insight into the administration of this

mystery. How is the glory and light of every individual son of God

empowered to shine before all men? And how is the body of

Christ joined in one spirit by the love and faith of offering? In the

current phase of restoration, these questions are answered by the

mystery of the stars and lampstands.

The Lord spoke to John about the ‘mystery’ of the seven stars and

the ‘mystery’ of the seven golden lampstands. Many years before

John’s encounter, the apostle Paul had received the revelation of

these mysteries. He knew exactly how overseeing ‘stars’ and

‘lampstand’ churches should be established. Everything he did as

an apostle of Jesus Christ was measured against this revelation.

As he preached the gospel, wrote letters, began churches, and

appointed overseers, elders and deacons, he was able to ‘bring to

light what is the administration of the mystery’. Eph 3:9. Paul’s

capacity to bring this administration ‘to light’ is the evidence that

he was a ‘light to the Gentiles’.

A light from heaven The revelation of Jesus Christ, in His ascended glory, is to be

compared with the flash of lightning. We’ll recall the words of

Jesus Himself, ‘Just as the lightning comes from the east and


40

flashes even to the west, so will the coming of the Son of Man be’.

Matt 24:27. Lightning describes the revelation of the mystery of

Christ. It is the word of Christ proceeding from His throne.

When Ezekiel beheld this vision, he fell on his face and heard a

voice speaking. Ezek 1:28.

With this in view, we’ll reconsider the significance of Paul’s

encounter with Christ on the road to Damascus. Again, we read,

‘suddenly a light from heaven flashed around him’. Acts 9:3. This

was not the lightning of an electrical storm. Only Paul saw this

light. It was the same lightning that Ezekiel saw proceeding from

the throne of the Son. It was lightning that was ‘flashing from the

fire’ and it ‘flashed around him’. Ezek 1:13; Acts 9:3. In this

encounter, Jesus Christ appeared to Paul. 1 Cor 15:8. The light

blinded his natural eyesight, but brought illumination to the eyes

of his heart. In the same way as Ezekiel, he fell to the ground and

heard the voice of Christ. He received a revelation of the mystery

and was appointed an apostle, but ‘not from men nor through the

agency of man’. Gal 1:1. He was appointed by Christ Himself as a

light to the Gentiles.

For this reason, Paul did not immediately seek to consult with

flesh and blood. However, his mandate as an apostle to the

churches was confirmed by men at strategic points in his life.

Firstly, the Lord confirmed through Ananias, ‘how much he must

suffer for My name’s sake’. Acts 9:16. Secondly, the Lord

confirmed his mandate as a messenger to the churches by the

laying on of hands of the brethren in Antioch. And, finally, his

ascension gift apostleship was recognised by those who were


41

apostles before him. Peter, James and John extended to him the

right hand of fellowship. Gal 2:9. As the first ascension gift

apostle, Paul was the primary connection to the throne of the Son

at the beginning of the early church.

The throne of the Son Illustrating this further, the book of Ezekiel begins with the

prophet’s vision of the throne and the glory of the Lord. Above an

expanse, ‘like the awesome gleam of crystal’, Ezekiel saw

‘something resembling a throne’. Ezek 1:22,26. And on that

throne, ‘was a figure with the appearance of a man’. By way of

revelation, Ezekiel caught a glimpse of the Lord Jesus Christ, the

glorified Son of Man, seated at the right hand of the Father. His

glory appeared like enveloping fire, and ‘there was a radiance

around Him’. Ezek 1:27. This is the very same fire that refines and

purifies the lampstand when a proper connection to the throne is

maintained.

Below the expanse of the crystal sea, Ezekiel also saw burning

coals of fire. Ezek 1:13. This is the same fire, burning on the altar

of the true tabernacle. It is the fire that connects the throne of the

Son to the administration of the living ones below the firmament.

The ‘four living ones’, as seen by Ezekiel, fully reveal the life of

Christ in flesh. They are the four administrations of Christ,

depicted as bolts of lightning. ‘And the living beings ran to and

fro like bolts of lightning.’ Ezek 1:14. These four represent the

administration of the four craftsmen in the book of Zechariah. It

is their initiative, within an administration of light, to terrify the


42

horns of Babylon. Zech 1:18-21. Likewise, it is their initiative to

level the destroying mountain and make it a plain.

The lightning flashed from the fire, from the very throne of the

Son. The effect of this flashing light, when it confronted Paul on

the road to Damascus, was to commission him as an apostle and

light to the Gentiles. It is noteworthy that the outcome of this

vision was to establish an administration of light. This light is the

fullness of the glory of the Son. It radiates differing lights and

colours, and therefore differing glories. We know ‘there is one

glory of the sun, and another glory of the moon, and another glory

of the stars; for star differs from star in glory’. 1 Cor 15:41. Each

lamp in a lampstand church is distinct from another lamp, as each

church, family and individual differs from one another in glory.

The glory of the Lord appeared as the colours of the rainbow in

the clouds on a rainy day. Ezek 1:28.

Searching Jerusalem with lamps According to the prophet Zephaniah, the Lord Himself will

‘search Jerusalem with lamps’. Zeph 1:12. We rightly conclude

here that this is the work and mandate of a fully illuminated

lampstand church. There are seventy pieces in the lampstand.

Accordingly, Jesus ‘appointed seventy … and sent them in pairs

ahead of Him to every city and place where He Himself was going

to come’. Luke 10:1. Our English translations refer to the seventy

going ahead of Him, however the literal translation says that they

went ‘before His face’.


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This is most significant on two accounts. First, Aaron arranged

the lamps so that they shone in the face of the lampstand.

Num 8:2,3. Second, Paul accounts that the light of the knowledge

of the glory of God is in the face of the Jesus Christ. 2 Cor 4:6.

When John beheld the glorified Son of Man, His face was like the

sun shining in its strength. Rev 1:16. This is the lampstand and the

radiance of its light.

As Paul travelled, he was searching the cities with ‘lamps’. He

was lighting lamps and establishing the administration of light in

lampstands. He was looking for ‘worthy lamps’ willing to be

properly mounted and secured on a lampstand to shine before the

face of Christ.

The eyes of the Lord We will consider shortly the intricate configuration of the

lampstand as the support structure for seven lamps, the seven

eyes of the Lord. We are reminded here that ‘the eyes of the Lord

run to and fro throughout the whole earth’. 2 Chron 16:9;

Zech 4:10. Likewise, all the ways of a man are before the eyes of

the Lord, and the eyes of the Lord are in every place.

Prov 5:21, 15:3. We will also consider in the building of the

temple, that there is one stone with seven eyes. Zech 3:9.

The prophetic word, also called the ‘more sure word of prophecy’,

is the ‘lamp shining in a dark place, until the day dawns and the

morning star arises in your hearts’. 2 Peter 1:19. An effective

administration of light is able to search even the darkest place.


44

This administration of light is able to search out a man,

apprehend and appoint him to his predestination. In this way,

Paul himself apprehended apostles, elders, overseers and deacons.

And there were evidently many more people who turned from

darkness to light, taking up their place as ‘members in particular’.

The light shines in the darkness of sin and degradation. Likewise,

it shines into the darkness of religion. We are reminded again of

the words of the apostle, ‘Awake, sleeper, and arise from the dead,

and Christ will shine on you’. Eph 5:14.

Current admonition The hour is upon us to become an effective lampstand.

Accordingly, we must give attention both to the lampstand as a

support structure, and to the effective mounting of the lamps

upon the lampstand. We might construe that the lampstand

consists of the committed ‘members in particular’ of the body.

1 Cor 12:27 KJV. It is the fellowship of believers living in the fire of

love. We’ll look further at this later. We are compelled to give

attention to both matters: lampstand and lamps. If there is no

lampstand, then the lamps will inevitably be under beds, under

baskets and in cellars. Luke 8:16, 11:33. The light will not be able

to ‘shine before men’. This is the picture in the book of Zechariah

where the woman, the harlot, is placed in the basket and the lead

cover placed upon it. Zech 5:7,8.

We are reminded that the light of the lamp ceases to shine in

Babylon. There is no reference to a lampstand being removed,

only that ‘the light of a lamp will not shine in [her] any longer’.

Rev 18:23. We might conclude that the failure is a lack of oil. As


45

with the five wise and five foolish virgins, the oil is the absolute

necessity for an effective burning and radiating lamp. If there is

no replenishing of oil, then eventually the lamp will go out.

The prophet Zephaniah speaks assertively concerning the time of

searching with lamps. ‘I will punish the men who are stagnant in

spirit, who say in their hearts, “the Lord will not do good or evil”.’

Zeph 1:12. The stagnation of those to whom the prophets spoke

indicates their lack of oil. It is as the dead of night; they are

asleep. This is the group that Paul addresses when he says,

‘Awake, sleeper, and arise from the dead, and Christ will shine on

you’. Eph 5:14.

The hour is upon us to be effective lampstand churches, giving

full attention to the proper integration of the seventy particular

parts of the lampstand. And there is an urgent need for a proper

supply of oil to the lamps. Likewise, we need the fire of ignition

so our light will shine before men. We must be a city set on a hill

that cannot be hidden.

CHAPTER 4

The lampstand for the light

In this chapter, we will examine the lampstand in some detail.

The lampstand was called ‘the lampstand for the light’, thus

indicating its essential purpose. Ex 35:14. Located in the holy

place in the tabernacle of Moses were seven lamps, mounted

upon a lampstand that shed light on the space in front of it. The

primary features of the lampstand and the number of its features

is significant. We will consider this shortly.

The seven golden lampstands were the first pieces of furniture

that the apostle John saw in his vision as recorded in the book of

Revelation. He heard a voice speaking to him, and when he

4. The lampstand for the light

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turned to see the One who was speaking, he saw ‘seven golden

lampstands’. Rev 1:12. The book of Revelation contains many

references to the number ‘seven’ – seven seals, seven vials, seven

trumpets, seven lampstands. The number seven is used

symbolically, not literally. It is the number of completeness –

‘seven’ meaning ‘the full number’, across a nation, and globally.

What is the lampstand? We might ask some obvious questions here. What is a

lampstand? What does it represent? Why was it relevant in the

time of John? Is it relevant for us today? The messenger speaking

to John immediately answered these questions. He interpreted

the symbol by saying, ‘the seven lampstands are the seven

churches’. Rev 1:20. As in the early church, so it is today. The

lampstand represents the church – the administration of light.

This makes our subject extremely important. Much to the

anguish of many believers, the modern church is largely broken,

disconnected and scattered. However, the restoration of the

lampstand proclaims a message of hope. It signifies the Lord’s

intent that all believers should be connected in unbreakable

bonds of first love. The lampstand represents the ministry of a

unified, restored, glorious church. It is also the only image that

Christ uses to describe a ‘local’ church, in that each visible

fellowship in a vicinity, or region, is to have the features of the

lampstand.

When the seven golden lampstands are restored, the church will

genuinely be a light to the nations. Isa 42:6. By this means, the


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Lord’s salvation will reach to the ends of the earth. Isa 49:6. Isaiah

prophesied that ‘nations will come to your light, and kings to the

brightness of your rising’. Isa 60:3. This is a marvellous hope that

should resound deeply within our hearts.

As the elderly apostle turned to behold this intriguing sight, the

imagery of a lampstand would have been familiar to him. No

doubt, John quickly recalled the days when his beloved Saviour

spoke about mounting lamps on a lampstand. Jesus said, ‘No one,

after lighting a lamp, puts it away in a cellar nor under a basket,

but on the lampstand, so that those who enter may see the light’.

Luke 11:33. The lampstand is the place where all lamps must be

securely arranged and mounted. This allows the light of the

lamps to shine before all men.

Description of the lampstand As a child, John would have visited the temple in Jerusalem on a

regular basis. Given his Jewish heritage, he would have been

acutely aware of the place and purpose of the lampstand in that

ornate temple. It supported the lamps that provided the light in

the holy place. Long before the time of John, the Lord had

instructed Moses to make ‘a lampstand of pure gold’. Ex 25:31.

This was an extremely intricate piece of furniture, full of

symbolic meaning and relevance to the church. It was beaten

from one piece of gold, although it was fashioned to include

strategic and identifiable features. ‘The lampstand, its base and

its shaft are to be made of hammered work; its cups, its bulbs and

its flowers shall be one piece with it.’ Ex 25:31.


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Beginning from the ground up, so to speak, the first feature of the

lampstand was its base. This supported the entire structure.

Proceeding from the base was the shaft or central branch. This

immediately draws our attention to the book of Zechariah and

the ‘Man whose name is Branch, for He will branch out from

where He is’. Zech 6:12.

Likewise, the prophet Isaiah speaks of the ‘shoot from the stem of

Jesse, and a branch from his roots will bear fruit’. Isa 11:1. This is

the rod, or branch, of the almond tree. Joshua the high priest,

whose name is ‘Branch’, branched out from where he was to build

the temple of the Lord. Zech 6:11,12. We will consider shortly that

the apostle Paul was also the beginning of the central branch of

the lampstand. He was the ‘rod of the almond tree’ in exactly the

same way as was Aaron the priest. It was the rod of Aaron, the

rod for the house of Levi, which ‘sprouted and put forth buds, and

produced blossoms, and it bore ripe almonds’. Num 17:8.


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The fruit of the almond The experience of Jeremiah was identical when he beheld the rod

of the almond tree. The Lord responded to him with the

guarantee that He was watching over His word to ‘perform’ it.

Jer 1:11,12. This blossom and fruit of the almond is the means by

which the word of God ‘grew and multiplied’. The fruit of the

almond rod is the cup, bulb and flower of the lampstand,

reproducing itself three times in each branch. Immediately, our


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attention is drawn to the numeric of nine and the nine fruits of

the Spirit. Indeed, the branch will bear fruit. Isa 11:1. The

lampstand church grows as the cup produces the bulb, and the

bulb produces the flower. This growth is a genuine expression of

bringing forth fruit – and by their fruit shall you know them.

Matt 7:20. It is the fruit of the almond blossom which bears the

fruit of light.

The first sprouting was to branch out, grow and multiply, and

thus produce the seven-branched lampstand. These seven

branches supported seven lamps. According to the prophet

Isaiah, these are the seven spirits of the Lord. Isa 11:1,2. They are

the eyes of the Lord, searching Jerusalem with lamps, watching

over His word. The lamps, then, are the fullness of Christ as He

manifests the light of life.

Seventy parts Returning to the description of the lampstand, there were three

additional bulbs in the central branch. Ex 25:35. These bulbs

provided support for the connection point where the lateral

branches joined the main shaft. With all this in view, there were

seventy parts to the lampstand, all fashioned from the one piece

of gold. This number is significant. Seven is the number of

fullness and completeness and ten is the number of affliction. The

product of seven and ten is seventy, which we suggest represents

the ‘fullness of light produced in affliction’.

The numeric of seventy reminds us of the house of Jacob which

went down into Egypt – seventy persons in all. They went down


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to the iron furnace of affliction. And in this affliction, ‘the Lord

your God has made you as numerous as the stars of heaven’.

Deut 10:22. The symbolism of the stars sits evidently before us.

We are considering the mystery of the seven stars in His right

hand.

The base of the lampstand The administration of the lampstand in a region is raised up from

the base. The base supports the lampstand, allowing branches to

grow organically from cup, to bulb, to flower. We’ll recall that

the base was nominated by the Lord as an integral and unique

part of the lampstand. ‘Then you shall make a lampstand of pure

gold. The lampstand and its base … are to be made of hammered

work.’ Ex 25:31.

Having been sent as an apostle of Jesus Christ, Paul focused on

establishing the base of each lampstand. According to the grace of

God given to him, Paul was a wise master builder. He could

rightly say, ‘I laid a foundation’. 1 Cor 3:11. We know this

foundation was Christ. But, specifically, the foundation was the

word of Christ. It was the revelation of the mystery of Christ

committed to Paul as an ascension gift apostle. This revelation

provides the connection between the throne of the Son and the

apostle.

As the lampstand began to take shape in each place, Paul had

much intricate crafting to do. However, he laid the base by simply

preaching the word, ‘Jesus Christ and Him crucified’. 1 Cor 2:2.

The psalmist rejoiced, ‘The unfolding of Your words gives light’.


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Psa 119:130. When Paul preached the word, there was an

unfolding, or an entrance, of the word into that region. And this

entrance of the word brought light.

This was the beginning of an entire administration of light, built

upon the base of a lampstand. Those who allowed it to enter their

hearts were illuminated. They began to see the mystery of the

lampstand. They joined in the fire of first love. This compelled

them to build their lives on the foundation laid by the apostle

Paul. As the lampstand began to grow, the word of the Lord

‘continued to grow and to be multiplied’. Acts 12:24.

The church of Laodicea In the days of John, the church of Laodicea was considered to be

one of the seven lampstands in Asia. When the Lord addressed

this church, He advised them to ‘buy from Me gold refined by

fire’. Rev 3:18. He was evidently speaking to them about their

lampstand. We are aware of the problems of the church in

Laodicea. It would seem apparent to us that they needed someone

to teach them again ‘the elementary principles of the oracles of

God’. Heb 5:12.

We know that the lampstand was made of gold, refined by fire,

and hammered into shape. Why was it that the Lord Jesus

admonished this church to buy gold refined by fire? Whatever the

failures of the Laodicean church, they were being manifested in

their essential lampstand structure. This would imply that their

relationships and the order of their proceeding were

fundamentally flawed. They were incapable of ‘growing and


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multiplying’. And more than this, the admonition to this church

to buy gold and white robes would suggest that they were in

need of washing and purging. They were uncovered; they were

naked, with no robes of righteousness. The capacity of this

church to fulfill its priestly role within its community was

constrained so severely that the Lord Himself spoke to them as

‘the Beginning’. Rev 3:14.

The divine nature In the Scriptures, gold represents the divine nature – the life of

God. According to His precious and magnificent promises, He

has granted us to become partakers of the divine nature. This is

the hope and promise of the gospel. This is the hope of inheriting

the zoe life of the Father. This does not make us God;

nevertheless, we are born of God. And we receive the capacity to

reveal the life of Christ in our flesh. We become witnesses of

Christ and lights to the world. This gold is our possession when

we become part of the golden lampstand. Like John, we become

fellow partakers in tribulation, kingdom and perseverance.

Rev 1:9. We’ll recall the testimony of Job, ‘He knows the way I

take; when He has tried me, I shall come forth as gold’. Job 23:10.

However, as Paul warned, the divine nature is not ‘formed by the

art and thought of man’. Acts 17:29. Likewise, the lampstand

church is not characterised by modern artistic and social trends.

It is not built by seeking social relevance. Many things referred to

as ‘creative arts’ are born in the thoughts of man, but have no

contribution to make in the formation of a lampstand church.


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Neither the intricate formation of the ancient lampstand, nor the

true spiritual lampstand, is the product of artfulness.

Fashioned by the word A lampstand church is formed and fashioned by the word of the

Lord and the accompanying fiery trial. By this means we, as

participants, are formed into vessels of gold, fit for the Master’s

use.

The Lord addressed the seven churches in Asia as lampstands. In

so doing, He demonstrated His own priestly work. Accordingly,

He was particularly interested in the substance, formation and

shape of every lampstand. Seventy parts in all, each unique part,

was formed by His word in the heat of trial. He commended the

churches for some things, and rebuked them for others. In the

book of Jeremiah, the Lord describes His word as being like fire

and a ‘hammer which shatters a rock’. Jer 23:29. When His word

is rejected, it brings judgement. However, when the word is

received, it brings forth gold. And the effect of the word is to

fashion the lampstand church, down to the most intricate details.

It is for this reason, that each of the Asian churches received the

admonition, ‘He who has an ear to hear, let him hear what the

Spirit says to the churches’. Rev 2:7,11,17,29; 3:6,13,22.

Proven faith and love Gold represents the divine nature – the zoe life of God. More

particularly, it is the evidence of faith and love coming forth as

divine life, through trial. In his first letter, Peter explained that

our faith is tested by fire. It is refined in the same way as gold is


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refined. However, the proof of our faith is far ‘more precious than

gold which is perishable’. 1 Peter 1:7. In the same way, love is

proven and refined by the fire of affliction. Perseverance in

affliction produces proven character, and the love of God is

poured into our hearts through the Holy Spirit. Rom 5:3-5.

Accordingly, the Lord told the church in Smyrna that they would

be tested and ‘have tribulation for ten days’. Rev 2:10.

Interestingly, history tells us that there were ten major periods of

persecution and affliction upon the early church up until the time

of Constantine. It was for this very reason that Paul revisited the

churches that he had established. He was ‘strengthening the souls

of the disciples, encouraging them to continue in the faith, and

saying, “through many tribulations we must enter the kingdom of

God”.’ Acts 14:22. We, like the church in Smyrna, must be patient

in tribulation. If we will be faithful until death, then He will give

us the crown of life. Rev 2:10.

Patient in tribulation Paul has admonished us to glory in tribulation, knowing that

tribulation produces patience. The Lord is the God of patience

and consolation. We are to prove ourselves as ministers of God in

much patience and in affliction. 2 Cor 6:4. Accordingly, we will

find ourselves strengthened with might according to His glorious

power, producing all patience. Like the Thessalonian church we

seek the glory of patience and faith, produced in the persecutions

and tribulations that we endure. 2 Thess 1:4. By this means, we

will ‘through faith and patience inherit the promises’. Heb 6:12.

We are speaking here of a lampstand. ‘All patience’ is one of the


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nine fruits of the Spirit, producing the growth and multiplication

of a lampstand.

The word grew and multiplied In what appears to be the second occasion of affliction imposed

upon the early church, it is accounted that the word of God grew

and multiplied. As a result of this furnace of affliction, a

lampstand was being formed. James, the brother of John, became

the second martyr after Stephen. At that time, Herod stretched

forth his hands to ‘vex and injure certain of the church’. Acts 12:1.

Peter was seized and imprisoned, but miraculously released. At

the same time, an angel struck Herod and he was eaten by worms

and died. Barnabas and Paul returned to Jerusalem from Antioch

with an offering for the saints. The point to note is that rather

than crushing and destroying the church, affliction is the process

of its growth and enlargement. Affliction is the means by which

gold is refined and the lampstand is produced. ‘The word of the

Lord continued to grow and to be multiplied.’ Acts 12:24.

The people grew and multiplied The Scriptures use this phrase, ‘grew and multiplied’, on five

occasions, with the first three referring to the Lord’s people in the

iron furnace. The first mention is of Israel dwelling in Egypt,

where they had possessions, and grew and multiplied

exceedingly. Gen 47:27. The second highlights the unfailing and

indestructible means by which His divine power grants to us

everything pertaining to life. The book of Exodus accounts that


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the more the Egyptians afflicted the Israelites, the more the

Israelites multiplied and grew. Ex 1:12.

The third account draws our attention to the overarching

covenant of God with us, and how we are preserved within that

covenant. ‘As the time of the promise was approaching which

God had assured to Abraham, the people increased and

multiplied in Egypt.’ Acts 7:17. In these accounts, the critical

factor is the affliction upon the house of Jacob – the seventy – in

the iron furnace of affliction. We’ll recall again that the

lampstand had seventy parts, refined and fashioned by the fiery

trial.

Appointing seven lamps The critical factor in the growth and multiplication of the word

in the early church was that the twelve appointed ‘seven’. The

twelve gave themselves to prayer and the ministry of the word.

The seven gave themselves to serving and waiting on tables. This

is evidently the beginning of the administration of light to the

Gentiles. As we considered earlier, the administration of light

does not begin with the lampstand. It begins with the sovereign

entrance of the word which brings light. This entrance of the

word lights the lamp, in the way of the psalmist who was the

lamp of Israel. David testified, ‘For You light my lamp’. Psa 18:28.

The fierce affliction of the early church indicated that the

formation of the lampstand was underway. The martyrdom of

Stephen could be directly attributed to the appointing of the

seven – the lighting of the lamps to the Gentiles. We note that all


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of the seven deacons listed were themselves Gentiles. The

refining of the gold for the lampstand was evidently underway. Of

course, the first component of the lampstand is its base. Hence,

the early church required the apostolic foundation of Paul who

functioned according to his stewardship of the mystery. Again, it

is apparent that the revelation of the mystery is the base of the

lampstand.

The necessity of Paul’s apostolic foundation, together with his

capacity as a wise master builder, was essential for the

establishment of this lampstand administration.

Relational connection Faith and first love, formed and proven by the fire of affliction, are

the relational attributes of a lampstand church. The lampstand

church is formed by ‘sincere and fervent’ relational connection.

This is an extremely important point. Excellent organisation and

infrastructure do not, of themselves, produce a lampstand. And

they most certainly do not produce the light of the lamp, neither

its oil, nor fire. Paul’s letter to the Colossians identifies the

relational qualities of a lampstand church. He wrote concerning

them, ‘We give thanks to God … since we heard of your faith in

Christ Jesus and the love which you have for all the saints’.

Col 1:3,4. The church at Colossae had received the word of truth,

the gospel, and they were constantly bearing the fruit of this

word. They were bearing fruit in every good work and increasing

in the knowledge of God. Accordingly, they were being

strengthened with all power. Their lampstand was being formed,


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so they were qualified to ‘share in the inheritance of the saints in

light’. Col 1:12.

The multiplication of lampstands A lampstand church in any region is defined by the viability of its

overseeing ‘star’ and its genuine relational connection. This is the

meaning of ‘made from one piece of gold’. Relational connection

will be affected, at least to some degree, by the availability of

transport and the practicality of gathering together. However, the

advancement of technology and the ease of communication have

made it possible for a lampstand to extend across quite a large

geographical area. In the early stages of restoration it is likely that

a functional lampstand would cover a broad area. Using our

group of churches as an example, we believe that our lampstand

currently extends throughout Australia and into Papua New

Guinea and South East Asia.

When the word grows and multiplies, and the viability of more

than one overseeing ‘star’ emerges, then there will be a

multiplication of lamps and lampstands accordingly. We are not

looking to find ‘seven’ lampstands in the sense of a numeric, but

in genuine fullness. Each lampstand will be connected to other

lampstands as the messengers of Christ walk in the midst of the

lampstands. In this way, Christ Himself will truly walk in the

midst of the lampstands and hold the seven stars in His right

hand. Practically speaking, as the word grows and multiplies,

there will be a proliferation of lampstands across the world. Then

as the number of lampstands increases, we would anticipate that

the geographical span of each lampstand would decrease.


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We find evidence of this during the ministry of Paul. In his first

letter to the Corinthians, he addressed them as the ‘church of

God which is at Corinth … with all who in every place call on the

name of our Lord Jesus Christ’. 1 Cor 1:2. We know the

Corinthians were ‘not lacking in any gift’, so they certainly had

the capacity for an overseeing ‘star’ to emerge. However, in terms

of the growth of a lampstand, Paul still considered them to be

relationally connected to all ‘in every place’.

Interestingly, in his second letter, Paul addressed them slightly

differently. He wrote, ‘To the church of God which is at Corinth

with all the saints who are throughout Achaia’. 2 Cor 1:1. As the

church grew in Corinth, its participating membership increased

accordingly. Therefore, its direct relational connections were

more concentrated in the region of Achaia.

Branching out to the regions beyond As Paul travelled, more and more lampstands were established. It

appears that he fulfilled the principle of the sprout, or the branch.

To the Corinthians, he spoke of the process of their faith

increasing so that he could be enlarged or, we might say, ‘branch

out’. As the word grew and multiplied in the region of Achaia,

Paul was enlarged to the regions beyond. By the time John was

writing the book of Revelation, there were at least seven

lampstands in the region of Asia alone. Each of these lampstands

would have supported many lamps.


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Firstfruits after three years The lesson of firstfruits is quite apparent in the life of Paul. We

are reminded of the statement that the fruit of the tree was not to

be taken for three years. In the fourth year, the fruit was to be

offered as firstfruits. ‘When you enter the land and plant all kinds

of trees for food, then you shall count their fruit as forbidden. Three

years it shall be forbidden to you; it shall not be eaten. But in the

fourth year all its fruit shall be holy, and offering of praise to the

Lord. In the fifth year you are to eat of its fruit, that its yield may

increase for you.’ Lev 19:23-25.We’ll recall that after his

conversion, Paul went down to Arabia for three years.

Likewise, he was among the Ephesians ‘night and day for a period

of three years’. Acts 20:31. According to his own testimony, he

coveted no one’s silver or gold or clothes. Rather, by his own

hands he ministered not only to his needs but also to the needs of

those who were with him. It was with this church that Paul

planted the whole counsel of God. He taught them publicly and

house to house. Paul commended them to ‘watch’ as he watched

over them. Truly the Lord was watching over His word to

‘perform’ it. This is the fruit of light – the effective work of a

lampstand. Having been planted, it was sprouting. The fruit was

holy, and then increasing. The Ephesians were branching to

become the central branch of the lampstand in their region.

CHAPTER 5

The light of the lamp

When we are referring to lamps, we have two aspects in view.

The first and most obvious is that the lamp is radiating light into

the sphere around it. We might more easily, and more simply, call

this a ‘light’. In the more specific sense, the lamp is a vessel, which

contains oil, and requires ignition by fire. These three elements

comprise a lamp that gives light.

One anomaly with a lamp is that it serves no purpose in itself. Its

sole purpose is to illuminate the area around it. Similarly, a

lampstand serves no real purpose in itself. It is the means of

supporting the lamps. The psalmist spoke of a ‘lamp to my feet

and light to my path’. Psa 119:105. He is highlighting


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the point that the function of light is to illuminate a pathway for

the feet. Other than for its ornamental value, there would be no

reason to admire a light or a lamp. We appropriate its

effectiveness by walking in its light.

The wise man, Solomon, considered the path of righteousness to

be like the light of dawn that shines brighter and brighter until

the full day. Prov 4:18. He was not particularly referring to the

pathway itself. Rather, he was referring to the person whose

righteousness is a light – a lamp illuminating the path.

Defining a lamp As for the symbol of the lamp, each individual with a supply of

the Spirit of Christ is a lamp and a light. As Paul said of the

Philippians, ‘you appear as lights in the world’. Phil 2:15.

Likewise, each worthy house can be considered to be a lamp,

manifesting the fruit of light. As a ‘church in the house’ grows in

fellowship and first love, it can also be considered a lamp. We can

also use the term ‘lamp’ to refer to our fellowship; to various grace

expressions, both individual and collective, and to ministry events

within our program that radiate the light of a lamp.

The need for a lampstand Nevertheless, the viability of a lamp (or of a number of lamps)

does not of itself define a lampstand. A lampstand is the carrier

and support structure of lamps. A lamp is the agency of shining.

Every family living in proper relationship to itself and the church

community is the critical expression of a lamp.

5. The light of the lamp

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In the words of the psalmist, ‘the unfolding of Your word brings

light’. Psa 119:130. It is the purpose and operation of a lampstand

to direct the light ‘so as to shed light on the space in front of it’.

Ex 25:37. A lampstand likewise integrates each lamp to maximise

the radiance of each lamp on the lampstand.

There was a time when the men of David swore to him saying,

‘You shall not go out again with us to battle so that you do not

extinguish the lamp of Israel’. 2 Sam 21:17. It was in his place that

Jesus came as the light of the world. Accordingly, He had much to

say about lamps and light. The parables speak of lamps under

bushels, under beds and in cellars. Evidently they were in need of

a lampstand. The effective lighting of the whole room demands an

appropriate lampstand.

Conversely, Jesus spoke to the Ephesian church saying that He

would remove their lampstand. Rev 2:5. This is an important

consideration, in the negative, with respect to our lamps. If we do

not continue in the faith of a lampstand, then we are reduced to

individual lamps with no real capacity to direct our shining and

radiance. The capacity of our lamp to retain its oil will evidently

be compromised where there is no lampstand structure upon

which to mount our lamp.

Light of revelation The radiance of the light of revelation gives legitimacy to a

lampstand. The devout man, Simeon, spoke of Jesus as a light of

‘revelation to the Gentiles’, and ‘the glory of Your people Israel’.

Luke 2:32. This was to fulfill the prophetic words of Isaiah who


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said, ‘I will appoint you as a covenant to the people, a light to the

nations’. Isa 42:6. Without this lamp and light, the lampstand

serves no purpose.

The book of Proverbs notes that, ‘the commandment is a lamp,

and the teaching is light’. Prov 6:23. The proposition here is that

obedience to the commandment avails to us a constant supply of

oil into our lamp. Accordingly, our lamp is a vessel that of itself,

neither produces oil nor contains oil. The entrance of the word is

the entrance of oil into our lamp. Obedience is paramount.

Love is the fire-flame Clearly, a lamp is viable and effective if it radiates light. We are

reminded here of the words of the Song of Songs, ‘For love is … the

very fire-flame of Yahweh’. Song 8:6. It is against this background

that the Lord Jesus admonished the Ephesian church to recover

their first love. First love is the evident demonstration of an

effective lamp. And the integration of the lampstand within itself

– seventy pieces in all – is the demonstration of our connection

and participation together as members in particular.

The configuration of the lampstand demonstrates to us the

organic growth of the almond tree, producing the flower and the

almond fruit. Each component fashioned within the lampstand

represented the stages of the almond. The lamp itself is the

almond fruit. It is the fruit of light, the evidence of first love,

having been produced by the clusters of cup, bulb and flower.


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The light of life Perhaps the most critical application of the lampstand is that we

‘are the light of the world’. It is quite apparent that the church is

the light of life. Jesus said of Himself, ‘while I am in the world, I

am the Light of the world’. Having returned to the Father, He has

given us the Holy Spirit by which we become sons of light, and

manifest the light of life. John 8:12.

All this being so, we continue to walk in the light of the Lord.

Isa 2:5. ‘The Lord is my light and salvation.’ Psa 27:1. A viable

lamp is always demonstrating the fruit of light within the

fellowship of the lampstand.

Just as the life of Christ is the light of men, so our fellowship is

the light of life – the light of zoe. If we walk in light, we have

fellowship. If we do not walk in the fellowship of light, then we

are most certainly not Ephesian Pattern churches. Genuine first

love – the light of true fellowship – will be a bright and shining

light, and such a lampstand church will be the light of the world.

So the lampstand light is the revelation of the Son. We are to

walk in that light as He is in that light. The light of the

lampstand, as a whole, includes the glory and colour of every

individual son of light. This life has come down from the Father

of lights. We are to appear in this world as lights, with good

works, both individually and collectively. By this means, we

glorify the Father. Matt 5:14,16. Such is the glory of the Lord.

Indeed, the true light is already shining. 1 John 2:8.


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Your lamp is your vessel, and your light is your participation in

the glory of Christ. Consequently, the colour and radiance of your

light is the expression of your individual sonship glory. This is,

for each one of us, the fruit of light where we manifest the light of

life, and bring forth fruit to eternal zoe life.

The components of a lamp A lamp is a vessel with a supply of oil, and the oil is ignited by fire

to produce light. It is our aspiration to be a vessel fit for the

Master’s use. In referring to a vessel here, we mean a lamp as the

vessel of oil and fire. It is the responsibility of every individual to

keep and ‘cleanse’ his vessel. 1 Thess 4:4. We might suggest that if

the vessel of our lamp is not clean, then the oil is not pure.

In the historic tabernacle with its lampstand, impure or

contaminated oil would have compromised the effective service of

the priest. Within the enclosed curtains of the holy place, it

would have been impossible to carry out the holy and precise

service of priesthood.

Let us conclude then that the word of zoe is the oil for the lamps

that produce the light. Just as the words that Christ speaks are

Spirit and zoe, so we can say that the oil is the Spirit of Christ

Himself. Again, ‘In Him was life, and the life was the light of men’.

John 1:4. Accordingly, Paul spoke of the supply of the Spirit of

Christ. Phil 1:19.

Finally, fire is needed to ignite the oil. Jesus said, ‘I have come to

cast fire upon the earth; and how I wish it were already kindled’.

Luke 12:49. Remember, the same fire lights our lamp, consumes


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our offering, judges the impenitent and burns in the lake of fire.

These are different effects of the same fire upon us – not different

fires.

Our God is a consuming fire. The love of God is the very flame of

Yahweh. Love burns with unquenchable fire. In the most specific

sense, fire describes the person and work of the Holy Spirit. It is

His essence.

The fire of process Over the course of many decades, our consideration has been the

refining and purifying of our ‘vessels’. We have used the term

‘process’ to describe the work of the fiery trial. It is the fire of

process upon the vessels of gold, silver and brass. These are the

vessels of priestly service, and to this service we have aspired for

many years. In a large house there are many vessels. The vessel of

the lamp was a vessel of gold, and the trial of our faith is for the

purification of that gold. Like the lampstand and all of its

utilities, the effect of fire upon the gold is firstly to refine it in the

trial of faith, and then to beat and shape it to become fit for the

Master’s use.

The pattern for the lampstand and its work is pre-determined.

Likewise the beating and shaping which we endure is

predetermined to make us effective. We are reminded here of the

words of Job, ‘He knows the way I take, and after He has tried me, I

will come forth as gold’. Job 23:10. It was given to the prophet

Jeremiah to participate in the ministry of a lampstand, albeit in

the context of judgement upon the house of Judah. He was


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appointed over the nations. He was the rod of the almond tree,

watching over the house of Judah as the eyes and lamp of the

Lord. Accordingly, Jeremiah endured the experience of the

beating and shaping of the Lord to make him effective. He said,

‘for me, the word of the Lord has resulted in reproach and

derision all day long. But if I say, “I will not remember Him or

speak any more in His name”, then in my heart it becomes like a

burning fire shut up in my bones.’ Jer 20:8,9.

The fire of offering The question of fire has come to the fore in recent years in

relation to the fire of offering; something quite different from the

emphasis on the process of beating and shaping. The fire of

offering is the evidence that our offering has been accepted and

received. This is the fire of the continual burnt offering. This

command for ‘continuance’ is directed to both the lampstand and

the burnt offering. The lamps are to burn continually.

The experience of Abraham demonstrates to us that the flame

which ignites every lamp is the same fire which consumes the

offering. Abraham asked the question, ‘How shall I know I will

inherit?’. Gen 15:8. When he arranged his offering as instructed,

he saw a smoking furnace and burning lamp passing between the

pieces of his offering. Gen 15:17 KJV. Abraham encountered the

consuming fire – the light of the world. So too for us, in the

presentation of our offering, the fire and lamp will pass between

the pieces.


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The promise of God to Abraham was ratified when the furnace

and lamp passed between the pieces. Further, Abraham was

drawn into the fellowship of Father and Son. To make a link here

with the symbolism of the lampstand, we would say that the

essence of Abraham’s offering was in the number five – three

animals, plus the turtle dove and pigeon. The lamp that passed

over the offering was the very fire and light of the lampstand. It

was the fullness of the seven lamps, the seven eyes of the Lord. As

the lamp passed between the pieces, the eyes of the Lord

examined the offering. We note here the expression of ‘five and

seven’, with respect to offering.

The fire of judgement In the book of Revelation, the strong angel said of Babylon, ‘The

light of the lamp will not shine in you any longer’. Rev 18:23. No

reference is made to a lampstand. Rather, it is the light of the

lamp which is extinguished. We conclude that there is fire upon

Babylon, because the kings of the earth ‘weep and lament over her

when they see the smoke of her burning’. Rev 18:9. She will be

burned up with fire because the Lord God who judges is strong.

Babylon is the great mountain, burning with fire and cast into the

sea. Rev 8:8.

There is no oil within this vessel of Babylon, so consequently her

lamp sheds no light. The fire that burns in her is the fire of

judgement. It is in fact the fire of offering whereby Babylon is

devoted to destruction. All her vessels are destroyed by fire. This

is the fire of eternal judgement and, as a result, ‘Babylon the great’

is destroyed by the very fire which might have purified her.


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Babylon had become the very agency of God, bringing fiery trial

to those who sought to overcome. We are reminded that ‘after

you have suffered a little while, the God of all grace who called

you to His eternal glory in Christ will Himself perfect, confirm,

strengthen, and establish you’. 1 Peter 5:10.

As the Son of Man coming to kindle fire on the earth, His

winnowing fork is in His hand. He is addressing us with respect

to all our stumbling and offences. If we do not remove the offence,

then we will go into the Gehenna, into unquenchable fire.

Mark 9:43. This is the place where ‘worms die not’, where sinners

abide with ‘consuming fire and continual burning’. Isa 33:14.

The fire of ignition We have considered three aspects of fire thus far – the fire of

process and refining, the fire of offering, and the fire of judgement.

Let us now consider the fire of ignition. In the words of the

psalmist, ‘For You light my lamp, the Lord my God illumines my

darkness’. Psa 18:28.

It would seem obvious that the kindling of fire on the earth,

about which Jesus spoke, would be directed most particularly to

the lamps of the lampstand. He Himself admonished us, ‘You are

the light of the world’. Where ‘oil is not lacking’, then fire must

be kindled, even as Moses lit the lamps of the lampstand in his

tabernacle. Ex 40:25.

It is the work of the Holy Spirit, and therefore of the ministers of

the Holy Spirit, to ignite the oil of the Spirit of Christ. This is the

experience of Pentecost, when the Holy Spirit came to baptise


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with fire. We’ll recall that tongues of fire rested upon the heads of

the disciples gathered together. Pentecost is the Feast of

Firstfruits. And it brought forth the firstfruits – the fruit of light.

He lights my lamp We recall again the words of John, ‘In Him was life, and the life

was the light of men’. We are considering here the lighting of our

lamp. When we were born again, we received life. And in the

receipt of that life, the eyes of our heart were enlightened. This

was our first light, and we testify with the psalmist, ‘You light my

lamp’. Psa 18:28.

Nevertheless, we are not yet the light of the world, until we

present our bodies as a living sacrifice. Having received zoe in the

inner man, our ‘whole body will be full of light’. Matt 6:22.

However, unless we offer our bodies as a living sacrifice, there is

no light shining before men. If we resist proper offering, as Cain

did, then the light that is in us will be darkness. Our light will not

shine until we make offering. Again, having received light in the

inward man, we must present the outward man – the body of this

flesh – as a living sacrifice. In this way, the corruptible and

perishable body of our mortality is quickened. We’ll recall the

words of Paul to the Corinthians, ‘the body is for the Lord, and

the Lord is for the body’. 1 Cor 6:13.

This word about offering is the message from the beginning. And

by this offering, we bring forth the fruit of light. Cain failed to be

the lamp that God predestined him to be. He failed to offer


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according to the glorious identity of his individual light, as the

firstborn of all mankind.

The essence of offering is love being expressed. When we make

offering, and demonstrate the love of God, our light ‘shines before

men’. Others see our good works and glorify our Father who is in

heaven. Matt 5:16.

So we have accountability for our individual lamp to be a vessel of

light. The ongoing challenge is to do with oil. Is the oil being

supplied and piped to our inward man, and quickening our

outward man, so that our whole body is full of light? Having

begun to make offering, will we manifest the light of life by the oil

of the Spirit of Christ? Even so, our lamp must be trimmed

morning and night so that the oil is piped to us and our light

burns continually. Ex 30:7,8.

Lamps under baskets So we must remove our lamps from the cellar, out of a secret

place, and from under the basket. Jesus said, ‘No one, after

lighting a lamp, puts it away in a cellar [‘secret place’ NASB] nor

under a basket, but on the lampstand, so that those who enter

may see the light’. Luke 11:33.

On the subject of the basket that can stifle our lamps, we are

immediately reminded of the picture in the book of Zechariah

where a ‘woman’, placed under judgement, is in a basket and

under a lid. Zech 5:7. There are many lamps, in many places,

which are effectively in baskets. The ‘woman’ in the basket is

Babylon, the mother of harlots. There is no light of the lamp in


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her. Rather, the angel said, ‘This is wickedness! And he threw her

down into the middle of the ephah [measuring basket] and cast

the lead weight on its opening.’ Zech 5:8. If we allow our lamp to

be taken captive by the self-made religion of Babylon, then the

light of our lamp will be extinguished. The light that is in us will

be darkness. Therefore, we must give ourselves into the hands of

our brethren who take our lamp and mount it on a lampstand.

CHAPTER 6

The light of the glory

The lampstand serves the purpose of integrating and directing

‘the light of life’. This light of the lampstand is the light of the

world. And just as the lampstand is the bearer of the lamps, so

also the lamps are the bearers of the light. The lights are the

radiant glory of one Spirit, one light, in seven distinctives.

Likewise, the seven lamps are to radiate the white light of ‘One’

as seven distinct colours and glories in the lampstand.

It is recorded in the book of Ezekiel that the glory appears in

seven distinct glories as the rainbow on a cloudy day. ‘As the

appearance of the rainbow in the clouds on a rainy day, so was

the appearance of the surrounding radiance. Such was the

appearance of the likeness of the glory of the Lord. And when I

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saw it, I fell on my face and heard a voice speaking.’ Ezek 1:28.

This is the glory of individual predestination.

Radiant white light The focal point of the mount of transfiguration experience was

the revelation of His glory. ‘And He was transfigured before them;

and His face shone like the sun, and His garments became as

white as light.’ Matt 17:2. ‘His clothes became shining,

exceedingly white, like snow, such as no launderer on earth can

whiten them.’ Mark 9:3. This is the same prophetic picture of

which Ezekiel speaks.

Ezekiel, in his revelation, saw that the heavens were separated

above and beneath, by something like a pane of glass. This

separation point is the firmament, otherwise called the ‘crystal sea’

and the ‘laver’, as in the tabernacle of Moses. This firmament

acted as a prism – a glass which separated white light into a

spectrum. A spectrum is a ‘continuous distribution of coloured

light dispersed into its components’. This is the way in which the

word and the glory of that word proceeds. This is the glory of the

sons of light who are bringing forth the fruit of light.

These lights ‘are coming down from the Father of lights’.

However, this ‘coming down’ is not viable if there is no

lampstand to hold up the lamps in organic connection, by cup,

bulb and flower. These lamps are to be organically connected to

each other in the lampstand. The lampstand itself serves to

support, connect and integrate the lamps. Then the lamps are to

manifest the effulgent brightness, colour and glory of He who is


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the Light. His radiant white brightness will be revealed in a

fellowship of light.

Jesus Christ is the radiance of His Father, the brightness of His

glory; and the woman, the church, is to possess this same

whiteness of glory. ‘It was given to her to clothe herself in fine

linen, bright and clean; for the fine linen is the righteousness of

the saints.’ Rev 19:8. The prophet Jeremiah foretold this when he

said, ‘Her Nazirites were brighter than snow, and whiter than

milk’. Lam 4:7.

Four bolts of lightning The brightness of His glory refracts from one light, and is revealed

as four bolts of lightning. They are like torches darting back and

forth. Like the fire in the crystal sea, the fire was bright and the

lightning was flashing from the fire. The four living beings, the

administration of Christ, ran to and fro like bolts of lightning.

Ezek 1:13,14. This lightning was that which confronted the

apostle Paul on the day of his conversion. ‘Suddenly a light from

heaven flashed around him.’ Acts 9:3.

The chapter finishes with the statement that ‘the glory of the

Lord appeared as a rainbow’. Ezek 1:28. It was the light of one

refracted into seven, in all its variegated colours and lights. It is

here that we begin to understand the place and work of the

seraphim as the messenger, and the cherubim as the keeper of the

way. And more than this, the glory of every individual is revealed

by the ‘Father of lights’.


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Glory like the rainbow Ezekiel observed that the glory of the Lord is like a rainbow with

seven lights coming down from the Father of lights. James

understood these lamps and lights when he wrote that ‘every

perfect gift is from above, coming down from the Father of lights’.

James 1:17.

The book of Revelation records that there is a rainbow around

about the throne. Rev 4:3. At the occasion of the finished mystery,

a mighty angel who is the Lord Jesus Christ comes down from

heaven, clothed with a cloud. We’ll recall that the cloud is, in

function, the same as the firmament. It covers and reveals the

throne, the glory of the Lord. ‘He covers the face of His throne,

and spreads His cloud over it.’ Job 26:9. ‘You covered yourself

with a cloud so that no prayer can pass through.’ Lam 3:44.

Alternatively, this cloud was revealing the glory of the finished

mystery. ‘And the rainbow was upon His head, and His face was

like the sun.’ Rev 10:1. When we see the rainbow, we are seeing

the multiple and variegated glories of Christ in seven lights and

seven lamps. The brightness of His face, like the sun, radiated the

pure white light of one spirit. The effect of the cloud was to

refract that glorious and pure light into the seven glories, like the

rainbow.

Revealing the glory Every light has a distinctive glory ‘like the glory of the Lord’, as it

appears on a rainy day as a rainbow around the throne of the Son.

The magnificent revealing of these variegated lights is the goal of


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all ministry and of every local lamp. This will be the outcome of

our salvation, when our individual sonship is finally and fully

revealed. Not only are we in Christ, revealing Him, but we will

also be with Christ in individual sonship – co-heirs, participants

in that glory.

In the book of Revelation we find that light is radiating forth as

glory from seven lampstands with fire burning. This is similar to

the account of Ezekiel. It is the same picture. The lampstand is

the bearer of lights, but the lamps are the expression of the multi-

faceted glory of every son, co-heirs with Christ. All the lights vary

in their colour and shade, but all express the glory of Christ.

Accordingly, Paul revealed to us his apostolic and

predestinational mode when he wrote, ‘I do not seek what is

yours, but you’. 2 Cor 12:14. In other words, I seek you. This was

Paul seeking after lights and glories; seeking to see the ‘colour’ of

every individual in the body, emerge in glory and sonship in

Christ, and with Christ. Believers were firstly to reveal Christ

corporately, but they were also to reveal the distinctiveness of

their individual glory and light, coming down from the Father of

lights.

Appearing as lights Paul says that we, with the glory of Christ, ‘appear as lights in the

world’. Phil 2:15. That is the only way we are going to ‘appear’, for

we are revealing the oil, the Spirit of Christ.

How do we attain to the glory of the Lord as it appears in lights?

How do we attain to the glory of the Lord as it appeared as a


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rainbow? How do we ‘appear in the world as lights’? Ezekiel

emphasised the word ‘appear’. What is appearing among us? We

are ‘seeking for glory and honour’. Nevertheless, ‘It does not yet

appear what we shall be’. 1 John 3:2.

The glory of every individual is contained in one Spirit, ready to

be revealed in the same way as the glory of the rainbow, the glory

of Christ. The word ‘rainbow’ is not simply used in a

metaphorical sense. Just as a rainbow includes the complete

spectrum of light, the lampstand is to show forth the glory of

every individual light. It is becoming clear as to why we have

sought out both a lampstand and an administration of light. It is

so that the light can be out-rayed as the radiance and glory of

Christ in all of His variant glory and colour.

When Paul said, ‘we seek you, not yours’, surely that was his

ultimate expression of predestination. Everything that Paul did

was for the revealing of the light and glory of another. We are

learning, as well, that the lampstand must begin to reveal the

glory of the various lights. Whether a lamp is defined as an

individual, family, church fellowship, aspect of grace, or event, is

not really of great moment. All of these expressions of light and

glory are legitimate. As Paul has said, we ‘appear in the world as

lights’. Phil 2:15. The out-raying and radiance of the light is how

the glory of the Lord appears.

Lampstand connections, of themselves, do not produce light.

When the lampstand is supporting the lamps, then there will be a

light to the Gentiles shining forth upon the path of the just. We


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can be lights, not only as corporate light, but as individuals who

‘appear as lights’. Then the light of the word as ‘a lamp to my feet

and a light to my path’ will break forth as the morning.

Psa 119:105; Isa 58:8.

CHAPTER 7

Oil for lighting

Our purpose in this chapter is to show that the oil piped from

above, from the two olive trees to the bowl, and then via the

seven pipes, is actually the supply of the Spirit of Christ. (The

Hebrew doesn’t support ‘trees’, but rather ‘olives’, or ‘olives in the

ear’, or ‘sons of oil’).The ascended Christ who has received the

Spirit without measure, also supplies the Spirit without measure.

Then there is an abundance of oil coming to a lampstand church.

John 3:34. This is the lesson of Zechariah’s vision. The oil coming

from the olive trees is the symbol of the Spirit of Christ. In his

vision, the golden olive oil is piped, or ‘streamed’, into the golden

bowl above the lampstand. From the bowl, the oil is piped

through seven pipes to each lamp. Zech 4:2. Hence, there are


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forty-nine pipes in all, serving oil to the seven-branched

lampstand. This depicts the supply of the ‘oil for lighting’.

Ex 25:6.

When Zechariah inquired about this prophetic vision, the angel

responded by saying, ‘this is the word of the Lord to Zerubbabel,

“Not by might nor by power, but by My Spirit, says the LORD of

hosts”.’ Zech 4:6. The Lord of hosts, the King of glory of the Old

Testament, is the One made Lord and Christ at His ascension, in

the New Testament. So we know that the oil of ‘my Spirit, says

the Lord of hosts’ is in fact the Spirit of Christ, since is the Son

who is saying, ‘by My Spirit’. When we read that these ‘two’ stand

by the Lord (Heb. ‘Adon’, not ‘Yahweh’) of the whole earth, we

know He is entitled to speak this way, because the total giving of

the Godhead lies above and beyond the beginning, and is spoken

by Yahweh to ‘my Adon’, as David says. Psa 110:1.

A lack of oil We noted in chapter one that the book of Zechariah is the

blueprint for restoration. The setting of his vision was in the time

of rebuilding, and a time in which ‘accusations’ were being raised

by the enemies of restoration. They had written letters to

Artaxerxes, the king of Persia, and as a result all work was

suspended and outlawed. Each man went to his own house. The

people were saying, ‘The time has not come, even the time for the

house of the Lord to be rebuilt’. Hagg 1:2. The Lord of hosts

replied through the prophet Haggai, ‘Consider your ways! Go up

to the mountains, bring wood and rebuild the temple’. Hagg 1:7.

‘You look for much, but behold it comes to little … because of My

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house which lies desolate.’ Hagg 1:9. And, finally, ‘Because of you

the sky has withheld its dew, and the earth has withheld its

produce, and I called for a drought on the land, on the mountains,

on the grain, on the new wine, on the oil’. Hagg 1:10,11. Evidently,

there was a lack of oil. They were stagnant in spirit.

Haggai then records that the Lord stirred up the spirit of

Zerubbabel and the spirit of Joshua the high priest. Hagg 1:14.

The Lord spoke again, directing these men to take courage and

work ‘for I am with you’. Hagg 2:4. ‘My Spirit is abiding in your

midst, do not fear!’ Hagg 2:5. We would suggest that this is the

condition in which we find ourselves today. The enemies of the

cross have risen up and sought to discourage us and induce fear

by accusation. We must be sure that the work does not cease.

Nevertheless, like Zerubbabel and Joshua, we are in desperate

need of prophetic vision, and of the oil which flows from the

throne administration.

Arise and build In these current times of rebuilding, we have a mandate from the

Lord to be the light of the world, a city set on a hill. So then, we

also have a command, ‘Arise and build’. Neh 2:18. Accordingly,

over the course of three decades, we have been giving attention to

the development of the lampstand. The necessity of a lampstand

to support and focus the lamps is clear to us. For too long, our

lamps have been under beds, in baskets, or in secret places.

Luke 11:33. The lampstand thrust has meant applying ourselves to

making a proper response to trial, affliction and reproach, for it is


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in the ‘furnace of affliction’ that the gold of our lampstand is

being refined, beaten and intricately shaped.

Added to this, in recent times our attention has been drawn to

the light of the lamps that are supported on the lampstand. We

have become aware that there can be no light without oil. The

‘oil’ focus is now shifting our attention to the olives and bowl –

the Melchizedek Order being ministered by a hand with seven

stars.

The rod of priesthood On the matter of the Melchizedek Order, the book of Revelation

begins with the apostle John speaking of us as ‘king-priests’ or,

we could say, a royal priesthood. Rev 1:6; 1 Peter 2:9. We are

fellow partakers in tribulation, kingdom and perseverance.

Rev 1:9. And we are participants in the word of God and the

testimony of Jesus. As it was for Zerubbabel, Joshua and John, so

it is for us.

The stone with seven eyes is being laid as a foundation and the

man whose name is Branch is indeed branching out. In parallel to

the national lampstand that was growing up in Joshua’s day, we

likewise are branching, growing, multiplying and making

increase as members of His body, growing up as a holy temple in

the Lord. Zech 3:8,9; Col 2:19; Eph 2:21. On the point of growing

and multiplying (as did the word, Acts 12:24) we should note the

linguistic correspondence here with the original command to ‘be

fruitful and multiply’, highlighting that this restoration

administration fulfills God’s covenant from the beginning.

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This picture of branching and growing is the same vivid picture

as that of the Son of Man in the midst of seven lampstands. The

branching and growth is manifested in the development of a holy

nation, a royal priesthood. This is the very same ‘rod’ of the

almond tree. Jer 1:11. The lampstand is made up of clusters of cup,

bulb and flower, branching out and reproducing themselves,

three times in each branch. We have discussed the detail of the

lampstand previously.

It is important that we identify the lampstand ‘growing up’ as the

Branch from the stem of Jesse. Isa 11:1. This root, this Branch, this

‘tender plant’, as we grow up into Christ, becomes a lampstand,

and on it rest the seven spirits, the seven lamps – just as we read

that the seven spirits rested ‘upon Him’. Isa 53:2; 11:1. In the

language of the symbol, this is the same rod of priesthood which

budded for Aaron, producing the fruit of the almond. The lamps

of the lampstand are thought to be the fruit of the almond tree.

Jeremiah, as the son of a priestly family, was ordained as a

prophet during his encounter with the rod of the almond tree. As

we said earlier, the root meaning of ‘almond’ is ‘to watch’, even as

the seven eyes of the Lord – the seven lamps – are watching and

illuminating. Accordingly, the Lord said to him, ‘You have seen

well, for I am watching over My word to perform it’. Jer 1:12.

The branch established We will propose now that the building of the house of the Lord

was effective when the man whose name was ‘Branch’ was

established in his place. From his ordained place, Joshua sprouted

and branched out to build the temple of the Lord. We’ll recall


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that he was established in his place when he was given clean

priestly garments, free access and places to walk. More than this,

four craftsmen were appointed with him to terrify the accusing

horns of Babylon. These four craftsmen were identified very

specifically – by name, we could say. They were the friends who

stood with him when the clean turban with the crown of gold

was placed upon his head. And he was given the robes of

priesthood. Zech 3:4,5.

The ‘horns’ of opposition, spoken of by Zechariah, were really of

Babylon, and are identified in the book of Ezra as the enemies of

Judah and Benjamin. We’ll look further at these ‘horns’ in our

final chapter. They stood to accuse Zerubbabel and Joshua. No

doubt there was intention to destabilise the offices of kingship

and priesthood. This is certainly apparent when we see Satan

standing at the right hand of Joshua to accuse him, claiming legal

justification to do so. This kind of ‘legal’ position is what Paul

encountered when he referred to the ‘enemies of the cross’.

Phil 3:18.

Of course, we read that Joshua received robes, a crown and a

place to walk, and these have a direct parallel in the first chapter

of the book of Revelation. Zech 3:4,5. In this case, it’s the Son of

Man with priestly garments, and with seven ruling dispositions

who has places to walk in the midst of the seven lampstands.

While this picture is of Christ, it’s more so an image of the whole

king-priest administration at work. We are a chosen generation

and a royal priesthood. 1 Peter 2:9. We are king-priests, called to

participate in His priesthood. The white robes are the robes of

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priesthood, and they are the righteousness of the saints. Rev 7:9.

We have received a robe and we are to keep it white, hating the

garments spotted by the flesh. Jude 1:23. If we will participate in

this purging process, typified in the exchange of crown and robe

for Joshua, then the branch will indeed sprout and there will be a

lampstand. The branch will be established.

Growing up and coming down Interpreting the symbols, we know that the lampstand ‘grows up’

from the stone with seven eyes, and as the ‘branch’ of the almond

tree. The oil comes down ‘from above’ as the fruit of the olive. We

will show now that the two olives represent the dual nature of

kingship which is righteousness and peace.

Again, we remind ourselves that the book of Zechariah is a

blueprint for restoration. The prophet’s attention was drawn

immediately to the two olives streaming oil from the right and

left of the lampstand. This picture demonstrated the reality, and

necessity, of the olive oil coming down from above.

With restoration in view, Zechariah was shown a mighty image

of the operation of God. He saw the lampstand sprouting and

growing up as the Man, the Branch. And above the lampstand, he

saw the golden bowl with oil streaming into it. Then there were

seven pipes which fed oil to the lamps of the golden lampstand.

Again, this vision depicts what is coming down from above, and

what is growing up. The vision represents the administration of

light. Oil is coming from above. It proceeds from the throne of the

Lord of hosts, and from the two sons of oil standing by the Lord


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of the whole earth. This is the picture of Yahweh Son emptying

His own intrinsic life, as well as the life which the Father has

given to Him as the Zoe Son. This is the Melchizedek Order. And

by this means, the dual nature of kingship is abundantly supplied

to the lampstand.

In another interpretation of the symbols, we can suggest that

‘from above’, the Melchizedek Order as a whole, as a dual kingship

expressed by apostleship, is coming down as oil through the bowl

and to the lamps. Then the configuration and ministry of the

lampstand, growing up, is the rod that buds in the dimension of

priesthood. It multiplies as cups, bulbs and flowers, through to the

fruit of the almond rod. And the fruit is the fruit of light.

The olive oil While He is not particularly prominent, the Lord of hosts is

implicit within Zechariah’s vision. He is the supply of the olive

oil, and the sons of oil are ‘standing by the Lord of the whole

earth’. Zech 4:14. They are receiving their supply from Him who

is Yahweh Son. He is the Lord on the throne. He is evidently

Melchizedek – king of righteousness and peace – and He is

supplying the two sons of oil.

Let us now consider the olive and the oil. According to the

psalmist, the children in a prosperous family are like olive plants

around their table. Psa 128:3. The psalmist said of himself, ‘I am

like a green olive tree in the house of God’. Psa 52:8. The prophet

Hosea speaks of him whose branches spread and his beauty is

like the olive tree. Hosea 14:6. We can conclude that the olive tree

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and the olive fruit represent the essence, the identity and glory of

a man. In this way, the Spirit of Christ is the very essence of

Christ supplied to us. The oil which supplied the lampstand is

the essence of the life of the Lord of hosts; that is, Yahweh Son.

He is the source of supply to those sons of oil.

On examination, it’s clear that ‘olives within the ears of the plant’

is a better interpretation of the Hebrew words than ‘olive trees’.

In fact, it’s possible that they were simply olive fruit. The two are

also referred to as ‘sons of oil’. Zech 4:14.

Significantly, the harvesting of the olives was by the beating of

the trees. Then the producing of oil was by the crushing of the

olive. The symbolism of this must not escape us, for we recall that

‘it pleased the Lord to crush Him and bring Him to grief’.

Isa 53:10. We must remember that Gethsemane means ‘olive

press’, and was the context in which the supply of the Spirit of

Christ was ‘pressed’ out and supplied to us. As we learn to

participate with this same ‘mind’ of the Son, we can be

‘overflowing with joy in all our affliction’. Phil 2:1; Cor 7:4.

So there is a difference between the process by which the two

olives in the ear – the sons of oil – provided crushed oil that

overflows and streams to the bowl, and the process that refines

the golden pipes, bowl and lampstand. They are refined and

purified by fire. One process implies a crushing, linked to Christ,

producing the oil in the golden pipes. And the other is the fiery

trial that refines and purifies so that oil overflows ‘in all our

affliction’.


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The bowl The focal point of Zechariah’s vision is the supply of oil coming

down from above, from the bowl. In all, he saw two olives in the

ear, a bowl and a lampstand representing the Melchizedek Order.

As we’ve identified, the two olives have a number of overlays in

their meaning. In the broadest sense, they define the way in

which the Father and Holy Spirit invested the fullness of the

Godhead, bodily, in the Lord Jesus Christ. Then, in the ‘sons of

oil’ aspect, they represent the two dimensions of sonship by

which the Lord of hosts is pouring out – His Yahweh Sonship as

the intrinsic Son, and His Zoe Sonship as the Father’s Son. These

are comprehended in the statement, ‘By My Spirit says the Lord

of hosts’. Then this outflow of Melchizedek life, in the dual

kingship of ‘righteousness’ and ‘peace’, is also represented in the

two sons of oil. If we take it that the lampstand represents the

priesthood that is growing up, then the meeting point – the bowl

– is the ‘council of peace’ between the two offices. Zech 6:13. At

the time of this vision, Zerubbabel and Joshua had the custody of

these two administrations. However, in John’s vision, the bowl is

Christ Himself, in that He holds the counsel of peace between the

two offices. He is ministering in seven ruling dispositions, with

seven stars in His hand, and John is also watching the activity of

Christ’s priesthood as He trims the lamps to adjust the light of

the seven churches.

There was no bowl associated with the lampstand in the

tabernacle of Moses, nor was there a specific ‘bowl’ figuring in

the vision of John. The bowl with its streams above and pipes


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beneath, from the shadow, is now fulfilled by the walking of the

angelos in the exercise of king-priesthood with Christ. The bowl

was simply a receptacle, indicative of the seven-five

administration of Christ, receiving the offering of the oil and, in

turn, supplying it to the lampstand. We’ll recall that the oil was

replenished in the morning and evening by the high priest so that

the lamps would burn continually.

Parallel visions The hand, Zechariah says, is laying a foundation, holding a

measuring line, and is set to finish the building. Zech 4:9. The

seven ‘eyes’ are rejoicing to see this measurement taking place. In

John’s vision, the hand belongs to Christ who is holding the seven

stars. The hand is the ascension gift grace of Christ. And He is

walking in the midst of the lampstands in the mode of this seven-

five administration.

Zechariah observed this same overall administration, summed up

in the three elements that he saw and described – the olives, the

bowl and the lampstand. Zechariah’s view is parallel to John’s. In

both of these pictures, we are observing an active administration

of light. Both of these pictures are urging and describing the

restoration of the lampstand, its supply of oil and the seven-five

angelos administration.

It is quite clear that the seven stars in the right hand are the

equivalent to the bowl and the pipes in Zechariah’s vision. John

saw Christ as the Priest of this oil, this life, walking among the

lampstands. He was distributing oil to each lamp, in the same

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way that Zechariah’s seven pipes supplied oil to the lamps. In a

more expanded sense, the seven pipes represent the seven

dispositions of Christ. Every lamp requires seven dispositions.

The seven dispositions of Christ, and the Spirit of Christ, are one

and the same thing. As the Lord of hosts said to Zechariah, ‘It is

by My Spirit’. Zech 4:6.

The fullness of Christ The bowl is the fullness of Christ – the counsel of peace. Upon

rising from the dead, Jesus spoke to the disciples saying, ‘peace be

with you’. This statement was more than a warm and affectionate

greeting, for we should understand it as evidence that He was

bringing the counsel of peace to them, having made peace, having

reconciled Jew and Gentile in the body of His flesh.

So let us consider that the bowl is Christ, in His fullness, and that

the seven pipes are supplying the Spirit of Christ to us. This is the

measure of the gift of Christ. Eph 4:7. It is indeed measured,

according to Christ’s gift. It is the supply of the Spirit of Christ.

It is incumbent upon us, then, to imitate Christ even as Paul did.

Paul himself reminds us that Jesus emptied Himself as the means

of supplying His life to us. We receive ‘of His fullness’ because He

emptied Himself. John 1:16. He poured Himself out in the same

way that the olive oil streamed into the bowl, and the bowl

emptied itself through pipes into the lamps. It was in precisely

this mode that the apostle said, ‘I am already being poured out’.

2 Tim 4:6.

CHAPTER 8 The stars of light

Our next focus, following on the theme of light, will be on the

stars in the right hand of Christ; that is, the leadership of the

churches. In His revelation to John, Christ said that the seven

stars were the angels, or messengers, of the church. So these ‘star-

messengers’ are part of the administration of light. Our chapter

title, ‘The Stars of Light’, is drawn from the words of the psalmist,

‘Praise Him, all stars of light … He also established them forever’.

Psa 148:3. Jesus (as did the apostles) had much to say about

leadership. And of course, there are many and various titles and

descriptions for those who are called ‘leaders’ in the Scriptures.

Most of these accounts are positive and some are negative, as in

the case of the ‘novice’, ‘hireling’ and those who ‘lord’ over God’s

people. John 10:13; 1 Tim 3:6; 1 Peter 5:3.

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When Jesus compared hirelings with true shepherds, He implied

that there are false leaders who fulfil their duties because they are

hired and remunerated to do so. It’s not so much the payment

that’s the problem, as the lack of inclination and heart for the

work. Faced with opposition or difficulties, these so-called

‘shepherds’ leave the sheep vulnerable to wolves, dogs and boars.

In the time of Asaph, the priests, the prophets and the heads of

the houses clearly had failed in the care of the flock. They had

forsaken and betrayed the people. Now, Asaph the psalmist

prayed concerning the flock and the shepherd of Israel, ‘Restore us

and cause Your face to shine on us’. Psa 80:3. This need for light is

reflected in the New Testament when Paul speaks of ‘God … who

has shone in our hearts to give the light of the knowledge of the

glory of God in the face of Jesus Christ’. 2 Cor 4:6. In his prayerful

psalm, Asaph continued, ‘Let Your hand be upon the man of Your

right hand, upon the son of man You made strong for Yourself’.

Psa 80:17. The psalmist was reminding the Lord of hosts that His

right hand had planted Israel. Certainly the ‘hand’ and the

‘shining’ of light are a reminder of the need of the seven stars in

the hand of Christ.

The man of the right hand Accordingly, Asaph’s comments on the ‘man of the right hand’,

and His shining forth, are of great interest to us. ‘Let your hand be

upon him’, Asaph prays, ‘upon the son of man whom You have

made strong for Yourself, then we will not turn back from You;

revive us and we will call on Your name, restore us; cause Your face

to shine upon us, and will be saved’. Psa 80:17-19. Here is a


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prophetic reference to the Son of Man, the One who is called the

shoot, or sprout, which the Lord’s right hand has planted. This

passage, like those in Isaiah and Zechariah, reminds us that the

Man whose name is the Branch is going to sprout and branch out.

This is the foundation of the lampstand. Remember that the

lampstand is the sprout of the almond tree – the rod of

priesthood.

Exactly as Asaph prayed, the Son of Man was ‘made strong for

Himself’, when He was returned to His own glory. David

understood this when he said, ‘The Lord says to my Lord: “Sit at

My right hand” … the Lord will stretch forth Your strong sceptre

from Zion’. Psa 110:1. Here David declared that the office of

kingship was the essential authority of the Lord of hosts. And yet

this same One is ‘like the Son of Man’, as in the visions of Ezekiel

and Daniel. Dan 7:13. John sees the same One who is ‘like the Son

of Man’, clothed in a linen robe to His feet. Rev 1:13. These are the

garments of priesthood, even though He is also ‘strong’ as the

glorified Son with a sceptre of kingship.

Wonderfully, Christ has promised these two elements of

inheritance to those who overcome. ‘To him who overcomes I will

grant to sit with Me on My throne, as I also overcame and sat down

with My Father on His throne.’ Rev 3:21. So the reward of

overcoming promised here is that we will sit down with Him on

His throne. This is the throne of the Lord of hosts with all the

glory He had before. He then spoke of having sat down on the

Father’s throne. Is this a different dimension? Yes, indeed. His

Father’s throne denotes the place of our inclusion in Him, in His


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Zoe Sonship. This is His place as the glorified Son of Man where,

according to this office, He is the great High Priest who reveals

the Father’s life, not His own intrinsic life. Certainly the kingship

and priesthood of His Melchizedek life are an amazing

inheritance.

The dispositions of Christ It is as Priest of the Father’s life that the seven dispositions take

on such significance – His head and hair, His eyes and feet, etc.

Let’s consider the case of His head and hair, as white as wool,

which is a symbolic revelation of the character of the ancient of

days. Rev 1:14; Dan 7:9. His eyes were like a flame of fire, and His

face was like the sun shining in its strength. Rev 1:14,16. In the

same vein, the blessing by the priests, right from Aaron, was to be

in the same language: ‘The Lord make His face shine on you … the

Lord lift up His countenance on you’. Num 6:25,26. The psalmist

also entreated the Lord of hosts to ‘shine forth’.

Psa 80:1, 94:1, 119:35. Certainly this is our entreaty as well within

our current subject. Oh that those who walk in a dark land will

have the light shine upon them. Matt 4:16.

Of all His dispositions, mentioned above, the first to be

interpreted by Jesus Himself is the right hand holding the stars,

giving this aspect particular prominence. ‘As for the mystery of

the seven stars which you saw in My right hand’. Rev 1:20. The

stars are the angels of the seven churches. These are messengers.

They have a message to deliver.


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Angel-messengers In the New Testament, the English word ‘message’ comes from

different words with differing meanings. The apostle John refers

to the ‘message’ (lit. angelia), meaning a precept or announcement.

Mary Magdalene came ‘announcing’ angelia to the disciples, that

she had seen the Lord. The apostle John said, ‘This is the message

we have heard from Him and announce to you’. 1 John 1:5. ‘This is

the message that you have heard from the beginning.’ 1 John 3:11.

When Jesus ascended on high, according to Paul, He ascended

‘through the heavens’. Heb 4:14. In so doing, He received and then

gave gifts to men, and stripped Himself of all principalities and

powers. Psa 68:18; Eph 1:21,22. Then, having sat down in the

Father’s throne, He appointed men to be His messengers. The

mandate which had been the custody of the angelic host was

raised and given to men. For us, in hindsight, this shift is easy to

understand. But for John, it would have been a point of curiosity.

Note what John had to learn as he encountered various

messengers in the book of Revelation.

In chapter nineteen, we read that John heard the voice of the

multitude, the sound of many waters and the sound of thunder,

for the marriage of the Lamb to the bride had come. The bride had

made herself ready. It was given to the woman to clothe herself in

fine linen. In beholding this, John fell at the feet of the messenger.

Although not directly identified in the chapter, the voice of this

angel was heard from the throne and John fell at his feet to

worship him. However, the messenger quickly responded, ‘Do not

do that, I am a fellow servant of yours and of your brethren’. Rev 19:10.


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Evidently, this messenger, bearing the testimony of Jesus, was a

man and not part of the angelic host.

Faithful and obedient messengers The close of the revelation was marked by the statement, ‘These

words are faithful and true …. and the Lord sent his angel to show

his bondservants the things which must soon take place’. Rev 22:6.

Among other things, the messenger said, ‘Blessed is he who heeds

the words of the prophecy of this book’. What was John’s

response? Apparently, John was still unclear as to the status of

the messenger. Having heard and seen him, John ‘fell down to

worship at the feet of the angel’. Rev 22:8. However, the angel said,

as before, ‘I am a fellow servant of yours and of your brethren the

prophets …. heed the words of this book’. Rev 22:6-9.

The book to which he was referring was the book of the

Revelation to John. And the messenger calling him to ‘heed’ was

also showing his obedience to the words of the prophecy as a

bondservant of Jesus Christ. We’ll recall that this term

‘bondservant’ (Gr. doulos) was a favourite with Paul. He

constantly spoke of himself and his brethren as bondservants of

Jesus Christ. Not surprisingly then, it is a bondservant among

bondservants who receives this post-ascension message from the

Lord of hosts, the glorified Son of Man. Once He had received His

former glory and sat down at the right hand, quite obviously,

Christ gave the custody of the message messenger, to men, to

bondservants.


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Following this thought, it is an important principle to note that

the Messenger sends messengers within His administration. It was

prophesied of John the Baptist, the one who was to prepare the

way for the Lord, ‘Behold I am going to send My messenger’.

Mal 3:1. Here was one messenger who was ordained by Christ

Himself – the Messenger of the Covenant, Yahweh Son, the ‘Lord

whom [we] seek’. Mal 3:1. Malachi refers to priests who are to be

messengers of the Lord of hosts. Mal 2:7.

Unquestionably, it is given to men to be priests, messengers,

bondservants and stewards of the mystery of God. And the

mystery of the seven star-messengers is integral to the delivery of

the message of the mystery.

Insight into the mystery The most obvious example of this is the committal of the

administration of the mystery to Paul. And this mystery

committed to apostles and prophets was integral to the mystery

of the seven stars and the seven lampstands, and vice versa. The

apostle Peter was another who spoke of things ‘hard to

understand’. 2 Peter 3:16. John was also charged with the message

‘from the beginning’, which was not just the beginning of the

gospel story, but the ‘beginning’ from which the entire mystery

had issued forth. 1 John 1:1. The life he was declaring was itself

‘from the beginning’. John’s message was the same mystery that

Paul had received, and not ‘through the agency of man’. Gal 1:1. He

received it from the Lord Himself.


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Paul earnestly sought to be received as a messenger of these

revelations, as he indicated several times in his letters. It wasn’t

so much that he hoped to be personally acceptable and accepted.

Rather, he wanted it to be known that he had ‘insight into the

mystery of Christ’. Eph 3:4. He had received a stewardship of this

mystery. In fact, he was a prisoner and bond-slave of Jesus Christ

for the sake of the Gentiles, with a ‘stewardship of God’s grace’

which was given to him for the sake of others. Eph 3:2. We can

see what a deep sense of compulsion and necessity was laid upon

Paul, who then visited, preached and wrote letters, trusting that

the readers could ‘understand my insight into the mystery of

Christ’. Eph 3:4. John had the same burden – one which falls upon

all of those who become engrossed in the hand of Christ, in the

messenger order.

Indeed, Paul was sent as a messenger-apostle of Jesus Christ that

we might understand the administration of the mystery. Three

aspects are apparent. Firstly, the mystery was revealed to Paul.

Secondly, there is an administration of this mystery – and Paul

had the mandate to establish this as the administration of the

fullness of times. Finally, Paul was bringing the administration to

light. Therefore, he was establishing overseeing ‘stars’ who had

insight into the mystery. Daniel prophesied that ‘those who have

insight will shine brightly, like the brightness of the expanse of

heaven, and those who lead many to righteousness, like the stars

forever’. Dan 12:3.


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Some with insight will fall ‘Insight’ into the mystery of Christ is the province of stars.

Eph 3:4. Taking the passage from the book of Daniel, the title of

‘star’ is used in the Scripture to describe firstly those who have

insight and enlightenment and, secondly, those who ‘shine’ with

the expanse of heaven. The establishment of these stars was

Paul’s burden. He prayed that the eyes of our hearts might be

enlightened with insight. But this reminds us of Daniel’s warning,

‘Some of those who have insight will fall’. Dan 11:35. Is he

referring to those with insight into the mystery of Christ, who are

integral members of the administration of light? Yes, indeed. This

is a fearful prospect, particularly when we consider the case

raised in the book of Hebrews, where it is impossible to restore

some who having been ‘enlightened’, fall and then ‘crucify to

themselves’ the Son of God. Heb 26-31.

So, then, we are aptly admonished, as in the same Hebrews

chapter, to ‘remember the former days that after being

enlightened, you endured a great conflict of suffering’. Heb 10:32.

With a similar sense, Peter speaks of taking heed to the ‘more

sure’ prophetic word, which is not the word of the Scriptures,

but the living, immanent word that is delivered by anointed

messengers, just as by the holy men of old. 2 Peter 1:21. The effect

of this word is to be as the light of the lampstand in a dark place,

until ‘the morning star arises in [our] hearts’. 2 Peter 1:19. If we

allow the stars to rise, then we will walk through the

catastrophes caused by wandering and falling stars. Jude 13;

Matt 24:24.


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The fall of Lucifer The first of these falling stars was Lucifer, the morning star, the

shining one. Isa 14:12. He was cast to the earth, bringing a host of

heaven with him. The consequences of this fall have been

catastrophic to the human race, and will continue to be so until

he is cast into the lake of fire. Jesus says of Lucifer, or Satan – our

adversary at law – that He beheld him fall like lightning, which has

an equally positive meaning for us when we recall the significance

of lightning, particularly with Ezekiel and Paul. Luke 10:8;

Ezek 1:13,14; Acts 22:6.

Satan was an ‘anointed cherub who covers’. The Lord Himself

said, ‘I placed you there. You were on the holy mountain of God;

you walked amidst of the stones of fire’. Ezek 28:14. The prophet

says further, ‘You corrupted your wisdom by reason of your

splendour. I cast you to the ground … therefore I brought fire from

the midst of you; it has consumed you.’ Ezek 28:17,18. This is the

same fire seen by Ezekiel and other prophets. However, this fire

was removed from Satan. This is the meaning of his falling like

lightning as He was turned to ashes on the earth. He fell like

lightning because he corrupted his wisdom – his stewardship of

the administration of Christ. Remember that he was a ‘covering’

cherub.

Isaiah records concerning Lucifer that he sought to ascend above

the heights of the clouds, saying, ‘I will ascend to the heavens, I

will raise my throne above the stars of God’. Isa 14:13. The

consequences of his actions were recorded by the prophet, ‘How


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you have fallen from heaven, O star of the morning, son of the

dawn! You have been cut down to the earth’. Isa 14:12.

So the matter of ‘stars’ and of proper participation in the

administration of the mystery is of great significance, with high

‘stakes’.

CHAPTER 9 The shaking of the stars

Jesus refers to the time when the powers of the heavens will be

shaken. ‘Immediately after the tribulation of those days the sun

will be darkened, and the moon will not give its light; the stars

will fall from heaven, and the powers of the heavens will be shaken.’

Matt 24:29; Luke 21:26. What is meant by the ‘shaking’ of the

stars of heaven? In both Gospels, Jesus identifies the timing as

immediately after the tribulation of those days. When and what is this

tribulation? This is the period referred to in the book of

Revelation as the ‘great tribulation’ out of which a numberless

company arises with blood-washed garments. Rev 9:14. This is

before the forty-two months of woe and judgement that lead to

the second coming of Christ. Rev 12:14. The ‘great tribulation’ for

the people of God reaches its climax with a tremendous shaking


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in the heavenly places, right at the opening of the sixth seal.

Rev 6:12,13. Putting the picture together, it would appear that the

casting down of the third of the stars in the heavens is the shaking

in the heavens that is ‘immediately after the tribulation of those

days’. Rev 12:4; Matt 24:29.

We read in the book of Hebrews, ‘And His voice shook the earth

then, but now He has promised, saying, “Yet once more I will

shake not only the earth, but also the heaven”.’ Heb 12:26.

Obviously, this future shaking of the heaven, pre-empted by the

fall of Lucifer, is yet to happen and will coincide with the fall of

the stars. Even now, however, this kind of shaking is removing

those things that can be removed, including star-messengers of

the churches – ones with ‘insight’, as Daniel predicted. And those

stars that can be removed, will be removed, and will fall from

heaven. Little wonder then that there are ‘wandering’ stars across

the church today – those who have not maintained proper

connection and orbit within the administration of light. Jude 13.

So there are bearers of light who become disconnected from their

orbit, or from their lampstand (eg, some itinerant leaders). But

then there are more extreme cases, where ‘stars’ fall from heaven

to earth, just as the Scriptures record; or, shall we say, from

heavenly places to the earth (‘heavenly places’ indicating a place

in Christ from which some have fallen). Rev 2:5. These things

don’t just ‘happen’ suddenly and without reason. Rather, what

appears to be a sudden fall from grace is really the fruit of longer-

term aberrations and failures, for which ones are cast out as

profane, just as was Lucifer. As with the original fall, the impact

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upon the earth, when stars or lampstand churches fall, is quite

marked. Indeed, the future fall to which the earlier Scriptures are

referring, taking place at the sixth seal just prior to the Day of

Atonement, will be of vast magnitude. This will fulfil the

Scripture: ‘Immediately after the tribulation of those days ... the

powers of the heavens will be shaken’. Matt 24:29.

Multiplication of stars through affliction We have often reflected on the fact that the more the Israelites

were afflicted, the more they grew and multiplied. Ex 1:7. If we

likewise apply ourselves to affliction and to the sufferings of

Christ, despite being shaken, we will become immovable. More

than this, we will grow and multiply as did the seventy from the

house of Jacob who went down to Egypt. We read of them, ‘The

Lord your God has multiplied you, and behold, you are this day like

the stars of heaven in number’. Deut 1:10. And elsewhere, ‘Your

fathers went down to Egypt seventy persons in all, and now the

Lord your God has made you as numerous as the stars of heaven’.

Deut 10:22.

We recall here the words of the psalmist, ‘He counts the number

of the stars; He gives names to all of them’. Psa 147:4. This is not

referring simply to the celestial bodies which are visible in the

night sky, for in the preceding verse the psalmist speaks of

healing ‘the broken hearted’ and of binding up their wounds.

Psa 147:3. Clearly, it is the afflicted who are numbered as the

stars, consistent with the promises to Abraham. They radiate the

light of the knowledge of the glory of God. 2 Cor 4:6. And these

make up the ‘seventy’, like the parts of the lampstand, and are


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multiplied in the furnace of affliction. The psalm continues,

‘Great is the Lord and abundant in strength; His understanding is

infinite. The Lord supports the afflicted; He brings down the

wicked to the ground.’ Psa 147:6. Lampstand terminology is

employed here, for those who shine through affliction are literally

supported on the lampstand, while the light of the wicked falls to

the ground and is extinguished. Job 18:5.

‘It is God who removes mountains, they know not how … who

shakes the earth out of its place, who commands the sun not to

shine, and sets a seal upon the stars.’ Job 9:5-7. Obviously we

cannot limit Job’s rhetoric to the natural phenomenon, when he is

also speaking prophetically of the shaking of the powers of the

heavens.

Revived and commanded to write We should deal here with two notable and impacting features of

John’s encounter with the Son of Man as related in the book of

Revelation. First of all, he fell down as one dead; secondly, he was

commanded to write to the angel or the star of each of the seven

lampstand churches. He heard a loud voice like the sound of a

trumpet. Rev 1:10. We know that the trumpet always indicates a

prophetic word, or voice. The trumpet voice which John heard

said to him, ‘Write in a book what you see, and send it to the

seven churches’. Rev 1:11. As a consequence of hearing this trumpet

voice, he turned to see the Son of Man among the lampstands.

Jesus had not yet identified the churches as the lampstands.

However, these symbolic concepts would have been familiar to


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John, and he would have interpreted their symbolic meaning with

relative ease.

However, it would seem obvious that John did not anticipate the

impact of the disposition of Christ upon him. He fell at His feet

like a dead man. Having been revived by Christ’s right hand, John

was instructed to write to the star, the angel, of each church. We

are reminded again of the words of the psalmist, ‘Let your hand be

upon the man of your right hand … revive us and we will call upon

Your name’. Psa 80:17,18. John was indeed revived by the right

hand to become a ‘man of the right hand’, even as the Son of Man

Himself. He became a man who could join the messenger

administration and begin to write the admonitions to the

churches. Not only did he write the seven letters, but it would

seem, from commentators’ analysis, that he subsequently wrote

his own epistles as well.

He will shake the heavens In the same vein, there are tumultuous and impacting days ahead

for the church. But then, we remind ourselves that tribulation is

coming upon the whole world. The right hand of the Lord does

valiantly, and the righteous run into it and are safe.

Psa 118:16; Prov 18:10. As it was for John, the impact of the right

hand can be devastating for us also, but then we are revived,

strengthened and protected. Whatever will not humble itself

under the Lord’s mighty hand will indeed be removed in the days

of affliction when the powers of the heavens are shaken.


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Yes, the powers of the heavens will be shaken. However, the effect

of affliction upon the church will be to revive the humble,

strengthen what remains, and then cause multiplication. This

was inherent in the admonition to the church in Sardis. The fire of

His eyes will search the inward parts and afflict the soul of a man.

The feet of burnished brass introduce a man to the process of

refining and the acceptance of his offering. The voice like thunder

shakes the heavens and the earth so that the things which cannot

be shaken may remain. By this means we receive a kingdom that

cannot be shaken, we find grace, we are grateful, and we continue

to offer an acceptable service to God. Heb 12:27,28; Rom 12:1. The

time is approaching when the Lord of hosts will shake all the

nations, and many will come with the wealth of all nations, and

He ‘will fill this house with glory’. Hagg 2:7.

Can we join the psalmist in testifying, ‘I have set the Lord

continually before me, because He is at my right hand, I will not be

shaken’? Psa 16:7-9. We must give ourselves to hearing His voice

just as sheep hear the voice of the Shepherd. If this is our

commitment, then our soul will rest in hope, for no man shall

‘pluck them out of My hand’, and ‘no man is able to pluck them

out of My Father’s hand’. John 10:28,29.

Arrogance has budded Doubtless, the shaking of the powers of the heavens will result in

a time of great affliction. But in this same time, amidst the same

affliction, the fullness of light will be manifested by the

lampstand churches. Both these dimensions will run together.

Just as the lampstand will bud from the sprout of the almond rod,


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so, too, arrogance will bud as a result of the affliction. ‘Behold the

day, behold it is coming, your doom has gone forth, the rod has

budded arrogance and blossomed.’ Ezek 7:10. This is no new

phenomenon, for in the days of the assault of the Assyrians, the

mystery of iniquity prospered. Indeed, the Lord Himself

permitted the arrogant to prevail for a time. Assyria was the axe

in the hand of the Lord, filled with the ‘pomp of his haughtiness’.

Nevertheless, once the Lord had completed all His work on

Mount Zion and in Jerusalem, He was set to ‘punish the fruit of

arrogance’. Isa 10:12.

When the last of the kingdoms – the seventh – rules for forty-two

months, we know that a ‘mouth’ is given to the beast who speaks

arrogant words. Rev 13:5. The fruit of such an assault against the

people of God is the same across all the ages of time. It removes

the things which can be shaken. The mouths of opposers and

betrayers utter great boasts. Dan 7:8. They devour, crush and

trample, such is their arrogance. They grow up to the host of

heaven, causing some of the host and some of the stars to fall to

earth. Dan 8:10. They magnify themselves to be equal to the

Commander of hosts. The effect of this affliction and reproach is

‘exhaustion and sickness for days’. Dan 8:27. This was indeed the

effect upon Daniel. He was astounded at the vision.

Bitter as wormwood We must accept that there is a treacherous period ahead for the

church when it will pass through water and fire. Nevertheless,

the waters will not overflow us, and in the fire we will not be

burnt. Isa 43:2. Those who resist this process of refinement will


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become as bitter as wormwood, as we read concerning the time

of the seven trumpets. Rev 8:11. At the sound of the trumpet of the

second angel, a great mountain burning with fire is thrown into

the sea. This is Babylon – the destroying mountain. When the

third angel sounds, the powers of the heavens are shaken, and a

star falls to the earth, burning like a torch. The name of that star

is Wormwood. A third of the waters become wormwood and

many men die from the waters, because they are made bitter.

Rev 8:10,11. Bitterness! There is a lesson here that should cause us

to pause and consider.

Yes, these are future events, in their fullness. But the same

outcomes are transpiring here and now, wherever we are

neglectful and presumptuous. Remember that the wise man said,

‘The sentence against an evil deed is not [necessarily] executed

quickly’. Eccl 8:11. In other words, just when we think we can ‘get

away with’ evil deeds, we can so easily ‘turn justice into poison

and the fruit of righteousness into wormwood’. Amos 6:12. So let

us not resent or resist the afflictions and sufferings of Christ, lest

we ‘cast righteousness down to the earth’. Amos 5:7.

Listen to my words We can so easily become disenchanted and bitter if we do not

identify the source and cause of ‘wormwood’. It is in the lips of

the adulterous ones. Prov 5:3,4. We are reminded of the words of

Peter. He spoke of unprincipled men, whose behaviour was

‘seducing’. They had obviously left their first love. They were

clouds without rain. The collective false woman, Babylon, the

mother of harlots, becomes as bitter as wormwood. In the same


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vein, the wise man wrote of the seductress, ‘Her feet go down to

death; her steps take hold of Sheol. She does not ponder the path

of life.’ Prov 5:5,6. The antidote is simple. ‘My sons, listen to me

and do not depart from the words of my mouth.’ Prov 5:7.

Consider the prophet Jeremiah, whose mandate involved the

branching of the lampstand. His afflictions caused him to be

‘filled with bitterness’, as he testified: ‘He has made me drunk

with wormwood’. Lam 3:15. Jeremiah cried out, ‘Remember my

affliction and my wandering, the wormwood and the bitterness’.

Lam 3:19. Even this remarkable prophet, from a family of priests,

ordained to the rod of the almond tree, appointed to plant and to

pluck up, was assaulted by wormwood and bitterness. Even he

had to hold fast to the word of God.

At the opening of the sixth seal, the shaking and affliction causes

the stars of the sky to fall to the earth. Rev 6:13. There is no

tempest or tumult surrounding this fall, for there is silence in

heaven on the Day of Atonement. Rev 8:1. The fall and casting out

of the ‘star’ is not fully manifested until the third trumpet, some

time later. This gives the sense that a fall can occur with little

impact whatsoever, manifesting much later in bitter fruit. Surely

it behoves us to hear His voice and know His voice, whenever the

messenger, the star, speaks to us about holding fast to our place

in Him. ‘He who has an ear, let him hear what the Spirit is saying

to the churches.’ Rev 3:22.


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Wandering stars Both Peter and Jude refer, in vivid and descriptive terms, to those

who were serving in their roles for all kinds of sordid gains and

outcomes. Some were called ‘wandering stars’. Jude 13. A

wandering star is one who is violating and corrupting his true

office. This is not one who is ‘ruling well’ in the way that Paul

speaks. 1 Tim 5:17. Rather, he is beset by the spirit that is now at

work in the sons of disobedience. Eph 2:2. This is the spirit of the

destroyer, causing some to operate according to the course of this

world. On account of this, the wrath of God moves swiftly. These

ones are dead while they live, and will be doubly dead, plucked

up by their roots. Jude 12. They are reserved for the darkness of

eternal destruction, where the light of the lamp is no longer

found.

Such wandering stars will be plucked up. And this task falls to

star-messengers (ones like Jeremiah) who are ordained within

the administration to ‘pluck up’ and ‘root out’. Jer 1:10. These

wandering stars are plucked up lest they corrupt the refining

process within the lampstand. These ones are not receiving

discipline, ‘resisting to bloodshed’, striving against sin in the day

of trial and affliction. Heb 12:4. They have been overtaken in a

fault, for we read, ‘By whatever a man is overcome, by this he is

enslaved’. 2 Peter 2:19.

Even worse, those who leave their orbit and sphere secretly

introduce destructive heresies. They follow sensuality, believing

that the lampstand is formed by the ‘art and thought of a man’.

Acts 17:29. By them, the way of the truth is maligned. They are


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each one oppressed by their sensual conduct, the conduct of

unprincipled men. When a word comes to them, they are defiant

slaves of corruption who never cease from sin. They foster the

sprouting of arrogance in the lampstand, by speaking arrogant

words. They revile where they have no knowledge. With hearts

trained in greed, they believe that godliness is a means of gain.

Remember that, according to Peter, their judgement is not idle

and their destruction is not asleep.

For the sake of the flock of God, let us constantly pray that that

we receive wisdom and insight in these matters.

CHAPTER 10 The crown of life

As part of His seven-letter address, Jesus encouraged the church

in Smyrna to, ‘Be faithful until death, and I will give you the

crown of life’. Rev 2:10. We need to make reference now to the

golden crown of Melchizedek life, which is bestowed upon

overcomers.

In His discourse to the angel-messengers of the seven churches,

the Son of Man continually offered a pathway for recovery, and a

provision for overcoming. The effect of obedience to the star-

messengers would be to establish an overcoming church, shining

and radiating light to the Gentiles.

Twenty-four with crowns On the theme of ‘the crown’, we read in Revelation chapter four

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that the twenty-four elders have received golden crowns, but

they cast them down. The image of the ‘crown’ is very specific

and has a remarkable symbolic backdrop. This golden crown has

its typical origin in the crown that was placed on the turban of

the high priest, emphasising his sanctification and separation to

his duty. ‘He also placed the turban on his head, and on the turban

at its front, he placed the golden plate, the holy crown, just as the

Lord had commanded Moses.’ Lev 8:9. With respect to the

separation of the priest, it is said that, ‘the crown of the anointing

oil of his God is upon him’. Lev 21:12. Some of our English

translations also interpret this word ‘crown’ in terms of

consecration or separation. This is the same word used to

describe the crown that was upon the head of Saul as the first

king of Israel. In Zechariah we read, ‘The flock of the people shall

be the stones of a crown lifted up’. This is the crown upon the

head of the Lord of hosts. Zech 9:15,16.

Our point here is that the highest honour would be to receive the

overcomers’ crown, the crown of life. Vividly before us, at the

high point of the book of Revelation, is the picture of a church

that has overcome, coming out of great tribulation. She is the

woman clothed with the sun. Rev 12:1. What does this mean? The

face of the Lord, shining like the sun in its strength, has arisen

upon this woman. She is wearing a crown with twelve stars,

similar to the one worn by the Son of Man. Rev 12:1, 14:14. This

woman, the church, has matured to the measure of the stature

that belongs to the fullness of Christ. Eph 4:13. She is the bride of


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Christ, wearing His crown and manifesting the stars of His own

glory.

The crown of priesthood This crown is expressive of Melchizedek life. We read that He is

a Priest on His throne, highlighting that there is no real distinction

between the crown of priesthood and the crown of kingship.

Zech 6:13. In the restoration picture, there is only one crown, not

two. Similarly, the four craftsmen who build the temple of the

Lord wear the crowns of memorial. Zech 6:10,14. Joshua, the

priest, is the man given the name, ‘Branch’, albeit we know that

his role is prophetic of Christ. Nevertheless, in that setting,

Joshua is the one who grows up out of his place to build the

temple of the Lord. Zech 6:12. He is the one before whom the

foundation stone is laid. This conclusion is important as it points

us to Christ who is in a priesthood role, not a kingship role, in the

book of Revelation. In the same vein, the church as the ‘holy

nation’, symbolised by the lampstand, is growing up and

branching, within the Branch, as a royal priesthood, not yet as a

kingdom. Now we can see why the procedure of Joshua in

Zechariah’s restoration vision becomes so exemplary for us.

In the first account of Joshua receiving the turban with the

golden crown, he is accompanied by friends, by ‘those who stood

by’, who ‘stood before him’. Zech 3:4,5,7. We can determine that

these are the four craftsmen. They are nominated as: Heldai,

Tobijah, Jedaiah and Josiah. Zech 6:10. These men are returning

exiles from Babylon. Zechariah records that they come from afar

off to build the temple of the Lord. Zech 6:15. They have a crown


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reserved for them and this crown is a memorial in the temple of

the Lord.

Christ with a crown When we see Christ Himself with His own crown, His is not

strictly a single dimension, for we read that He is crowned with

many crowns. Even on the face of it, we know that He will wear a

crown that His Father will ordain, as well as the crown of His

own intrinsic authority. So we read, ‘His eyes were a flame of fire,

and on His head were many crowns. He had a name written that no

one knew except Himself.’ Rev 19:12. This is truly marvellous.

Just as He has a crown and a name, so we also look to be

crowned. Furthermore, we are told to ‘hold fast’ lest anyone take

our crown. Rev 3:11.

The overcomers’ crown According to Isaiah, ‘The Gentiles shall see your righteousness,

and all kings your glory. You shall be called by a new name,

which the mouth of the Lord will name. You will be a crown of

glory in the hand of the Lord, and a royal diadem.’ Isa 62:2,3. As

the consequence of a burning lampstand radiating light to the

Gentiles, the overcomers’ crown, the crown of life, is given to the

church. This is the high point of the restoration vision. This will

be the outcome of obedience to the word of the star-messenger.

The evidence of this victory of faith is witnessed in the twenty-

four elders. They cast down their crowns, and they do not rest

day or night saying, ‘Holy, Holy, Holy’. Rev 4:8. These are priests,

holy to the Lord, ministering before the throne. This is the


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fulfilment of the prophecy of Zechariah who said, ‘Take a silver

and gold ornate crown, and set it on the head of Joshua’.

Zech 6:11. ‘Behold a man whose name is Branch … He will build

the temple of the Lord … He will be a priest on His throne.’

Zech 6:12,13.

We would consider that these twenty-four elders are a different

course of authority from that of the seven stars. Nevertheless, in

this particular scene, they are representing the stars and the

church, who have overcome to the degree that the lampstand is

now shining. They are described as ‘twenty-four elders’. Rev 4:4.

The fulfilment of the ministry of the lampstand is seen in the

seven lamps burning before the throne. Rev 4:5.

A white horse and a crown The ensuing events are, for Christ, the beginning of His

‘inheritance in the saints’. He is now coming on a white horse. He

has a bow, and a crown is given to Him. Rev 6:2. This crown is

truly ‘holiness to the Lord’. Ex 28:36. It is the crown of the

anointing oil. Lev 21:12. He goes forth conquering and to conquer.

Nevertheless, with this first seal, as the white horse and rider are

crowned to go forth, there begins the time of great affliction for

the church. This will still be a time of kingship-priesthood, of

washing the restoration garments that we have been given, in the

blood of the Lamb. We shall minister in this mode until the sixth

seal, when the powers of the heavens are shaken. It is then that

we can apply the Scripture, ‘the Son of Man shall send forth His


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messengers and they will gather out of His kingdom all things

that offend and those who practise lawlessness’. Matt 13:41.

So, in bringing this chapter to a close, we reflect again upon the

sufferings of Christ. While ever we choose to participate in filling

up the portion of the cup that is handed to us, we will remain in a

place of safety. We will be protected from being puffed up, for we

will ‘let this mind’ of Christ, who emptied Himself, maintain us in

humility, to the point of death. Our Forerunner was made lower

than the angels, and yet He was crowned with glory and honour.

Heb 2:7. Humility is the way of glory and honour. If it was fitting

for Him to be made perfect through suffering, then surely it is the

same for us. If we will persevere in tribulation, we will inherit the

crown of life.

CHAPTER 11 Overseeing stars

In this chapter, we’ll endeavour to define the various activities

and roles that form part of the star-angelos in the right hand of

Christ. What is a deacon, an elder, and an overseer; and what are

their respective roles as part of the corporate star in a lampstand

church?

By way of introduction, we recall that Paul called the elders of the

church in Ephesus to meet him on his way back to Jerusalem.

This was to be the last time he would speak to the elders of this

church where he had lived for three years. Over this time, he had

declared to them the whole counsel of God. They were fast

becoming a preeminent lampstand church in the region of Asia.

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So, in his final address, he commended them to the work of a

corporate ‘overseeing star’. ‘Be on guard for yourselves and for all

the flock, among which the Holy Spirit has made you overseers, to

shepherd the church of God.’ Acts 20:28. Clearly, the mandate of an

overseeing star is to watch, be on guard and shepherd the flock of

God.

We see in the book of Revelation, quite specifically, that the

address and rebuke was to each of the overseeing stars who were

accountable for the lampstand churches. Recalling this pivotal

encounter, John turned to see the voice that was speaking to him,

and saw Christ standing in the midst of the seven golden

lampstands with seven stars; that is, with one star-messenger for

each lampstand church.

So there is an ‘angel’, a corporate group of overseeing brethren, for

each lampstand. Without this star, a lampstand is not viable.

This star includes ones who are ‘among’ the flock and in the right

hand of Christ. Acts 20:28; 1 Peter 5:1. They connect the flock of

the lampstand church with the ministry of Christ as the Great

High Priest. It follows that these brethren will be responsible for

the focusing of lamps, supplying oil, and ensuring the lamps shine

with the fire of the Holy Spirit. As in the Old Testament

tabernacle, the lamps are to burn continually. Lev 24:2,3.

A seven-five administration It is apparent to us that the lampstand is the central feature of the

first three chapters of the book of Revelation. Equally, Christ

Himself, with His seven dispositions and dressed in priesthood


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attire, is active in the lampstands. We know that the restoration

of the lampstand will necessitate, and therefore be accompanied

by, a seven-five administration. There will be seven stars in His

right hand.

The hand of Christ is the ascension gift ministry and the seven

stars express the fullness of eldership, deaconing and overseeing.

Each five-seven (or seven-five) administrative group walks

among the lampstands, attending to a specific lampstand, but

also connecting all the lampstands in one spirit.

Perhaps the most critical and practical point for us is that the

seven-five administration, which walks among the lampstands, is

itself Christ to the churches. Christ Himself is seated at the right

hand of the Father. Therefore, we can conclude that the seven

stars in the right hand indicate a complete administration

committed to men who walk in the Spirit of Christ. As stated in

chapter one, the Spirit of Christ is ‘in the wheels’. The work of

this priestly administration is to mount and arrange the lamps on

the lampstand, so as to shed light into the region where those

lamps and lampstands are located. In addition to this, the priestly

seven-five administration is affirming virtues and rebuking

shortfalls in the lamp and lampstand administrations. We accept

that all lampstand development, structure and culture must be

adjusted. The lamps must then be properly mounted, arranged

and focused. Christ is walking among the churches with seven

dispositions. Therefore it is incumbent upon us to receive both

His affirmation and His rebuke.


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A walking angelos So then, accountable angelos brethren must walk and give

attention to the lampstand – to its organic connection and

fellowship. They also give attention to the lamps upon the

lampstand, ensuring that they are mounted and arranged

appropriately, so that there is an unhindered supply of oil.

In this most recent phase, we have sought an active ‘walking’

angelos administration (using ‘angelos’ to describe the seven-five in

walking mode). The purpose of the walking angelos is to ensure

that the local lamps are supplied with oil. Yet, more than this, it

is their role to order the lamps so they shine accordingly.

Ex 27:21; Lev 24:3.

As one lampstand in our region, we do need a program to

maintain the common culture of word, worship and fruit-bearing.

There has been a sense of urgency in the Spirit to ensure that an

effective angelos, embedded in presbytery, begins to walk to give

attention to the lamp and lampstand realities.

When seven-five brethren are walking in the lampstand, they will

be supplying oil to the lamps. They will also be supporting the

work of the elders and deacons who facilitate the flow of oil to

the lamps. However, they will not be attending to the deaconing

work, nor will they be crafting the local program in other regions.

They must not find themselves overstepping those to whom

Christ has given that responsibility.

The main point here is that overseers do not encompass other

regions. Rather, they endeavour to enhance the viability of every


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lamp. There is a need, and a call, to support one another.

However, we must all abide in the limits of our sphere, and be

fully accountable within those limits. Then, as faith is increased,

we will be enlarged to the regions beyond.

The presbytery The notion of ‘presbytery’ (that is, of a fellowship inclusive of all

the elders living in first love) has been among us for three

decades. We are convinced of this most fundamental New

Testament practice of leadership and fatherhood. Paul instructed

Timothy not to neglect the spiritual gift bestowed upon him

through ‘prophetic utterance with the laying on of hands by the

presbytery’. 1Tim 4:14. Evidently, an effective presbytery has the

capacity to impart the gift of Christ. By this means, saints are

equipped for service, according to predestination, and the body of

Christ is built up in love. In this present time, we are giving

earnest heed to being one presbytery for one lampstand, lest

Christ remove our lampstand.

We would say that ‘presbytery’ of overseers, deacons and elders is

a broader, more general context, in which the element of the

active angelos is embedded. A presbytery of leaders, consisting of

elders, deacons and faithful brethren, some younger and some

older, should be able to integrate the ‘seven’, ie the elders and

deacons, with those elements of five-fold ministry that are evident.

A presbytery should also have, and exercise, the capacity to lay

hands and commend believers toward their ‘places to walk’.

There should also be a capacity to lay hands and commend

believers toward their ‘places to walk’.


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Five activities within a presbytery In the pursuit of an integration of these elements, we have

identified five differing activities that proceed from the ground of

the presbytery: overseeing, crafting, eldering, deaconing and

functioning. We use the term ‘activity’ because it has been more

important to focus on the activities of an elder and deacon, rather

than identifying individuals as elders and deacons. Of course, there

will be individuals who clearly display the qualities of an elder or

deacon. We will make some comment on these five activities,

giving more attention to some than to others.

Functioning If we define these in reverse order, it is helpful to highlight that

we are all functionaries, first and foremost. Whatever an overseer

or deacon may be, every action – whether of revelation or of

ministry – is a function of offering. It comes from the zoe life of

Christ. No one is to graduate himself to become a kind of delegator

who has no ‘hands-on’ function of his own. The appointment of

deacons, and their leadership, must always be based in offering,

in revealing Christ. We must never strive to be first or take

precedence over the various ranks of servants.

On this issue of being functional as lights, as lamps, let us take

note of a central theme in our study. Important as it is, the

lampstand is a support structure for lamps. Embedding ourselves

totally in hammering out a unified lampstand approach will not,

of itself, produce more light in each lamp. So we must allow each

local lamp to become expressive and viable within its limit. In a

sense, the lampstand cannot, and should not, ‘do it’ for each lamp


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– granted that the supportive, offering structure is always in

place. Local reality will not be enhanced by constant investment

in, or by, lampstand administration. We may all receive help to

become viable, but must then take heed to remain viable.

If there is inordinate intervention or help, the faith of the local

lamp will not increase. Mature methodology and growth

initiatives from elsewhere will not impart anointing into a local

group. On the positive side, visiting functionaries and leaders –

particularly those with experience and grace capacity – can help

the viability of local lamps without bolstering the image or

program of the group to an unsustainable level. As Paul said, we

must all abide within our limits. 2 Cor 10:12-18.

Defining the deacon In terms of the work of ministry, we begin with those who are

servants and helpers – brethren who aspire to and may receive a

work. Then we have deacons who have a work, having purchased

for themselves a good degree. ‘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.’ 1 Tim 3:13. Stephen

is a good example of a deacon, for he was certainly bold, as well as

being ‘full of faith and of the Holy Spirit’. Acts 6:5.

A deacon will be stewarding and running an administration in

the same way that the seven were ‘put in charge of the task’.

Acts 6:3. However, when we talk about a deacon, this is not a

position; it is the nature of a work. The seven ‘deaconed’ tables in the

same way that the twelve ‘deaconed’ the word.


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There is no distinction in the Greek text between a ‘minister’ and

a ‘deacon’. Often we think of the preacher as the minister, and a

deacon as someone who fulfills the more menial, practical tasks.

In reality, a deacon will be preaching and teaching as a man with

great boldness in the faith. Remember that Stephen preached one

of the best-known sermons in the Scripture.

In a small church, the minister is often considered to be a pastor.

However, in terms of ascension gift capacity given by Christ, he

may not be a pastor at all. In fact, first of all, his work is to be a

deacon, with a zeal to ‘purchase a good degree’. So, then, deacons

are those who lead in the work of ministry. They are sought ‘out

from among’ the believers as those who keep the ‘mystery of the

faith’. Ruling their homes well, they are therefore equipped to

take care of the churches. Deacons are focused on addressing

neglect. It is their role to craft their various ‘departments’ of

service. They need to be given appropriate people and resources

to fulfil their tasks.

Purchasing a good degree The deacon is a man who holds the mystery of the faith, and is

bold in the faith. This ‘faith’ is the faith of offering. A deacon will

be a servant who knows how to make offering before he begins to

steward and manage the offering of others. Only by participation

in offering is he able to purchase for himself a good degree.

When we say that deacons are purchasing something to themselves,

we mean that they are beginning to own their work. They are not

doing it on behalf of someone else or to gain some form of benefit


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from it. The one who is looking to receive benefit from the work

is called a benefactor.

Offering is the only means by which a good degree is purchased.

So deacons will not be looking to receive; they will be looking to

make offering. They will be presenting themselves as living

sacrifices so that their work can be tested and proven on the

altar, by fire.

We know that Christ redeemed us by offering with His precious

blood. This defines the cost to a deacon in purchasing a good

degree. The cost is that of losing life and being poured out on the

sacrifice and service of others so that they are revealed and

empowered. So a deacon is a true servant.

Deaconing – lampstand and lamp The work of a deacon is generally within his local lamp

administration. However, many deacons will have a role within

the lampstand administration. These two aspects of service will

need careful balance.

For many, their level of deaconing within the lampstand may also

have an overflow to other lamps. These areas of service might

include legal, financial and property considerations, through to

teaching and evangelistic activities. A culture of proclamation,

fellowship and fruitfulness will define the work of a deacon in a

lampstand church.


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We note, however, that a lampstand is for the lamps, and not for

its own sake. The activity of deaconing must equally promote

word-worship-fruit in each lamp.

Care must be taken that the work of maintaining a lampstand

dialogue does not absorb leaders at the expense of their local

pastoral and evangelistic programs. Likewise, the local initiative

must not stall, waiting for a cue from presbytery brethren from

outside that lamp.

Visiting deacons This raises a number of important questions for our

consideration. For example, what was the role of Timothy in

coming to a local church on behalf of the angelos? Certainly, he

had a role to communicate the ways of genuine administration.

However, we presume he would not have taken up the matters of

local care. So, then, deacons who are serving the angelos (in

whatever capacity) will need to exercise themselves in visitation

and support, but will have to be careful not to impose

administration from one local church to another. Nevertheless,

taking the other case, we are one lampstand. And this will be so

until it becomes apparent that we have the angelos grace to supply

oil to more than one lampstand.

Further to this, deacons will need to be sent on behalf of angelos for

specific tasks and with specific mandates. However, they are sent

in their own capacity, and not as ‘middle managers’. Neither are

they sent to deacon on behalf of other local churches. A large


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church, with many effective deacons, cannot provide the

resources for smaller churches.

Defining the elder We have concluded that Paul does not use the designation of

‘elder’ and ‘overseer’ interchangeably, even though their mandates

are linked. It would seem that all overseers are elders.

Acts 20:17,28. The designation of ‘elder’ has a much broader

application than that of an ‘overseer’. Elders may include older

brethren who are not necessarily overseers.

In following Israel’s development from ‘Old’ to ‘New’, we

understand that the identifying of elders is part of what Paul calls

‘setting in order’. Titus 1:5. Once again, because elders are

qualified in relation to family and church care, we accept that

‘eldering’ is linked with fatherhood and motherhood. New

Testament elders are appointed and therefore admonished to

exercise a mandate of care for the churches. Acts 14:23; Titus 1:5.

By great boldness and faith, the deacon is in pursuit of the

elder/deacon standing. However, eldership is not the work.

Eldership is the capacity of fatherhood in the church and in the

home. It is the ability to see and apprehend the mind of Christ

with other brethren. A man in ministry will do the work of a

deacon, but he needs to become an elder.

The double-honour elder Paul writes, ‘Let the elders who rule well be counted worthy of

double honour, especially those who labour in word and doctrine’.

1 Tim 5:17. An elder who is ‘ruling well’ will be overcoming to


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receive the crown of life. And the evidence of their crown will be

in those whom they shepherd. Paul testified that the Philippians

were his ‘joy and crown’. Phil 4:1. The elder who rules well will

have the crown of Melchizedek life, and be able to abundantly

supply oil to the lampstand church.

The elders who labour hard ‘in word and doctrine’ are

particularly worthy of honour. By the ascension gift grace of

Christ, they are performing the ministry of the priest – or the ox –

at the altar. Accordingly, Paul continued, ‘You shall not muzzle

the ox while he is threshing’. 1 Tim 5:18. This double-honour elder

is truly ‘a priest on his throne’, ruling well with the silver and

gold (elaborate) crown of life. Zech 6:11-13.

The work of overseers An overseer is someone who is both a deacon and an elder, with

ascension gift grace from the hand of Christ. By this means, an

overseer has a primary connection to Christ – the Apostle and High

Priest of our confession. Heb 3:1. Each elder should have the

capacity to see with predestinational sight. With a dimension of

ascension gift grace, each will have some capacity to equip the

saints for the work of ministry. Eph 4:12. So an overseer is one

who both sees and equips according to predestination. Accordingly,

these will be tied closely to the work of the four craftsmen as

depicted in the book of Zechariah.

In addition, we must be seeking an effective operation of five to

impart grace and thereby equip members to realise their

predestination.


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In taking a predestinational view of all those in his care, an

overseer must not in any way script, monitor or clone others.

Instead, he extends others to their limit, while also constraining

them to their lines of limitation. Thus, his role is to nurture faith-

identity in the individual. Then the overseer will open a pathway

of predestination for the gift of an individual, making room for its

expression.

The overseer with this view will encourage those who lead a local

church to foster administration, and to seek out deacons and

functionaries for that work. By genuine leadership initiative,

overseers will make room for the emerging grace of others within

the fellowship. For most local lamps, until they are quite large,

this deacon style of operation will be the primary profile – at least

until there are visible ministry graces in these local

congregations. Of course, then the situation will arise where

these more specific graces are actually given to the whole

lampstand, for the sake of the lamps. We are needing to make

these kinds of distinctions between lampstand administration

and lamp administration, so that we ‘know what we are doing’ in

each locality.

In a local lamp, each ministry person should behave as an

overseer, guarding the freedom and expression of local initiatives.

He should not use authority or boldness over or beyond the faith

of those in the local lamp. When visiting another place, he will

abide within his limit so that he makes a genuine input by which

that local lamp can make increase.


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Difference between overseers and deacons The elements of Christ’s ‘overseeing star’ are becoming

increasingly clear. For example, we are now sensing the

importance of dividing between bishops/overseers and deacons,

at least in the nature of these activities, and particularly when it

comes to the crafting of administration.

The genuine overseer will have a clear eye for the equipping and

resourcing of deacons in their work. Paul made a distinction

between overseers and deacons in his salutation to the

Philippians, writing to those ‘with the overseers and deacons’.

Phil 1:1. Paul was emphasising that they are two separate roles.

Overseers will need to identify the needs of a local lamp. They

will lay down a mandate to effective deacons, without

maintaining a controlling or encompassing stance. This is

particularly important in relation to the growth of local ‘lamps’.

Those with a lampstand orientation must not maintain nervous

or anxious control.

The procedure must be that deacons are ‘looked out from among’

believers. Accordingly, these must craft their service tasks and

populate their teams with functionaries. All together they will

serve in the mode of offering, pouring out upon the mandate laid

down to them by the overseers. The overseers should be laying

administration down to deacons.

An overseer is an elder who understands the fellowship of offering.

He is skilled in the way of understanding, the way of Yahweh.

Isa 40:14. He functions as a father and nurtures sons toward their


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predestination. He is likewise committed toward their function

in the body of Christ. The overseer watches over the leadership

role of those who serve as deacons, urging them to be diligent as

leaders, and submissive as servants within the fellowship of the

brethren.

CHAPTER 12 The craftsmen of light

The theme of the four craftsmen has come to us in a most

impacting way in recent times. Crafting, as the fundamental

activity of the restorative process, has been difficult for us to

focus on and embrace, because of our somewhat convoluted

renewal history. We have been prone to think that

administration is formed in a somewhat sovereign way, or that

we can simply maintain a set of definitions on which we overlay

more and more symbolic terms. In such a case, those whom we

used to call ‘elders’, might now be called ‘overseers’, or

‘craftsmen’. This ‘overlaying’ will cause confusion. In this coming

phase, we must give attention to what it means to ‘craft’ a

lampstand administration.

This ‘crafting-building’ thrust is adding a whole new


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dimension to each level of leadership and function in our current

restoration development. It has particularly highlighted the need

for clear sight and perspective toward the predestination of

others. And sight highlights the need for genuine overseers.

Bezalel – a craftsman We have first mention of the craftsmen in particular in a man

called Bezalel, at the time when Moses was building the

tabernacle. He had a companion nominated with him, and they

were filled ‘with the Spirit of God, in wisdom, in understanding,

in knowledge, and in all craftmanship’. Ex 35:30,31. The Lord

‘filled them with skill’ to perform every work of engravers,

embroiderers and makers of designs. Ex 35:35.

Moses committed to them the custody of the heave offerings of

the people. In this respect, they were implicitly involved in the

supply of life to the whole nation. These craftsmen fulfilled a role

equal to that of the bowl which was the receptacle for the

offering of the olive oil in Zechariah’s vision.

Our primary interest has been the lampstand, with all its

intricate configurations, and its supply of oil. There is no doubt

that Bezalel interpreted the vision of Moses and fashioned the

lampstand according to the pattern.

The four craftsmen Accordingly, our attention has been drawn to the four craftsmen

who assisted Zerubbabel and Joshua in the rebuilding of the

temple after the exile in Babylon. Zech 6:11-14. The first and most

obvious role of craftsmen would have been to design and

12. The craftsmen of light

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construct the structure of the temple building and all its ornate

furnishing. Some aspect of skill, in itself, didn’t qualify one as a

craftsman. In the context of their history, these four craftsmen

were appointed at the time of the recommencement of the work.

This was after the enemies of Judah (we might call them the

enemies of the cross) had prevailed upon the civil rulers to forbid

and outlaw the reconstructive work.

These craftsmen subsequently returned from the exile to stand

with Joshua while his turban and robes were purified. They were

appointed to be guards, overseers and commanders in battle,

with the intent that they ‘terrify the horns of Babylon’.

Zech 1:20,21. It is quite obvious, therefore, that they were much

more than skilled artisans.

When, a little later, the crown was placed upon Joshua’s head,

these four craftsmen likewise received a crown of memorial.

Zech 6: 14. These were men of authority and they had been given

free course and places to walk, like Joshua – albeit in the sphere

of their crafting.

As part of our own journey in restoration, we are convinced of the

need for craftsmen; firstly, with respect to the design and ‘raising

up’ of administrations. Then there are the more challenging

matters of spiritual warfare which are confronting us at this time

as well. Men of skill must serve according to the course of the

‘four winds of heaven’, variously described in the book of

Zechariah as the ‘four chariots and horses’, and the ‘four spirits of

heaven’, who go forth after standing before the Lord of the whole


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earth. They are also referred to as the ‘strong ones’ who are eager

to go and patrol the earth. Zech 6:1-7.

In chapter one of Zechariah, the craftsmen are first identified as

coming to terrify and throw down the four horns of the nations

who have lifted up their horns against the land of Judah, seeking

to scatter the nation. Zech 1:21. These horns represent the many

enemies of Judah; or we could say, in our setting, enemies of the

cross.

Zerubbabel and Joshua In the book of Zechariah, in the days of restoration, Zerubbabel is

identified as the governor. He was the overseer, the ‘apostle’, in

effect. He was sent by the Lord of hosts. Like the apostle Paul, he

interfaced with the ministry and grace of all four craftsmen. In

the prophetic picture in Zechariah, the hand of Zerubbabel gives

us an image of the five-fold ascension gift ministry. The plumb-

line was in the hand of Zerubbabel, and having begun the work,

his hand was ordained to finish it. Working together with the

four craftsmen, he was indeed the wise master builder. Like Paul,

he laid the foundation and, also like Paul, he could admonish

them to take heed how they built upon that foundation.

Moving our focus from Zerubbabel to Joshua, it is quite apparent

that Joshua, as the priest, provided the principal model of how to

proceed. He received the change of garments, the ‘places to walk’,

the crown of the priest, the crown of the anointing, and stood

with the crowns of the four craftsmen. This prophetic picture is

highlighting that the way to proceed is in the way of priesthood, not


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by the asserting of kingship. We are king-priests and our way of

proceeding, as illustrated in the almond elements of the

lampstand, is in the way of the branching of the almond tree,

where we grow up as a king-priest nation, just as was being

indicated to the nation of Judah.

The four horns of Babylon The ‘four horns’ represent the leadership structures of Babylon.

When we read of ‘the horns of the nations’, we know that it refers

to all the power structures that have ‘drunk of the wine’ of

Babylon. Rev 18:3. These four horns, and the four craftsmen, are in

complete opposition to each other. They are enemies with nothing

in common. Whereas the work of the craftsmen is to build up the

temple of the Lord, the work of ‘the horns’ is to terrify and scatter

it.

The irony is that many of the mechanisms that are employed in

the church today appear to be building, but they are devices

belonging to Babylon, and only scatter the work of God. When

larger churches draw people together by overrunning smaller

churches, in the name of unity, there is no fellowship. There is

only scattering, reminding us of the cries at Babel on the plain of

Shinar, ‘Let us make us a name lest we be scattered’. Gen 11:4. The

end point of all such devices lies in the destruction of Babylon –

the great mountain that will be burned and cast out as profane

into the sea of nations. Rev 18:8; Jer 51:25.

Zechariah reflects that these horns are scattering the people of

God so that no one can ‘lift up his head’. Zech 1:21. This kind of


144

scattering is common today, and leaves believers discouraged,

offended and wounded. The role of the four craftsmen, then, is to

lift up the ‘heads’ by preaching a gospel that restores true

relational order; a message that enables worthy hearers and

houses to be established and built together on one living

foundation.

The four horns in Ezra The enemies of restoration were active in Ezra’s time as well.

Upon his return from exile, Ezra the scribe was confronted by the

‘horns of Babylon’ as a group of adversaries of the people of Judah

and Benjamin. They came with flattering words, saying, ‘Let us

build with you, for we, like you, seek your God; and we have been

sacrificing to Him’. Ezra 4:2. Zerubbabel and Joshua rejected

them instantly saying, ‘You have nothing in common with us in

building a house to our God; but we ourselves will together build

to the Lord God of Israel’. Ezra 4:3.

The effect of these ‘horns’ upon the people was that they were

weakened and discouraged. They were frightened to build. These

enemies, Ezra records, even hired counselors to frustrate the

tradesmen so that they would lose heart. They made false

allegations about the inhabitants of Judah and Jerusalem,

accusing them of rebellion against the civil commands of the day.

‘If that city is rebuilt and the walls are finished they will not pay

tribute, custom, or toll.’ Ezra 4:13.

The outcome was a temporary halt to the work of rebuilding the

temple. ‘The work on the house of God in Jerusalem ceased and it


145

was stopped until the second year of Darius, the Persian.’

Ezra 4:24. This is where the books of Haggai and Zechariah fit

the picture. The prophet Zechariah said, ‘The hands of

Zerubbabel have laid the foundation of this house and his hands

will finish it’. Zech 4:9. The Lord will show Himself strong on his

behalf. So the words of Zechariah are relevant: ‘Who has despised

the day of small things? But these seven will rejoice when they see

the plumb line in the hand of Zerubbabel. These are the seven

eyes of the Lord which roam to and fro throughout the earth.’

Zech 4:10.

Babylon – the destroying mountain As in the days of Zerubbabel, the same destroying mountain of

Babylon rises up against us. Nevertheless, we recall that

Zerubbabel and Joshua were revived by the promise that this

great mountain would become a plain. ‘O great mountain, before

Zerubbabel, you will become a plain.’ Zech 4:7. This is an irony.

In the next chapter we read that the woman – Babylon, the

mother of harlots, who seduces to destroy the people of God – is

carried away to the plain of Shinar. Then she does truly become a

plain. Her ‘mountain’ is no more. However, the prophecy is not

yet complete. Zechariah asked the angel, ‘Where are they taking

the ephah [measuring basket]?’ Zech 5:10. Then he said to me, ‘To

build a temple for her in the land of Shinar’. Zech 5:11. What an

outcome! This is wickedness. Zech 5:8. This was the result of a

curse that was going forth over the whole land. Zech 5:3-8.

The plain of Shinar (the earliest name for Babel) was the place to

which the enclosed basket, with the woman inside, was


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delivered. It was on this plain that men began to build the tower

of Babel. This was the very location of the first endeavour by

mankind to achieve his own outcomes. Using Paul’s language, the

men of Shinar were those who believed that they could build by

the ‘art and thought of man’. Acts 17:29. So this plain is the same

place where the destroying mountain will be brought to nothing.

Babylon will become a burnt-out mountain, and certainly, the

light of the lamp will cease to shine in her. Jer 51:25.

The trumpet among the nations In his prophecies toward the judgement of Babylon, Jeremiah was

commanded to lift up a signal in the land and blow a trumpet among

the nations, ‘for the purposes of the Lord against Babylon stand,

to make the land of Babylon a desolation without inhabitance’.

Jer 51;27,29. Our attention is drawn to the blowing of trumpets

among the nations. This blowing of trumpets served two

purposes. The first was a call to war and, by implication, a decree

against Babylon. ‘Behold I am against you, O destroying

mountain.’ Jer 51:25.

Second, the trumpet call was the signal to gather for the Day of

Atonement. In the context of the Feast of Tabernacles, the

trumpets were blown on the first day of the seventh month. And

the people gathered and assembled on the tenth day of the

month. We are reminded of the word of the Lord to the church in

Smyrna, ‘You will be tested and you will have tribulation for ten

days’. Rev 2:10. The tenth day – being the Day of Atonement –

corresponds with Revelation chapter eight, where there is again

the blowing of the trumpet. When the second angel sounded his


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trumpet, the great mountain, burning with fire, was thrown into

the sea. Rev 8:8.

Built together More than at any other time in our history, we now need the skill

and wisdom of craftsmen. Where the mountain of Babylon has

risen up against us, we must, nevertheless, continue to build. We

must be built together as the fellowship of the saints in light,

where our fellowship in love is abounding all the more.

Fellowship is the life of fervent love and charity among us. Those

who are collegial or partial in approach, or living by their own

protection mechanisms, are not living in fellowship, and will

become antagonistic to lampstand development.

So, again, the work of the angelos-star is to craft the lampstand

and the lamps. In relation to the lampstand, it is the work of the

stars to test and measure the effective crafting and growth of the

cup, bulb and flower. This mode of growth is the means by which

a branch is formed. Overseers are to trim the lamps and orientate

them so that the light will shine appropriately. Then the final

outcome of this crafting will be the proper support of the light of

each lamp.

Four aspects of crafting We have concluded that there are four levels of crafting. First,

there are four ascension gift craftsmen, adjusting and equipping

the body. Second, there are elders who are crafting with respect

to the formation of Christ in every individual. Third, there are

deacons who are crafting and building administration for the


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work of ministry. And, finally, individuals and families are

crafting and ‘taking heed’ how they build on the foundation

which has already been laid. 1 Cor 3:10.

It is the role of overseers and deacons to ensure that a

congregation ‘keeps the faith once delivered to the saints’. Jude 3.

Where ‘the faith’ is demonstrated by unfeigned love, cohesion

and administration within a particular local context, then the

word will sound forth from the central branch of the lampstand

to the regions beyond. Those who hold the ‘mystery of faith’

freely acknowledge that the word did not originate with them.

1 Tim 3:9.

The hour is upon us to be ‘built together into a dwelling of God in

the Spirit’. Eph 2:22. Like the psalmist we will say, ‘I was glad

when they said to me, let us go to the house of the Lord. Our feet

have been standing within your gates, O Jerusalem! Jerusalem is

built as a city that is compact together.’ Psa 122:1-3.

Let us arise and build. Our enemies will not frighten or discourage us.

Let us arise and build the temple of the Lord with living stones upon the

foundation.

Let us arise and build the walls and He will be a wall of fire around about us.

Let us arise and shine before men, that they may see your good works and

glorify God.

Let us arise and shine, for your light has come and the glory of the Lord has

risen upon you.

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