Contents
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
PROPHECY
by A. Summers
THE SON OF MAN GLORIFIED
by I. Gibson
1PETER CHAPTER 5 VERSE 7
by J. McCaughey
COMFORT FOR CHRISTIANS IN A CHANGING WORLD
by R. Reynolds
Assembly Testimony Bible Class
by J. M. Riddle (England)
THE FIRST BOOK OF PSALMS
No.68: PSALM 38 (Part 1)
Psalm 38 is the third of the seven suggested “penitential Psalms”. The others are Psalms 6, 32, 51, 102, 130 and 143. However, Psalms 102, 130 and 143 can hardly be described as penitential, although it has to be said that Psalm 130 does warn concerning sinning against the Lord: “If Thou, Lord, shouldest mark iniquities, O Lord, who shall stand?” v.3. Psalm 102 is clearly a Messianic Psalm! The sorrow expressed in these three Psalms is not said to be the result of sin, which clearly is the case in Psalms 6, 32, 38 and 51:
Psalm 6 commences with the words “O Lord, rebuke me not in Thine anger, neither chasten me in Thy hot displeasure” v.1. Evidently David was aware that he had incurred God’s displeasure, but no further information is given in the Psalm.
Psalm 32 contains David’s confession: “I acknowledged my sin unto Thee, and mine iniquity have I not hid. I said, ‘I will confess my transgressions unto the Lord;’ and Thou forgavest the iniquity of my sin. Selah” v.5.
Psalm 38, as we shall see, opens with words similar to those with which Psalm 6 commences: “O Lord, rebuke me not in Thy wrath: neither chasten me in Thy hot displeasure” v.1, and includes the confession: “For mine iniquities are gone over mine head: as a heavy burden they are too heavy for me” v.4.
Psalm 51 is most explicit: “Wash me throughly from mine iniquity, and cleanse me from my sin. For I acknowledge my transgressions: and my sin is ever before me. Against Thee, Thee only, have I sinned, and done this evil in Thy sight” vv.2-4. The occasion of the Psalm is given in the title: “A Psalm of David, when Nathan the prophet came unto him, after he had gone in to Bath-sheba.”
While there is no hint of the exact circumstances in which Psalm 38 was composed by David, J.M. Flanigan notes that F. Delitzsch relates all four Psalms (Psalms 6, 32, 38 and 51) to David’s “deep suffering and ultimate penitence after his great sin in the matter of Bathsheba”1. There is good reason for this conclusion. Psalm 39 is the sequel to Psalm 38, and it is significant that it closes with the words “Hear my prayer, O Lord [Jehovah], and give ear unto my cry; hold not Thy peace at my tears: for I am a stranger with Thee, and a sojourner, as all my fathers were” Ps.39.12. Amongst the results of his adultery with Bathsheba and the murder-by-proxy of Uriah, God had said, “Now therefore the sword shall never depart from thine house … I will raise up evil against thee out of thine own house” 2Sam.12.10,11. As noted above, David was evidently ‘on the run’, and deeply conscious that this was the result of his transgressions, all of which points to the fulfilment in his life of God’s word. The rebellion of Absalom, one instance of “evil against thee out of thine own house”, had made it necessary for David to flee for his life. Why had this happened? David was in no doubt about the reason. It was the result of his sin. It can therefore be said, with some degree of certainty, that Psalms 38 and 39 both relate to David’s great sin in earlier life.
The superscript of Psalm 38 reads, “A Psalm of David, to bring to remembrance.” See also Psalm 70. This could suggest either that David is appealing for Divine remembrance in his circumstances, or that he is recalling his own transgression. J.M. Flanigan suggests that “in his severe illness, perhaps indeed thinking of death, David is reminiscing. A man at the end of life has cause to think of the past and to bring to remembrance those many vicissitudes of life through which he has passed. He will remember good times, and the bad. He will recall triumphs and tragedies, joys and sorrows.”1 However, the present tenses in the Psalm strongly suggest that David is describing a current experience.
- 1 Flanigan, J. “What the Bible Teaches – Psalms”. John Ritchie Ltd., Kilmarnock.
The Psalm may be divided with reference to David’s appeals to the Lord:
Discipline, vv.1-8: “O Lord [Jehovah], rebuke me not in Thy wrath; neither chasten me in Thy hot displeasure” v.1.
Distress, vv.9-14: “Lord [Adonai (plural): Sovereign Lord, Owner, Possessor, Proprietor], all my desire is before Thee; and my groaning is not hid from Thee” v.9.
Dependence, vv.15-22: this section commences, “For in Thee, O Lord [Jehovah], do I hope: Thou wilt hear, O Lord [Adonai] my God [Elohim (plural): the Mighty One]” v.15, and concludes, “Forsake me not, O Lord [Jehovah]: O my God [Elohim], be not far from me. Make haste to help me, O Lord [Adonai] my salvation” vv.21,22.
DISCIPLINE – vv.1-8
This section can be divided as follows: the Lord’s anger, vv.1-3a, and David’s anguish, vv.3-8. It will be noted that v.3 is a pivotal verse: in the first part are the words “because of Thine anger” and in the latter part are the words “because of my sin”.
The Lord’s Anger – vv.1-3a
“O Lord, rebuke me not in Thy wrath; neither chasten me in Thy hot displeasure. For Thine arrows stick fast in me, and Thy hand presseth me sore. There is no soundness in my flesh because of Thine anger.” As J.M. Flanigan observes, the expression “hot displeasure” signifies “furious indignation and wrath, and David’s grief is that he has caused such. That he should be rebuked he can accept. That he needs to be chastened he can accept also. But he dreads that the due discipline should be meted out in anger and wrath. To be punished for his sin was one thing, but to incur chastening from a God so angry was quite another thing.”1 It was a cry for mercy.
We should remember God’s hatred of sin, and that sin will be judged both in the case of saved and unsaved men and women. For the former, see 1Cor.11.29,30: “For he that eateth and drinketh unworthily, eateth and drinketh damnation [judgment, in the sense of chastening, v.32] to himself, not discerning the Lord’s body. For this cause many are weak and sickly among you, and many sleep.”
David’s Anguish – vv.3-8
While some commentators interpret David’s description of his diseased body literally, and there can be no doubt that, as Spurgeon wrote, “mental depression tells upon the bodily frame”, nevertheless, as he also wrote, it seems preferable “to receive the expressions as instructively figurative”2. It is suggested therefore that, while this description of his sufferings can hardly be taken literally, the phraseology is intended to convey David’s deep anguish.
- 2 Spurgeon, C.H. “The Treasury of David.”
This is most certainly the case in his opening words: “O Lord, rebuke me not in Thy wrath; neither chasten me in Thy hot displeasure. For Thine arrows stick fast in me, and Thy hand presseth me sore” vv.1,2. The language is obviously metaphorical. The Lord had deliberately imposed intense discomfort upon David. His words here should be compared with Ps.32.4: “For day and night Thy hand was heavy upon me”. While the result of David’s deep discomfort is soon disclosed in Psalm 32 (“I acknowledged my sin unto Thee, and mine iniquity have I not hid. I said, ‘I will confess my transgressions unto the Lord;’ and Thou forgavest the iniquity of my sin” v.5), we have to wait a little longer in Psalm 38: “I will declare mine iniquity; I will be sorry for my sin” v.18.
If the language of v.2 is undoubtedly metaphorical, it surely follows that this must also be the case in vv.3,4: “There is no soundness in my flesh because of Thine anger; neither is there any rest [‘peace’ (J.N.D.)] in my bones because of my sin. For mine iniquities are gone over mine head; as a heavy burden they are too heavy for me.” David’s reference to his bones here should be compared with Ps.6.2: “Have mercy upon me, O Lord; for I am weak: O Lord, heal me; for my bones are vexed”; Ps.32.3: “When I kept silence, my bones waxed old through my roaring all the day long”; and Ps.51.8: “Make me to hear joy and gladness; that the bones which Thou hast broken may rejoice”. C.H. Spurgeon clearly opts for a non-literal interpretation: “A man who has pain in his bones tosses to and fro in search of rest, but he finds none; he becomes worn out with agony, and in so many cases a sense of sin creates in the conscience a horrible unrest …”2 That “horrible unrest” is expressed by David in Ps.6.2,3: “O Lord, heal me; for my bones are vexed. My soul is also sore vexed …”
- 2 Spurgeon, C.H. “The Treasury of David.”
Spurgeon’s observation that “a sense of sin creates in the conscience a horrible unrest” is certainly borne out by David’s explanation here of his sore discomfort: “For mine iniquities are gone over mine head; as a heavy burden they are too heavy for me” v.4. How deeply do we feel the seriousness of sin in our lives? These words are perhaps best taken as “two metaphors … the sense of sin is first likened to an overwhelming flood going over the head, and then also to a burden too heavy to bear”1.
- 1 Flanigan, J. “What the Bible Teaches – Psalms”. John Ritchie Ltd., Kilmarnock.
But David has not finished his graphic picture: “My wounds stink and are corrupt because of my foolishness. I am troubled [‘depressed’ (J.N.D.)]; I am bowed down greatly; I go mourning all the day long. For my loins are filled with a loathsome disease: and there is no soundness in my flesh. I am feeble and sore broken: I have roared by reason of the disquietness [‘agitation’ (J.N.D.)] of my heart.” Consistency demands a continuing non-literal explanation. This can be expressed in the way in which regenerated Israel will recall their past history: “Then shall ye … loathe yourselves in your own sight for your iniquities and for your abominations” Ezek.36.31. Job used similar language: “I abhor myself” Job 42.6. The Lord described Israel in similar terms: “The whole head is sick, and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment” Isa.1.5,6.
Unconfessed, and therefore unforgiven, sin should always result in deep anguish for the child of God. As noted above, it robs him of peace, v.3, and creates distress, v.6, and agitation, v.8. Nothing should cause a believer so much sorrow as feeling personal alienation from God. Attention is drawn again to Ps.32.3,4: “When I kept silence [his period of unconfessed sin], my bones waxed old through my roaring all the day long. For day and night Thy hand was heavy upon me: my moisture is turned into the drought of summer.”
J.M. Flanigan points out that “a touching comparison may be observed with the sufferings of the holy Sin-bearer of Isaiah 53.5 [‘He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him; and with His stripes we are healed.’]. In that verse, ‘iniquities’ is the same word as that in v.4 of this Psalm [‘For mine iniquities are gone over mine head’]. ‘Stripes’ is the same word as ‘wounds’ of v.5 of the Psalm [‘My wounds stink’]. ‘Bruised’ is almost identical to ‘broke’ in v.8 of the Psalm [‘I am feeble and sore broken’]. The resultant ‘peace’ in Isaiah 53.5 is the same word as ‘rest’ in v.3 of the Psalm [‘neither is there any rest in my bones because of my sin’]. Oh the sufferings of the Sinless One, who suffered for others at Golgotha that those who had sinned might have peace and rest.”1
- 1 Flanigan, J. “What the Bible Teaches – Psalms”. John Ritchie Ltd., Kilmarnock.
In the will of the Lord, we will discuss distress and dependence in the next issue of the magazine.
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 22
THE OPERATION OF DIVINE PURPOSE – Ephesians chapter 3
The delightful picture and progress of the purpose of God, given to us by the Holy Spirit in the first three chapters of the Epistle to the Ephesians is something not only to observe but to embrace with spiritual joy. Already in these papers we have seen that purpose in relation to Divine election, chapter 1, then Divine salvation, chapter 2. Now, in chapter 3, we are instructed as to Divine revelation in order that we may understand the mind of God for His people in this present period of God’s dealings in grace, and the outworking of that purpose, particularly with regard to believers who form “the church, which is His body” Eph.1.22,23, which includes every believer in the present dispensation.
Much has been written over the centuries on this subject, sometimes with Biblical clarity, and sometimes with confusion, especially by those who place the Church in the Old Testament. Such confusion arises when the clear New Testament teaching on this matter is set aside. And it is only there that the teaching on this subject is to be found, not in the opinions and theories of men. Sound interpretation must be grounded in the text and context of Scripture, without human additions or omissions. Our chapter therefore shows that God reserves the right to act in His own way and in His own time for the blessing of His people in this era. In keeping with His purpose, He is now calling out from among the nations a people for His name, Acts 15.14. To accept this therefore as Scriptural doctrine is to assent to Divine revelation, apart altogether from denominational considerations. Denominational distinctions are not supported by the Word of God, and this is never more pertinent than when the subject under consideration is theChurch which is His Body, which is the case here.
The operation of Divine purpose in this present age, which is the subject of this paper, confines our thoughts to the broad view of the Church, that is, embracing every believer in our Lord Jesus Christ in this present period. This period encompasses the beginning of the Church, at Pentecost, Acts chapter 2, until this same Church, completed, is taken to be with the Lord, at the Rapture, 1Thess.4.13-18. Each believer, glorified, body, soul and spirit, will thereafter be in the presence of the Lord Jesus.
In our chapter, this revelation is called “the mystery” v.3, “which in other ages was not made known unto the sons of men” v.5. The same truth is affirmed in Col.1.26: “the mystery which hath been hid from ages and from generations, but now is made manifest to the saints”. It was disclosed only when it served the purpose of God. The word “mystery” does not mean something mysterious, but something previously hidden but now revealed.
This programme of God is explained in our chapter like this:
- The Revelation of the Mystery, vv.1-6
- The Propagation of the Mystery, vv.7-13
- The Apprehension of the Mystery, vv.14-19
- The Distinction of the Mystery, vv.20,21 (this distinction stresses the eternal uniqueness of the Church.)
It might be prudent to say at this point that the mystery is not just that the Gentiles are included in God’s purpose in this dispensation, but that both Jewish and Gentile believers are made one, Eph.2.14. This never happened before this age. This can only be realised by the grace of God working in each, the enmity having been slain at the cross, Eph.2.16. Therefore now access is “by one Spirit unto the Father” Eph.2.18.
The apostle Paul calls himself “the prisoner of Christ Jesus” 3.1. As such he is associated with the purpose of God. In 4.1 he refers to himself as “the prisoner of the Lord” and this links him with the people of God. His involvement in this plan is revealed by the way he is described in chapter 3. He is a prisoner, a steward, a minister, an intercessor and a worshipper.
THE REVELATION OF THE MYSTERY – vv.1-6
As Paul continues in chapter 3 he will record his suffering for the truth, v.1; his stewardship of the truth, v.2; the source of the truth, v.3; the search for the truth, v.4; the secrecy of the truth (in the past), v.5; and the substance of the truth, v.6. This means that all believers are now fellow-heirs, fellow-members of the same body, and fellow-partakers of His promise in Christ by the gospel, v.6. Thus, our inheritance is the same, our incorporation is the same, and our involvement is the same: we are indeed one! This new, heavenly order was always in God’s purpose. But now we are being told how it is being unfolded, how it is now revealed.
THE PROPAGATION OF THE MYSTERY – vv.7-13
This highlights the fact that God has not left us in the dark but has, as it were, ‘turned the light on’ v.9, so that we may understand the fellowship of the mystery, before hidden but now revealed. Paul himself is a special minister given for its revelation and propagation. His purpose is to make all see this stewardship of that which from ages past had been hidden in God. And this not only to us, the Church, for the manifold wisdom of God has been shown to principalities and powers in heavenly places, v.10. This all links with the purpose of the ages, which was made in Christ Jesus our Lord, v.11. Every past age has led up to this age. God’s eternal purpose, which is now revealed, relates to, and has brought about, a heavenly people, the one Body, suited to His eternal presence and realised through faith in Him, v.12. The confidence comes from our nearness to Christ. So, the writer exhorts the readers not to allow his present tribulations to demotivate them; these are for their glory, v.13.
THE APPREHENSION OF THE MYSTERY – vv.14-19
Note here the apostle’s disposition, vv.14,15; his desires, vv.16-19; and his doxology, vv.20,21.
In reverence, Paul bows before the Father, from whom every family in heaven and on earth is named (appointed and approved). He then expresses his spiritual desires for the saints:
- A fortified life. He prays that, according to the riches of His glory, God would strengthen them with power by His Spirit in the inner man, v.16. This strength is God’s work, received as we rest in His will.
- A faithful life. He prays that Christ may dwell, or be at home, in their hearts by faith, so that they may enjoy His presence, v.17.
- A fervent life. He prays that, being rooted (for sustenance) and grounded (for stability) in love, they may live with spiritual depth, v.17.
- A focused life. He prays that they may be able, with all saints, to comprehend the breadth, length, depth, and height, v.18. I understand this to refer to the mystery mentioned earlier in the chapter:
- The breadth – Jew and Gentile made one
- The length – before the foundation of the world
- The depth – depravity from which each has been brought
- The height – heavenly calling
Along with this, he desires that they would “know the love of Christ, which passeth [‘surpasses’ (J.N.D.)] knowledge”, resulting in a filled life: that they may be filled unto all the fulness of God, v.19. What spiritual desires! And for every believer! May we be helped to think thoughts like those of God and the apostle!
THE DISTINCTION OF THE MYSTERY – vv.20,21
It seems that the apostle can rise no higher in appreciation, so he closes with a brief but blessed doxology. “Unto Him that is able to do exceeding abundantly above all that we ask [communication] or think [conception], according to the power that worketh in us, unto Him be glory in the church by [‘in’] Christ Jesus throughout all ages, world without end. Amen.” We delight in this ascription of the power and glory of Deity, which in this context also reminds us of the eternal uniqueness of the Church, which is His body.
To be continued (D.V.)
GLIMPSES OF CHRIST
by D. Strahan
Paper 15
The Bright and Morning Star
The Holy Scriptures are full of Christ: “search the scriptures … they are they which testify of Me” Jn.5.39. There are many pictures of Christ; some of these are drawn from earth (for example, “that Rock was Christ” 1Cor.10.4; “the Lion of the tribe of Juda” Rev.5.5; “Behold the Lamb of God” Jn.1.29); others from the aerial heavens (for example, “a sparrow alone upon the housetop” Ps.102.7; “His eyes are as the eyes of doves” S of S.5.12; “I am like an owl of the desert” Ps.102.6). It would seem that pictures drawn from either the earth or the aerial heavens are insufficient to fully convey the wonders of the Person of the Lord Jesus Christ. They are pointers to His beauty and glory but not one of them individually can ever fully communicate the glories and majesty of His Person.
The Scriptures also contain pictures of the Lord Jesus from a third realm: the stellar heavens. The last chapter of the New Testament says, “I Jesus have sent Mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star” Rev.22.16. The “root and the offspring of David” points us to the soil underneath our feet; however, “the bright and morning star” lifts our gaze heavenward, to the sky above our heads.
The New Testament commences with a star, for with the majestic appearance of the star in the east the wise men came to worship at the feet of the young child. “Where is He that is born King of the Jews? For we have seen His star in the east, and are come to worship Him” Matt.2.2. The ancient travellers were pointed to the Lord Jesus by the star. This star heralded the first coming of the Lord Jesus.
As the Holy Scriptures draw to a close “the bright and morning star” points forward to His second coming. In the final chapter of the Word of God, the words “I come quickly” are stamped repeatedly: three times, for emphasis, Rev.22.7,12,20. The third occurrence is prefixed with “surely”: “Surely I come quickly”. The second coming of the Lord Jesus is assured and certain.
While the first star in the New Testament merely pointed to the Lord Jesus, the final star in Scripture is a more definite reference to Him. The Lord Jesus Christ is the “bright and morning star”.
ITS ATTRACTION TO OUR SIGHT
Stars shine in darkness. They are unseen during the day. But when there is no other light their beauty and brightness cheer and guide us. When things are dark, when there is no other light to distract our vision, the stars are at their brightest. That is perhaps why it seems that for those in the darkest circumstances of life the coming again of the Lord Jesus is the most precious.
The morning star appears while it is still night but just before the daybreak. It heralds that the night will soon be gone and a new day is about to dawn. It appears in the darkness but it is the harbinger of the day that is soon to appear, when the darkness will be dispelled by the rays of the sun, bringing light and warmth to the world. The coming of Christ will herald in a new day for the earth that will lead to a glorious day of Millennial rest. The bright and morning star assures us that the day is soon to dawn.
- How bright that blessed hope!
- Jesus will come.
- Let us our heads lift up,
- Jesus will come;
- Morning so bright and clear,
- Mansions of God appear,
- Sin shall not enter there,
- Jesus will come.
- (Unknown)
ITS APPEARANCE IN THE SKY
From the perspective of earth a star appears very small and insignificant. Yet the stars are vast suns, most of which are many times the size of the earth. Perhaps at times our anticipation of the Bright and Morning Star fades from our vision, reduced to a tiny speck on the distant horizon. The danger is that with the passage of time the hope of the Lord’s return recedes in our minds and fails to dominate our vision and our thinking. However, it is very large in the programme of God. The return of the Lord Jesus for His own and the wonderful Millennial day that will be ushered in thereafter is a tremendous event in the future programme that God has for His people and for this world. To the unbelieving eye Christ is only a speck in human history, an irrelevance to many. To every believer, He is the Bright and Morning Star, the hope of, not only the end of night, but a brighter day that will soon dawn.
ITS ANTICIPATION IN OUR SOULS
John was commanded to write to the church in Thyatira: “And he that overcometh, and keepeth My works unto the end, to him will I give power over the nations … And I will give him the morning star” Rev.2.26,28. These words were addressed to the overcomer. In all the dark circumstances of those in the church in Thyatira there was a blessed hope that would strengthen in days of adversity and affliction. The Holy Spirit points distressed and suffering saints to Christ and in particular to His return, when He will call from the earth His own just before the day breaks upon the earth with the establishment of His Kingdom.
The well-known hymn “My chains are snapt” was written by Margaret Ledlie Carson, a native of Portrush, Northern Ireland. This hymn contains a final verse which refers to the Morning Star. The original composition in her personal notebook was entitled “The Victory” and contained eight verses. The hymn outlines the wondrous victory of the Lord Jesus over death and the grave, with the eighth verse tracing His exaltation to “the right hand of the Majesty on high” Heb.1.3:
- And now He’s risen, proclaim the joyful story,
- The Lord’s on high!
- And we in Him are raised to endless glory,
- And ne’er can die!
After penning her hymn Margaret Carson sent a copy to Charles Henry Mackintosh (C.H.M.), with whom she frequently corresponded. He replied, and in keeping with the original title of her hymn “The Victory”, added a final verse pointing to the victorious return of the Lord Jesus for His people:
- We wait to see the Morning Star appearing,
- In glory bright;
- This blessed hope illumes, with beams most cheering,
- The hours of night.
The sight of the first star in the New Testament, which brought the wise men from the east, brought untold joy: “When they saw the star, they rejoiced with exceeding great joy” Matt.2.10. Surely the same can also be said of the last star in the New Testament, the Bright and Morning Star. The steadfast hope of the Lord’s return sustains and “illumes with beams most cheering” the people of God as they navigate the dark night of trial and suffering.
To be continued (D.V.)
MEN WHO KNEW GOD
by J. Alan Davidson (N. Ireland)
Paper 9
Joseph (Part 2)
“God was with him, and delivered him out of all his afflictions” Acts 7.9,10
Joseph is a beautiful type of the Lord Jesus in glory.
“Ye shall tell my father of all my glory in Egypt” Gen.45.13. The Lord prayed, “Father, I will that they also, whom Thou hast given Me, be with Me where I am; that they may behold My glory” Jn.17.24. There are seven great men in Genesis. Joseph, the seventh, is the man of suffering and glory. “Joseph” means ‘increase’. “Joseph is a fruitful bough” Gen.49.22.
Of the twelve tribes of Israel, two of the larger tribes, Ephraim and Manasseh, were descended directly from Joseph. The Lord Jesus suffered alone. In death, “He is brought as a lamb to the slaughter”. In resurrection, “He shall see His seed” Isa.53.7,10. In glory, “of the increase of His government and peace there shall be no end, upon the throne of David” Isa.9.7.
Joseph was the son, received in figure from the dead. “And Israel said, ‘It is enough; Joseph my son is yet alive’” Gen.45.28. Compare Rom.1.4: “declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead”.
Joseph was a shepherd, Gen.37.2; see also Gen.49.24. Compare Heb.13.20: “Now the God of peace, that brought again from the dead our Lord Jesus, that great Shepherd of the sheep”.
Joseph was a servant, Ps.105.17. Our blessed Lord, “made Himself of no reputation, and took upon Him the form of a servant” Phil.2.7.
Joseph was the sheaf in the field, Gen.37.7. Christ is the wave sheaf, “the firstfruits of them that slept” 1Cor.15.20.
Joseph’s dream was about “the sun and the moon and the eleven stars” Gen.37.9. Our glorified Lord is “the root and the offspring of David, and the bright and morning star” Rev.22.16. To Israel “shall the sun of righteousness arise with healing in His wings” Mal.4.2.
Joseph dreamed of one supreme in the earthly and heavenly spheres. “We were binding sheaves in the field” Gen.37.7. Joseph would soon control the ingathering of the harvest in seven plenteous years. This is earthly; the Lord said, “The field is the world” Matt.13.38. Joseph dreamed about the sun and the moon and the eleven stars of the heavenly sphere, Gen.37.9. Compare Phil.2.10: “That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth.”
In blessing Joseph, Jacob spoke of the stone, “the stone of Israel” Gen.49.24. This speaks of the arms of his hands being “made strong by the hands of the mighty God of Jacob”. This may refer to the shelter, stability and rest he offered to Israel in the land of Goshen in the time of famine. Christ is spoken of as the “tried stone” Isa.28.16; the “living stone … a chief corner stone, elect, precious” 1Pet.2.4,6.
Secrets were revealed by Joseph to the butler, the baker and the king. In Jn.4.29, the woman said, “Come, see a man, which told me all things that ever I did: is not this the Christ?”
All the depths of Joseph’s sorrow were answered in his glory. They put him in a pit; God put him in a palace. They stripped him of his coat; Pharaoh arrayed him in vestures of fine linen. They repudiated his sonship; he wore the signet of lordship. He was conveyed by camels as an item for sale; they made him to ride in the second chariot. He was a slave in a dungeon; he was the ruler of Egypt.
Peter wrote about “the sufferings of Christ, and the glory that should follow” 1Pet.1.11. Beside the pit they sat down; at the cross “sitting down they watched Him there” Matt.27.36. Of Joseph they said, “We shall see what will become of his dreams” Gen.37.20. The Lord was silent in His sufferings at the hands of His accusers, yet He glorified God before the high priest, saying, “Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven” Matt.26.64.
Joseph was a man of God. Four times in Genesis chapter 39 we read that “the Lord was with” him, vv.2,3,21,23. Three times in the same verses it is recorded that he prospered, vv.2,3,23. The Saviour Himself entered the prison house of death. “That through death He might destroy him that had the power of death, that is, the devil; and deliver them who through fear of death were all their lifetime subject to bondage” Heb.2.14,15. “He led captivity captive” Eph.4.8.
THE INVESTITURE OF JOSEPH’S HONOURS
The Signet Ring – Gen.41.42
This was the signet of authority, used in the seal of documents and decrees of law. The risen Lord Jesus Christ broke the seal of Roman authority securing the tomb. An angel rolled back the stone and, in heaven’s contempt for earth’s authority, he sat on it. In heaven, there was none found worthy to break the seals but the Lamb upon the throne, Rev.5.4-6. He broke the seal of judgment; He bears the sword in battle; He will put in the sickle in the harvest; and He will take the sceptre in glory.
The Vestures of Fine Linen – Gen.41.42
Joseph is associated with four garments. He wore the garment of many colours given to him by his father. He left a clean garment in the hands of the temptress. He wore changed garments to appear before the king. He was arrayed in fine linen by the king. Fine linen is the vesture of Christ’s character. The Lord “was transfigured before them: and His face did shine as the sun, and His raiment was white as the light” Matt.17.2. Jesus Christ, the faithful witness, in the midst of the seven lampstands, was “clothed with a garment down to the foot” Rev.1.13. Heaven’s description of Him begins at His flawless, faultless, once-pierced feet. “All Thy garments smell of myrrh, and aloes, and cassia, out of the ivory palaces, whereby they have made Thee glad” Ps.45.8.
A Gold Chain – Gen.41.42
Ps.105.18 indicates that Joseph once wore an iron chain. The gold chain was the insignia of office. They brought “gold” when Immanuel was born, Matt.2.11. In life He manifested the gold of Divine righteousness, the fidelity of His justice. “His head is as the most fine gold … He is altogether lovely” S of S.5.11,16.
The Chariot – Gen.41.43
The story is now of unimpeded progress: “Joseph went out over all the land of Egypt” Gen.41.45. We read about seven plenteous years, when “the earth brought forth by handfuls … the food of the field, which was round about every city … corn as the sand of the sea” Gen.41.47-49.
When he heard the words “Joseph is yet alive” and “when he saw the wagons … the spirit of Jacob their father revived” Gen.45.26,27. Here we see: firstly, an unlikely story. For twenty years Jacob had mourned. “Joseph is without doubt rent in pieces” Gen.37.33. Jacob had deceived his father with the skin of a goat. Jacob himself was deceived by ten of his own sons with the blood of a goat. Secondly, we observe an unbelieving heart. “Jacob’s heart fainted” Gen.45.26. The very men who caused his grief were now saying, “Joseph is yet alive”. Jacob knew that Reuben was “unstable” Gen.49.4. He said Simeon and Levi were “cruel” Gen.49.5,7. They said, “We are true men” Gen.42.11. They were deceitful liars, a bunch of hypocrites; they had deceived an old crippled father and watched his grief for all those years. How could he believe this story? Thirdly, there was an unmistakeable proof. “He saw the wagons which Joseph had sent to carry him” Gen.45.27. Those chariots, covered in gilded gold, bore the crests of Egypt and the insignia of Pharaoh. Jacob said, “It is enough; Joseph my son is yet alive” Gen.45.28.
When the Lord arose from the dead the disciples “knew not the scripture, that He must rise again from the dead” Jn.20.9. It was most unlikely that they would fabricate the story of His resurrection. They saw Him; they heard Him; they touched Him; they ate with Him; they received many infallible proofs. They fervently preached Jesus and the resurrection, as recorded in the Book of Acts.
Bow the Knee – Gen.41.43
Joseph’s glory in Egypt is a picture of the glory of our Lord Jesus Christ. “That at the name of Jesus every knee should bow.” Things celestial, terrestrial and infernal shall bow and “confess that Jesus Christ is Lord, to the glory of God the Father” Phil.2.10,11.
His Name – Gen.41.45
Pharaoh gave Joseph the Egyptian name “Zaphnath-paaneah”. One possible meaning of this name is ‘revealer of secrets’. “These things spake Jesus unto the multitude in parables … ‘I will open My mouth in parables; I will utter things which have been kept secret from the foundation of the world.’” Matt.13.34,35. Another possible meaning of the name is ‘saviour of the world’, the world as then known, of heathen Gentiles. With majestic authority the risen Saviour commanded, “Go ye into all the world, and preach the gospel” Mk.16.15.
Pharaoh gave him to wife Asenath”. Her name ends in “nath”, which is also contained in “Zaphnath-paaneah”. Some believe this name means that God lives and God speaks. If so, this could be seen as recognition by a Gentile monarch that the God of the Hebrews exists, speaks and works.
A Bride
Some of the patriarchs had more than one wife. Joseph had only one bride to share his glory. He had a Gentile bride given to him before the seven lean years of Jacob’s trouble. The Church is not found in the Old Testament, but some prophetic pictures are suggestive.
Concerning the close of Joseph’s life, we read of his bones: “By faith Joseph, when he died, made mention of the departing of the children of Israel; and gave commandment concerning his bones” Heb.11.22, referencing Gen.50.25. So ends the earthly story of a true Hebrew. We also read of his head: “The blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of Joseph” Gen.49.26.
The last verse of Genesis states that “Joseph died” Gen.50.26. All types, however beautiful, must fall far short of the revelation of Jesus Christ, Who said, “I am He that liveth, and was dead; and, behold, I am alive for evermore” Rev.1.18.
To be continued (D.V.)
GIFTS OF THE HOLY SPIRIT IN 1CORINTHIANS CHAPTERS 12 TO 14
by Ken Wilkins (England)
Paper 9
Although we are still in the process of considering 1Corinthians chapter 12, verse 13, we are now looking at Acts chapter 2, verses 1 to 3, and other Scriptures in connection with the “baptism with the Spirit” in the past, and the “baptism with fire” in the future. Now let us come to that Day of Pentecost itself, in:
ACTS CHAPTER 2, VERSES 1 TO 3
Verse 1: This event proved to be much more than just the annual celebration of the Feast of Pentecost. This Day of Pentecost was now “fully come”, meaning ‘accomplished’, or ‘completed’. Up until then, all of the annual celebrations of the Feast of Pentecost according to the Law in Leviticus chapter 23 (considered in the previous paper) pointed forward to when this unique occasion was to be fulfilled; it had now “fully come”. The Holy Spirit was about to be sent down from heaven by the ascended Lord Jesus Christ. These disciples were all waiting in Jerusalem, in obedience, as He had commanded them in Acts 1.4,5. They were all united in their obedience to Him, waiting “with one accord in one place”, that place being a house.
Verse 2: This verse is often read without the due care and attention it deserves. The sudden sound came “from” (or ‘out of’) heaven. The words “as of” are important, because that shows us that it was not theblowing of a rushing mighty wind, but it sounded like that. The Greek words here translated “rushing mighty wind” also carry the meaning of the sound of ‘a violent breath’. “It filled all the house where they were sitting.” So as they were sitting in that house they were ‘immersed’ in that sound. The sound had come from heaven.
Verse 3: Having heard the sound, then there came something visual: “cloven [or ‘dividing’] tongues like as of fire”. Observe, here again, they were not fire, but “like as of fire”.It is that visual appearance that is significant. Those cloven, or dividing, tongues sat upon each one of those disciples, teaching them, and teaching us, that all believers on the Lord Jesus throughout the Church age were included in that one event of the baptism “with [or ‘in’] the Holy Spirit”.
Those in so-called ‘Charismatic’ and ‘Pentecostal’ circles misinterpret the words of John the Baptist, when he said of the Lord Jesus, “He shall baptize you with the Holy Ghost, and with fire” Matt.3.11. It is, of course, from John’s statement that we learn concerning the fulfilment of Pentecost: the event called ‘baptism with [or ‘in’] the Holy Spirit’. We discover when we read this Scripture that the Holy Spirit Himself baptises no-one. Matt.3.11 teaches the once-for-all baptism with, or in, (not ‘of’) the Holy Spirit, and that Christ personally is the Divine Baptiser, and the Holy Spirit personally is the Divine element into Whom all truly saved people were baptised, when, representatively, those disciples were gathered “with one accord in one place” on the Day of Pentecost in Acts chapter 2. However, in the ‘Charismatic’ and ‘Pentecostal’ movements it is believed and taught that the cloven tongues were actual fire, and that this is the baptism of fire. I submit that this is not the baptism of fire. John goes on in the very next verse, Matt.3.12, to describe the baptism of fire: it is in a future judgment day, when true believers on the Lord Jesus (whom John calls “wheat”) are finally gathered and separated from the unbelievers (whom John calls “chaff”), and that unbelievers (“chaff”) are burned with unquenchable fire. This fire is hell and the everlasting burnings of the lake of fire, Rev.20.14,15; 21.8. It is solemn to think of the ungodly engulfed in fire, baptised in it, eternally. The baptism with fire is eternal torment, so Matt.3.11,12 teach us that the baptism with the Spirit is Pentecost, a once-for-all historic event, and included every saved person in Christ in this Church age, but the baptism of fire is the future eternal torment of Christ-rejecters, of unrepentant sinners, in the unquenchable lake of fire. See also Matt.13.49,50; Mal.4.1-3. Therefore those who have written songs calling on God to send down fire on people today are in gross error. They are asking for the Holy Spirit to come down as at Pentecost, but there was no actual fire: the cloven tongues were only “like as of fire”, and it only took place once and never is repeated. If they are calling for the baptism of fire, they are unknowingly calling down the judgment of God. This will be fulfilled, but in the longsuffering and mercy of God it is yet future. How solemn is that thought.
Now let us come back to 1Corinthians chapter 12 and examine verse 13 closely. This is the verse that tells us that all the Church is baptised into one body, by means of that baptism in the Spirit at that once-for-all event in Acts chapter 2. The tense of the word “are” in v.13 is important: “For by [meaning ‘by means of’, because we have seen from Matthew chapter 3 that the Person of Christ is the Baptiser, and the Holy Spirit, as a Person, is the element] one Spirit are we all baptized into one body …” The Greek word translated “are” is in the aorist tense, which indicates a once-for-all, single act, complete in itself, that avails for all, in this case, in the Body of Christ, which, in the context of this chapter, is the whole Church. How do we know this? Because this verse goes on to tell us that Jews and Gentiles within the Church are included and, whether bond or free, saved people from all walks of life down through the years of the Church age since Pentecost were included in the baptism with the Holy Spirit at Pentecost. Pentecost then is a backward look for us. The event is all finished, and the whole Church comes into the blessing of it in God’s salvation, just as surely as the work of Christ for us on the cross is finished! So we do not wait or pray for a ‘Spirit experience’ as is done in ‘Charismatic’ circles. They are two thousand years too late for the real, genuine event, which took place at Pentecost. Read 1Tim.4.1 (a warning verse: there is danger! As well as the Holy Spirit, there are seducing spirits too), and 1Jn.4.1: “Beloved, believe not every spirit, but try [‘prove’, ‘test’] the spirits whether they are of God”.
However, what a comfort there is for us at the end of 1Cor.12.13: we “have been all made to drink into one Spirit”. This is why, as believers, we are exhorted to “be filled with the Spirit” Eph.5.18. He lives within us as believers, draws us to our Lord Jesus, and reveals Him to us when we read, and meditate upon, the Scriptures.
In the next paper we will continue verse by verse in 1 Corinthians chapter 12, from verse 14.
To be continued (D.V.)
PROPHECY
by Alan Summers (Scotland)
Paper 5
PROPHECIES CONCERNING ISRAEL
Their Identity
“Israel” was originally a personal name for Jacob, Gen.32.28. Eventually it came to be the national name for his descendants. Also known as the “Hebrews”1, and “Jews”2, they grew from a family into a nation during their time in Egypt.
- 1 The word “Hebrew” means ‘sons of Eber’; see Gen.10.21-31. They were descendants of Shem. In time the expression came to be restricted to the descendants of Abraham, rather than his wider family connection. In 1Sam.14.21 the Hebrews appear to be distinguished from the Israelites. See Gen.43.32; Ex.2.11.
- 2 Used first in 2Kgs.16.6. The word translated “Jew” is a derivation from “Judah” and strictly refers to people from Judah but it gradually came to have a broader meaning.
Their Inheritance
God had promised Abraham that his descendants would occupy Canaan forever, Gen.13.14-17.3 For as long as they remained in Egypt, however, there was no prospect of the prophecy coming true. However, in a time of persecution in Egypt, Moses was raised up to deliver his people and lead them into their inheritance in Canaan. Although God delivered Israel from Egypt they did not enter their inheritance immediately. They wandered in the Sinai Peninsula (the Wilderness) for forty years. Thereafter, under the leadership of Joshua, they began to occupy the land promised to Abraham. In Gen.15.18 the land is described as stretching from the river of Egypt (the Nile), in the south, to the Euphrates, in the north. After they entered Canaan much of the land remained occupied by its inhabitants, Josh.13.1-6; Judges chapter 1. It was not until the time of David and Solomon that the land was possessed as originally promised, 2Samuel chapter 8; 1Kgs.4.21,24. In the final chapter of Ezekiel an even more extensive vision of Israel’s inheritance is mapped out. This prophecy has yet to be fulfilled.
- 3 See Gen.12.7; 15.7-21; 17.7,8.
Their Invasion
The promises of Genesis were, however, also balanced by warnings that if the Nation disobeyed God their inheritance would be taken from them, for example, Leviticus chapter 26. This is exactly what happened. Although the Nation had a glorious chapter in its history during the reign of David, during which Jerusalem4 became the capital, under his son Solomon’s successors it split into two kingdoms: Israel (in the north) and Judah (in the south), and went into a cycle of decline. The prophecies given to Abraham seemed doomed in about 740 BC and 722 BC, when Assyria overran Israel and exiled large numbers of Israelites5, while repopulating the land with outsiders6. Thereafter Babylon invaded Judah, and the Babylonian captivity began7.
- 4 2Sam.5.5 reveals that David’s first capital was Hebron but he moved to Jerusalem. Josh.10.1 shows that it had previously been the city of the Jebusites and their king, Adonizedek; Gen.14.18 refers to Salem, which was probably the same place.
- 5 2Kgs.16.7-9; 17.6; 1Chr.5.6,26.
- 6 The Samaritans of whom we read during the Lord’s ministry were the descendants of Israelites who remained behind and intermarried with Assyrians who were settled there during the exile, 2Kgs.17.24.
- 7 2Kgs.24.10-17.
Their Indestructibility
Remarkably, however, the Nation emerged from the Babylonian captivity and returned to their land. In 538 BC (the year after Babylon was conquered by the Persians) Cyrus permitted the Jews to go home, 2Chr.36.22,23; Ezra 1.1-4. This return from captivity furnishes a remarkable example of ‘short term’ prophecy. Jeremiah had prophesied that their exile from the Land would last seventy years, Jer.25.11,12. While in exile Daniel read Jeremiah’s prophecy; see Dan.9.2. The Jews had been in exile since 605 BC, sixty-four years previously, and Daniel therefore knew that their return home was imminent. In the event, Cyrus pronounced the decree of return about 538/537BC, sixty-eight or so years after the exile. Allowing time for the Jews to make the return home, this prophecy was fulfilled as Jeremiah had stated.
In the years that intervened between the return from exile in Babylon and the birth of the Lord Jesus Christ, the Roman Empire rose to power. The Romans occupied Judaea in 63 BC. The Lord was born about 4 BC. During the Lord’s lifetime Israel was a conglomeration of mini-kingdoms. There were Perea, Galilee, Samaria and Judah, each with its petty monarch. As the Gospels record, the Lord was offered to the Nation as its Messiah, but it rejected Him. As a result God rejected them and the Nation was again plunged into darkness, not now for seventy years but for two millennia. Jerusalem was destroyed in 70 AD and the Nation ceased to exist as a state. It would not be strictly accurate to say they were exiled, for no one took them captive. Instead, the Jewish people, who were already spread far afield, were scattered throughout Europe and round the Mediterranean basin. In years that followed they prospered and were persecuted in equal measure. The Holocaust in Nazi Germany, in the 1930s and 1940s, is the best-known example of the persecution they endured.
Their Independence
Throughout this period they retained their cultural and religious identity, until eventually they recovered their land in 1948, shortly after the Second World War. After centuries of dispersion the Israelites had a homeland again. I am unaware of any other nation that has recovered its land after prolonged dispersion. The Babylonians, Moabites, Philistines, Edomites and Assyrians lost their land and, as a consequence, lost their identity. Of the peoples and nations in this area mentioned in the Old Testament only the Egyptian and Syrian peoples continue to have a recognised existence, probably because they retained their homelands. The Jews, who were dispersed globally and persecuted remorselessly, retained their identity for over two thousand years. The passages below show why.
Scripture promised Israel a homeland in Canaan, which is modern-day Israel, Gen.13.14-17; 17.7,8. It specifically prophesies their exile in Babylon and their return, Jer.25.10-14, and the loss of their Temple and priesthood, Hos.3.3-5. It prophesies a worldwide dispersion, Deut.28.64-66, but an ultimate return to their homeland, Lev.26.40-45; Deut.30.1-5; Isa.11.11-13; Ezek.36.24-28.
Israel’s restoration is also promised in the New Testament. Paul wrote, “For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. And so all Israel shall be saved: as it is written, ‘There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: for this is My covenant unto them, when I shall take away their sins.’” Rom.11.25-27.
When Frederick the Great, King of Prussia, asked the court chaplain for an argument that the Bible is an inspired book, he answered, “Your Majesty, the Jews.”
Arno Gaebelein wrote the following in 1914:
- All the different epochs of the remarkable history of Israel were predicted long before they were reached. Their sojourn in Egypt and servitude, as well as the duration of that period, was announced to Abraham. The Babylonian captivity of 70 years and the return of a remnant to occupy the land once more was announced by the pre-exile prophets, who also predicted a far greater and longer exile, their present world-wide dispersion and a return which up to 1914 has not yet come.8
- 8 Gaebelein, Arno C. “Fulfilled Prophecy: A Potent Argument for the Inspiration of the Bible.” Multiple publishers. Page 7.
Gaebelein could see that the prophecies of Scripture required Israel to return to their homeland. But when he wrote there was no hope of that. Thirty years later things changed!
Sir Robert Anderson wrote as follows in 1868:
- Of the great political changes which must precede his advent, the most conspicuous are the restoration of the Jews to Palestine, and the predicted division of the Roman earth … And should another revolution produce another Napoleon, it is impossible to foretell how far kingdoms may become consolidated, and boundaries may be changed. Moreover in forecasting the fulfilment of these prophecies, we are dealing with events which, while they may occur within the lifetime of living men, may yet be delayed for centuries.9
- 9 Anderson, Sir Robert “The Coming Prince.” Multiple publishers.
It is strange to read the writings of these men of God and see how their confidence in Scripture has been justified, even though they did not live to see it happen.
To be continued (D.V.)
The Son Of Man Glorified
by Ian W. Gibson (Canada)
Paper 1
In John chapter 13, against the very dark background of Judas’ betrayal of the Saviour, vv.21-30, we have this wonderful theme of glory connected with Him. Judas leaves the upper room to go out into the physical and moral darkness of that “night” v.30; how solemn it is to think that when Judas left, he was never going to be with any of them again, even for all eternity. But that dark cloud on the Lord’s spirit which caused Him to be so “troubled” v.21, is lifted by the exit of Judas, and He now has liberty to speak to the remaining eleven disciples on such a subject as His glory, vv.31,32.
“Therefore, when he was gone out” v.31, the Lord immediately made four distinct statements connected with the glory of His soon-to-be-accomplished sacrifice and death, and subsequent resurrection and exaltation. These four statements in vv.31,32 seem almost repetitive, but the Saviour is surely referencing distinctive aspects of His glory, and the manifest display of His personal excellence:
- “Now is the Son of man glorified” v.31
- “And God is glorified in Him” v.31
- “If God be glorified in Him, God shall also glorify Him in Himself” v.32
- “And shall straightway glorify Him” v.32
In this paper, we will consider the first of the four:
“Now is the Son of man glorified” Jn.13.31
Upon His entrance into Jerusalem, in response to Andrew and Philip telling Him of certain Greeks (Gentiles) wanting to see Him, “Jesus answered them, saying, ‘The hour is come, that the Son of man should be glorified.’” Jn.12.23. The Lord Jesus is going to be glorified as the Son of man before the full gaze of Gentiles in a coming day, and there is a hint of His future official kingdom glory in John chapter 12. But this is more directly referencing the soon-coming “hour” of glorification of the Son of man accomplished in His imminent sacrifice and death at Calvary; hence He continues: “Except a corn of wheat fall into the ground and die …” v.24.
Likewise, Judas goes out to betray Him, in Jn.13.30,31, but the treachery of Judas will just be the catalyst for the imminent glorification of the Son of man. When we think of the Son of man lifted up on the cross, Jn.3.14; 8.28, we can try to comprehend in measure something of the shame and ignominy of His death, the intense sufferings He experienced, His utter rejection by this world, and the unprecedented hostility to God that was being displayed by humanity. We might wonder: what glory could there possibly be in such a death?
However, at Calvary there was much personal glory for the Saviour as the Son of man. He was glorified in His unwavering willingness to yield voluntarily in submission to such a death, and the hour of His glorification as the Son of man is God’s immediate answer to what He endured in terms of humiliation and suffering at the hands of wicked and hateful men. John’s Gospel emphasises the glory and dignity of the Divine Son of God, particularly in relation to His sacrifice. The ‘Synoptic Gospels’ emphasise much of His shame, suffering and rejection at Calvary, but John highlights His dignity and unique glory as He moves to the place of sacrifice at Golgotha.
In Jn.1.29, John the Baptist marks Him out: “Behold the Lamb of God, which taketh away the sin of the world.” What great sacrificial glory belongs to the Lord Jesus as the Lamb, who by His sacrifice at Calvary will bear away the sin of the world! Such is the largeness and global significance of His work at the cross that He has dealt with the root matter of man’s sin, and there is coming a day when sin will be altogether removed from this universe, all because of Calvary, and what the Lamb of God accomplished in His death, when He “put away sin by the sacrifice of Himself” Heb.9.26.
In John chapter 3, we see that the work of the Lamb at Calvary will provide the basis to procure eternal life for all who believe: “that whosoever believeth in Him should not perish, but have everlasting life” v.16. What glorious blessing this is for believers, but all salvation glory belongs to the Saviour alone. From the cross, John records the word the Saviour gloriously proclaimed at the end of the hours of darkness: “Finished”, and then “He bowed His head, and gave up the ghost” Jn.19.30. Throughout the record of John’s Gospel, the Saviour has been fully engaged in doing the Father’s work: “My Father worketh hitherto, and I work” 5.17; “I must work the works of Him that sent Me, while it is day” Jn.9.4; and meantime, “the Son of man hath not where to lay His head” Lk.9.58.
In contrast, when that great work of salvation was accomplished in accordance with the will of His Father, the Son of man could now lay His head in a place of rest, bowing His head, not in the weakness of death, but on the basis of the gloriously-accomplished work to provide salvation. He was a Man dedicated to the completion of the work of God, and how He was glorified in the completion and perfection of a work that He alone could accomplish!
Further, as we remember more of His words spoken from the cross, the moral qualities that would exalt Him as the Son of man were fully displayed. What unique moral glory belongs to the Saviour Who from the cross could say, “Father, forgive them; for they know not what they do” Lk.23.34! We think of His selflessness when from the cross He thinks of His mother, Mary, and commends her to the care of John, Jn.19.25-27. His words to the repentant malefactor display the glory of His grace, Lk.23.43. We can say without contradiction that Calvary was the greatest display of moral worth and excellence in a Man, and thus our Saviour was personally glorified as the Son of man lifted up on the cross. Truly, in relation to His imminent sacrifice at Calvary, He can say, “Now is the Son of man glorified”.
To be continued (D.V.)“Casting all your care upon Him; for He careth for you” 1Peter 5.7
by John McCaughey (N. Ireland)
Upon consideration of these precious words from Peter’s First Epistle, one can only say with the Psalmist, “My heart standeth in awe of Thy word” Ps.119.161. You will notice the importance of each of the eleven words used by the Spirit of God to bring before us the deep interest that our God has in His people. We can, with absolute confidence, rest upon every word.
In the first verse of the epistle, the apostle addresses the scattering of the believers throughout Pontus, Galatia, Cappadocia, Asia and Bithynia. In light of the vast geographical distances involved, the reader can imagine the evident loneliness of these dear saints. It would be remiss not to mention at this point that the God Who cared for those early believers also really cares for you, dear child of God!
Returning to this precious verse, it is helpful to consider each word individually. Regarding the word “casting”, its only other occurrence in the Scriptures is in Lk.19.35: “and they cast their garments upon the colt, and they set Jesus thereon”. One simple, yet very profound, thought is that casting our burdens upon the Lord will require a nearness to Him, just like those in Lk.19.35. How precious it is to think that God will draw nigh unto them who draw near unto Him, Jms.4.8.
The thought of casting their garments upon the colt carries the idea of ‘depositing’ and the words “they cast their garments” could literally be rendered ‘having deposited their garments’. Therefore, those who cast their garments upon the colt did so without any intention to retrieve them again. When we “cast [our] burden upon the Lord” Ps.55.22, we ought to leave it with Him. When Hannah poured out her soul before the Lord, 1Sam.1.15, it is touching to think that, as she prayed, her lips moved but her voice was not heard, v.13. The word used by Hannah translated “poured out” is the same word used by the Psalmist in Ps.142.2: when he was so overwhelmed within, it was before the Lord that he “poured out” his complaint and “shewed” his trouble. Although, dear saint of God, the problems may seem so far beyond our understanding that we can hardly put into words the burden of our hearts, we can receive assurance from the words of Rom.8.26: “Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered.”
The Spirit of God exhorts us to cast “all” – ‘the whole’ – burden upon Him; in all its entirety and complexity, we are exhorted in simplicity to bring it all to Him. There is nothing too big or too small, too simple or too complicated. Perhaps, dear child of God, there is a trial you are facing that you could not share with the closest of earthly friends, and it could be that there is no-one you know who has faced such adversity. In such circumstances, we are reminded to “[cast] all”. I think it is profitable to notice that the “all” refers not just to the scope of our burdens, but also encompasses their magnitude. There is nothing that we cannot pour out before our God.
It is a marvel to our souls to think of what the Psalmist wrote: “When I consider Thy heavens, the work of Thy fingers, the moon and the stars, which Thou hast ordained; what is man, that Thou art mindful of him?” Ps.8.3,4. In simplicity, I desire to bring before my reader the reality of the interest of God in your own individual circumstances, as the verse speaks of “your care”. We can rest assured that God is interested in our spiritual welfare, to a far greater extent than we are ourselves. We can safely leave all in His hands.
When we unpack a little further the scope of what we are to cast upon the Lord, the thought behind the word “care” is that of anxieties and worries. It also includes things that are distracting us: those issues that are constantly wearing us down and before our minds, what we cannot seem to put out of our minds. Perhaps for those reading this article it is the next visit to the clinic, or a loved one who is not saved. Spread it before the Lord, dear saint of God: it has rightly been said that “care is a burden that faith casts upon God”.
It is appropriate to quote E. Hoffman’s hymn as we meditate upon what it means to cast our care “upon” Him:
- I must tell Jesus of all my trials;
- I cannot bear these burdens alone;
- In my distress He kindly will help me;
- He ever loves and cares for His own.
Through the deepest waters of our experience, our Saviour has promised that “He will all our burdens bear”.
There is no doubt as to the significance of the centre of this verse: “Him”, referring to God, and to His Son, our risen, glorified Saviour. It is to Him that we bring those difficulties which are too big for us, for “He is able …” Heb.2.18. In times of deep distress, we can “be still” in the presence of our God, Who “is our refuge and strength” Ps.46.1,10.
As we move into the second half of this text, we should notice that what follows our responsibility (to cast all our care upon Him) is introduced by the word “for”, which leads to an unconditional promise of God to every one of His beloved saints, and explains why we ought to “[cast] all [our] care upon Him”.
“He” cares for us! What a great comfort to our souls to be reminded that He really cares, He really knows, and He really understands anything and everything that we bring to Him. It is a wonder of wonders to remember that our Saviour once walked the lonely roads of this world and, in the words of the writer to the Hebrews, “we have not a high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin” Heb.4.15. We can bring our cares and worries to Him in full assurance that He knows, and is touched by, our every weakness and need. May God help us with confidence to say, “I love the name of Him whose heart knows all my griefs and bears a part”, for our God is far more concerned with our every need than we could ever be.
What is brought before us in the idea of “careth” is the deep interest that God has for His own dear saints, for we are His concern. In the opening verses of the Epistle to the Philippians, the apostle Paul brings to our attention what is possibly the greatest work that God is doing in our day, with this assurance: “… being confident of this very thing, that He which hath begun a good work in you will perform it until the day of Jesus Christ” Phil.1.6. What a comfort it is to know that behind all the deep waters that have crossed life’s pathway, and the sharp thorn of hedges around about, God continues to work in us and, in a coming day, when the “loom is silent, and the shuttles cease to fly”, God will “unroll the canvas and reveal the reason why”.
Very simply, dear child of God, I want to bring to your attention something deeply precious: that in all the millions and billions in the broad acres of this world, God’s care is “for you”. The direction and destination of His love and care is found in you.
Where the Scripture has finished is where we now begin: as you have been given the instruction and exhortation, so it is your responsibility to “[cast] all your care upon Him; for He careth for you”.Comfort for Christians in a Changing World
by Roy Reynolds (N. Ireland)
“Take care of him” Luke 10.35
The Good Samaritan might have thought that he had done enough; after all, he had shown great kindness, while the Levite and the priest passed by the seriously wounded man, ignoring his pitiful plight with cold, callous and insensitive hearts. He had poured in the oil and wine, lifted the helpless victim onto his own beast and brought him to an inn where care and kindness would be shown. He might well have said, “I’ve done my bit, now someone else can do the rest.” But no, this was not to be a case of ‘out of sight, out of mind’. He left the host with funds to continue the care with the promise of a return when he would meet the cost of any extra care that had been necessary in the interim. In his absence he charged himself with the responsibility of meeting the ongoing needs until his return.
How rightly we sing that He “tends with sweet, unwearied care the flock for which He bled” (from a hymn by John East). His tender heart will not turn away from your distress and His ear will bend to hear your cries when you cannot even pray. Deepest pity throbs in the heart of Him Who purchased you with His own blood and His care will not cease until He welcomes you on heaven’s celestial shore.
- His love in time past forbids me to think
- He’ll leave me at last in ruin to sink:
- Each sweet Ebenezer I hold in review
- Confirms His good pleasure to see me right through.
“He saw them toiling in rowing” Mark 6.48
You may feel alone, isolated, left to weather the storms of life without sympathy, succour or support. Fear not, my beloved brother or sister, there is an eye upon you in your present tempest and a heart that feels as no one else can. You are drained, devastated and likely, at times, despairing but He will not ignore you. Such is His tender heart that He Who knew the indescribable grief of being forsaken upon the tree will never forsake you or turn His face away from your need.
When no one else knew the disciples’ distress there was One Who saw the pained expression and knew the fear that filled their breasts. Just like the Good Samaritan, the tender Saviour came to where they were “in the midst of the sea” Mk.6.47, the farthest point from either shore. “He talked with them” v.50; how soothing and calming His words were in the present crisis: “Be of good cheer: it is I; be not afraid”! Oh, may you know His compassion and comfort as through His Word He would bring you the calm and consolation of which you are in such deep need just now. He Who talked with them “went up unto them into the ship; and the wind ceased” v.51.
He walked upon the water, He calmed the angry sea;
His power knows no limits, and ʼtis He Who cares for me.Good Tidings from Heaven
The Greatest Neighbour
If asked, “What is a ‘neighbour’?” most would reply, “someone who lives near you”, which would be correct. However, the word has a deeper meaning. Once the Lord Jesus was asked a similar question: “Who is my neighbour?” To answer it He told the following story, found in Luke chapter 10 verses 29-37:
Once a man travelling from Jerusalem to Jericho was attacked by bandits, beaten, robbed, and left for dead. In the process of time two of his fellow countrymen came along, saw him, and went on their way, leaving him in his need. At last, a citizen of a different country approached: a Samaritan. The Samaritans were bitter enemies of the wounded man’s people. He was the last person that the wounded man expected would stop and help – but he did! The Samaritan “had compassion on him, and went to him”. After treating him, he lifted the wounded man, and, at great personal expense, took him to a place of safety. The Lord Jesus closed the story with a searching question: “Which now of these three … was neighbour unto him that fell among the thieves?” The answer is obvious: his neighbour was not one of his own countrymen, but a so-called ‘enemy’, who had compassion on him, and saved him.
There is a parallel between this story and our circumstances. Just as the traveller unexpectedly found himself in desperate need, we too have fallen into peril in the journey of life. The Bible says, “Your iniquities have separated between you and your God” Isaiah 59.2, and, if not dealt with, they will result in us perishing eternally. Like the traveller, we are helpless, and no amount of effort on our part can pull us back from the brink of that eternal disaster. We needed a Saviour.
That Saviour is Jesus Christ. He was not one of ‘our own countrymen’, but a stranger, a citizen of ‘another country’, Who was enthroned in the heights of heaven, but like the Samaritan, He had compassion, and came to meet our need, to heal our wounds, to lift us up, and carry us to safety. He came to save us, but the people of this world treated Him as their enemy. They mocked His claims, spat in His face, and nailed Him to a cross. Yet, in spite of man’s hatred, His love was undiminished, and He gladly endured that suffering, for in so doing He was bearing the judgment of God that our sins deserved. After exclaiming that the work was finished, John 19.30, He died. However, God, wanting all to know the completeness of the work His Son had accomplished, raised Him from the dead in power, and so the Lord Jesus is alive, and ready, and able, to save.
It is a blessing to have good neighbours. However, you could never have a better neighbour than the Lord Jesus Christ, for He had compassion on you in the depths of your need and came to where you were. He provided the solution to your calamity, at great personal cost, when He suffered on the cross, in order that He might cleanse you from your sins, lift you, and take you to a place of safety. He said, “Him that cometh to Me I will in no wise [under no circumstances] cast out” John 6.37. If you are willing to acknowledge your sin and its consequences, and, admitting your own helplessness, place your confidence alone in the Lord Jesus to save you, He will forgive you, cleanse you of every sin, and take you at the end of life to be with Him in heaven forever. Put your trust in Him, today, and you will come to know ‘the greatest neighbour’ you could ever have.QUOTES
- “In the beginning God created the heaven and the earth” Gen.1.1
- Gravity explains the motions of the planets, but it cannot explain who sets the planets in motion.
- Isaac Newton