January/February 2026

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Contents

EDITOR’S MESSAGE and COMMITTEE NOTES

ASSEMBLY TESTIMONY BIBLE CLASS
by J. Riddle

A DECLARATION OF THOSE THINGS
by D. Williamson

GLIMPSES OF CHRIST
 by D. Strahan

MEN WHO KNEW GOD
by J.A. Davidson

GIFTS OF THE HOLY SPIRIT IN 1CORINTHIANS
by K. Wilkins

THE HANDMAID CHARACTER OF RUTH, HANNAH, ABIGAIL AND MARY
by I. Steele

PROPHECY
by A. Summers

COMFORT FOR CHRISTIANS IN A CHANGING WORLD
by R. Reynolds

GOOD TIDINGS FROM HEAVEN

Editor’s Message

“It is better to trust in the Lord than to put confidence in man.
It is better to trust in the Lord than to put confidence in princes”
Psalm 118.8,9

The two verses quoted above are in a very significant place in the Bible. Not only is Psalm 118 ‘sandwiched’ between the shortest and the longest ‘chapters’ in the Bible (Psalms 117 and 119, respectively; though, strictly speaking, Psalms are not chapters). But their position is interesting for another reason. Our late, highly-esteemed brother Mr. Flanigan wrote the following: “It has been estimated that, by a count of verses, vv.8 and 9 of the Psalm are the middle verses of the Bible. Here is the great central lesson of Holy Scripture, ‘It is better to trust in the Lord than to put confidence in man.’ It is not only good, it is better, to take refuge in Jehovah, than to put confidence in man, even if those men are princes.”1

As I write this message, the world’s media is dominated by the news of the fall of the former Prince Andrew, who has been stripped of his titles, his military honours, his social life, his home, and much more. By the time, God Willing, this magazine is being distributed, the story will have unfolded further, and none of us knows where it will all end up. However, for once, descriptions such as ‘sensational’, ‘unprecedented’ and ‘catastrophic’ do not sound exaggerated. The background to all this is most grievous; indeed, so vexing is it to every righteous soul, 2Pet.2.8, that, while we inevitably know what has led to this development, we should steer clear of inquiring into the sordid details. We recall Paul’s words: “It is a shame even to speak of those things which are done of them in secret” Eph.5.12.

Over these days, I have been thinking of three salutary lessons from this sorry story that we would do well to take with us into the New Year. The first is found in the verses at the top of this page. It concerns our reliance. It is unlikely that anyone reading this knows the former Prince Andrew personally, or would ever have regarded him as a role model, but the principle is there: we are not to trust in people, even if they are highly esteemed. While we value the insight and counsel of Godly believers, ultimately, we can only trust in the Lord, and not our fellow human beings. There was a faithful brother in Zambia many years ago, to whom believers would come for ‘advice’. He would get them to turn to a pertinent Scripture, ask them to read it aloud, and then ask them, “What does the Bible say?” When they told him, he then asked, “Now, what do you say?” Usually, that was the end of the matter, for the message was clear: if God has made His mind known in His Word, then depend upon it, and obey it, rather than seek the opinions of men. We can be sure, if the Lord leaves us here in 2026, that we will all face problems and decisions, whether in our individual lives, in assemblies, in our families, and in our places of work. We should all be readers of the Word of God, for there, and there alone, is the mind of God made known to us, and we should be men and women of prayer, in which we express our dependence on God, and Him alone.

Second, we are forcibly reminded of our responsibility as believers. Doubtless many who are vociferous in their condemnation of the erstwhile Duke of York are far from pure in their own conduct; indeed, the words addressed to the man in Rom.2.1 could be applied to them: “Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.” Yet, if this were to be pointed out, a frequent response would be that a higher standard is expected of one of such high birth, the son of the late Queen, and the brother of the current King. However, our position is far more dignified: we are the “sons of God … begotten of Him … heirs of God, and joint-heirs with Christ”, Who is “not ashamed to call [us] brethren” 1Jn.3.1,2; 5.1; Rom.8.17; Heb.2.11. Thus, how much greater is our responsibility to “walk worthy of the vocation wherewith [we] are called” Eph.4.1. The world has very low standards, but it expects us to be different, and God expects us to be different. In 2026, let us be diligent to “be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom [we] shine as lights in the world” Phil.2.15.

Third, these things should cause us to be exceedingly thankful to God for our resource: His grace. As far as the world is concerned, the ex-prince’s ruin is absolute and irrevocable. The world will tolerate much, but when it decides someone is finished, then, as far as it is concerned, he really is. Society will happily pass judgment, but it offers no hope of redemption, nor does it even desire it. How different is our God! He does indeed judge and punish sin (though not according to the capricious, inconsistent, hypocritical manner in which this world does, but in perfect righteousness), yet He has graciously provided redemption. Paul writes of these glorious things in 1Timothy chapter 2: “God our Saviour, who will have [‘desires’] all men to be saved” vv.3,4, has made full provision, in the Person and work of the “one mediator between God and men, the man Christ Jesus; who gave Himself a ransom for all” vv.5,6. Paul is writing from personal experience: in the previous chapter, we read: “I … was a blasphemer, and a persecutor, and injurious: but I obtained mercy … the grace of our Lord was exceeding abundant … Christ Jesus came into the world to save sinners; of whom I am chief” 1Tim.1.12-15. The grace of God that saved Paul, and saved us, can save Andrew Mountbatten-Windsor and his family. None is beyond the reach of God and His grace. In this incoming year, and until the Lord takes us home, may we be those who pray “for all men; for kings, and for all that are in authority …” 1Tim.2.1,2, and seek to reach all people with the message of the gospel, which is the only hope for a lost world.

Great God of wonders! all Thy ways
Display Thine attributes Divine;
But the bright glories of Thy grace
Above Thine other wonders shine.
Who is a pardoning God like Thee?
Or who has grace so rich and free?
Such deep transgressions to forgive!
Such guilty, daring worms to spare!
This is Thy grand prerogative,
And in this honour none shall share.
Who is a pardoning God like Thee?
Or who has grace so rich and free?
 
Pardon from an offended God!
Pardon for sins of deepest dye!
Pardon bestowed through Jesus’ blood!
Pardon that brings the rebel nigh!
Who is a pardoning God like Thee?
Or who has grace so rich and free?
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Committee Notes

As we enter 2026 we realise that another year has passed so quickly! Like all previous years, it brought changes, welcome or otherwise. It is undeniable that we live in uncertain times. The words of the Lord Jesus Christ to His disciples come readily to mind: “And ye shall hear of wars and rumours of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet. For nation must rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places” Matt.24.6,7.

Whatever our circumstances, all believers have their own issues to contend with against that foreboding international background. Said the Saviour to His own in the upper room: “Let not your heart be troubled, neither let it be afraid” Jn.14.27.

Yes, He understands, all His ways are best.
Hear, He calls to you, “Come to Me and rest”.
Leave the unknown future in the Master’s hand,
Whether sad or joyful, Jesus understands.

The Committee of ‘Assembly Testimony Magazine’ acknowledges God’s continued faithfulness to enable the publication of the bi-monthly magazine and associated books. We wish to record our sincere thanks to our editor for his diligent care, which demands considerable time and personal sacrifice. We are also grateful for those who submit the range of valued articles and series for publication.

In addition, there are unseen helpers whose names do not appear in the magazine: some proofread; others deal with administrative matters; maintain the website; organise the logistics of distribution of the magazine; and parcel and despatch books worldwide. We appreciate greatly those who receive magazines sent to assemblies, who ensure that they are distributed effectively, and regularly update the numbers required, to eliminate wastage and reduce our postage costs. The ongoing freewill support of assemblies and individuals to the work of ‘Assembly Testimony Magazine’ is also acknowledged with gratitude to God. Your letters and e-mails expressing specific appreciation give much encouragement.

The days are dark, and darkening. Christianity is increasingly under attack from a secular and aggressively atheistic society. However, there has always been opposition! Hence the encouragement to the assembly at Philadelphia, “Behold, I come quickly: hold that fast which thou hast, that no man take thy crown” Rev.3.11.
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Assembly Testimony Bible Class

by J. Riddle

THE FIRST BOOK OF PSALMS

No.65: PSALM 37 (Part 1)

This Psalm was evidently written by David in his later years. In two places he gives us the results of his observations during his life, with all its varied experiences, including heartaches and victories: “I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread” v.25; “I have seen the wicked in great power, and spreading himself like a green bay tree. Yet he passed away, and, lo, he was not: yea, I sought him, but he could not be found” vv.35,36. Whilst younger men can speak accurately, and be theoretically and technically correct, older men can speak with experience and authority, and their pronouncements carry greater weight. The man who says, “Trust in the Lord … Delight thyself also in the Lord … Commit thy way unto the Lord … Rest in the Lord … Wait on the Lord” vv.3,4,5,7,34, speaks out of long personal experience. It has been said that we ‘must not trade in unfelt truth’.

This is another acrostic, or alphabetical, Psalm, but the letters of the Hebrew alphabet are not applied uniformly throughout the composition: the twenty-two letters introduce a variable number of lines. It has been pointed out that the Psalm does not contain prayer or praise: it is a Psalm of instruction, and shows us how to combat any feelings of rage or envy we might have when we see the prosperity of the wicked, as opposed to the apparent lack of success of the righteous.

A.G. Clarke draws attention to the “good counsel” and “great contrasts” in the Psalm.1 E.W.Bullinger approaches the Psalm in the same way.2The “good counsel” (Clarke), or “admonition” (Bullinger) is found in vv.1-11; 27,28; 34, and each of these sections is followed by a contrast between the wicked and the righteous. Whilst this is helpful, it does not make the task of the expositor particularly easy, and in the interests of simplicity another approach has been adopted in this study. With this in mind, it is suggested that the Psalm may be divided in the following way:

  • The prosperity of the wicked, vv.1-11
  • The animosity of the wicked, vv.12-15
  • The brevity of the wicked, vv.16-22
  • The integrity of the righteous, vv.23-31
  • The fidelity of the Lord, vv.32-40

When attempting to analyse any section of Scripture it is important to ensure that headings (if used), whether alliterative or otherwise, do reflect the text! With this in mind, the following should be noted:

Firstly, the prosperity of the wicked, v.7, should not alarm us: the words “fret not thyself” occur three times, vv.1,7,8. We have infinite resources in the Lord, vv.3,4,5,7, and “evildoers shall be cut off: but those that wait upon the Lord, they shall inherit the earth” v.9. The righteous are truly prosperous!

Secondly, the animosity of the wicked should not alarm us. They may plot, v.12, and draw their swords, v.14, as much as they like, but “the Lord shall laugh at him: for He seeth that his day is coming” v.13.

Thirdly, the brevity of the wicked is clearly emphasised: “into smoke shall they consume away” v.20; “such as be blessed of Him shall inherit the earth; and they that be cursed of Him shall be cut off” v.22. “The triumph of evil is short-lived in contrast with the godly.”3

Fourthly, the integrity of the righteous is introduced with the words “The steps of a good man are ordered by the Lord: and He [the Lord] delighteth in his way” v.23. Just look at vv.30,31: “The mouth of the righteous speaketh wisdom … The law of his God is in his heart; none of his steps shall slide.”

Fifthly, the fidelity of the Lord is emphasised in such statements as “The wicked watcheth the righteous, and seeketh to slay him. The Lord will not leave him in his hand” vv.32,33; “But the salvation of the righteous is of the Lord: He is their strength in the time of trouble. And the Lord shall help them, and deliver them” vv.39,40.

THE PROSPERITY OF THE WICKED – vv.1-11

This section of the Psalm commences and concludes on a similar note. The following examples should be noted:

The exhortation to the Godly: “Fret not thyself because of evildoers” v.1; “fret not thyself in any wise to do evil. For evildoers shall be cut off” vv.8,9.

The end of the wicked: “they shall soon be cut down like the grass” v.2; “For evildoers shall be cut off” v.9.

The expression of time: “they shall soon be cut down like the grass” v.2; “For yet a little while, and the wicked shall not be” v.10.

The word “fret” means ‘to burn, to be kindled’4 and is always used to convey anger. “Fret not” could be rendered ‘Don’t get into a heat’, or, as we say today, ‘Don’t get steamed up.’ See also Prov.24.19,20: “Fret not thyself because of evil men, neither be thou envious at the wicked; for there shall be no reward to the evil man; the candle of the wicked shall be put out.”

The fact that the wicked are both transient and perishable, v.2, is only a small part of the antidote to ‘getting steamed up’ over their prosperity and progress. The secret of true prosperity lies in the five beautiful exhortations of the Psalm: “Trust in the Lord … Delight thyself also in the Lord … Commit thy way unto the Lord … Rest in the Lord … Wait on the Lord” vv.3,4,5,7,34, with their attaching promises. In the next paper, we will begin by looking at the first four of these, Lord Willing.
1 Clarke, A.G. “Analytical Studies in the Psalms”. John Ritchie Ltd., Kilmarnock.
2 Bullinger, E.W. “The Companion Bible”. Kregel Publications, Grand Rapids, Michigan.
3 St. John, H. “The Collected Writings of Harold St. John”. Gospel Tract Publications, Glasgow.
4 Gesenius, H.F.W. “Hebrew and Chaldee Lexicon”. Baker Book House, Grand Rapids, Michigan.

To be continued (D.V.)

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“A declaration of those things which are most surely believed among us” Luke 1.1

by Dennis Williamson (N. Ireland)

Paper 19

PAUL’S BURDEN FOR EPHESUS – Acts chapter 20

The chapter can be looked at from four angles:

  • The Confirmation of the Macedonian believers, vv.1-5
  • The Celebration of the Lord’s Supper, vv.6-12
  • The Concern to reach Jerusalem, vv.13-16
  • The Call to the elders at Ephesus, vv.17-38

Even a casual reading of this chapter will confirm the apostle Paul’s statement in 2Cor.11.28: “… that which cometh upon me daily, the care of all the churches”. Truly his heart and mind were always seeking the spiritual benefit of believers. This responsibility weighed heavily upon him. We are given glimpses of this in the Epistles he wrote, most especially perhaps in 2Corinthians.

His service for the Lord brought specific dangers and personal suffering. Opposition from various quarters attended his testimony. He could speak of hindrance from Satan, 1Thess.2.18, and at times from brethren with wrong motives of contention or party spirit, Phil.1.16; Gal.6.17. Sometimes the authorities adversely affected his progress, Acts 17.5-10, but in all these matters God graciously overruled for His servant, and this encouraged him to keep his heart fresh with love toward the saints, as he says in Phil.1.7: “I have you in my heart”. There was a reciprocity on the part of the believers as well.

In our chapter Paul arrives at Miletus and while constraints upon his time will not allow him to visit the saints at Ephesus, his care motivates him to call the elders from that assembly. The urgency is evident. It is clear that important issues must be conveyed; they cannot wait. Preventative ministry and counsel reveal that he is impelled by the Spirit of God, v.23. The narrative is full of wise advice and warning. As we peruse the truth, let us permit it to reach our hearts to the same degree as that to which it obviously comes from his. His evident love for them did not diminish his faithfulness toward them; he is acting as a true bondservant of God, v.19. The entire passage radiates Paul’s character and care, and the quality of both. These features shine brightly, but not boastfully.

THE SUMMONS – vv.17,18

Paul was intent upon passing by Ephesus, v.16. He had reasons for this, but that did not indicate a lack of consideration or burden for the believers. A weight on his heart constrained him. Spiritual insight would lead him to contact the elders. He did not call the whole assembly; neither did he call one elder. There was no single pastor or minister at the church at Ephesus. This is significant in considering the formation of an assembly. How far many have strayed from these simple yet strong principles. He “called the elders” (plural). These were leaders with God-given authority at Ephesus. They were recognised as such for their work among the flock, 1Pet.5.2. Obviously they were known to Paul and they also knew the apostle. He will go on in the narrative to warn, but even the contextual structure here provides valuable lessons. For example, where one-man ministry prevails Satan has only to capture the pulpit to control the pew! History has shown just how serious this can be!

THE SERVICE – vv.19-21

In the passage he takes their mind back to his presence in their midst. Firstly he tells of the characteristics of his service, “serving the Lord with all humility of mind” v.19, with tears, trials and plots of Jews: not at all an encouraging start to his period with them. Obviously they were cognisant of all this; he has already appealed to their knowledge of the circumstances, v.18. He “kept back nothing” from them that was profitable, v.20, declaring to the believers both publicly and privately the truth of God, “testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ” v.21.

THE SUFFERING ANTICIPATED – vv.22-24

Indications from different directions and by various means, not least by the Holy Spirit, revealed predicted suffering if he was to continue on his intended course. His enemies and dangers were to be manifested in “every city” along the route to Jerusalem, v.23. It was all very real. Paul’s words in v.24 have nothing of bravado about them, but are of deep conviction, not words given from the relative safety of the platform. He speaks of his emotions, his assessment of life itself, his course, his stewardship of the gospel. He focuses on those things for which he is prepared to die. This all demanded courage and dependence upon the Lord, and shows us something of the calibre of the man. Listen to him again: “Neither count I my life dear unto myself, so that I might finish my course with joy”. He had a sacred regard for the stewardship he had received, that he might discharge it; the pathway itself was but a means to that end. However difficult his circumstances were, that goal spurred him on to “testify the gospel of the grace of God”. This man had the moral authority to advise Archippus in Col.4.17: “Take heed to the ministry which thou hast received in the Lord, that thou fulfil it.” The steadfastness of Paul’s service, against all odds, is stimulating to witness. Against this background, life itself was no longer dear to him; he would readily suffer until death. These were not idle words, as his later history proves, 2Tim.4.6,7.

THE SERIOUSNESS – vv.25-30

“I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more” v.25. His departure, v.25; declaration, vv.26,27; doctrine, v.28; and the danger about which he reminded them, vv.29,30, emphasised the seriousness of his work. The passing of such a leader was bound to provoke emotions both for him and for them. Nevertheless, his tone was one of soberness. “I have not shunned to declare unto you all the counsel of God” v.27. There is obviously a challenge for us. How close do we come to this kind of ministry? Today there seems to be almost a conspiracy of silence regarding some doctrines that are clearly taught in Scripture. We have seemingly wrapped ourselves in a safety net of agreeing to refrain from advancing doctrines which are ‘out of bounds’ (I am not speaking of pet themes). Does this conform to these words: “all the counsel of God”? What is actually out of bounds is what is outside the Word, and I fear these things are advanced at times, rather than the Word itself. What lessons can be learned from the apostle’s practice here revealed! There was no shrinking back or selective screening of the Scriptures, but instead there was a wholehearted declaration of the whole counsel of God. There is a vast difference between wholesome warning, v.28, and fleshly criticism. The heart of this teacher was in his words; his true care was evident. The listeners were already acutely aware of the cost of his ministry to them in the past, v.31. Now he wants to deliver that which will preserve them in the future, in his absence. “Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers” v.28. He reminds them of their work of feeding, he raises the issue of how they became overseers, he refers to the ownership of the flock, v.28, and then he relates his knowledge of future danger, both from without and from within the company, vv.29,30. This was serious surely, but would they take it to their heart, as it came from his? Do we?

THE SUPPORT – vv.31-35

The chapter breathes with the support of the Godhead itself. Paul speaks ofthe Lord Jesus, vv.19,21,24,35. The Holy Spirit is working, vv.23,28. He speaks of repentance toward God, v.21; the grace of God, v.24; the kingdom of God, v.25; the counsel of God, v.27; the church of God, v.28; and commending to God, v.32. Then, surrounded by these Persons and principles, Paul himself seeks to uphold the elders: “Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears” v.31. Past practice gives him the authority to speak and support them now. He commends them to God, and to the word of His grace (authority), which is able to build them up (ability), and to give them an inheritance among all them that are sanctified (assurance), v.32. He reminds them of his motives in service, of which they were already aware: “I have coveted no man’s silver, or gold, or apparel. Yea, ye yourselves know that these hands have ministered unto my necessities, and to them that were with me” vv.33,34; see also 1Cor.9.14,15; 1Thess.2.5,6,9. This servant kept himself free as much as possible from mercenary-minded men, but also received support from genuine helpers when this was needed, Phil.4.10-15. This need was all in God’s purpose for his spiritual training, yet it is frowned upon today, as though the servant has somehow failed! “As for God, His way is perfect” Ps.18.30. Would they suffer hardship in the future? He gave them the example, backed by the words of the Lord Jesus: “It is more blessed to give than to receive” v.35.

THE SORROW – vv.36-38

The picture portrayed is precious: full of love, warmth, and tenderness from Paul and also the elders. He kneels down; he prays for them all. They wept sore, fell on Paul’s neck and “ardently kissed him” (J.N.D.), especially because they would see his face no more. They left him to the ship, awaiting that glorious day of rapture and reunion.

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GLIMPSES OF CHRIST

by D. Strahan

Paper 12

The Corn of Wheat

The Lord taught His disciples frequently “that the Son of man must suffer many things, and be rejected of the elders, and of the chief priests, and scribes, and be killed, and after three days rise again” Mk.8.31. Just days before His crucifixion, He drew from the world of agriculture to speak of His impending death: “Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit” Jn.12.24.

The chapter in which the verse is found, John chapter 12, marks a significant turning point in the public ministry of the Lord Jesus and marks the commencement of the final week before His crucifixion. The disciples had witnessed His entry into Jerusalem and the acclaim of those who met Him: “Hosanna: Blessed is the King of Israel that cometh in the name of the Lord” Jn.12.13. However, the Lord gave the disciples a timely reminder of the necessity of His death so that a harvest of believers might be reaped. Now was not the time of His enthronement but the time of His death.

THE PRINCIPLE IT CONVEYS

From creation God ordered the laws and principles that govern the universe. The word “except” is translated by many as “unless”: “Unless a corn of wheat fall into the ground and die, it abideth alone”. This demonstrates that there is no other way by which a harvest can be obtained. If there is no sowing there is no reaping. If there is no hardship there is no harvest. The Lord applies this principle, that from death comes life and fruit, to His death and resurrection. Had the Lord departed to the Father by any other way than the cross then He would have gone alone. He must die if there was to be fruit that would follow Him.

THE POTENTIAL IT CONTAINS

It is “a corn of wheat” Jn.12.24. Just a single corn. It sits on the palm of the hand. A gentle breeze can carry it away. It is so small and seemingly insignificant. And yet there is contained in that single grain all the potential of growth and life. There springs from that single grain of wheat “much fruit” Jn.12.24. Gamaliel advised the Jewish Sanhedrin that “if this counsel or this work be of men, it will come to nought” Acts 5.38. This is what they hoped for because “to him they agreed” Acts 5.40. The message of a crucified Christ was foolishness to the Greeks. They considered it absurd. Yet that “corn of wheat”, which was so despised, had all the potential to change millions of lives and ultimately transform the world.

The corn of wheat produces wheat; barley produces barley; oats produce oats. The fruit harvested takes its nature from what is planted. And so what Christ produces, Christians, take their character from Him. Just as the onlooker sees a field of barley and concludes that some time beforehand the farmer sowed barley so the world observes Christians and takes “knowledge of them, that they ha[ve] been with Jesus” Acts 4.13. Paul writes the same of the Thessalonians: “Your faith to God-ward is spread abroad; so that we need not to speak any thing. For they themselves shew of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God” 1Thess.1.8,9.

THE PLACE IT COVERS

While the corn of wheat remains in the store, or on the shelf, it never produces fruit. To produce fruit it must, of necessity, “fall into the ground” Jn.12.24. It is there it germinates, develops and grows.

Eternally the Lord Jesus was the continual delight of His Father for He was “daily His delight” Prov.8.30. But there He was like the unsown corn of wheat, abiding alone. What a difference has come because of His Incarnation and humiliation! The earth brings forth a harvest when the corn of wheat is sown. So too the Lord, through His death, has brought forth life in abundance.

Down from the glory the Saviour came,
Down to the cross and the death of shame;
Gazing in wonder I there exclaim –
Jesus died for me.
(Author unknown)

THE PATIENCE IT COMPELS

While perhaps not the main idea, there is contained within the imagery the Lord used the need for patience. It takes time for a crop to grow and for the harvest to be gathered. Months pass before there is “much fruit”.

In a sense, in the case of the Lord’s death, that harvest began immediately. At the cross there was fruit seen in the conversion of the malefactor and the centurion. At Pentecost, “the same day there were added unto them about three thousand souls” Acts 2.41. Since then the harvest has continued. Even now, as souls are saved, that fruit is being added to. Some ponder, “Are there few that be saved?” Lk.13.23, but as century follows century the harvest is being gathered in.

THE PLENTY IT CREATES

From the single corn of wheat there springs an abundant harvest, for “it bringeth forth much fruit” Jn.12.24. An adjective to convey magnitude is often used in Scripture in relation to the results of the death of the cross: “bringing many sons unto glory” Heb.2.10; “many shall come from the east and west, and shall sit down … in the kingdom of heaven” Matt.8.11; “by the obedience of one shall many be made righteous” Rom.5.19. The future will reveal the vastness, the overflowing abundance, that the death of Christ has produced.

There will be gathered into the garner of eternal glory the abundant harvest of Golgotha. The cleansing effects of Calvary will cause astonishment and amazement on earth for “kings shall shut their mouths at Him” Isa.52.15. The fruit of this harvest will not only be seen on earth but will outlive time itself and populate heaven with a congregation that no man can number. “And the number of them was ten thousand times ten thousand, and thousands of thousands; saying with a loud voice, ‘Worthy is the Lamb that was slain’” Rev.5.11,12. The thunderous praise of heaven will itself provide evidence of “much fruit” Jn.12.24. And upon that vast company of the redeemed the Lord shall look with eternal delight for “He shall see of the travail of His soul, and shall be satisfied” Isa.53.11.

Thou wast alone, till like the precious grain,
In death Thou layest, but did’st rise again;
And in Thy risen life, a countless host
Are “all of one” with Thee, Thy joy and boast.
(Thomas Willey)

THE PARALLEL IT COMMUNICATES

After the Lord spoke of the “corn of wheat” Jn.12.24, He declared, “If any man serve Me, let him follow Me” Jn.12.26. The parallel to Christian life is apparent. The spiritual law of self-sacrifice that others might be blessed is surely conveyed in the truth “let him follow Me” Jn.12.26. Paul exhorted the Philippians, “Look not every man on his own things, but every man also on the things of others” Phil.2.4. The Lord is the supreme example. Others followed Him. Timothy was not like others who “seek their own” advancement, but one who sought the progress of “the things which are Jesus Christ’s” Phil.2.21. Epaphroditus hazarded his life “because for the work of Christ he was nigh unto death” Phil.2.30.

Many others have followed these noble footsteps. Jim Elliot, one of five American missionaries who gave their lives for Christ seeking to reach the Indians of South America said, “He is no fool who gives what he cannot keep to gain what he cannot lose.” In the relentless race of life may the Lord help us to not lose sight of what really matters.

We lose what on ourselves we spend;
We have as treasure without end
Whatever, Lord, to Thee we lend,
Who givest all.
(Christopher Wordsworth)

To be continued (D.V.)

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MEN WHO KNEW GOD

by J. Alan Davidson (N. Ireland)

Paper 6

Isaac

“In Isaac shall thy seed be called”  Genesis 21.12; Romans 9.7; Hebrews 11.18

He was promised before he was born. His birth, though long delayed, was miraculous. He was Divinely named before his birth as being in the line of an “everlasting covenant” Gen.17.19. His life was marked by submissive obedience; the place of his sacrifice upon the altar was called “Jehovah-jireh” Gen.22.14. In a figure (type) he was received again from the dead, Heb.11.19, to take a wife of his father’s providing.

Isaac lived longer than Abraham or Jacob, whose lives stand out prominently in the Genesis record. Of Isaac much less is revealed and there are years of his pilgrimage about which the Bible is silent. His character was quiet and passive, yet he was a vital link in the chain of Divine promise.

Repeatedly God is pleased to be called “The God of Abraham, the God of Isaac, and the God of Jacob”. The value of meditations on the story of Isaac is that he is a beautiful portrait of the mind of God pointing forward to the Child born and the Son given. The inspired writers of the Bible are guided to give us only accounts of brief public exploits for God in the lives of men of faith. These men come to know God in their private lives before the public demonstrations of the power of God working with them. Public service is necessary, work for God is good, but all too often Godliness and spirituality are buried in the graveyard of our activity. When life is over, what counts before God is Christlikeness. Paul said, “For to me to live is Christ” Phil.1.21. In this vital lesson, there is much to be learned from the portrait of Christ as revealed by the Holy Spirit in Isaac, the son of promise.

THE PROMISED SEED

The first book of the Bible is the book of beginnings. Mankind still spends enormous time and finance trying to find the beginning and origin of things. Instead of probing black holes in space or big bangs of theory, all is revealed in Gen.1.1: “In the beginning God created the heaven and the earth.” The origin of the grass of the earth and the tree yielding fruit is repeatedly said to have the “seed … in itself” Gen.1.11,12. God made promise of the seed of the woman in Gen.3.15; to the serpent the Lord God said, “I will put enmity between thee and the woman, and between thy seed and her seed; it [‘He’] shall bruise thy head, and thou shalt bruise His heel.” Thus God prophesied the future of mankind, the line of faith down the long corridors of time, ultimately fulfilled in His Son, the Lord Jesus Christ. The two lines are developed in the chapters of Genesis; the fruits of God’s line will always be attacked by Satanic forces of evil.

The seed holds the secret of life. The promise of life to Eve, and to Abraham, was as the sand of the seashore and the stars of the sky. The Lord Jesus is the source of life: “In Him was life; and the life was the light of men” Jn.1.4. Believers have found in Him the substance of life: “I give unto them eternal life; and they shall never perish” Jn.10.28. This has been brought about by His suffering, death and resurrection: “Yet it pleased the Lord to bruise Him; He hath put Him to grief: when Thou shalt make His soul an offering for sin, He shall see His seed, He shall prolong His days, and the pleasure of the Lord shall prosper in His hand” Isa.53.10.

Isaac was the seed promised to Abraham. “And God said, ‘Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish My covenant with him for an everlasting covenant, and with his seed after him.’” Gen.17.19. Isaac was “persecuted” by Ishmael: “We, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit …” Gal.4.28,29.

Abraham was called by God to offer up Isaac on Moriah: “By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son, of whom it was said, That ‘in Isaac shall thy seed be called’” Heb.11.17,18. Following Abraham’s surrender of the one who was most precious to him, God again repeated His promise relative to the seed, making a covenant of richer blessing and greater multiplication of his seed: “… that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; and in thy seed shall all the nations of the earth be blessed” Gen.22.17,18. These promises to Abraham, through Isaac as the promised seed, merit detailed quotation, as the covenant extends to the unlimited blessing of the gospel. Paul writes, “And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, ‘In thee shall all nations be blessed.’” Gal.3.8. As the apostle is inspired to point out, four hundred and thirty years before the Law was given, Gal.3.17, God was giving a beautiful picture of justification by faith in Christ. “Now to Abraham and his seed were the promises made. He saith not, ‘And to seeds,’ as of many; but as of one, ‘And to thy seed,’ which is Christ” Gal.3.16.

THE TIME APPOINTED

“And the Lord visited Sarah as He had said, and the Lord did unto Sarah as He had spoken. For Sarah conceived, and bare Abraham a son in his old age, at the set time of which God had spoken to him” Gen.21.1,2. Twenty-five years had elapsed between God’s promise, Gen.12.2-4, and the birth of Isaac, Gen.21.2,5. In this he is a beautiful type of God’s only Son: “But when the fulness of the time was come, God sent forth His Son, made of a woman, made under the law” Gal.4.4. Isaac was born contrary to nature: Sarah “was delivered of a child when she was past age … Therefore sprang there even of one, and him as good as dead …” Heb.11.11,12. “He considered not his own body now dead, when he was about a hundred years old, neither yet the deadness of Sarah’s womb” Rom.4.19. The name “Isaac” means ‘he will laugh’. Sarah laughed with incredulity. Abraham’s laughter was of faith. At his birth there was joy in the house. He was circumcised the eighth day. Abraham made a great feast at his weaning.

Before the birth of Isaac celestial beings visited the tent of Abraham with the news: “Sarah thy wife shall have a son” Gen.18.10. The question was asked: “Is anything too hard for the Lord?” Gen.18.14. Speaking to Mary of the approaching birth of John the Baptist, the angel said, “For with God nothing shall be impossible” Lk.1.37.

When Joseph found Mary to be with child, he sought to put her away privately. The angel of the Lord said, “Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost” Matt.1.19,20. Mary said, “He that is mighty hath done to me great things; and holy is His name” Lk.1.49. When the Lord Jesus was born the host of heaven rejoiced, saying, “Glory to God in the highest, and on earth peace, good will toward men” Lk.2.14.

As with Isaac, so with the Lord Jesus, Satan attacked the promised seed. “He that was born of the flesh [Ishmael] persecuted him that was born after the Spirit [Isaac]” Gal.4.29. Likewise, Herod sought “the young child to destroy Him” Matt.2.13.

“JEHOVAH-JIREH” Gen.22.14

Close fellowship with God involves severe tests. The entire transaction upon Moriah was between the father and the son. Isaac was now a mature young man. God said, “Offer him there for a burnt offering” Gen.22.2. Unhesitatingly they set out for the place together: “They went both of them together” Gen.22.6,8. Why is this statement repeated? Why was there no resistance from Isaac? “Where is the lamb …?” Gen.22.7. God had said, “For I know him [Abraham], that he will command his children and his household after him, and they shall keep the way of the Lord” Gen.18.19. Isaac willingly lay upon the altar. He allowed his limbs to be bound. The word for “slay” Gen.22.10, is used in describing the offerings, when the knife was plunged into the victim’s neck. This submission by Isaac was not just a natural act of obedience to his father. Abraham literally intended to carry out God’s word and for three days he considered Isaac to be as good as dead. On Moriah, father and son were together entering into the will of God. They were getting to know God in one of the clearest figures of Calvary to be found anywhere in Scripture. This is one of the mountaintops of the Old Testament, which reveals Jesus, the Son of God. Speaking to Abraham, God describes Isaac as “thy son, thine only son Isaac, whom thou lovest” Gen.22.2. “For God so loved the world, that He gave His only begotten Son …” Jn.3.16. “He that spared not His own Son, but delivered Him up for us all” Rom.8.32. Dear fellow-believer, let us bow in holy wonder and worship. They left the young men with the donkey; the transaction was solely between father and son. For three hours on the cross, no human eyes beheld the agony. Isaac carried the wood. “And He [Jesus] bearing His cross went forth into a place called the place of the skull, which is called in the Hebrew Golgotha: where they crucified Him …” Jn.19.17,18. There was no resistance of any kind by the son: “both together”, denoting perfect agreement, complete submission, as when in the garden, the Son said; “Father, if Thou be willing, remove this cup from Me: nevertheless, not My will, but Thine, be done” Lk.22.42. Abraham believed God, Who had already performed a miracle in the birth of Isaac. In order to fulfil His future promise concerning Isaac, Abraham believed in death and resurrection: “Accounting that God was able to raise him [Isaac] up, even from the dead; from whence also he received him in a figure” Heb.11.19. “And Abraham called the name of that place ‘Jehovah-jireh’” Gen.22.14. The Hebrew word jireh means ‘to see ahead’. The Lord Himself said, “Your father Abraham rejoiced to see My day: and He saw it, and was glad” Jn.8.56.

“TAKE A WIFE UNTO MY SON ISAAC” Gen.24.4

In the Bible record there is no reference to any deeds of Isaac between Genesis chapter 22 (the sacrifice of Isaac upon the mountain) and his reappearance to meet his bride, Gen.24.62. “And Isaac brought her into his mother Sarah’s tent, and took Rebekah, and she became his wife; and he loved her” Gen.24.67. In chapter 22, Isaac is seen in obedience to his father; as a result he learned submission to God’s will. In chapter 24, we read how Isaac took a wife of his father’s providing. In this chapter we again see the continuation in type of the Lord Jesus Christ. Of His first coming into the world we read, “Then said He, ‘Lo, I come to do Thy will, O God.’” Heb.10.9. As the Lord spoke of returning to the Father, He said,“Father, I will that they also, whom Thou hast given Me, be with Me where I am; that they may behold My glory, which Thou hast given Me: for Thou lovedst Me before the foundation of the world” Jn.17.24. Like Rebekah, we journey through the wilderness, laden with the riches of Christ, guided by the Holy Spirit, looking for the Saviour, Whom having not seen, we love, 1Pet.1.8. His desire and our longing is to be with Him in glory, as the wife of the Lamb, Rev.19.7.

O! the blessed joy of meeting, all the desert past!
O! the wondrous words of greeting He shall speak at last!
He and I together entering those bright courts above;
He and I together sharing all the Father’s love.
(E. Frances Bevan)

To be continued (D.V.)

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GIFTS OF THE HOLY SPIRIT IN 1CORINTHIANS CHAPTERS 12 TO 14

by Ken Wilkins (England)

Paper 6

Although we are still in the process of considering the gift of “divers kinds of tongues”,from 1Cor.12.10, in this paper and the next paper we will consider three portions of Scripture verse by verse from the Book of the Acts in relation to the gift of tongues. There were three occasions in the Book of the Acts when the gift of tongues was used, and, as with the Old Testament use of tongues, linked with their use is God’s warning to Israel of coming judgment on that nation. Let us then look at the New Testament use of tongues in the Book of the Acts:

ACTS 2.4-12

Verse 4: The verseclearly links the Spirit giving the utterance of tongues with when they were filled with the Spirit, and not at the baptism with the Spirit. The supposed evidence of the baptism with the Holy Spirit being the speaking in tongues does not stand the test of Scripture. The filling with the Holy Ghost is always necessary for any effective service for God throughout the Church age, and for us this takes place when we personally have fellowship with the Lord, through reading, and meditating on, the Scriptures, and prayer: “… be filled with the Spirit” Eph.5.18, and the word “filled” is in a continuous, present tense. Here for these disciples, this filling with the Holy Spirit was subsequent to, and distinct from, the baptism with the Holy Spirit of vv.1-3, in that the baptism with the Holy Spiritwas a once-for-all event, which those disciples literally had, yet which representatively included all believers throughout the whole Church age, but before the apostles embarked upon speaking in tongues, here in Acts chapter 2, they were all individually filled with the Holy Spirit, and onlythen the Spirit gave them utterance for them to speak in tongues, for this unique situation in Jerusalem on that Day of Pentecost. Baptism with theSpiritwas a unique, never-to-be-repeated event, which took place on the Day of Pentecost only, whereas the filling of the Spirit is an available, constant, ongoing exercise for every true believer, as a result of daily fellowship with the Lord by reading His Word and prayer.

Verse 5: Notice now the people who were going to be the congregation, to hear this speaking in tongues: “devout [pious, religious]” Jews. Although many of them dwelt at Jerusalem, many also in the company came from “every nation under heaven”.

Verse 6: Contrary to what is commonly taught by so-called ‘charismatics’, and by some so-called ‘evangelicals’ in denominations of Christendom, when they erroneously assume that there was a lot of noise and chaotic excitement when this tongues-speaking took place, what we discover, when we read these verses more carefully, is that actually there was a God-given order, great solemnity, and quietly-focussed attention about the whole event. I take it that the disciples would not be speaking one against another in various tongues, otherwise how would every man hear in his own language? Furthermore, included within that word “language” is ‘dialect’, which embraces local accent within a language, or even different languages within one nation.

Verse 7: No wonder the listeners were confounded and amazed! They had not heard tongues-speaking in this miraculous way before. All the twelve disciples were Galilaeans (the only Judaean among them had been Judas Iscariot, the traitor, who was now dead, and the true disciple Matthias had been chosen to be numbered with the Twelve, Acts chapter 1). When Peter denied the Lord Jesus, others identified him as His disciple when they said, “Surely … thou art a Galilaean, and thy speech agreeth thereto” Mk.14.70. Yet, in contrast, here in Acts chapter 2, being filled with the Holy Spirit, he spoke in tongues.

Verses 8-12: These verses show the vastness of the languages and dialects that were covered with this speaking in tongues: none was left out. There was a message from God for everyone, directly and miraculously spoken in their own native tongue. It is important to see that those in the audience were either Jews by birth, or proselytes (a proselyte being a Gentile by birth, but converted to the Jews’ religion, Judaism). When the Lord Jesus pronounced judgmental woes upon the Pharisees, His accusation upon them was this: “Woe unto you, scribes and Pharisees, hypocrites! For ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves” Matt.23.15. Pharisees had their own ‘missionaries’, who travelled miles to indoctrinate even one person to proselytise (convert) them to the Jews’ religion. Why one person? It was because that proselyte could then go around ‘converting’ others, and thus encourage them into that same enmity against Christ as the Pharisees had, and hence the Lord Jesus told the Pharisees that, in making a proselyte a propagator of their evil teaching, and party to the rejection and ultimate crucifixion of Christ, “ye make him [the proselyte] twofold more the child of hell than yourselves”.

What was involved in all these Jews and proselytes hearing, in their various tongues, “the wonderful [great] works of God”? We have seen (from the Old Testament Scriptures we considered in the previous paper) that repeatedly when Israel heard foreign languages being spoken, even though they did not then understand the words spoken, the various languages in themselves were a warning from God to Israel of coming judgment for their rebellion against Him, and for their idolatry. The same principle applies here in Acts. The speaking in tongues, although all heard in their own language, was given that all may see that the message was including them all; it was not that the gathered company did not understand any other language, for Peter would shortly preach to them a message of judgment and of repentance, in one language. In this chapter is the beginning of the fulfilment of the words of the Lord Jesus to His disciples in Jn.16.8,9, when He said concerning the coming down of the Holy Spirit at Pentecost, “And when He is come, He will reprove the world of sin, and of righteousness, and of judgment: of sin, because they believe not on Me”. This is one of the reasons for the descent of the Holy Spirit that is often overlooked, namely, that Christ, having gone back to the Father, having been rejected by the world, sent the Holy Spirit down to earth to convict Israel, and the world in general, of their guilt in the sin of rejecting and crucifying the Son of God. Peter had been filled with the Holy Spirit that day, not only, along with other disciples, to speak in tongues, but to continue the warning message of judgment to the Jews so that the Holy Spirit would bring to their attention their tremendous sin of crucifying the Lord Jesus. No wonder in v.12 they were “amazed, and were in doubt [or ‘perplexed’], saying one to another, ‘What meaneth this?’” Well, the meaning, as they were soon to know, through Peter’s preaching, was coming judgment, when the nation of Israel would be scattered.

We will continue our consideration of each gift within Group 3, including the portions in Acts chapters 10 and 19 concerning tongues, in the next paper.

To be continued (D.V.)

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The Handmaid Character of Ruth, Hannah, Abigail and Mary

by Ian Steele (Scotland)

Paper 3

Having considered the appreciation of Ruth, in Ruth chapter 2, and the intercession of Hannah in 1Samuel chapter 1, we now come to:

ABIGAIL AND HER MEDIATION WITH DAVID – 1 Samuel chapter 25

The Passing of Samuel – v.1

Samuel’s death must have been a tremendous blow to David. At this point he would have recalled how that Samuel had anointed him king at Bethlehem and counselled him as Saul sought his life. The impact was that David retreated further south again with his army to the wilderness of Paran.

Good men are passing in our day as well and we must be careful how we react in adverse circumstances when those that prayed for us and kept us true to the purpose of God are no longer with us.

A major salutary lesson we learn from this chapter is the ease with which we can move to secure what we think we are due and the speed with which we can seek to assert ourselves against those who cause offence.

The Prosperity of Nabal – vv.2,3

His fortune is described in v.2: for “the man was very great”. He had three thousand sheep and a thousand goats and had his farming business in Carmel, which means ‘the fruitful field’. It was sheep-shearing time, a time of festivity and rejoicing.

The fairness of his wife, Abigail, is described, v.3: she was “of good understanding, and of a beautiful countenance”. How blessed he was to have such a wife!

However his foolishness is amplified in his name, which Edersheim (in his history of David) suggests was actually a by-name given to him because of his behaviour. He was stubborn, hard and evil in his doings. All this was despite his honourable descent from Caleb, v.3. This emphasises to us that Godliness, faithfulness and spiritual power do not run along natural lines!

The Plea to Nabal – vv.4-13

The Representation of the Young Men – vv.4-9

Sometimes young men are criticised for their rash behaviour but it is not so for the young men in this chapter. They go in David’s name and they speak peace to Nabal. They remind Nabal how they had afforded protection to his shepherds and flocks. They are also polite in their request and come “in a good day” to ask provision of Nabal: “Give, I pray thee, whatsoever cometh to thine hand unto thy servants, and to thy son David” v.8. We may searchingly ask ourselves: what is our own giving like? Do we give regularly, willingly and cheerfully, or, if we do give at all, is it grudgingly done?

The Refusal of Nabal – vv.10,11

Nabal disdains David, denounces him as a rebellious servant and then denies the young men any provision whatsoever. Again, to their credit, the young men do not react to Nabal’s rant.

The Reaction of David – vv.12,13

The young men return to David and they tell him all that Nabal has said. David’s reaction is that he is going to destroy Nabal and every male in his household, so he goes this time not with an ambassage but an army of about four hundred men.

The Preventive Intervention of Abigail – vv.14-24a

Another young man is brought onto the scene, this time to bring a report to Abigail, the wife of Nabal, vv.14-17. Note well that accuracy marks what the young man says, as he simply states the facts without exaggeration or embellishment. Note what he asks Abigail to consider as he bears testimony to David and his men. They were good, respectful and honest and became companions to Nabal’s workers. They offered continuing protection to those who kept the sheep, becoming “a wall unto us both by night and day”. How important it is to bear a consistent, good testimony before others that can be well spoken of when we are not there. The young man obviously has the confidence of Abigail and is able to speak bluntly about her husband as being foolish and unapproachable.

Consider well how the ready action of Abigail, vv.18-23, is underlined as she responds to what she has heard. A sense of urgency causes her to move, as v.18 says: “Abigail made haste”. Sometimes we are indecisive and fail to act when we should and the initiative of the moment slips away from us. Abigail has quickly summed up the situation and knows exactly what she has to do.

First of all a sufficiency of provision has to be prepared. Notice what she puts on the menu for David and his men: “two hundred loaves, and two bottles of wine, and five sheep ready dressed, and five measures of parched corn, and an hundred clusters of raisins, and two hundred cakes of figs”. We suppose all this was ready at hand and proves the wealth and bounty enjoyed by this family. All of this was loaded on donkeys to make the journey to David.

Abigail gives her servants instructions to “go on before me; behold, I come after you”. Wisely, no doubt, she does all this in secrecy, so “she told not her husband Nabal” v.19, for it is most likely he would have put an end to her initiative.

Verse 20 is very descriptive of the providence of God, giving us a picture of David and his men coming down against Abigail as she rode on her donkey, “and she met them”. David, it would appear, is still mulling over the injustice shown by Nabal and vv.21,22 describe his determination to destroy Nabal and all his male workers before the morning light. How timely then is the meeting with Abigail!

What a display of humility is made by Abigail as she sees David: she “fell before David on her face, and bowed herself to the ground, and fell at his feet” vv.23,24. She was a woman of standing and importance yet not reticent to humble herself before this king in exile.

She then takes accountability for what she describes as “this iniquity” and pleads, “Upon me let this iniquity be” v.24. We could say that she was not there so was not to blame. However, like great men and women elsewhere in the Bible, she realises that there is not only personal sin, but also collective guilt to be reckoned with.

The Perception of Abigail – vv.24b-31

Note that in this section Abigail refers to herself as David’s handmaid six times! She appeals for an audience and beseeches David to hear what she has to say, referring to herself twice in v.24 as his handmaid. Abigail asks David not to lay Nabal’s folly to heart, as it is just in keeping with the name that has been given to him.

She turns David’s attention to the Lord Who lives and no doubt with that reminder she causes him to realise that the living God is a silent witness in heaven to events that take place upon earth. Abigail seems to have a deep sense of God’s providence at that moment, saying: “The Lord hath withholden thee” v.26. She discerns two reasons as to why the intervention of God is taking place: David was “coming to shed blood” and he would be “avenging [him]self”. Abigail could see the repercussions for David among his enemies and those who sought evil against him if he carried out his intentions.

Abigail’s provision is presented as the blessing of a handmaid to be given to the young men who walked at the feet of David. Her supplication continues, seeking forgiveness for the trespass, which again she takes personally upon herself.

Having dealt with the present and the past she now turns to speak ofGod’s purpose in the future for David. A number of matters are raised that Abigail says God is going to do. She assures David that the Lord will build a sure house for David and this is based on two things: the battles of the Lord are fought by David and his behaviour is such that “evil hath not been found in thee all thy days”. It takes spiritual insight to move someone’s thinking away from personal issues to see the bigger picture in the ways of God with men.

Perhaps in v.29 as she reminds David of the sad actions of Saul against him, she pushes home the conviction that David must not allow his actions to descend to the same level. What a beautiful expression she then uses, saying, “The soul of my lord shall be bound in the bundle of life with the Lord thy God”. She is, in effect, saying, ‘Let God take care of your enemies in His own way and in His own time. You keep yourself in His will and purpose and when you are appointed ruler over Israel you will be spared the burden of carrying regrets or grief or offence of heart due to past actions.’

The Praise of Abigail by David – vv.32-35

David pronounces three blessings because of Abigail:

“Blessed be the Lord God of Israel, which sent thee this day to meet me.” Is it not good how God providentially intervenes in the lives of His people for our preservation?

“Blessed be thy advice.” May we ever appreciate wise counsel when it is given to us and may God bring into our lives those who are able to provide such advice.

“Blessed be thou, which hast kept me.” Dear believers, we have a responsibility not only to look out for ourselves but also for the preservation of others. David’s feet had well nigh slipped but for the timely mediation of Abigail.

There then follows the sequel to these events:

The Punishment of Nabal – vv.36-38

Abigail returns to her home with the salutation of David in her ears, “Go up in peace to thine house” v.35. She finds Nabal feasting like a king, and drunk. She waits till the morning to tell him what has happened and we read that “his heart died within him” v.37. About ten days later the Lord smote Nabal and he died, v.38. Abigail had asked David to leave the Lord to deal with these matters and the Lord surely did. This is surely what our Lord Jesus Christ did at Calvary. Peter writes that “when He was reviled, [He] reviled not again; when He suffered, He threatened not, but committed Himself to Him that judgeth righteously” 1Pet.2.23. So He suffered, leaving us an example, that we should follow His steps, 1Pet.2.21.

The Promotion of Abigail – vv.39-42

Abigail is not forgotten by David and is sent for to become his wife. However, she still does not have high thoughts of herself and in deep humility says, “Let thine handmaid be a servant to wash the feet of the servants of my lord.” As would seem to be a feature of her life, she “hasted”; compare vv.18,23,34. “She went after the messengers of David, and became his wife.”

To be continued (D.V.)

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PROPHECY

by Alan Summers (Scotland)

Paper 2

PROPHECY OF FUTURE EVENTS

Prophets are usually associated with the ability to foretell future events. While prophets certainly did foretell the future, more often than not they spoke about present conditions. As it is sometimes put, they did a great deal of ‘forthtelling’, not just ‘foretelling’.1 However, it is worth noting that when they did speak of the future, many events they spoke of, although future to the original speaker and his audience, are now, with the passage of time, in the past. Thus, for example, Isaiah spoke of Babylon’s downfall, Isaiah chapters 13 and 14. When he spoke, Babylon was not a great world power. It was a part of the Assyrian Empire. After Isaiah’s death it came to be the dominant power in the region and in course of time overran Judah. Eventually it was conquered by the Medes and Persians, during the lifetime of Daniel and Ezekiel. So Isaiah’s prophecy anticipated the emergence of Babylon as a great power and also its downfall. Sceptical modern scholars refuse to admit such a thing is possible and argue that these prophecies were added later by a pious fraudster they call ‘Deutero-Isaiah’. But to believers his prophecies are of enormous significance. They show that Bible prophecies do come to pass. If prophecy has already been fulfilled there is no reason to doubt that those that are still unfulfilled will be brought to pass.

The prophets did not foretell the future in order to ‘show off’ or stimulate curiosity. These prophecies had a practical purpose. In the case of Isaiah’s “burden of Babylon” the underlying message is that God is in control of the future, thus, although Babylon, Assyria, Tyre and Philistia threaten Israel and Judah, they will ultimately be brought down. Now of course those who heard such prophecies often did not live long enough to see their fulfilment, so there is a sense in which the prophet was speaking to a future generation and giving them reason to trust the word of the Lord from the lips of the prophet.

The type of information prophets conveyed varies. Sometimes people’s personal names were prophesied. Cyrus is named in Isa.44.28 and 45.1, even though he would not be born for another 160 years. Likewise Josiah is named about 290 years before he was born, 1Kgs.13.2. See also Acts 9.12, where Ananias is told that Saul has been told his name, before meeting him. In Isaiah’s prophecy that the Messiah would be born of a virgin, he is named Immanuel, Isa.7.14. In course of time it proved to be the case that His personal name was Jesus. What then of “Immanuel”? The name means ‘God with us’, and signifies that although a child He would also be God. So the name anticipates His Deity and humanity.

Prophecy sometimes foretold place names. Bethlehem is foretold as the birthplace of the Messiah: “But thou, Beth-lehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall He come forth unto Me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting” Mic.5.2.

Micah prophesied about seven hundred years before Jesus was born and predicted that a Ruler would arise from Bethlehem Ephratah Whose “goings forth” would be from eternity. There is no doubt that Micah was prophesying that someone would be born in Bethlehem Who would be Divine in origin. This was exactly what happened. How is this prophecy explicable if God was not speaking through Micah?

Although we should marvel at the accuracy of predictive prophecy, we should note that God has never used prophecy for material advantage. Prophecy could not be used to predict the sequence of winning lottery numbers. Nor is prophecy like a history book written before the time. Only a few isolated matters are foretold. That is usually because of their significance in God’s programme. On the whole the prophets speak of the ‘big’ issues, such as the destiny of Israel and the ministry of the Messiah. Prophecy is not used to disclose information that has no spiritual value or purpose.

THE GREATEST PROPHET

The greatest Prophet was the Lord Jesus. He spoke repeatedly of future events. At times He spoke of the immediate future, as when He predicted the destruction of Jerusalem, an event that was accomplished about forty years after His death: “And Jesus went out, and departed from the temple: and His disciples came to Him for to shew Him the buildings of the temple. And Jesus said unto them, ‘See ye not all these things? Verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down.’” Matt.24.1,2.

“And when He was come near, He beheld the city, and wept over it, saying, ‘If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! But now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench [or ‘barricade’] about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.’” Lk.19.41-44.

Josephus the Jewish historian records the destruction of Jerusalem in 70 AD as follows: “Caesar ordered the whole city and the temple to be razed to the ground, leaving only the loftiest of the towers, Phasael, Hippicus, and the Mariamme, and the portion of the wall enclosing the city on the west: the latter as an encampment for the garrison that was to remain, and the towers to indicate to posterity the nature of the city and of the strong defences which had yet yielded to Roman prowess. All the rest of the wall encompassing the city was so completely levelled to the ground as to leave future visitors to the spot no ground for believing that it had ever been inhabited. Such was the end to which the frenzy of revolutionaries brought Jerusalem, that splendid city of worldwide renown.”2

Josephus also records: “Now, as the Romans began to raise their banks on the twelfth day of the month Artemisius [Jyar], so had they much ado to finish them by the twenty-ninth day of the same month, after they had laboured hard for seventeen days continually; for there were now four great banks raised, one of which was at the tower of Antonia; this was raised by the fifth legion, over against the middle of that pool which was called Struthius. Another was cast up by the twelfth legion, at the distance of about twenty cubits from the other. But the labours of the tenth legion, which lay a great way off these, were on the north quarter, and at the pool called Amygdalon; as was that of the fifteenth legion about thirty cubits from it, and at the high priest’s monument.”3

The remainder of chapter 24 of Matthew goes on to speak of a period of destruction that far exceeds the destruction of Jerusalem by the Romans, and which immediately precedes the second coming; see Matt.24.29,30. But since the Temple of which Jesus was speaking was the one that He and His disciples were looking at, it is evident that His prophecy had two parts: one fulfilled and one as yet unfulfilled.

1 The “Evangelical Dictionary of Theology” (Baker Books, Ada, Michigan) states that about one
third of prophecy has to do with the future but the rest has to do with the present.
2 Josephus, Flavius “Jewish Wars, 7.1”.
3 Josephus, Flavius “Jewish Wars, 5.4.11”.

To be continued (D.V.)

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Comfort for Christians in a Changing World

by Roy Reynolds (N. Ireland)

“Thou exceedest the fame that I heard” 2Chronicles 9.6

The sights that greeted the Queen of Sheba left her speechless and “there was no more spirit in her” 2Chr.9.4. Never had she seen such glory and opulence; it was truly breath-taking and she acknowledged, “The one half of the greatness of thy wisdom was not told me” 2Chr.9.6.

Countless books have been written about the Lord Jesus; hymns unnumbered aspire to tell of His glory and beauty, and through the centuries servants of the Lord have preached of His power, His perfection and His purity. Many have employed their God-given skills to speak in the loftiest language of the incomparable Christ but He is infinitely greater than all the superlatives that have been used and far exceeds the greatest descriptions of His Person. No comparisons successfully inform us of His loveliness and earth’s vocabulary is deficient to communicate to us the transcending glories of God’s Son.

We are embarrassed by our puny appreciation of such unsurpassed greatness and long increasingly to drink from the inexhaustible supplies of that deep well.

Jesus! In whom all glories meet,
Whose praise through earth and heaven shall ring,
Thy name, than all beside more sweet,
With hearts adoring would we sing.

“But when the morning was now come …” John 21.4

The bright beams of a new day dawning dispelled the weariness of a dark and disappointing night. The disciples had toiled fruitlessly but it was all about to change. As the sun climbed in the eastern sky they heard the authoritative voice of One Who stood on the shore, fully aware of all that had taken place in the night watches. At His command they “cast the net on the right side of the ship … and now they were not able to draw it for the multitude of fishes” Jn.21.6. John recognised Him and exclaimed, “It is the Lord” Jn.21.7.

Weary saints, worn out by the toil and trials of a night that has lasted long, rejoice to know that the morning, long-awaited is coming. The golden rays of “the bright and morning star” Rev.22.16, will herald the dawning of an eternal day; there will be no more sunsets, and best of all, Jesus will be standing on the shore, “and there shall be no night there” Rev.22.5.

He is coming, coming for us; soon we’ll see His light afar,
On the dark horizon rising, as the Bright and Morning Star,
Cheering many a waiting watcher, as the star whose kindly ray
Heralds the approaching morning just before the break of day.
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Good Tidings from Heaven

“Give us what we deserve!”

The word “deserve” has become very popular. Often we hear statements such as: “We deserve a better school system” and “Give us the hospitals we deserve!” If those saying such things were to be asked why they think they deserve these benefits, some might justifiably answer that they pay tax. But many making such calls do not work, and have never paid tax! With a sense of entitlement, they consider that the world ‘owes them a living’, and make big demands, expecting someone else to pay for it!

Many people have a similar attitude towards God. They think He is under obligation to them. If something goes wrong in their lives, they blame Him. So we hear words like “We didn’t deserve this to happen to us.” However, the Bible teaches that we do not deserve anything good from God. All the good things we have in this life are gifts from Him: “Every good gift and every perfect gift is from above” James 1.17; “He giveth to all life, and breath, and all things … in Him we live, and move, and have our being” Acts 17.25,28. Further, contrary to us deserving good from God, we deserve judgment from Him, because we have all sinned against Him: “For all have sinned, and come short of the glory of God … the wages of sin is death” Romans 3.23; 6.23. We deserve to suffer God’s righteous wrath, in the Lake of Fire, forever.

But here is the wonderful thing: rather than giving us our deserved punishment, God has made provision for us to receive undeserved blessings: salvation from our sins, eternal life, and a home forever in Heaven! How? He sent His own Son, Jesus Christ, into the world. He is the only One Who did deserve God’s blessings, and Who did not deserve judgment for sins, for He only is sinless. Yet, He went to Calvary, where He was crucified, shed His blood, and laid down His life for us all. Paul wrote: “For He [God] hath made Him [Christ] to be sin for us [sinners], who [Christ] knew no sin; that we [sinners] might be made the righteousness of God in Him [Christ]” 2Corinthians 5.21. The message of that verse is clear: God treated His blessed, sinless Son the way He did not deserve (in laying the judgment for sin upon Him), so that we might receive what we do not deserve (a righteous standing before God), through faith in Him.

One person who appreciated that God had not given Him what He deserved, but what he did not deserve, was the Psalmist David, who wrote: “He hath not dealt with us after our sins; nor rewarded us according to our iniquities … As far as the east is from the west, so far hath He removed our transgressions from us” Psalm 103.10-12. These are the words of one who was in the enjoyment of the forgiveness of sins. That forgiveness will be yours, if you come to God in repentance and faith, acknowledging your need as a lost sinner, trusting in God’s Son Who died for you and rose again, and receiving Him as your Lord and Saviour. If you die in your sins, you will face the punishment you deserve, but if you receive Christ as your Saviour, you will receive “the gift of God [which] is eternal life, through Jesus Christ our Lord” Romans 6.23.

In peace let me resign my breath, and Thy salvation see;
My sins deserve eternal death, but Jesus died for me.
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