Contents
EDITOR’S MESSAGE AND COMMITTEE NOTES
ASSEMBLY TESTIMONY BIBLE CLASS
by J. Riddle
TRAITS OF THE TRIBES
by I. McKee
A DECLARATION OF THOSE THINGS
by D. Williamson
GLIMPSES OF CHRIST
by D. Strahan
DEFENCE IN THE OLD TESTAMENT
by B. Currie
CHRIST’S ANOINTING IN THE HOUSE OF SIMON THE LEPER
by D. West
COMFORT FOR CHRISTIANS IN A CHANGING WORLD
by R. Reynolds
Associations with evil men — Proverb 24:1
Editor’s Message
“So be ye holy in all manner of conversation” 1Peter 1.15
“What manner of persons ought ye to be in all holy conversation and godliness” 2Peter 3.11
The meaning of the word translated “conversation” in the above Scriptures has, of course, altered over the years: now it refers to verbal interaction between persons, but formerly it denoted the “general course of actions or habits, manner of conducting oneself in the world”1. Most of its occurrences in the New Testament are in the Epistles of Peter, and the above quotations are the first and last of these.
- 1 “Online Etymology Dictionary” (etymonline.com)
In both cases Peter uses the same word (“holy”, which is also often found in his writings) to describe the manner of life of believers. W.E. Vine writes: “hagios … fundamentally signifies ‘separated’, and hence, in Scripture in its moral and spiritual significance, separated from sin and therefore consecrated to God, sacred … It is predicated of God (as the absolutely ‘Holy’ One, in His purity, majesty and glory) … It is used of men and things (see below) in so far as they are devoted to God. Indeed the quality, as attributed to God, is often presented in a way which involves Divine demands upon the conduct of believers. These are called hagioi, ‘saints,’ i.e., ‘sanctified’ or ‘holy’ ones. This sainthood is not an attainment, it is a state into which God in grace calls men; yet believers are called to sanctify themselves (consistently with their calling, 2Tim.1.9), cleansing themselves from all defilement, forsaking sin, living a ‘holy’ manner of life, 1Pet.1.15; 2Pet.3.11, and experiencing fellowship with God in His holiness … It is characteristically godlikeness.” 2
- 2 Vine, W.E. “Expository Dictionary of New Testament Words”. Multiple publishers.
Not only does Peter exhort us to a holy manner of life, but he gives powerful reasons for doing so. The first looks back (to an Old Testament quotation), while the second looks forward (to the dissolution of the present cosmos). The first rests upon that which is unchangeable (the character of God), while the second rests upon the reality that all around us is changeable, and will be done away with. The first exhortation is expressed as an explicit command: “be ye holy” 1Pet.1.15, while the second is expressed as an irrefutable conclusion: “what manner of persons ought ye to be in all holy conversation and godliness” 2Pet.3.11.
In 1Peter chapter 1, “holy” stands in contrast to another word used several times by Peter: “lusts”, meaning desires for forbidden things. They are “fleshly lusts” 1Pet.2.11, denoting their source and character, and “former lusts” 1Pet.1.14, in that they belonged to our life before we were saved. But that has changed. We have been “called” (another favourite word of Peter’s) by God. Peter states a clear “as … so …” argument: “but as He which hath called you is holy, so be ye holy in all manner of conversation; because it is written, ‘Be ye holy; for I am holy.’” 1Pet.1.15,16; Lev.11.44. God always has been, is, and ever will be, inherently and unchangeably, holy. He has “called [us] out of darkness into His marvellous light” 1Pet.2.9, and it is incumbent upon us all to seek to be like Him in character.
In 2Peter chapter 3, he speaks of the day when “the heavens shall pass away … the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up” v.10. Knowing that everything around us, whether natural or manmade, will be destroyed should cause us to see present things in their true light, and to live for God and for eternal things: “Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, looking for and hasting unto the coming of the day of God … we, according to His promise, look for new heavens and a new earth, wherein dwelleth righteousness. Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of Him in peace, without spot, and blameless” vv.11-14.
By the grace of God, as we enter a new year, may a consciousness of the unchanging character of the God Who has called us, and of the momentous change that lies ahead, bring about in us obedience to what has accurately been described as “the forgotten command: be holy”3.
- With such a blessed hope in view, we would more holy be –
- More like our risen glorious Lord Whose face we soon shall see.
- (Margaret S. Sullivan)
- 3 MacDonald, W. “The Forgotten Command: Be Holy”. John Ritchie Ltd., 1993.
Committee Notes
The approach of another year provides an appropriate opportunity to render appreciation to our God for His unfailing faithfulness and the multitude of His tender mercies. There is a grave danger that these could be taken for granted, at a time when we are surrounded by challenging change and uncertainty. In such circumstances we are continually cast on Him Who is totally unaffected by such volatility. He Himself declared: “I am the Lord, I change not” Mal.3.6.
In an ever-darkening world the promises of the Saviour become increasingly precious. With much assurance and anticipation, we recall His words to His disciples: “I will come again, and receive you unto Myself: that where I am, there ye may be also” Jn.14.3. What a joyful and consoling prospect as we await the moment when we “shall see His face” Rev.22.4, and we shall “ever be with the Lord” 1Thess.4.17.
With such a “blessed hope” Titus 2.13, in view it is vital that believers, regardless of age or nationality, should have access to wholesome words of sound teaching and direction from the Scriptures of truth. This continues to be the exercise and burden of the committee of ‘Assembly Testimony’, whether it be through the magazine or the publication of the various books and booklets, in print or online via the ‘Assembly Testimony’ website. Expressions of gratitude and appreciation regarding this ministry have been of much encouragement.
The committee would also place on record our sincere thanks to our editor for his ongoing work in meticulously and devotedly undertaking this role with much diligence and attention to detail. Such a task requires many hours of hidden endeavour and much personal sacrifice. We would also acknowledge the extensive and varied contributions of so many without which the work of ‘Assembly Testimony’ could not be sustained.
As we reflect upon an unstable worldwide situation and prevailing conditions in general, it is most encouraging and affirming to remember that our “times are in Thy hand” Ps.31.15. This Psalm also fittingly exhorts us to “be of good courage, and He shall strengthen your heart, all ye that hope in the Lord” v.24.
Assembly Testimony Bible Class
by J. Riddle
THE FIRST BOOK OF PSALMS
No.59: PSALM 34 (Part 2)
We saw that Psalm 34 has two major divisions: thanksgiving, vv.1-10: “I will bless the Lord” v.1; and teaching, vv.11-22: “I will teach you the fear of the Lord” v.11. Having looked at the first division, we now turn to the second.
TEACHING – vv.11-22
H. St. John writes: “It is easy to picture David in the cave [to which he went after leaving Achish], calling the wild and turbulent outlaws whom he controlled, to sit at his feet and there learn the laws of the camp as well as those of the fear of Jehovah.”1
- 1 St. John, H. “The Collected Writings of Harold St. John”. Gospel Tract Publications, Glasgow.
The section may be divided in the following way: first, the desire to teach the fear of the Lord, v.11; second, the description of the fear of the Lord, vv.12-14; third, the deliverance of those who fear the Lord, vv.15-22.
The Desire to Teach the Fear of the Lord – v.11
“Come, ye children [often translated ‘sons’], hearken unto me: I will teach you the fear of the Lord.” Continuity of teaching is most important. See, for example, Ps.71.18: “Now also when I am old, and grayheaded, O God, forsake me not; until I have shewed Thy strength unto this generation, and Thy power to every one that is to come”; Ps.78.2-6: “I will open my mouth in a parable: I will utter dark sayings of old: which we have heard and known, and our fathers have told us. We will not hide them from their children, shewing to the generation to come the praises of the Lord … For He established a testimony in Jacob, and appointed a law in Israel, which He commanded our fathers, that they should make them known to their children: that the generation to come might know them, even the children which should be born; who should arise and declare them to their children”. The New Testament speaks with the same voice: “the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also” 2Tim.2.2. Peter was of the same mind: “I will not be negligent to put you always in remembrance of these things … Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance … Moreover I will endeavour that ye may be able after my decease to have these things always in remembrance” 2Pet.1.12-15.
The Description of the Fear of the Lord – vv.12-14
“What man is he that desireth life, and loveth many days, that he may see good? Keep thy tongue from evil, and thy lips from speaking guile. Depart from evil, and do good; seek peace, and pursue it.” This, together with vv.15,16, is cited in the New Testament, 1Pet.3.10-12.
This is both negative and positive. Negatively: “Keep thy tongue from evil, and thy lips from speaking guile. Depart from evil …” (When he wrote of “speaking guile”, was David thinking of his deception at Gath, 1Sam.21.13?) “Depart” means what it says: have nothing to do with evil: do not play with it or take an interest in it; leave it completely alone. Positively: “do good; seek peace, and pursue it.” The Lord’s people should not only be known for their abhorrence of evil; they should also be known for their espousal of good. The necessity for “sound speech, that cannot be condemned” Titus 2.8, is stressed. Believers are to ensure purity of speech: “Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers” Eph.4.29. See also Col.4.6: “Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man.” J. Flanigan has a telling comment on “seek peace, and pursue it”: “The godly man will prefer peace, and he may endeavour to promote it, but in difficult circumstances he may have to pursue it.”2
- 2 Flanigan, J. “What the Bible Teaches – Psalms”. John Ritchie Ltd., Kilmarnock.
The Deliverance of Those who Fear the Lord – vv.15-22
These verses comprise four couplets which can be entitled: first, the favour of the righteous, vv.15,16; second, the cry of the righteous, vv.17,18; third, the afflictions of the righteous, vv.19,20; fourth, the hatred of the righteous, vv.21,22. Each couplet contains a contrast.
The Favour of the Righteous – vv.15,16
The connection with the preceding section is clear: a Godly life will ensure that the Lord’s people are heard when they cry to Him, for “if I regard iniquity in my heart, the Lord will not hear me” Ps.66.18. Hence, “The eyes of the Lord are upon the righteous, and His ears are open unto their cry. The face of the Lord is against them that do evil, to cut off the remembrance of them from the earth.”
The contrast is obvious. The Lord is for His people: it is not simply that He observes and listens, but that He observes and listens with favour. But His face is against their adversaries, let alone against evil men in general. The face can convey either favour and blessing or disfavour and anger. For the former, see Num.6.24-26: “The Lord bless thee, and keep thee: the Lord make His face shine upon thee, and be gracious unto thee: the Lord lift up His countenance upon thee, and give thee peace.” For the latter, see Rev.6.15,16: “And the kings of the earth … great men … rich men … chief captains … mighty men … every bondman … every free man, hid themselves in the dens and in the rocks of the mountains; and said to the mountains and rocks, ‘Fall on us, and hide us from the face of Him that sitteth on the throne, and from the wrath of the Lamb’”.
The Cry of the Righteous – vv.17,18
“The righteous cry, and the Lord heareth, and delivereth them out of all their troubles. The Lord is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit.” (Was David thinking here of his deliverance from danger in Gath, 1Sam.21.10-15; 22.1?)
This couplet emphasises the cry and the comfort. It is not that He delivers His people by remote control: on the contrary, He is “nigh unto them”. David was no stranger to the “broken heart” and the “contrite spirit”: “For Thou desirest not sacrifice; else would I give it: Thou delightest not in burnt offering. The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, Thou wilt not despise” Ps.51.16,17. The Lord Jesus came “to heal the broken hearted” Lk.4.18, and the way in which He does this has been beautifully described by J. Vaughan (quoted by James Hastings): “I once heard the prayer of a rough ploughman in a village schoolroom, and this was his prayer: ‘Dear Lord, if there be any poor stricken one in this room tonight, come and bind him up, and bind Thyself, Lord, into the binding.’”3
- 3 Hastings, James “The Great Texts of the Bible”. T. & T. Clark, Edinburgh.
The Afflictions of the Righteous – vv.19,20
“Many are the afflictions of the righteous: but the Lord delivereth him out of them all. He keepeth all his bones: not one of them is broken.” (The human body contains 206 bones.)
In these verses, the “many … afflictions” are matched by complete deliverance (“out of them all … He keepeth all his bones”). As H. St. John observes, “This verse identifies the Righteous Sufferer of the Psalm with the Passover Lamb of Ex.12.46, and John, when standing beneath the shadow of the cross, watches the Roman soldier break the legs of the two thieves, and reminds his readers, Jn.19.31-33, of both Psalmist and Lawgiver in their testimony to God’s Blessed Lamb.”1 As A.F. Kirkpatrick observes, “The promise to the righteous man found an unexpectedly literal realisation in the passion of the perfectly Righteous One.”4
- 4 Kirkpatrick, A.F. “The Book of Psalms”. Cambridge University Press, Cambridge.
The Hatred of the Righteous – vv.21,22
“Evil shall slay the wicked [those who practise evil sow the seeds of their own destruction]: and they that hate the righteous shall be desolate. The Lord redeemeth [padah, to free] the soul of His servants: and none of them that trust in Him shall be desolate.”
The hatred of the righteous by the wicked is first seen in Cain: “For this is the message that ye heard from the beginning, that we should love one another. Not as Cain, who was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother’s righteous. Marvel not, my brethren, if the world hate you” 1Jn.3.11-13. It is not without significance that this refers to religious matters. Abel approached God in the right way, and this engendered the hatred of Cain, who preferred his own way.
The end of the wicked is contrasted with the end of the righteous. In the first case, they “shall be desolate”; in the second, “none … shall be desolate”. The word “desolate” is sometimes rendered “guilty”, for example, Gen.42.21, and may indicate the eventual loneliness of the guilty man. By comparison, the “redeemed” have a glorious future.
To be continued (D.V.)
Traits of the Tribes
by Ian McKee (N. Ireland)
Paper 47
References to the tribe of Benjamin in 1Samuel are generally associated with sad news and bad outcomes. When the ark of God was taken by the Philistines “there ran a man of Benjamin out of the army, and came to Shiloh the same day with his clothes rent, and with earth upon his head” 1Sam.4.12. This Benjamite reported to Eli the priest: “Israel is fled before the Philistines, and there hath been also a great slaughter among the people, and thy two sons also, Hophni and Phinehas, are dead, and the ark of God is taken” 1Sam.4.17. This shocking news led to the death of Eli, and to that of his daughter-in-law. Her death in childbirth mirrored that of Rachel with Benjamin: “And she named the child Ichabod, saying, ‘The glory is departed from Israel:’ because the ark of God was taken, and because of her father in law and her husband” 1Sam.4.21.
Benjamin – in the Days of the Kings
We have previously noted the intemperate outburst of Rachel when she said to Jacob, “Give me children, or else I die” Gen.30.1. Rachel’s frustrated impatience is later replicated by the nation in their premature demand for a king, which resulted in a Benjamite coronation! All the elders of Israel “came to Samuel … and said unto him, ‘Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations.’ But the thing displeased Samuel, when they said, ‘Give us a king to judge us.’ And Samuel prayed unto the Lord. And the Lord said unto Samuel, ‘Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected Me, that I should not reign over them.’” 1Sam.8.4-7.
Samuel is then instructed by the Lord to detail to the people the implications of choosing a king: both in terms of their relationship with God and of the impact on commercial, social and family life from a king’s progressive centralisation of power. “Nevertheless the people refused to obey the voice of Samuel; and they said, ‘Nay; but we will have a king over us; that we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles.’” 1Sam.8.19,20. The adage ‘Be careful what you wish for’ ever carries a salutary warning. The disastrous outcome from the pursuit of wrong choices is well chronicled in Scripture. Seeking one’s own way and pre-empting God’s timing can be calamitous. It was ever the Divine intention that a king would reign in Israel, Deut.17.14-20, but the people will not wait God’s time. In a similar context it was said that “they waited not for His counsel … and He gave them their request; but sent leanness into their soul” Ps.106.13,15.
Rachel was impatient with Jacob and with God and, while she eventually achieved her desire, Benjamin came at a cost. Israel here was impatient with Samuel and with God and a Benjamite will come at a cost!
We should never demand from God what He in His wisdom has withheld from us! Our prayers should ever be presented ‘according to His will’ and in recognition of His benevolent intention: “For I know the thoughts that I think toward you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end” Jer.29.11.
Saul – the Benjamite King
The story of Saul starts with promise: “Now there was a man of Benjamin, whose name was Kish … And he had a son, whose name was Saul, a choice young man, and a goodly: and there was not among the children of Israel a goodlier person than he: from his shoulders and upward he was higher than any of the people” 1Sam.9.1,2.
Saul certainly looked the part! However, it soon became evident that he was not as knowledgeable or competent as the unnamed servant who accompanied him in the unsuccessful search for his father’s missing asses. It was the servant, not Saul, who knew about Samuel, the man of God; where he lived and how he should be approached; and who provided a quarter shekel of silver for Saul’s gift to Samuel. While impressive in appearance, Saul seems somewhat gauche and socially inept.
Saul’s coming to Samuel was expected: “Now the Lord had told Samuel in his ear a day before Saul came, saying, ‘To morrow about this time I will send thee a man out of the land of Benjamin, and thou shalt anoint him to be captain over My people Israel …’” 1Sam.9.15,16. The warmth of Samuel’s reception of Saul causes him to exclaim: “Am not I a Benjamite, of the smallest of the tribes of Israel? And my family the least of all the families of the tribe of Benjamin?” 1Sam.9.21.
Anointed by Samuel, Saul returns home via “Rachel’s sepulchre in the border of Benjamin” 1Sam.10.2, which is an intriguing detail. That journey is eventful as he must have been impressed by confirmation of Divine foreknowledge and also that “the Spirit of God came upon him, and he prophesied” 1Sam.10.10. Saul was given tokens of God’s knowledge and power: he was not being ‘set up’ to fail!
Samuel later called all the tribes of Israel to Mizpeh to present Israel with their desired king. He made it clear that the nation had “this day rejected your God, who Himself saved you out of all your adversities and your tribulations” 1Sam.10.19. He then proceeded with the identification of Israel’s king: “And when Samuel had caused all the tribes of Israel to come near, the tribe of Benjamin was taken. When he had caused the tribe of Benjamin to come near by their families … Saul the son of Kish was taken: and when they sought him, he could not be found” 1Sam.10.20,21. His location was identified by the Lord and Saul was brought to be presented: “and when he stood among the people, he was higher than any of the people from his shoulders and upward. And Samuel said to all the people, ‘See ye him whom the Lord hath chosen, that there is none like him among all the people?’ And all the people shouted and said, ‘God save the king.’” 1Sam.10.23,24.
Saul looked impressive! Yet nothing is revealed in his character and personality that is noteworthy. Indeed, the Lord had provided the nation with a man who fully matched their synthesised desire as to what their king should be and look like. They were provided via Divine knowledge with the man who best blended and harmonised the democratic imagination of the entire nation. What a disappointment awaits!
Saul’s greatest hour was his defeat of Nahash the Ammonite after the Spirit of God came upon him, 1Samuel chapter 11, and his subsequent display of magnanimity to those children of Belial who had despised him, 1Sam.10.27; 11.12,13. However, from that point onwards Saul progressively presents a “Benjamin shall ravin as a wolf” persona, Gen.49.27. We have no wish to provide a detailed biography of Saul, but a brief critique of his personality and behaviour is necessary.
He showed early petulance and jealousy against his own son, Jonathan, and Saul ensured he ‘blew his own trumpet’ to take unjustified credit for Jonathan’s success, 1Sam.13.1-4.
Saul next displayed impatience and impiety by sacrificing burnt and peace offerings, thereby assuming priesthood, 1Sam.13.8-10. By this action he forfeited the prospect of any Benjamite dynasty: “But now thy kingdom shall not continue: the Lord hath sought Him a man after His own heart …” 1Sam.13.14.
He also purposed to execute his son, Jonathan, who was instrumental in defeating the Philistines, and all because of the imposition of an unnecessary ‘curse’, of which Jonathan was totally unaware, 1Sam.14.24,27. Thankfully “the people rescued Jonathan, that he died not” 1Sam.14.45.
Saul never learned from earlier mistakes and, again, built an altar and sacrificed, but God “answered him not” 1Sam.14.37.
In the war with Amalek, 1Samuel chapter 15, Saul disobeyed the Lord’s commandment by seeking to spare Agag their king and the best of captured livestock. Samuel delivered the withering rebuke: “Behold, to obey is better than sacrifice, and to hearken than the fat of rams. For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because thou hast rejected the word of the Lord, He hath also rejected thee from being king” 1Sam.15.22,23.
The petulant and capricious character of Saul is again seen after David’s victory over Goliath, when the women sang, “‘Saul hath slain his thousands, and David his ten thousands.’ And Saul was very wroth, and the saying displeased him … and Saul eyed David from that day and forward” 1Sam.18.7-9.
Suspicion deepened into malevolence and assassination of David was either attempted or planned, 1Sam.18.11,17,21; 19.1,10,11,15,20-22; 23.15; 26.2. His irrational enmity against David knew no restraint and there was great collateral damage. Not least was the murder of Ahimelech the priest by Saul’s proxy, Doeg the Edomite, who also “slew on that day fourscore and five persons that did wear a linen ephod. And Nob, the city of the priests, smote he with the edge of the sword, both men and women, children and sucklings …” 1Sam.22.18,19. The Benjamite sovereign has become a malicious maniac, devoid of moral compass!
Restraint and forbearance on the part of David in this period were twice acknowledged by Saul, 1Sam.24.17-21; 26.21,25, but Saul’s base wolf-like instinct never changed.
At the end of his life, Saul seeks the help of a woman with a familiar spirit, ‘the witch of Endor’, to obtain guidance. The apostate cry of Saul is chilling: “God is departed from me, and answereth me no more …” 1Sam.28.15. To this he receives Samuel’s ‘beyond the grave’ answer: “Wherefore then dost thou ask of me, seeing the Lord is departed from thee, and is become thine enemy? … because thou obeyedst not the voice of the Lord … and to morrow shalt thou and thy sons be with me: the Lord also shall deliver the host of Israel into the hand of the Philistines” 1Sam.28.16-19.
Next day Saul, wounded by a Philistine arrow, committed suicide and his three sons were slain. So the ‘wolfish’ king from the tribe of Benjamin had an ignominious end: with his severed head paraded as a trophy in Philistia; and his body spiked to the wall of Beth-shan, 1Samuel chapter 31. “How are the mighty fallen” 2Sam.1.27.
The latent potential of the Old Testament’s principal Benjamite was squandered; whereas that of the New Testament’s principal Benjamite, Paul, was realised. With tribal traits the same, their individual response to the Word of God was so fundamentally different, resulting in the stark contrast between Saul the apostate and Paul the apostle. Surely there are lessons here to ponder?
To be continued (D.V.)
“A declaration of those things which are most surely believed among us” Luke 1.1
by Dennis Williamson (N. Ireland)
Paper 13
GIFTS TO THE CHURCH
Many and varied are the gifts given by the ascended Lord as Head of the Church, Eph.4.8-12. These are altogether different from the natural talents granted to humanity and developed by natural determination and application, resulting often in terrific feats and accomplishments for the blessing of mankind. The energy for these skills, as well as the opportunity for their development, may also be acknowledged as coming from God as the Creator and Sustainer of the God-ordained universe. Most of us have benefited in one way or another from those who possess these talents and this is rightfully appreciated.
Yet, when we begin to think and speak of the special gifts which are given to the Church we are on a completely different level. At times such levels are confused and one is mistaken for the other. This is all the more reason for dependence upon Divine revelation in God’s Word, so that we may “approve things that are [more] excellent” Phil.1.10. It is vital for us to know God’s mind in these things, if we are rightly to discern what pleases Him.
When therefore we approach the Word of God, in dependence upon the Holy Spirit to guide us, we find certain passages which emphasise not only the necessity for spiritual gifts, but also their value and how they are regulated for maximum spiritual benefit. To be educated in this way preserves from many pitfalls and errors, which are the lot of some who interpret the Word of God from the standpoint of personal and subjective experience. This should be avoided.
Clearly, when speaking of gifts given by the Lord as the risen Head of the Church we are confined to New Testament Scriptures. Detailed examination is out of the question in one article but we hope to give guidance for further study of the subject. Especially in mind are those who have not yet asked what the Bible says on these matters. We shall therefore list some Scriptures as signposts to further study, so that in this way a more comprehensive picture may be gained of gifts and their use from a Scriptural standpoint.
Obviously, principles must be grasped correctly, before proceeding to their application in practice. This is perceived wisdom in any sphere, but more especially in regard to Divine instruction and intention, if God is to receive the glory. With this in mind, let us proceed to note some Scriptural principles with respect to gifts:
- These gifts are spiritual. They are only available to those who have the Spirit of God, that is, believers in our Lord Jesus Christ.
- They come with salvation, as do all spiritual blessings, Eph.1.3.
- They can and should be developed with spiritual exercise, but this may be neglected, 1Tim.4.14. This has negative results both for the user and also for the potential beneficiaries.
- Not all gifts are vested in one individual, Eph.4.11; 1Cor.12.7-11; Rom.12.6-8; 1Pet.4.9-11.
- Some gifts are temporary while others are permanent, 1Corinthians chapters 12-14. In other words, some gifts have passed while others remain with us. Public display of these in the assembly is clearly regulated for maximum edification of the whole company, 1Cor.14.12-33.
- All gifts are given on the basis of grace, hence glorying in one’s gift is totally wrong and comes from the flesh within, 1Cor.4.7; 2Cor.10.17.
- Some gifts are more public than others, but all are necessary to the correct functioning and edification of the assembly, 1Cor.12.22-27.
These are some important parameters to guide us in our understanding. One can observe that no attempt has been made to rely on extra-biblical information or experience at this point. Primacy must be given to the Word of God if accuracy is to be obtained.
When this is applied to the subject before us, we learn of three particular passages in the Epistles where this is treated, and of course there are other allusions. In the order of chronology, they present like this:
- 1Corinthians chapter 12: the manifestation of gift – nine gifts listed. Locally
- Romans chapter 12: the measure of gift – seven gifts listed. Functionally
- Ephesians chapter 4: the men as gifts – five gifts listed. Dispensationally
THE MANIFESTATION OF GIFT – 1Corinthians chapter 12
Please observe the diminution in the number of gifts mentioned in the three passages, suggesting the temporary nature of some gifts and the permanent nature of others. The careful use of two different Greek words for “another” in 1Cor.12.7-11 helps emphasise that three different groups of gifts are seen in this passage. The word “another” in the phrase “to another faith” v.9, means ‘another of a different kind’; the same word is then used in v.10 when introducing the third group: “to another divers kinds of tongues”. Therefore the nine gifts mentioned are divided into three groups. In chapter 13 one gift from each of these three groups is chosen and instruction is given. Then in chapter 14 two of these gifts are mentioned and evaluated as to their relative profit and importance. These are tongues and prophecy, the particular gift of prophecy (the up-building function of which is now supplied by teaching) proving vital for the continuance of the testimony, while tongues as a gift has ceased, being of a temporary nature, 13.8. Advice given by the apostle was “Covet [‘desire earnestly’] to prophesy, and forbid not to speak with tongues” 14.39; this counsel was given while tongues were still extant, and was to be carried out under strict regulation, 14.27,28. Note the order given: the provision of gift, chapter 12; the motivation of gift, chapter 13; the regulation of gift, chapter 14. Claims as to the possession and operation of any particular gift must be assessed along with this contextual background. I believe an honest examination will reveal the current reality that sign gifts such as tongues and healing have ceased, both with regard to their original and functional value, and with regard to their manifestation. It will be found that these do not signal the current manifestation of the Spirit in the assembly, or individually for that matter.
THE MEASURE OF FAITH – Romans chapter 12
The measure of faith is the basis for the exercise of gift in this passage. Such measure of faith must match the gift in spiritual exercise if it is to prove profitable. For this it is necessary to be patient for the gift to come to its proper fruition.
At the beginning of chapter 12 the believer’s body has been presented. Then the will of God is proven to be good and acceptable and perfect. Then, evidence of one’s own gift having been obtained, patience must be exercised, while that gift is being developed. This order is important.
Surely these principles must be a help to all who are seeking to realise their particular gift at the beginning of their spiritual experience. Meanwhile, the fruit of the Spirit in the latter part of the chapter is always pertinent and to be progressed in all our lives as members of the Body of Christ. And if such is the case, and only so, the Lord will have pleasure in our service for His glory.
A proper personal evaluation is also essential as to our dependence upon God in this area, 12.3. True estimate can only be gained in the spiritual world. Because faith brings us to God, the measure of faith determines spiritual calibre. Therefore to function properly we need to keep within the ambit of our gift received by faith, and not let knowledge take us beyond this measure, so that faith and gift move together.
In each of the three passages cited it is clear that love is essential where gift is being exercised. Perhaps no area of service is more vulnerable to the absence of love than where gift is expressed. If not handled very carefully, gift can quite easily give rise to our making room for our fleshly nature, hence the need for love. In the Corinthian passage, where gift is seen in the local assembly, the vital importance of love is heavily accentuated, and quite forcefully, chapter 13. Here in Rom.12.6-8, where the functional aspect is stressed, it is followed by “let love be without dissimulation [‘hypocrisy’]” v.9. Again, in Ephesians chapter 4, where the dispensational character of gift is presented, vv.7-13, it is followed by “speaking the truth in love” v.15. In each passage love must be a present reality if the benefit from one’s gift is to be realised. There is room for all gift in a Scripturally-ordered assembly. Indeed even in Corinth they “[came] behind in no gift” 1Cor.1.7; the problem was how they were handling God’s supply. Listen to Paul: “Now if thou didst receive it, why dost thou glory, as if thou hadst not received it?” 1Cor.4.7. Their attitude was clearly wrong but true love would control the exercise of gift, and avoid such boasting.
THE MEN – Ephesians chapter 4
Obviously it is against the dispensational background of this Epistle that gifts are presented. The different gifts are those whom God in His grace has chosen, and Christ in His wisdom has given from His exalted position as Head of the Church, 1.22. The order in this list is significant. Beginning with the gifts of apostles and prophets, which, we are told in 2.20, belong to the foundation of the Church, both historically and doctrinally, as seen in the book of Acts, the writer follows with those gifts which continue throughout the dispensation of grace. These are evangelists, pastors and teachers (or pastor/teachers), said to be “till we all come … unto the measure of the stature of the fulness of Christ” 4.13, which statement indicates the completion of the Body dispensationally. This is where we shall all arrive in the goodness of God, every believer fully mature in Christ.
During the intervening period these persons (gifts) will continue to be supplied by the risen Head according to His sovereign choice. Just as no deficit is envisaged in the supply of gift to the local assembly, so no deficit will be seen in the larger sense either. This is comforting as we approach the return of the Lord for His people, 1Thess.4.13. Personal responsibility relative to gift is not being stressed here in Ephesians. Gifts are set against the whole canvas of the purpose of God, which will never be marred in any way. Divine wisdom is seen both in the supply and in the sustenance of gifts given according to His will.
Perhaps it might be appropriate to remind ourselves of the Word in Rom.11.29: “The gifts and calling of God are without repentance.” Surely our hearts are touched as with the apostle we exclaim, “O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments, and His ways past finding out!” v.33.
To be continued (D.V.)
GLIMPSES OF CHRIST
by David Strahan (N. Ireland)
Paper 6
The Lamb
In presenting Christ to the believer there is no theme more precious than the Lamb. That one word brings before us the submission and gentleness of His Person and also the redeeming value of His suffering and work at the cross.
J. Sidlow Baxter authored a book described as a “comprehensive study of the Lamb of God” and entitled his work “The Master Theme of the Bible”. How fitting! Moses, the first writer in the Bible, wrote extensively concerning the Lamb. John, the writer who brings the canon of Scripture to a close, in Revelation, refers to the Lamb more times than all other New Testament writers combined.
- In Exodus the Lamb is typified: “In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house” Ex.12.3.
- In Isaiah the Lamb is prophesied: “He was oppressed, and He was afflicted, yet He opened not His mouth: He is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so He openeth not His mouth” Isa.53.7.
- In John the Lamb is identified: “The next day John seeth Jesus coming unto him, and saith, ‘Behold the Lamb of God, which taketh away the sin of the world’” Jn.1.29.
- In Acts the Lamb is testified: “The place of the scripture which he read was this, ‘He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened He not His mouth’ … Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus” Acts 8.32,35.
- In 1Peter the Lamb is crucified: “… the precious blood of Christ, as of a lamb without blemish and without spot” 1Pet.1.19.
- In Revelation the Lamb is glorified: “And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain” Rev.5.6.
In the Old Testament and in the New Testament, in Books of history and of prophecy, in the Gospels and the Epistles, writers time and time again ensure we never lose sight of the Lamb. The theme of the Lamb is indeed ‘the master theme of the Bible’.
When we consider the lamb we are not simply considering a picture of the Lord; there is much deeper truth involved: He actually is “the Lamb of God” Jn.1.29. In reality, in essence, He is the Lamb of God. He alone is the answer to the age-old question of Isaac: “Where is the lamb for a burnt offering?” Gen.22.7. Abraham replied that “God will provide Himself a lamb” v.8. It stirs, deep within our hearts, love and gratitude that the Father sent Him. He alone could provide the Lamb that was needed.
- Lamb of God! Thy Father’s bosom
- Ever was Thy dwelling-place;
- His delight, in Him rejoicing,
- One with Him in power and grace:
- O what wondrous love and mercy!
- Thou didst lay Thy glory by,
- And for us didst come from heaven,
- As the Lamb of God, to die.
- (James G. Deck)
If, in the writings of Moses, Genesis chapter 22 is about finding the Lamb (“Where is the Lamb …?” v.7), when we come to Exodus chapter 12 it is about feeding on the Lamb, for “they shall eat it” v7. The lamb was not simply to be slain for its blood to be applied to the doorposts but it was to be eaten by the Israelites. The Lamb of God has died not only to save us, wonderful truth though that is, but that we might feed upon Him.
The instructions in relation to preparing the lamb for eating were very specific: “Eat not of it raw, nor sodden at all with water, but roast with fire” Ex.12.9. The lamb was not to be eaten raw, or boiled (“sodden … with water”), but roasted with fire. There was to be no intermediate substance, as would be the case with boiling. The lamb was to come into direct contact with the fire. The Lamb of Whom it speaks came into direct contact with the judgment. “From above hath He sent fire into My bones, and it prevaileth against them” Lam.1.13. He knew what it was to suffer in the crucible of the cross.
- The wrath of God that was our due,
- Upon the Lamb was laid;
- And by the shedding of His blood
- The debt for us was paid.
- (Daniel W. Whittle)
It is interesting to note that the first Passover was the only time the lamb was to be “roast with fire” Ex.12.9. The Passovers which followed were memorials of that first Passover and on these occasions the word used to describe the roasting of the lamb is a different word, which means ‘to seethe, boil, sod, bake’ (for example, Deut.16.7). This is not without significance. God is communicating through His Word that there will only ever be one Calvary. It will never be repeated.
- Thy path on earth, the cross, the grave,
- Thy sorrows all are o’er;
- And, O, sweet thought! Thine eyes shall weep –
- Thy heart shall break no more.
- (Edward Denny)
After the lamb had died and was roasted with fire, the Israelites were to feed upon it. They were to eat “his head with his legs, and with the purtenance thereof” Ex.12.9: three parts pointing us to the Lamb of God, the Lord Jesus:
“His head” – the Mind of Christ
Matthew is the Gospel that emphasises the head of Christ. This is the One Whose head was anointed in worship: “There came unto Him a woman having an alabaster box of very precious ointment, and poured it on His head, as He sat at meat” Matt.26.7. By contrast, it was the head that wore the crown of thorns, for having “platted a crown of thorns, they put it upon His head” Matt.27.29; and the head that was wounded, for they “smote Him on the head” Matt.27.30. His mind was one of humility: “Let this mind be in you, which was also in Christ Jesus: who … made Himself of no reputation, and took upon Him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the cross” Phil.2.5,7,8.
“His legs” – the Movements of Christ
The legs of the Lamb bring before us His walk. How we should delight to trace the movements of the Lord Jesus in the Gospels. He never wandered. Every movement of His was with purpose and grace. As he looked upon that walk, the declaration from John the Baptist answered the question of Isaac in Genesis chapter 22: “And looking upon Jesus as He walked, he saith, ‘Behold the Lamb of God!’” Jn.1.36. He walked on the sea, displaying His Deity and creatorial power, Jn.6.19. He “walked in the temple in Solomon’s porch” Jn.10.23, manifesting His humanity.
“The purtenance thereof” – the Motives of Christ
The “purtenance” of the lamb was its innermost parts. He said, “And He that sent Me is with Me: the Father hath not left Me alone; for I do always those things that please Him” Jn.8.29. There never has been a son who could utter such a statement in truthfulness, except for this Perfect Son! He came not to do His own will but the will of the Father Who sent Him, Jn.6.38, and at the age of twelve He was about His Father’s business, Lk.2.49. Here is One Who always moved in devotion and obedience to the will of His Father, even in the intensity of Gethsemane: the place where He was in an agony, where He prayed more earnestly and where His sweat was as it were great drops of blood falling to the ground. We draw near quietly and with reverence to hear His repeated prayer: “… nevertheless, not My will, but Thine, be done” Lk.22.42.
What joy and delight to feed upon the Lamb! We must ever remember that in Exodus chapter 12 the lamb is not described as God’s lamb. Firstly, it is called “a lamb” v.3, then “the lamb” v.4, and finally it becomes “your lamb” v.5. What wonderful truth! In the heart of the Israelite there was personal appreciation of the lamb whose blood was shed and applied to the posts of the door for him. As we feed upon Christ, He becomes our Lamb. Precious to us. Every saint, appreciating the Lamb, can unite in the words of the well-known and much-loved hymns:
- Lamb of God! our souls adore Thee
- While upon Thy face we gaze;
- There the Father’s love and glory
- Shine in all their brightest rays.
- (James G. Deck)
- Worthy, O Lamb of God, art Thou,
- That every knee to Thee should bow!
- (Josiah Conder)
To be continued (D.V.)
DEFENCE IN THE OLD TESTAMENT
by Brian Currie (N. Ireland)
Paper 2
We are considering five passages:
| Genesis chapter 15: | Defend the Sacrifice – Abraham | |
| Numbers chapter 25: | Defend the Sanctity – Phinehas | |
| 1Samuel chapter 17: | Defend the Sheep – David | |
| 2Samuel chapter 23: | Defend the Sustenance – Shammah | |
| Song of Solomon chapter 3: | Defend the Saviour |
In the previous paper we looked at the first two, and will now conclude with the last three.
1SAMUEL CHAPTER 17: DEFEND THE SHEEP – DAVID
“And David said unto Saul, ‘Thy servant kept his father’s sheep, and there came a lion and a bear, and took a lamb out of the flock: and I went out after him, and smote him, and delivered it out of his mouth: and when he arose against me, I caught him by his beard, and smote him, and slew him. Thy servant slew both the lion and the bear: and this uncircumcised Philistine shall be as one of them, seeing he hath defied the armies of the living God.’ David said moreover, ‘The Lord that delivered me out of the paw of the lion, and out of the paw of the bear, He will deliver me out of the hand of this Philistine.’ And Saul said unto David, ‘Go, and the Lord be with thee.’” 1Sam.17.34-37.
The lion pictures the devil: “your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour” 1Pet.5.8. The bear pictures the world: something people consider attractive, and suitable to be played with, but which is in fact very dangerous. Both the devil and the world will destroy the assembly. The lambs are particularly vulnerable. They need special protection and tending. We should not leave them to themselves, and say, ‘If there is life it will show.’ No: they need protection until they are strong. Shepherds do not abandon the lambs to the elements and dangers of the wild. David would have given his life for the flock. We can see:
- His conflict for them: “there came a lion and a bear, and took a lamb out of the flock: and I went out after him, and smote him, and delivered it out of his mouth: and when he arose against me, I caught him by his beard, and smote him, and slew him” 1Sam.17.34,35.
- His care for them: “Samuel said unto Jesse, ‘Are here all thy children?’ And he said, ‘There remaineth yet the youngest, and, behold, he keepeth the sheep’” 1Sam.16.11.
- His catering for them: “David went and returned from Saul to feed his father’s sheep at Bethlehem” 1Sam.17.15.
- His concern for them: “David rose up early in the morning, and left the sheep with a keeper” 1Sam.17.20.
The Scriptures present to us the shepherd care of:
- Jehovah: “He shall feed His flock like a shepherd: He shall gather the lambs with His arm, and carry them in His bosom, and shall gently lead those that are with young” Isa.40.11.
- The Lord Jesus: “I am the good Shepherd: the good Shepherd giveth His life for the sheep” Jn.10.11.
- Paul: “I will very gladly spend and be spent for you” 2Cor.12.15; compare Phil.2.17.
- All shepherds of God’s people: they are to reflect the chief Shepherd. “And when the chief Shepherd shall appear, ye shall receive a crown of glory” 1Pet.5.4.
2SAMUEL CHAPTER 23: DEFEND THE SUSTENANCE – SHAMMAH
“And after him was Shammah the son of Agee the Hararite. And the Philistines were gathered together into a troop, where was a piece of ground full of lentiles: and the people fled from the Philistines. But he stood in the midst of the ground, and defended it, and slew the Philistines: and the Lord wrought a great victory” 2Sam.23.11,12.
Identity of the Enemy
Who were the Philistines? We read several features of them that illustrate the religious system of Christendom:
They were ruled by five lords: “five lords of the Philistines” Judg.3.3. This would remind us of the five senses, all controlled by nature. Christendom contains elements carried over from Judaism, which appeal to the senses: touch (handling sacrifice); taste (eating sacrifice); smell (incense); sight (garments, ornate buildings); hearing (music).
Their land was on the borders. It was between Egypt (picturing the world) and Canaan (picturing the inheritance). They came into the land without the Passover (redemption out of Egypt) or the victory of Jordan (entering the inheritance). So too Christendom has no time for the work of Calvary and the truth of redemption through the blood of Christ, or for the spiritual inheritance of saints.
Their name means ‘wanderers’, which reminds us that Christendom has no settled convictions based on the Word of God, but is constantly changing, according to convenience, what is popular, etc.
They were constantly attacking God’s people. It was so in the days of Shamgar, Judg.3.31, and on to the days of Samuel. So too, the big system wants to bring God’s people into bondage, and is the greatest opponent to the work of God.
Intention of the Enemy
The plot was “full of lentiles”: the Lord gave a good crop. The Philistines will always take the most valuable things of the Lord’s people. They took Abraham’s wife: “Abimelech king of Gerar [a Philistine district] sent, and took Sarah” Gen.20.2; stopped the wells: “Isaac digged again the wells of water, which they had digged in the days of Abraham his father; for the Philistines had stopped them after the death of Abraham” Gen.26.18; claimed the wells of Isaac: “the herdmen of Gerar did strive with Isaac’s herdmen, saying, ‘The water is ours:’ and he called the name of the well Esek; because they strove with him. And they digged another well, and strove for that also: and he called the name of it Sitnah” Gen.26.20,21; took the ark: “When the Philistines took the ark of God, they brought it into the house of Dagon” 1Sam.5.2.
So the system of religion would steal every valuable thing, including baptism, priesthood, the simplicity of the Lord’s Supper, exercise of gifts, even the Scriptural words and names, for example: “church” being linked with names of countries or men; “pastor” being used of an ordained clergyman; “bishop” being used of a single head over ‘churches’ in a geographical area.
Immovability of Shammah
The people “fled”, but he “stood”, which means to station oneself deliberately, intentionally. It is in the imperfect tense: it was an ongoing action. In the case of Eleazar, described in the immediately preceding verses, he showed courage by going on the attack against the enemy, 2Sam.23.9,10; here with Shammah he demonstrated courage by what he defended from them. Both attack and defence are needed.
Shammah realised that the value of the lentils was that they belonged to David and were for his people. In this he was unlike many today, who give up the ‘piece of ground’ too easily. “Buy the truth, and sell it not” Prov.23.23. The truth is not ours to sell or to give away: saints of former generations paid dearly for it, and it is being sold for nought. We need to follow the example of Naboth and his vineyard: “The Lord forbid it me, that I should give the inheritance of my fathers unto thee” 1Kgs.21.3. How sad it is if the truth is sold for popularity, or peace, or for the sake of youth, etc. Paul wrote to Timothy: “the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also” 2Tim.2.2.
Impossibility of the Task
It seemed an impossible thing to stand alone against the “troop” of Philistines. It must have seemed to observers that Shammah’s stand was suicidal, as with David in Elah, also against a Philistine, 1Samuel chapter 17. Yet he was victorious, as were Samson, who slew one thousand Philistines with the jawbone of an ass, Judges chapter 15, and Jonathan, who with his armourbearer slew twenty Philistines in a half acre, 1Samuel chapter 14.
What was the secret? For David: “all this assembly shall know that the Lord saveth not with sword and spear: for the battle is the Lord’s, and He will give you into our hands” 1Sam.17.47. For Samson: “the Spirit of the Lord came mightily upon him” Judg.15.14. For Jonathan: “the Lord hath delivered them into the hand of Israel” 1Sam.14.12. Thus it was for Shammah: “the Lord wrought a great victory” 2Sam.23.12. Shammah stood alone: there was no organisation behind him, but God was with him. If we stand for God and with God, victory is assured.
SONG OF SOLOMON CHAPTER 3: DEFEND THE SAVIOUR
“Behold his bed, which is Solomon’s; threescore valiant men are about it, of the valiant of Israel. They all hold swords, being expert in war: every man hath his sword upon his thigh because of fear in the night” S of S.3.7,8.
This account of the defence of King Solomon shows the importance placed on defending the king. Sixty skilled men stood around him (reminiscent of the sixty pillars in the court of the Tabernacle), each of them holding swords, and ready at all times to defend him.
This is a picture of the responsibility we have to defend the truths concerning the Person and work of the Lord Jesus Christ. All that is precious concerning Him is being attacked: His eternal Sonship; His virgin birth; His holy, sinless life; His miraculous power; His atoning death; His physical resurrection; His bodily ascension; His two-phased coming; eternal judgment. May we be diligent and steadfast in defending the King Who is “greater than Solomon” Matt.12.42; Lk.11.31!
Concluded
CHRIST’S ANOINTING IN THE HOUSE OF SIMON THE LEPER
Matthew chapter 26 verses 6-13
by David E. West (England)
This is one of the seven events described in Matthew chapter 26. Note the framework for this woman’s act of love and devotion: it is preceded by the plotting of the religious leaders and is followed by the record of the treachery of Judas. Her noble deed stands in complete contrast to the despicable acts that took place immediately before and after it.
The present writer does not believe that we should identify this incident with that recorded in Jn.12.2-8, concerning Mary of Bethany. Admittedly, the conversations which took place were similar, but the deeds were different. The supper in John chapter 12 took place just before the Lord Jesus rode into Jerusalem on a young ass, but this here in Matthew chapter 26 took place just before the Passover. Other differences are seen between the event recorded in John chapter 12 and that which we are presently considering. In the former case, it was “a pound of ointment of spikenard” Jn.12.3; in the latter case, it was “an alabaster box of very precious ointment” v.7. In the former, the feet of the Lord Jesus were anointed, Jn.12.3; in the latter, the ointment was “poured … on His head” v.7. In the former, it was Judas who asked the question why it was not sold, Jn.12.4,5, whereas, in the latter, it was “His disciples” who “had indignation” and said, “this ointment might have been sold for much” vv.8,9.
Verse 6: “When Jesus was in Bethany, in the house of Simon the leper.” Presumably this man had been afflicted with leprosy, but it had been cleansed; it is unlikely that, had he been a leper at this time, men would have gathered together at his house. The designation “Simon the leper”, however, remained with him, to distinguish him from the other Simons (eight of them!). It was appropriate that the One Who was rejected by His nation and its rulers, vv.1-5, should be entertained by a man who would have known something of being “despised and rejected of men” himself.
Verse 7: “There came unto Him a woman.” She is not named; others were present, but she “came unto Him”. Evidently, she had no eyes for whom or what was around her; He and He alone was her object; she was absorbed with Him; she thought of none beside. There is a lesson for us to learn here, from her example of single-minded occupation with His blessed Person.
“Having an alabaster box [or flask] of very precious ointment.” The alabaster box would have been made of marble-like stone found near Alabastron in Egypt; usually it was shaped like a flask, with a long, sealed neck. The neck would be broken to gain access to the perfume or ointment. This “very precious” ointment – it was a most expensive gift – had been previously prepared and, as stored, it was kept from contact with the world; it was only suitable for the Lord.
She “poured it on His head, as He sat at meat [or ‘reclined at table’]”. She anointed the head of the Lord Jesus as if He were the King: this is most appropriate to Matthew’s Gospel, in which He is presented as the King. The costliness of her sacrifice expressed the depth of her devotion to the Lord Jesus; she was saying, in effect, that there was nothing too good for Him.
Verse 8: If in vv.6,7 we have anointing, here we find indignation: “when His disciples saw it, they had indignation, saying, ‘To what purpose is this waste?’” What a state of heart these few words reveal! How sad it was! How hurtful to Him! What a slight to her! However, if she had no eyes for whom or what was around her, evidently she had no ears for the criticism of those who witnessed her deed. The disciples thought of it as “waste”, as if anything devoted to the Christ of God could be waste. Time and energy devoted by believers to worship and service is not wasted. If the action of the woman here can rightly be described as “spiritual”, then the attitude of the disciples was “carnal”.
Verse 9: Here we have the disciples’ reasoning: “For this ointment might have been sold for much, and given to the poor.” The disciples seemed to have no understanding of worship. Worship Godward, in spirit and in truth, cannot be replaced with good works.
Verse 10: Here we have rebuke. We see the Divine assessment of such unjust criticism. “When Jesus understood it”: He understood, in the sense of knowing their thoughts. “He said unto them, ‘Why trouble ye the woman?’” His sympathy was for the one who ministered to Him so faithfully. “For she hath wrought a good [‘beautiful’] work upon Me”: this expression denotes a delicate and refined sense of the suitability of things; she did what was most fitting. The Lord Jesus recognises the love that is lavish in its personal devotion as noble and excellent in itself.
Verse 11: Here we have Christ’s reasoning: “For ye have the poor always with you”: the poor would always be present and could be helped at any time. Note that we should not forget the poor. Paul says, “Only they [the council at Jerusalem] would that we should remember the poor; the same which I also was forward to do” Gal.2.10. “But Me ye have not always”: the Lord Jesus was shortly to leave them and such opportunities to minister to His body would no longer be present. There must be a balance between opportunities: the first and great commandment, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind”, comes before the second, “Thou shalt love thy neighbour as thyself” Matt.22.37-39.
In verses 12,13 we have vindication:
Verse 12: “For in that she hath poured this ointment on My body, she did it for My burial [literally, embalming, the preparation of the body for burial].” Her act was not wasteful, but beautiful. Not only so; it was perfectly timed. The poor could be helped at any time, but only once in the history of the world could the Lord Jesus be anointed for burial. This woman was not one of those who prepared spices and ointments to bring to the sepulchre after His death, Lk.23.56; 24.1. She made her contribution before He died. She believed the Lord’s prediction concerning His death, she seemed to see clearly that men were bent upon securing His death, and that it was imminent, and, by faith and out of love, she acted accordingly.
Verse 13: “Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her.” The Lord Jesus passes a higher commendation on this than on any other act recorded in the New Testament. The words which He spoke in appreciation of this woman’s service and gift have come blessedly true. Her act has come down to us in the gospel record linked with His blessed name. We might well say that the hand of the Master has erected a memorial to her which shall never perish, though much else might be forgotten.
The message would also reflect what “this woman hath done”, namely that she acted in faith that she had in Him, Who would accomplish so much by His death. Preaching the gospel does not only present doctrine and historical facts, but it also concerns faith that accepts and worships. We should make the Lord Jesus the immediate object of every little act of service. We should seek to do our every work so as that He may be able to say, ‘It is a good work upon Me’.
Comfort for Christians in a Changing World
by Roy Reynolds (N. Ireland)
“It is better to trust in the Lord …” Psalm 118.8
We are often in situations where a number of options are presented to us and it is wise to consider before choosing. However, in the pathway of life the safest and best option at all times and in every circumstance is “to trust in the Lord”. This is Jehovah, the same faithful, covenant-keeping Person of Whom David said, “The Lord is my Shepherd; I shall not want” Ps.23.1.
In Psalm 118 the Psalmist gives various reasons as to why it is best “to trust in the Lord” but in the first and last verses he mentions two in particular: the Lord’s goodness and His mercy. The experiences of life teach us that “He is faithful, changing never” (from a hymn by Thomas Kelly) and remind us that He is good at all times and ever willing to bestow His abundant mercies even when we least deserve them. We “know not what shall be on the morrow” Jms.4.14, but we can safely trust in Him Who knows “the end from the beginning” Isa.46.10, and Who is never surprised by the events that can so suddenly disrupt our lives. Oftentimes He brings us into circumstances where we can see no way out and we are forced to look to Him alone for the way forward.
- Trust were not trust could’st thou see the ending of the way,
- Nor could’st thou learn His songs by night were life one radiant day.
“I am Thy servant … Thou hast loosed my bonds” Psalm 116.16
We owe our salvation entirely to God; “Not by works of righteousness which we have done, but according to His mercy He saved us …” Titus 3.5. We were held fast in the bondage of sin, unable to deliver ourselves by any means until in mighty, emancipating grace He loosed our bonds and set us free.
We are eternal debtors to Him and so He has redemptive rights to expect our loyal service for the rest of our lives: “I have redeemed thee … thou art Mine” Isa.43.1. What a price He paid to liberate us; “purchased with His own blood” Acts 20.28; bearing “our sins in His own body on the tree” 1Pet.2.24. Whose can we be but His? We have changed masters, we have known redemption in all its fulness and like Paul we can say, “… God, whose I am, and whom I serve” Acts 27.23. “How much owest thou unto my lord?” Lk.16.5. A consciousness of our indebtedness to Him will be a great stimulus to service. We have been forgiven much; we should love much.
- O to grace how great a debtor
- Daily I’m constrained to be!
- Let that grace, Lord, like a fetter,
- Bind my wandering heart to Thee.
Good Tidings from Heaven
“This year also” Luke 13.8
The title of this message comes from a parable spoken by the Lord Jesus Christ, recorded in Luke 13.6-9. He had just warned His hearers about the need for them to turn away from their sins, and of the terrible consequence of refusing to do so: they would perish, Luke 13.1-5. In the parable, He told of a man who had planted a fig tree in his vineyard, and who for three years had come expecting it to bear fruit, but it had failed to do so. His mind was that his vinedresser should cut the unfruitful tree down there and then, but the employee replied that he should “let it alone this year also”. This would be the last opportunity: if, with this extra time, and the best of care, it bore fruit, that would be a happy outcome; if not, then it should certainly be cut down.
The parable had a clear message to those who were listening: over a period of several years, the Lord had warned them that to escape from God’s judgment for their sins they needed to repent and put their trust in Him, the One Whom God had sent into the world to be the Saviour. So far, most had refused Him and His entreaties. Their time was running out, and there was an urgent need for them to turn and put their faith in Him.
The Lord did not tell His audience what the outcome was for the fig tree. Evidently this was to allow them to finish the story for themselves, by their own actions. They had a stark choice to make. If they accepted Him, they would be like the tree bearing fruit, which was what God was looking for, and would secure their blessing. If, on the other hand, they continued to reject Him then, like the fruitless tree, they would be ‘cut down’: “Except ye repent, ye shall all likewise perish” Luke 13.3,5.
Almost two thousand years have passed since then, and we now stand at the start of another year: 2025. If you are still in your sins, then you face the same choice. We have all sinned against God, and deserve to suffer eternal judgment. But He loved us all so much that He sent His Son, Jesus Christ, not only to warn us of our danger, but to provide the way of salvation from it. He, the only sinless person who has ever lived, went to the cross at Calvary, where He suffered, shed His blood, bore God’s judgment for sins, and laid down His life. “For God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life” John 3.16. For you to be saved, the same response is needed from you as was required from those who heard His words so many years ago: “Repent ye therefore, and be converted, that your sins may be blotted out” Acts 3.19; “Repent ye, and believe the gospel” Mark 1.15; “Believe on the Lord Jesus Christ, and thou shalt be saved” Acts 16.31.
Perhaps this is the first time you have ever heard this wonderful message, or perhaps you have heard it many times, and have never put your trust in the One Who died to save you, rose again, and returned to Heaven. God has been good to you, in giving you time and opportunity to repent and trust in His Son. You have begun “this year also”, but you do not know if you will be here at the beginning of 2026. The matter is urgent, and the choice is plain: between trusting Christ and refusing Him; between salvation and damnation; between eternal life, and perishing; between Heaven and Hell. “Behold, now is the accepted time; behold, now is the day of salvation” 2Corinthians 6.2.
QUOTES
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- “Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand” Ephesians 6.13
- The armour should be put on before the battle, not just at the battle.
- John Nelson Darby
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A Proverb to Ponder
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- “Be not thou envious against evil men, neither desire to be with them. For their heart studieth destruction, and their lips talk of mischief” Proverbs 24.1,2
- This twofold instruction (not to desire to be like those who practise wickedness, or to keep company with them) is backed up with a reason (the destructive character of what they devise in their hearts and declare with their lips). Other Proverbs give a similar injunction, with additional reasons: such are “abomination to the Lord” 3.31,32; “there shall be no reward to the evil man; the candle of the wicked shall be put out” 24.19,20. The positive contrast for the Godly is stated in 23.17,18: “Let not thine heart envy sinners: but be thou in the fear of the Lord all the day long. For surely there is an end; and thine expectation shall not be cut off.”