Contents
ASSEMBLY TESTIMONY BIBLE CLASS
by J. Riddle
TRAITS OF THE TRIBES
by I. McKee
A DECLARATION OF THOSE THINGS
by D. Williamson
GLIMPSES OF CHRIST
by D. Strahan
MEN WHO KNEW GOD
by J.A. Davidson
GIFTS OF THE HOLY SPIRIT IN 1CORINTHIANS
by K. Wilkins
THREE MEN AND THREE MOMENTS
by P. Moag
COMFORT FOR CHRISTIANS IN A CHANGING WORLD
by R. Reynolds
A Proverb to Ponder — Pro 24.10
Assembly Testimony Bible Class
by J. Riddle
THE FIRST BOOK OF PSALMS
No.60: PSALM 35 (Part 1)
While the title, “A Psalm of David”, gives no indication of the date and circumstances in which the Psalm was written, commentators are generally agreed that it refers to the period of his persecution by Saul. This is adequately supported by the text. In the words of J.M. Flanigan, “David was hunted by a cruel king whose jealousy was being fuelled by men who slandered him, hoping to gain the king’s favour. The relevant narratives, particularly 1 Samuel 20.1; 23.15 and 24.9-15 should be considered and compared.”1
- 1 Flanigan, J. “What the Bible Teaches – Psalms”. John Ritchie Ltd., Kilmarnock.
Nevertheless “David never betrays any bitter feelings towards Saul personally, whom he always respects as the Lord’s Anointed.”1 As J.J.S. Perowne observes, “An enemy Saul might have been; but we never find any trace of bitterness in David’s feelings towards Saul. The generous enemy whose heart smote him because he had cut off Saul’s skirt, and who always recognised in Saul the Lord’s anointed, would never have called down the judgments of God upon his head.”2
- 2 Perowne, J.J. Stewart “The Book of Psalms”. Zondervan, Grand Rapids, USA.
The Psalm therefore refers, not to Saul personally, but to David’s enemies at court. David referred to them in 1Sam.24.9: David asked Saul, “Wherefore hearest thou men’s words, saying, ‘Behold, David seeketh thy hurt?’” David refers to these people at various times in Psalm 35. See, for example: “False witnesses did rise up: they laid to my charge things that I knew not” v.11. He charges them with plotting his downfall: “Let them be turned back and brought to confusion that devise my hurt” v.4; “without cause they have hid for me their net in a pit, which without cause they have digged for my soul” v.7; “they speak not peace: but they devise deceitful matters against them that are quiet in the land” v.20. Note the word “devise”: it carries the idea of plotting and scheming.
There is an evident connection with Psalm 34. Both Psalms refer to the poor man, Ps.34.6; 35.10; both refer to the bones of the righteous man, Ps.34.20; 35.10; both refer to “the angel of the Lord” Ps.34.7; 35.5,6.
Throughout the Psalm David stresses his integrity, together with the unjustified animosity of his enemies. See, for example, “For without cause have they laid for me their net in a pit, which without cause they have digged for my soul” v.7; “Let not them that are mine enemies wrongfully rejoice over me: neither let them wink with the eye that hate me without a cause” v.19. This reminds us of a greater than David Who cried, “They that hate Me without a cause are more than the hairs of Mine head: they that would destroy Me, being Mine enemies wrongfully, are mighty: then I restored that which I took not away” Ps.69.4. Having warned His disciples of coming persecution, akin to His own rejection, the Lord Jesus referred to these Psalms in saying, “But this cometh to pass, that the word might be fulfilled that is written in their law, ‘They hated Me without a cause.’” Jn.15.25.
This, in turn, reminds us that “all that will live godly in Christ Jesus shall suffer persecution” 2Tim.3.12. It should be noted that Paul does indeed say, “all that will live godly”. Peter points out that “if ye be reproached for the name of Christ, happy are ye; for the Spirit of glory and of God resteth upon you … But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men’s matters” 1Pet.4.14,15. Very clearly, the Lord’s people must give no just cause for censure; they must “give none occasion to the adversary to speak reproachfully” 1Tim.5.14, and must act in a way that leaves him “that is of the contrary part” with “no evil thing to say of you” Titus 2.8. Sadly, David once gave “great occasion to the enemies of the Lord to blaspheme” 2Sam.12.14.
The Psalm comprises three paragraphs, each beginning with prayer for deliverance and ending with praise, and each emphasising a different aspect of the opposition to him:
First, their relentless persecution, vv.1-10: they “strive with me … fight against me … persecute me” vv.1,3;
Second, their false accusation, vv.11-18: “false witnesses did rise up” v.11;
Third, their evil satisfaction, vv.19-28: “Let not them that are mine enemies wrongfully rejoice over me … ‘We have swallowed him up.’” vv.19,25.
THEIR RELENTLESS PERSECUTION – vv.1-10
As noted above, this section commences with prayer, vv.1-8, and ends with praise, vv.9,10.
Prayer – vv.1-8
David’s prayer for Divine protection from his enemies, vv.1-3, is accompanied by his prayer for Divine judgment on his enemies, vv.4-8. Alternatively, these verses could be entitled, first, David’s circumstances, vv.1-3, and second, David’s cry, vv.4-8.
David’s Circumstances – vv.1-3
“Plead my cause, O Lord, with them that strive with me: fight against them that fight against me. Take hold of shield and buckler [‘a larger type of shield with a pointed prominence at its centre so that it could also be used as a weapon’1], and stand up for mine help. Draw out also the spear [draw from the armoury or, more likely, from the spear-holder], and stop [some suggest that the word “stop” refers to either a battle-axe or a javelin1] the way against them that persecute me: say unto my soul, ‘I am thy salvation.’” David emphasises their cruelty. He refers to “them that strive with me … them that fight against me … them that persecute me”. All of which reminds us that the Christian life resembles a battlefield rather than a holiday camp. See Eph.6.10-17. Peter captures the picture: “your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour” 1Pet.5.8.
It will readily be noticed that David looks to the Lord for help in his circumstances. He does not ‘take the law into his own hands’. He asks the Lord to “plead [his] cause”, to “stand up for [his] help”, and to “stop the way” against his persecutors. He sums up his prayer for deliverance in the words “say unto my soul, ‘I am thy salvation.’” v.3. We are immediately reminded of the Lord Jesus: “Who, when He was reviled, reviled not again; when He suffered, He threatened not; but committed Himself to Him that judgeth righteously” 1Pet.2.23. We must not forget, however, that there was a vast difference between David’s circumstances and the Lord’s. David was subject to circumstances beyond his control, whereas the Lord Jesus was in perfect control of His circumstances. Nevertheless both David and the Lord Jesus committed themselves to God. Had David been in a stronger position, he might well have dealt justly and firmly with his adversaries, but believers today must not take militant measures against their detractors. It has been rightly said that if just accusation can be levelled against us, we should admit our wrongdoing, but if it is unjust accusation, rather than then engaging either in a lawsuit or in unseemly argument, we should leave the matter with God. In Paul’s words, “Dearly beloved, avenge not yourselves; but rather give place unto wrath: for it is written, ‘“Vengeance is Mine; I will repay,” saith the Lord.’” Rom.12.19.
David’s Cry – vv.4-8
“Let them be confounded … let them be turned back … Let them be as chaff before the wind … let the angel of the Lord chase them … Let their way be dark and slippery … let the angel of the Lord persecute them … Let destruction come upon him”. A.F. Kirkpatrick calls this “a terrible picture of a pell-mell rout … Helpless as chaff before the wind they are driven headlong down a dark and slippery track, where they can neither see nor keep their footing, with the dread Angel smiting them down as they vainly strive to escape”.3
- 3 Kirkpatrick, A.F. “The Book of Psalms”. Cambridge University Press, Cambridge.
This is far removed from the Lord’s teaching, “Ye have heard that it hath been said, ‘Thou shalt love thy neighbour, and hate thine enemy.’ But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you …” Matt.5.43-45. See also Rom.12.15. Compare Rom.12.20,21: “Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good.” Should it be asked, ‘But how can we possibly love our enemies?’ the answer must lie in the words “the love of Christ constraineth us” 2Cor.5.14, and “the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us” Rom.5.5. The Scriptures never place impossible obligations upon us. The ‘Good Samaritan’ certainly loved his enemy!
At the same time, it would be a strange Christian who did not long for the righting of wrongs, and the total overthrow of wicked men. In the words of W.T. Davison, “The Psalmist prays that this overthrow may be complete. He uses stern and relentless language, but it is not animated by a personally vindictive spirit, as is clear from vv.12-14,19. It is the triumph of righteousness which he desires to see consummated, and he paints the picture of an army in retreat with the utmost force and vividness.”4
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4 Davison, W.T. (Ed.) “The Century Bible. Psalms. Volume 1.” T.C. & E.C. Jack, Edinburgh.
Amongst other things, we should notice reference to “the angel of the Lord” vv.5,6. The “angel of the Lord” Who “encampeth round about them that fear Him, and delivereth them” Ps.34.7, is now acting on the offensive, rather than the defensive. As noted in connection with Psalm 34, while some suggest that this refers to any heavenly messenger sent for the protection of believers, it is even more reassuring to suggest that “the angel of the Lord” is none other than the pre-incarnate Son of God Himself. See, again, for example, Isa.63.9: “In all their affliction He was afflicted, and the angel of His presence saved them”; Gen.48.16: “The Angel which redeemed me [Jacob] from all evil, bless the lads”.
To be continued (D.V.)
Traits of the Tribes
by Ian McKee (N. Ireland)
Paper 48
Benjamin – in the Days of the Kings (continued)
The principal male descendants of Benjamin are listed in 1Chronicles chapter 8. One biographical detail stands out: “And the sons of Ulam were mighty men of valour, archers, and had many sons, and sons’ sons, a hundred and fifty” 1Chr.8.40. Again, we are reminded of Benjamin’s military abilities. We are also informed that the first inhabitants of Jerusalem included 956 children of Benjamin, 1Chr.9.3,7-9.
Benjamin – in the Reign of David
Even though David lamented the deaths of Saul and his sons without referring to Saul’s earlier antagonism, 2Sam.1.17-27, there was no smooth transition of power to David. Abner, captain of Saul’s host, sought to perpetuate Benjamite rule. He took Ish-bosheth, another son of Saul, and “made him king … over Benjamin, and over all Israel” 2Sam.2.9. David received the loyalty of the tribe of Judah.
This division of loyalty within the nation soon led to a period of bloodshed. Twelve young men of Benjamin were killed in a contest with twelve men of Judah at Helkath-hazzurim, ‘the field of swords’, 2Sam.2.13-16. This precipitated “a very sore battle that day” in which Asahel, David’s nephew, was slain by Abner, 2Sam.2.17-23. The Benjamite forces were routed but regrouped to take a defensive position on a hilltop. Following a parley between Abner and Joab, brother of Asahel and leader of David’s forces, agreement was reached to break off the hostilities. Political power play between Abner and Joab, between Benjamin and Judah, led to a total of 380 preventable deaths, 360 of Benjamin and 20 of Judah, 2Sam.2.30,31. On that occasion the leaders survived, but there were significant losses in the younger generation, including Asahel, a young man with courage and potential but who lacked wisdom and experience.
While a Scriptural stand must be taken in loyalty to the Lord should moral evil or doctrinal error arise today, scrupulous care is needed to assess one’s motives. We must ensure that no personal or family interest becomes involved! Carnal and unwise disputations lead to casualties, with potentially damaging consequences for a younger generation.
A long civil war followed between the house of Saul and that of David, with the advantage gradually moving toward David. However, the decisive point came when Abner determined to switch his allegiance. Not only did he honourably advise the elders of Israel of his intention, but “Abner also spake in the ears of Benjamin: and Abner went also to speak in the ears of David in Hebron all that seemed good to Israel, and that seemed good to the whole house of Benjamin” 2Sam.3.19. Joab’s subsequent treacherous murder of Abner further weakened the Benjamite position. Subsequently two captains of Benjamite war bands, Baanah and Rechab, murdered and beheaded Ish-bosheth, extinguishing any lingering hopes of a Benjamite dynasty, 2Samuel chapter 4.
Before David was recognised king over the whole nation it was surprising who pledged loyalty to him in the period when he was in rejection, exile and danger. First of all, men joined him at Ziklag: “they were among the mighty men, helpers of the war. They were armed with bows, and could use both the right hand and the left in hurling stones and shooting arrows out of a bow, even of Saul’s brethren of Benjamin” 1Chr.12.1,2. Others joined him: “And there came of the children of Benjamin and Judah to the hold unto David” 1Chr.12.16. They professed, “Thine are we, David, and on thy side, thou son of Jesse” 1Chr.12.18.
When men ready armed for war came later to make David king in Hebron, there were “of the children of Benjamin, the kindred of Saul, three thousand: for hitherto the greatest part of them had kept the ward of the house of Saul” 1Chr.12.29.
However, that did not mean that all animosity from Benjamin toward David ceased. Sadly, family ties and festering resentments often perpetuate ill-grace. When Absalom rebelled against David there “came out a man of the family of the house of Saul, whose name was Shimei” 2Sam.16.5, to curse, insult and cast stones at David. David prohibited retaliation by his followers, saying, “Behold, my son, which came forth of my bowels, seeketh my life: how much more now may this Benjamite do it? Let him alone, and let him curse” 2Sam.16.11.
When the Absalom rebellion was crushed, David was brought back to reign in Jerusalem. As he was being conducted back over the Jordan “Shimei … a Benjamite … hasted, and came down with the men of Judah to meet king David. And there were a thousand men of Benjamin with him … and they went over Jordan before the king … And Shimei … fell down before the king” 2Sam.19.16-18, to seek clemency. Again, David shows grace and spares Shimei’s life for the second time.
Complete loyalty can never be guaranteed. “And … a man of Belial, whose name was Sheba … a Benjamite … blew a trumpet, and said, ‘We have no part in David, neither have we inheritance in the son of Jesse: every man to his tents, O Israel.’” 2Sam.20.1. The Sheba revolt ended with his beheading, 2Sam.20.22.
After seven male members of Saul’s remaining family were executed as punishment for Saul’s genocide of Gibeonites, David ensured their honourable burial. Also, “he brought up … the bones of Saul and the bones of Jonathan his son” and buried them “in the country of Benjamin in Zelah, in the sepulchre of Kish his father” 2Sam.21.13,14.
David had chief fathers and captains of thousands to administer his kingdom, one of whom was “Abiezer the Anetothite, of the Benjamites: and in his course were twenty and four thousand” 1Chr.27.12. Also there were among David’s twelve tribal princes “of Benjamin, Jaasiel the son of Abner” 1Chr.27.21. This shows David’s largeness of heart, and a ‘son of my right hand’ attitude by this son of Abner. “When a man’s ways please the Lord, He maketh even his enemies to be at peace with him” Prov.16.7.
While David suffered persecution from Saul and the tribe of Benjamin, he never became embittered. Indeed, in the list of his mighty men there is included “Ittai the son of Ribai out of Gibeah of the children of Benjamin” 2Sam.23.29; 1Chr.11.31.
One of David’s great failures was his sin in numbering the people. Joab protested against finding comfort from a census count, but was overruled. However, he deflated the total by excluding two tribes: “But Levi and Benjamin counted he not among them: for the king’s word was abominable to Joab” 1Chr.21.6.
Benjamin – in the Reign of Solomon
Of the twelve officers in charge of supply of provisions to Solomon’s household, Shimei the son of Elah was Benjamin’s commissar, 1Kgs.4.18.
David charged Solomon about matters outstanding from his reign, which posed potential difficulties for his successors. Among these was the hostility of “Shimei the son of Gera, a Benjamite of Bahurim, which cursed me with a grievous curse in the day when I went to Mahanaim: but he came down to meet me at Jordan, and I sware to him by the Lord, saying, ‘I will not put thee to death with the sword.’ Now therefore hold him not guiltless” 1Kgs.2.8,9.
It is interesting that two men of Benjamin named Shimei manifested diametrically opposite dispositions to the house of David. One exhibited the carnal ‘ravenous’ Benjamite trait, the other the ‘son of my right hand’ aspect. Casting stones (aspersions, criticism, etc.) is easy but damaging; contributing wholesome food in a timely manner is costly and difficult; with each having obvious long-term consequences.
Benjamin – in the Reigns of Later Judean Kings
In the reign of Rehoboam, the nation divided, with the northern tribes seceding to become known as Israel, 1Kgs.12.19. It must have been of great comfort to Judah that Benjamin evidenced the ‘son of my right hand’ tribal attitude and there “assembled all the house of Judah, with the tribe of Benjamin, a hundred and fourscore thousand chosen men, which were warriors” 1Kgs.12.21; 2Chr.11.1. Collectively they were known as “the house of Judah and Benjamin” 1Kgs.12.23. It is good to stand true and be counted when others defect.
Rehoboam fortified his kingdom, building “in Benjamin fenced cities” and “in every several city he put shields and spears, and made them exceeding strong, having Judah and Benjamin on his side” 2Chr.11.10,12. Also, “he dealt wisely, and dispersed of all his children throughout all the countries of Judah and Benjamin, unto every fenced city: and he gave them victual in abundance” 2Chr.11.23.
Asa “had an army of men that bare targets and spears, out of Judah three hundred thousand; and out of Benjamin, that bare shields and drew bows, two hundred and fourscore thousand: all these were mighty men of valour” 2Chr.14.8. He also fortified Geba of Benjamin and Mizpah, 1Kgs.15.22.
Past victories are no guarantee of future success. God warned Asa about this by Azariah the prophet, who said, “Hear ye me, Asa, and all Judah and Benjamin; the Lord is with you, while ye be with Him; and if ye seek Him, He will be found of you; but if ye forsake Him, He will forsake you” 2Chr.15.2.
Prophetic warnings had a profound impact on Asa: “he took courage, and put away the abominable idols out of all the land of Judah and Benjamin … and renewed the altar of the Lord” 2Chr.15.8. Then followed a period of revival and Asa “gathered all Judah and Benjamin, and the strangers with them out of Ephraim and Manasseh, and out of Simeon: for they fell to him out of Israel in abundance, when they saw that the Lord his God was with him” 2Chr.15.9.
Benjamin also featured during the reign of Jehoshaphat, which was a time of revival and prosperity. Included in his army was “of Benjamin; Eliada a mighty man of valour, and with him armed men with bow and shield two hundred thousand” 2Chr.17.17.
Amaziah relied upon Benjamin’s military prowess when preparing to invade Edom. He gathered men “throughout all Judah and Benjamin: and he numbered them from twenty years old and above, and found them three hundred thousand choice men, able to go forth to war, that could handle spear and shield” 2Chr.25.5.
During Hezekiah’s revival the Passover was celebrated again on a national basis. Following that, those who had participated went out “and cut down the groves, and threw down the high places and the altars out of all Judah and Benjamin … until they had utterly destroyed them all” 2Chr.31.1.
Benjamin also shared in Josiah’s revival, contributing to the cost of repairing the Temple at Jerusalem, 2Chr.34.9. Benjamin endorsed Josiah’s covenant to keep the Lord’s commandments, testimonies and statutes; and to perform the words of the book of the covenant that was found in the house of the Lord, 2Chr.34.30-32. Josiah “caused all that were present in Jerusalem and Benjamin to stand to it” 2Chr.34.32.
However, this tribe’s greatest association with royalty was when a Benjamite girl became an empress and manifested tribal courage and decisiveness, which we shall need to consider.
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 14
DIVINE ORDER
Previously it has been stated, I trust with some clarity, that the church or assembly is not an organisation administered by men. One can readily understand how such a perception has come to be accepted in these days of challenge to the written Word of God. This only strengthens the case for a return to the unerring truth of God.
In every sphere of God’s dealings it can immediately be observed that He is a God of order, be this in creation, providence, redemption or purpose. Thus, since order is a characteristic of Deity, we may expect to see this order manifested when believers ‘come together in church’, that is, in church capacity, 1Cor.11.18. This is ‘house of God’ character, which acknowledges responsibility on our part, 1Tim.3.15. Although the apostle Paul had seemingly not as yet been to Colossae when he wrote the Epistle to the Colossians, he could in his absence visualise their order and steadfastness, Col.2.5. No thought of confusion or carelessness crossed his mind; order was, after all, a collective expression of fellowship with the Lord in the midst. I wonder if somehow we are losing this awareness of His presence?
Let us then, with the help of God, seek to capture the atmosphere which the Lord expects and the apostle envisaged.
Holiness, honour, headship, harmony, healthy doctrine, and heavenly wisdom are just some of the words indicating the kind of conditions expected in a company gathered in the Lord’s name. The emphasis is upon what is spiritual and not merely natural, and certainly not carnal. An understanding of this must immediately impress upon us that standards prevalent in the world outside should not impact upon practices as we gather together ‘in church’.
As time passes and ungodliness in its many and varied forms increases, it is not for true believers to adapt to the current climate of change, but rather to express a lifestyle based upon the Holy Scriptures. Moses made a choice which affected the whole pattern of his subsequent lifestyle: “choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season” Heb.11.25. It is the change resulting from such a choice that shows us as being morally distinct from this world, its company and its ways. This change also links us with those “of whom the world was not worthy” Heb.11.38.
One important aspect of this new life will be seen in a desire from a collective Scriptural standpoint to gather with those who acknowledge the Lord’s name alone, the character of such gatherings being designed to establish and encourage Godly living.
HOLINESS
From the moment of conversion this should be the desire of each believer. If we are to represent God in a godless world it must be from a moral standpoint. The exhortation “Be ye holy; for I am holy” 1Pet.1.14-16, indicates God’s character reflected in His children. “God hath not called us unto uncleanness, but unto holiness” 1Thess.4.7. This is then the character and call for the assembly, and will be seen as it gathers. “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are” 1Cor.3.16,17. This means that nothing of an unholy nature must be allowed in the company. Details of the havoc wrought in not adhering to this are shown in 1Cor.5.6: “a little leaven leaveneth the whole lump”. The apostle repeats the statement in relation to doctrinal evil in Gal.5.9. Hence the danger of tolerating practices contrary to the mind of God. In 1Thess.4.3 Paul links holiness with the will of God for believers. This is what true separation really means. Separation to God and from evil should be characteristic of each assembly. Phil.4.8 tells us that holiness should govern our thought life. Not only so, but interactions with others in the company should be moderated by holiness, 1Tim.5.1,2. A holy assembly will be a happy one.
HONOUR
The challenge of the word of the Lord at the end of the Old Testament was “Where is Mine honour?” Mal.1.6. David also said, “I have loved the habitation of Thy house, and the place where Thine honour dwelleth” Ps.26.8. There was something about the presence of the Lord in the midst of His people. Honour was expected and promoted. A realisation of it would draw out hearts in worship as they meditated upon it. At times we sing:
- Join all the glorious names of wisdom, love and power,
- That mortals ever knew, that angels ever bore.
- All are too mean to speak His worth,
- Too mean to set my Saviour forth.
- (Isaac Watts)
The silent wonder of the Lord in the midst as we gather brings honour, glory and worth to any company of saints. Where this is the case in practice, hearts are challenged and very often changed for the better, as all that we hold dear is relinquished to give place to Him in our hearts. Expressions of self and self-interest are totally out of place in His presence. How awful must vanity, pride and self-promotion be, as God looks on to see His Son given His rightful place. Only by the Spirit of God can we really call Him Lord, 1Cor.12.3. The exercise of the flesh cannot please God. Only those with submissive wills and a desire to honour the Lord can really worship as we gather. Worship is in the spirit, with no confidence in the flesh, Phil.3.3. This of course applies to all assembly gatherings. “Thou art worthy, O Lord, to receive glory and honour, and power: for Thou hast created all things, and for Thy pleasure they are, and were created” Rev.4.11.
HEADSHIP
The pattern of headship emphasised in the New Testament is such that we see demonstrated and illustrated in the order and obedience in the assembly that Christ is Head. In a wider sense, God has given “Him [Christ] to be head over all things to the church, which is His body” Eph.1.22,23. However, in 1Cor.11.1-16 the local responsibility regarding headship is stressed. The order is first clearly established: “the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God” v.3. Thus relative position is established. This order is then emphasised for the practical benefit of the company, with its clear implications, vv.4-7. The involvement of the man and the woman in this exercise is founded upon creation order, vv.8-12. The evidence of obedience to this order is revealed in vv.13-16. One does not need to pursue all the anomalies that human wisdom asserts, but to ask the simple question: why has God recorded this in the passage? Surely it is for our learning and obedience! What then is being taught? It is clear from the context that there is no thought of superiority of the man or inferiority of the woman, but Godly order. There are two coverings considered. Different words are used to describe these: vv.4,5,6,7,13 indicate a covering which can be put on or taken off, whereas v.15 refers to a natural covering (hair). Nevertheless both coverings are important to the obedient response to the teaching on headship in the passage. The clear teaching is that the man is to have his head uncovered and his hair short. The woman is to have her head covered and her hair long. Going back to the principle of relative position in v.3 already stated, this means the man (who represents Christ) has his head uncovered that Christ only may be seen in the gathering, whereas the woman (who represents the man) has her head covered that man may not be seen. In each case the same message is conveyed: only Christ should be seen as Head in the assembly and to Him alone is the glory. Obviously this applies to all assembly gatherings and is not a matter for debate but is the practice in all “the churches of God” v.16.
HARMONY
This, I judge, results from things being done “decently and in order” 1Cor.14.40, and “unto edifying” 1Cor.14.26. For this to be enjoyed, we must seek to be conformed to the mind of Christ, Phil.2.5. In Philippians, Paul stresses the need for humility before harmony can be realised. Conversely, in Gal.5.15 we read, “But if ye bite and devour one another, take heed that ye be not consumed one of another.” This is followed in the chapter by the exhortation to “walk in the Spirit” Gal.5.16, which is key in the passage. Putting things plainly, Peter writes that we have been “given … all things that pertain unto life and godliness” 2Pet.1.3. The question and challenge is: do we use these things? Action and reaction in the assembly must be subject to the Spirit of God.
HEALTHY DOCTRINE
In the Scriptures much emphasis is placed upon sound doctrine, especially in what are called the ‘Pastoral Epistles’ (1Timothy, 2Timothy and Titus), in which Paul gives much teaching on assembly life and testimony. Just as a healthy diet and exercise are essential to proper functioning in the physical world, so good spiritual diet and exercise are needful in functioning for God in the spiritual world. We are to avoid those things that are contrary to sound (healthful) doctrine. Sometimes an atmosphere is created which gives doctrine a secondary place in our thinking, and this in turn has a baleful effect in the gatherings. Because of this, other additives and activities are substituted which do not have the capacity for ‘building up’. Thus spiritual discernment is lacking because spiritual wisdom has not been sourced. Isa.8.20 gives good advice in this regard: “To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.” In his absence from Ephesus, Paul says, “Till I come, give attendance to reading, to exhortation, to doctrine” 1Tim.4.13.
HEAVENLY WISDOM
The value of this in the dealings and guidance of the people of God cannot be over-estimated. An admirable arrival at this position after exercise and confession is a delight to behold. Not only is it so unlike the human machinations and frustrations of men over human wisdom but it is a gift from God, Jms.1.5. All through the Scriptures we read of servants of God who relied upon it for success and disregarded it at their peril. The same is true in the things of God today, but this is not always recognised. Terms like ‘It’s just common sense’ or ‘It’s the way it has always been for years’ are stale in comparison to heavenly wisdom, which is always fresh and pertinent. The Gospels present it perfectly in the life of the Lord Jesus. The fact that the wisdom the Lord Jesus demonstrated was so radically different from the perceived wisdom of the society where He moved and ministered astounded many. Friends and foes were taken aback by its prominence in His talks with them.
Are not these examples of what should be seen amongst us? As we depend upon the wisdom of God and not human wisdom, the flesh is seen to be curtailed and God’s glory maintained. In a place like Corinth, where human wisdom was the order of the day, the apostle encouraged the believers to strive for the applied wisdom of God in the assembly at Corinth. Whether this was in gospel preaching, the teaching of the Scriptures, their spiritual advancement, or other assembly activities, it must not be a modified copy of patterns and gatherings in the world. Rather it was to convince the onlooker that “God [was] in [them] of a truth” 1Cor.14.25. Hence the need for Divine order.
To be continued (D.V.)
GLIMPSES OF CHRIST
by David Strahan (N. Ireland)
Paper 7
The Manna
Near Capernaum the people who came to the Lord Jesus sought a sign from Him that they might “see, and believe” Jn.6.30. Even though He had miraculously fed the multitudes with five barley loaves and two fishes they demanded something more and held up before Him that great occasion from their history when “our fathers did eat manna in the desert; as it is written, ‘He gave them bread from heaven to eat.’” Jn.6.31. In His response the Lord reminded them that He is “the true Bread from heaven. For the Bread of God is He which cometh down from heaven, and giveth life unto the world” Jn.6.32,33. Later in the chapter the Lord proclaims, “I am the Bread of life: he that cometh to Me shall never hunger” Jn.6.35. So the manna in the wilderness is a beautiful type of Christ.
When considering the manna in this context there is a compelling gospel application: the children of Israel were in dire need; there was no resource in the wilderness to satisfy their hunger; the manna was the provision of God in response to their need; it was provided freely; it came down from heaven: “I will rain bread from heaven for you” Ex.16.4; there was an abundant supply which met the need of everyone; the manna was within the reach of all for it “lay round about the host” Ex.16.13, and was “upon the face of the wilderness” Ex.16.14; even though the manna was within their reach, there was a responsibility to take it to themselves: “Gather of it every man” Ex.16.16; those who perished with hunger were without excuse. These simple observations bring to us many cardinal gospel truths that we cherish and enjoy.
Of course, it was during the night that the manna fell, revealed in the morning to the marvelling people who asked, “What is it?” Ex.16.15, J.N.D. This foreshadowed One Who would come from above into a world of darkness: “the light shineth in darkness” Jn.1.5. He was upon the earth but not of the earth, truly “the Lord from heaven” 1Cor.15.47. When the manna came it revealed to the wondering people the glory of the Lord: “in the morning, then ye shall see the glory of the Lord” Ex.16.7. Those who saw the Lord Jesus on earth also saw the glory of the Lord for they “beheld His glory, the glory as of the only begotten of the Father” Jn.1.14.
Just as the children of Israel wondered, “What is it?” Ex.16.15, J.N.D., so too those who encountered Christ often asked, “Who is this?” They marvelled at His:
Identity: “And when He was come into Jerusalem, all the city was moved, saying, ‘Who is this?’ And the multitude said, ‘This is Jesus the prophet of Nazareth of Galilee.’” Matt.21.10,11.
Authority: “Who is this which speaketh blasphemies? Who can forgive sins, but God alone?” Lk.5.21.
Notability: “And Herod said, ‘John have I beheaded: but who is this, of whom I hear such things?’ And he desired to see Him” Lk.9.9.
Pathway: “The people answered Him, ‘We have heard out of the law that Christ abideth for ever: and how sayest Thou, “The Son of man must be lifted up”? Who is this Son of man?’” Jn.12.34. They did not understand that His pathway would entail His lifting up in death.
And in the future they will marvel at His:
Victory: “Who is this King of glory? The Lord strong and mighty, the Lord mighty in battle” Ps.24.8.
The manna was “as small as the hoar frost” Ex.16.14, reminding us that the eternal “Word was made flesh, and dwelt among us” Jn.1.14, in lowly form. It was “white” Ex.16.31, affirming the sinless perfection of the One Who is “the true Bread from heaven” Jn.6.32. As to its taste, “it was like wafers made with honey” Ex.16.31, which is a reminder that for every redeemed soul Christ is sweeter than honey.
It is also interesting to note that the manna sustained the children of Israel through the wilderness until they reached the Promised Land for “they did eat manna, until they came unto the borders of the land of Canaan” Ex.16.35. For forty years they ate manna. The number forty so often in Scripture speaks of a time of testing. In a sense the manna was put to the test and proved its ability to sustain and strengthen throughout the wilderness. The Lord Jesus has not only met our need in salvation but He is also the One Who sustains and satisfies us on the wilderness journey until we reach the land of eternal rest.
- I journey through a desert drear and wild,
- Yet is my heart by such sweet thoughts beguiled
- Of Him on Whom I lean, my strength, my stay,
- I can forget the sorrows of the way.
(Mary J. Walker)
Daily it was to be gathered for “the people shall go out and gather a certain rate every day” Ex.16.4. This is a reminder to us that feeding upon Christ is a continual necessity on the pathway of life. It was there in the morning: “And they gathered it every morning” Ex.16.21, pointing to the priority this daily activity should have in our lives. It was their first work of the day. They could not make progress on the pilgrim journey without first feeding upon the manna. It was in the morning while the scene all around them was undisturbed that they gathered the manna. All these practicalities are suggestive as to how best we can gather Christ for our souls and feed upon Him.
Sadly, there came a time when the children of Israel despised the manna saying, “our soul loatheth this light bread” Num.21.5. The word for “light” is its only occurrence in the Old Testament and means ‘contemptible, worthless’. They declared it was unsatisfying, lacking substance and unable to sustain them on their journey. How untrue this was. The manna strengthened and sustained them until they reached the land flowing with milk and honey. The heart of every believer relishes Christ, the One Who sustains and strengthens on the wilderness pathway until we reach the ‘land that is fairer than day’.
- Of Thee, Lord, we would never tire;
- This new and living food
- Can satisfy our hearts’ desire,
- For life is in Thy blood.
- (Mary Peters)
It is our privilege to feed upon Him. In Him there is an abundant supply that we will never exhaust. There was more manna in the wilderness than any one individual could ever gather. Indeed, there was more manna than the whole camp of Israelites could gather. So it is too with Christ. He is inexhaustible. We revel in “the unsearchable riches of Christ” Eph.3.8. Unsearchable, unfathomable, incalculable, immeasurable. He is abundantly satisfying for there is Bread to enjoy “to the full” Ex.16.8. After a lifetime of gleaning this true “Bread of God” Jn.6.33, those who have gone before us and have entered the promised land have seen Him and surely have declared, like the Queen of Sheba, “behold, the one half of the greatness of thy wisdom was not told me: for thou exceedest the fame that I heard” 2Chr.9.6. It will be ours too then, with them, like the children of Israel did with the manna “in the morning … [to] see the glory of the Lord” Ex.16.7.
To be continued (D.V.)
MEN WHO KNEW GOD
by J. Alan Davidson (N. Ireland)
Paper 1
Abel
“Abel offered unto God a more excellent sacrifice” Hebrews 11.4
In the great portrait gallery of faith the first name mentioned is that of the man ever associated with sacrifice. Enoch walked with God, Noah was warned of God, Abraham went out for God, but Abel worshipped God. The narrative concerning him is short but his fragrance remains. His life was brief yet he lives on. No words that he uttered are recorded but he still “speaketh” Heb.11.4. The Lord described the first martyr as “righteous Abel” Matt.23.35.
This early lesson from our Bible is that God is to be worshipped. The primary privilege of faith is to worship God through the offering (the record of Cain and Abel in Genesis chapter 4 contains the first mentions of “offering” in the Scriptures) and death of a victim. We need to learn that worship is giving, not getting; ascribing, not appropriating; blessing God, not blessing ourselves; the emphasis is on the character, not the cost. The wording is to be noted: “And the Lord had respect unto Abel [the offerer] and to his offering” Gen.4.4. The Lord Jesus Christ said that “true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship Him” Jn.4.23.
The chapters of Genesis were not written in order to provide us with biographies of great men. The purpose of the Book is not to give a detailed record of historical events seen after creation and the Fall; in fact, we are not told many details, because we do not need to know them. These chapters reveal the workings of God in human affairs to accomplish His great work of redemption. God has not abandoned His first thoughts relative to creation but His Sabbath of rest has been disturbed by sin. Through His Son, the promised Seed, God is unfolding the great programme of redemption which He had planned before the world began.
For apresentation to God, Abel brought of the firstlings of his flock, Gen.4.4. When provision was required, Abraham said, “God will provide Himself a lamb” Gen.22.8. When protection was needed, Moses said, “Your lamb shall be without blemish” Ex.12.5. When peace was to be made, Israel drew near in the good of the lamb of the peace offering, Lev.3.7. The prophet foretold, “He is brought as a lamb to the slaughter” Isa.53.7. John Baptist pointed and said, “Behold the Lamb of God” Jn.1.29. The programme of redemption has reached out in the New Testament: “… not redeemed with corruptible things, as silver or gold … but with the precious blood of Christ, as of a lamb without blemish and without spot” 1Pet.1.18,19. Heaven’s praise to the Lamb shall be “Thou art worthy … for Thou wast slain, and hast redeemed us to God by Thy blood” Rev.5.9.
“God had respect unto Abel and to his offering” Gen.4.3
“Respect” means acceptance, approval, God’s favour, God’s regard for the offerer and his offering. Abel would have learned as a boy why his parents were driven from Paradise. “In the day that thou eatest thereof thou shalt surely die” Gen.2.17. The wages of sin is death, separation from God. The way back to God must be by the way of death. This is a repentant sinner placing the death of the victim between himself and the consequences of his sin before God. Sin and the Fall brought a great chasm from God by the distance of death. Faith recognises the fact of sin; repentance acknowledges the just penalty of sin and the requirement for the death of a substitutionary victim. “Without shedding of blood is no remission” Heb.9.22. Without blood the edifice of salvation has no foundation. Without blood the structure of propitiation has no keystone. Without blood we have no gospel.
The word “respect” here relates to the truth of propitiation rather than justification. God has found satisfaction in the death of Christ and has raised Him from the dead. Paul writes of “the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation, through faith, [note the punctuation] in His blood, to declare His righteousness for the remission of sins that are past” Rom.3.24,25. God saved Old Testament saints in view of Calvary, even as He had respect unto Abel and to his offering.
“God testifying of his gifts [plural]” Heb.11.4
This indicates the continual, habitual practice of Abel’s approach. “The firstlings of his flock”: the firstborn, choicest; he gave the best to God. “The fat thereof”: a burnt offering unto God. This gave a standing of imputed righteousness before God. He was a son of God. “He being dead yet speaketh” Heb.11.4. Does this anticipate resurrection?
“The blood of righteous Abel” Matt.23.35
The first martyr suffered because of his testimony to the necessity of the death of a victim. The first martyr of the Church age died because of his witness to the truth of resurrection. Sin ruined the first man and stirred the second man to slay the third man.
The name “Abel” means ‘vapour’, ‘breath’, which is soon passing, hence mounting into a higher atmosphere. This was true of his short fleeting life. He was “a keeper [‘feeder’] of sheep” Gen.4.2. At an early stage Abel chose a pastoral, peaceful lifestyle, providing the basics of life, food and clothing. A shepherd is one of the most frequently used metaphors in Scripture, later developed with fondness in Hebrew writings and prophetic of the Lord Himself, Jn.10.11.
The New Testament references to Abel all emphasise that he was righteous: “he obtained witness that he was righteous” Heb.11.4; Cain slew his brother “because his own works were evil, and his brother’s righteous” 1Jn.3.12; the Lord Himself referred to “the blood of righteous Abel” Matt.23.35.
“The Lord God said unto the serpent … ‘I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.’” Gen.3.14,15. In subsequent chapters in Genesis, the inspired writer traces two lines, two ways and two races of humanity. The character of the devil is seen in Cain: he was a murderer, Gen.4.8, and a liar, Gen.4.9. The serpent was the source of ruin. The seed of the woman was the seed of redemption. In the rest of the book the emphasis is not on the details but on the difference between the two lines of men. Evil is exposed and dealt with in brevity, then the good is expanded to the glory of God. The pattern is to develop, in increasing detail, the line of faith manifest in the men of God: from Abel (ten verses) to Joseph (thirteen chapters).
Cain tilled the cursed ground. Soon the stained earth was hiding from sight the awful evidence of fratricide. “Thy brother’s blood [plural] crieth unto Me from the ground” Gen.4.10. This cried to God, the avenger of murder. Pollution of the land by the shedding of the blood of the innocent, for which there was no expiation, drove Israel into exile. “Cain went out from the presence of the Lord” Gen.4.16. Cain believed in God, and evidently went to a specific place of worship to present his offering, seeking acceptance in a spirit of selfhood and satisfaction with his own produce. He now goes out to cultivate the cursed earth and to improve conditions without God, outside of Paradise, taking steps to circumvent his punishment. “Woe unto them! for they have gone in the way of Cain” Jude 11. His descendants seek to make a ruined world happy without God; building cities called after the names of their sons; establishing a society in murderous defiance of God, saying, “Where is the God of judgment?” Tubal-Cain was “an instructor of every artificer in brass and iron” Gen.4.22. These are base metals found in the image of Daniel chapter 2 (“his belly and his thighs of brass, his legs of iron, his feet part of iron and part of clay” Dan.2.32,33). Sin drove man from Eden, from whence a river compassed a land “where there is gold; and the gold of that land is good” Gen.2.11,12. The carnal still seek to improve this world that has rejected God. The Godfearing “call upon the name of the Lord” Gen.4.26. Those of the line of Seth were the sons of God. As believers, we identify by faith with the death and resurrection of Christ, in baptism, which is pictured in the Flood of the days of Noah. Bearing reproach with Christ, the spiritual handle ‘gold’, ‘silver’, and ‘precious stones’, reaching out to that which is pictured in the new earth of the covenant-sealed rainbow.
“He being dead yet speaketh” Heb.11.4
Abel’s life and death speak to us of our Lord Jesus Christ. He was the Good Shepherd; “The good Shepherd giveth His life for the sheep” Jn.10.11. In the garden of Gethsemane, “His sweat was as it were great drops of blood falling down to the ground” Lk.22.44. Pilate “knew that for envy they had delivered Him” Matt.27.18. Pilate said, “‘I am innocent of the blood of this just person …’ Then answered all the people, and said, ‘His blood be on us, and on our children.’” Matt.27.24,25. Cain would not slay the blood of the offering but he would stain his hand in his brother’s blood. Such was the horrendous choice of the nation of Israel, in rejecting the Lord Jesus Christ.
Christ is the promised seed. In Him is the secret of life, promised to Eve, Abraham and David. He is the source of life: “In Him was life” Jn.1.4. He is the substance of life: “I give unto them eternal life” Jn.10.28. This is the harvest at Calvary: “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 voice of the first martyr, whose life seemed to be prematurely cut off, speaks through the risen Lord. We come “to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel” Heb.12.24.
To be continued (D.V.)
GIFTS OF THE HOLY SPIRIT IN 1CORINTHIANS CHAPTERS 12 TO 14
by Ken Wilkins (England)
Paper 1
INTRODUCTION
In our consideration of this subject we will find an emphasis upon sign gifts, which were of a temporary nature, and are no longer with us today. With the rise of the modern day ‘charismatic movement’ there is widespread confusion, not only externally in the religious world around us, but even among some local assemblies of God’s people, where some have been influenced by the various deceptive means used by that movement, and offshoots from it. It is my purpose, with the Lord’s help, to consider the chapters verse by verse, and examine each gift in detail, to rediscover why each sign gift was given by the Holy Spirit, temporarily, and why and when each sign gift was removed. To do this there is a need to contextually compare Scripture with Scripture, and when dealing verse by verse with 1Corinthians chapter 12, that will mean that, in subsequent papers, when we come to the gift of tongues in v.10 there will also be verse-by-verse exposition from Acts 2.4-12; 10.44-48; 19.1-7. Again, in 1Corinthians chapter 12, when we come to the baptism in the Spirit in v.13 there will be some consideration of the Feasts of Jehovah (particularly Firstfruits and Pentecost) from Leviticus chapter 23, and verse-by-verse exposition from Acts 2.1-3. The verse-by-verse exposition of 1Corinthians chapters 13 and 14 will not include any verse-by-verse exposition from other Scriptures. We now proceed to a consideration of:
1CORINTHIANS CHAPTER 12
Verse 1: The words “now concerning” in 1Corinthians indicate the commencement of dealing with another subject. The reason for these spiritual gifts and their proper uses being explained was to prevent believers being kept in ignorance about the subject; hence Paul says, “I would not have you ignorant”.
Verse 2: Before conversion, the Gentile believers to whom Paul is writing had been idolaters. Attention is drawn to the fact that these idols are “dumb”. For other examples of idols being dumb see Hab.2.18,19, and Elijah’s encounter with the prophets of Baal on Mount Carmel in 1Kgs.18.26-29, where, as to Baal, there was “neither voice, nor any to answer, nor any that regarded”. Yet these Gentile believers at Corinth had now gone to the other extreme: into the noise and disorder of the misuse of speaking in tongues, as we shall see in chapter 14.
Verse 3: There were also Jews who had been converted and were now in the church at Corinth. They had come from the situation where, as Jews, they had rejected the Lord Jesus. By crucifying Him, their nation was guilty of cursing Him. The Holy Ghost now operating in their lives would lead them to now own the Lordship of Christ. The Lord Jesus had said to His disciples concerning the Spirit of truth, “He shall glorify Me” Jn.16.14. Therefore any ‘spirit’ that draws the hearts of people to itself, and turns their attention away from Christ, is not the Holy Spirit, because again the Lord Jesus said, “But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, He shall testify of Me” Jn.15.26. So the true Holy Spirit always draws people to Christ.
Verse 4: As for the many spiritual gifts, it is the same Holy Spirit Who gives them.
Verse 5: In the use of those gifts in service (“administrations”) we must remember it is “the same Lord”. His Lordship must be owned and recognised in all service for Him.
Verse 6: The Godhead – all three Divine Persons – Father, Son and Holy Spirit, are all involved in all the operation and working of these spiritual gifts, summed up in the expression “all in all”. Both words “all” are plural, meaning ‘all [things, gifts] in all [three Persons of the Godhead]’.
Verse 7: This manifestation of the Spirit in giving any gift is so that not only the possessor of that gift is profited, but it is the responsibility of the person with that gift to exercise it so that others are profited, hence the expression “to profit withal”.
Verses 8-10: These verses list certain gifts the Holy Spirit gave. We shall see that all of the gifts in this list have either external spectacular features about them, or are preparatory gifts for the use of other gifts in this list that were externally spectacular in their use. We shall also discover that none of the listed gifts are operative today, together with reasons why that is so. Because all these temporary sign gifts would be seen in the early, transitional days of the Church age, the risen Lord Jesus, before His ascension, authenticated them as necessary, Mk.16.17,18. It is important to notice that although those verses are preceded by our Lord’s great commission concerning gospel preaching and baptism, vv.15,16, which clearly apply throughout the Church age, the “signs” which “shall follow them that believe” vv.17,18, do not continue beyond the scattering of the nation of Israel, because “the Jews [nationally] require a sign” 1Cor.1.22, and now that God has set Israel aside until He regathers them as a nation for His Millennial Kingdom, He has therefore set aside the “signs” that “shall follow them that believe” Mk.16.17,18. The ‘charismatic movement’ ignores these important matters when it insists upon “signs” working through believers today – although I have noticed that they ‘pick and choose’ which signs they want – I never yet heard of anyone in the ‘charismatic movement’ being enthusiastic to take up a serpent, or to drink any deadly thing, believing it will not hurt him! However, if you do come across any who say they have done so, they are out of line with God’s prophetic timeline for Israel; and if they claim the Holy Spirit’s power for so doing, please heed the warning of 1Tim.4.1, which says, “Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils [demons]”. What the Holy Spirit does will always comply with the context of Scripture; if not, it is not the power of the Holy Spirit, but is a seducing spirit.
Now please notice that our English word “another” is used between every gift listed in 1Cor.12.8-10. However, in these verses there are two Greek words translated as “another”, namely allos, meaning ‘another of the same kind’, and heteros, meaning ‘another of a different kind’. The use of the two Greek words, both translated “another,” sets the list into three groups, as follows:
Group 1 – v.8
“For to one is given by the Spirit the word of wisdom; to another [of the same kind] the word of knowledge by the same Spirit.”
Group 2 – vv.9,10a
“To another [of a different kind] faith by the same Spirit; to another [of the same kind] the gifts of healing by the same Spirit; to another [of the same kind] the working of miracles; to another [of the same kind] prophecy; to another [of the same kind] discerning of spirits.”
Group 3 – v.10b
“To another [of a different kind] divers kinds of tongues; to another [of the same kind] the interpretation of tongues.”
God willing, we begin our consideration of each gift within these groups in the next paper.
To be continued (D.V.)
Three Men and Three Moments
by Paul Moag (N. Ireland)
THE MEN
Peter, James and John: three men privileged to be brought into circumstances that none of the other disciples witnessed. Although no Scriptural reference is given as to why these three men were singled out and chosen, we could acknowledge them as:
- Peter: the man of hope; writes in his First Epistle about “a living hope,” 1Pet.1.3, J.N.D. R.V.
- James: the man of faith; holding fast to what he believed, he was the first of the apostles to suffer martyrdom, Acts 12.1,2.
- John: the man of love; the ‘beloved disciple’, who in his First Epistle uses the word “love” (in its verb and noun forms) well over forty times in total.
THE MOMENTS
When we come to the three moments that each was privileged to witness, they allow us to catch a ray of hope concerning the Person of Christ prior to the event of Calvary. There are three events, three locations and three blessings:
- In a garden of grief, we see the Purpose of the Saviour.
- In a home of healing, we see the Power of the Servant.
- On a mountain of majesty, we see the Preeminence of the Son.
The Garden of Gethsemane – Christ is Submissive to Death
This event was a witness to the humanity of Christ, the One Who knew the experience of sorrow and suffering.
These three men were able to capture a glimpse of the true submissiveness of the Saviour to His death. The significance of this is found in Lk.22.20: “Likewise also the cup after supper, saying, ‘This cup is the new testament in My blood, which is shed for you.’” In the Passover, the third cup was traditionally served after the meal (that is, after supper). This was known as the ‘cup of redemption’, after the Lord’s words recorded in Ex.6.6: “… I will redeem you with a stretched out arm …” The Lord Jesus spoke of a cup that He would endure to make redemption possible: “O My Father, if it be possible, let this cup pass from Me: nevertheless not as I will, but as Thou wilt” Matt.26.3. He drank it when with outstretched arms on the cross He gave Himself a ransom for all, in submission to death and the will of God. We praise God for Christ, the One Who shed His precious blood that we might be gloriously redeemed.
The Home of Jairus – Christ is Victorious over Death
This event bore testimony to the Deity of Christ, the One Who has power over death.
To briefly set the scene: having sought the Lord on behalf of his daughter of 12 years who was at the point of death, Jairus had been brought the devastating news that she had died, Mk.5.35. It would be right for us to acknowledge the reverence with which Jairus approached the Lord, for “when he saw Him, he fell at His feet” Mk.5.22. However, in the midst of a dark and devastating situation it was the power of the Master’s hand and the words of the Master’s lips that brought peace: “And He [Jesus] took the damsel by the hand, and said unto her, ‘… arise.’ And straightway the damsel arose …” Mk.5.41,42. Christ was victorious over death!
Is this not a reflection of Calvary? When the Lord unveiled to His disciples the things that must come to pass: His suffering, death and resurrection, Peter’s response was “… this shall not be unto Thee” Matt.16.22. There was a sense of disbelief and devastation that these things would come to pass to their beloved Lord. In spite of the darkness of the events leading up to, and at Calvary, after His triumphant resurrection, the Lord “stood in the midst, and saith unto them, ‘Peace be unto you.’ … He shewed unto them His hands and His side. Then were the disciples glad …” Jn.20.19,20. We note that, as in the case of the daughter of Jairus, it was the words of the Master’s lips and the power of the Master’s hand that brought peace, and thrilled the hearts of His disciples, for He had indeed risen as He said, and they could see His nail-pierced hands. Christ is victorious over death.
The Mount of Transfiguration – Christ is Glorified in His Death
This event was a witness to the perfect union of Deity and humanity (“God was manifest in the flesh”1Tim.3.16), for there the One they had witnessed in a physical body was now clothed in glory.
Before their very eyes on the Mount, the face of Christ “did shine as the sun, and His raiment was white as the light” Matt.17.2. What a display of majesty as these three men were granted the experience of beholding Christ in His glory! The unveiling of Christ’s glory before these three men was to serve as a confirmation of that which Peter had proclaimed days earlier: “Thou art the Christ” Mk.8.29. It detailed to them that the Lord Jesus Christ was not a mere, ordinary man, or a prophet, but this was in fact the Son of God: “This is My beloved Son, in whom I am well pleased; hear ye Him” Matt.17.5.
On the Mount the three men witnessed the Lord clothed in glory, not adorned in humiliation that would be evident at Calvary. The Lord told the three to “tell no man what things they had seen, till the Son of man were risen from the dead”Mk.9.9. It is worth considering that we must first appreciate “the sufferings of Christ” before we can truly acknowledge the “glory that should follow” 1Pet.1.11, and so we rejoice that there is a Man in the glory today, seated at the right hand of God, Who will be praised throughout the countless ages of eternity for His glorious death.
There is no doubt that this experience ever marked the mind of John, as he wrote, “we beheld His glory, the glory as of the only begotten of the Father” Jn.1.14, and allowed him to reflect that “when He shall appear, we shall be like Him; for we shall see Him as He is” 1Jn.3.2. What a blessed hope we have!
- Soon shall my eyes behold Thee, in rapture face to face;
- One half has not been told me of all Thy power and grace;
- Thy beauty, Lord, and glory, the wonders of Thy love,
- Shall be the endless story of all Thy saints above.
- (James George Deck)
Comfort for Christians in a Changing World
by Roy Reynolds (N. Ireland)
“Hast thou not known? Hast thou not heard, that the everlasting God, the Lord … fainteth not, neither is weary?” Isaiah 40.28
It may be that so great have been your trials that you have lost sight of the greatness of our God. The creative power and glory of God are prominent in this wonderful chapter of Isaiah’s Prophecy, which marks a significant change in the theme and tone of the Book. Until now the nation has been censured again and again for its departure and declension, incurring God’s sore displeasure and inviting His judgment. Now there is a noticeable change and the Shepherd care and tenderness of Jehovah are emphasised: “He shall feed His flock … He shall gather the lambs … and carry them … and shall gently lead those that are with young” v.11. His power and pity are evident and the great announcement is made: “Behold your God!” v.9.
Dear child of God, read the chapter and “behold your God!” Do you not think that the omnipotent arm and hand of God can carry all your problems, “He who hath measured the waters in the hollow of His hand” v.12? You have often been exhausted and weak to the core of your being but “the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary” v.28.
- No strength of our own or goodness we claim;
- Yet since we have known the Saviour’s great name,
- In this our strong tower for safety we hide,
- Almighty His power, “The Lord will provide”.
“But Him they saw not” Luke 24.24
How blessed that the disciples saw not Christ when they visited the Garden Tomb, having heard the report of the devoted women who had gone there early on the morning of the third day! What a tragedy it would have been if they had discovered the recently linen-wrapped body of the Saviour! How unspeakably disappointing it would have been if they had observed the Lord Jesus still in the embrace of death, unable to escape its cruel clutches!
But, praise God, He was no longer there; neither stone, sentinels nor seal could entomb the mighty Victor in Joseph’s rock-hewn sepulchre. He burst their feeble bands asunder and rose in splendid triumph from death’s dark domain. “That through death He might destroy him that had [‘having’] 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.
The grave is empty, bereft of its prey; death is vanquished and eternal hosannas will forever celebrate the victory of our Saviour over the ‘king of terrors’. How thankful we should be that “Him they saw not”!
- Hell and the grave combined their force to hold our Lord, in vain;
- Sudden the Conqueror arose and burst their feeble chain.
Good Tidings from Heaven
“TAKE HEED ALL YE WHO PASS BY.”
Just off the south-west coast of the island of Jersey sits a lighthouse called La Corbière. One of its fascinating features is that there is a path linking the lighthouse to the coast, which can only be used at low tide. When the sea rises, the path is completely covered, leaving the lighthouse inaccessible and isolated in the sea.
Visitors to La Corbière will notice that at the start of the path out to the lighthouse there is a sign, which reads:
- IN MEMORY OF
- PETER EDWIN LARBALESTIER
- ASSISTANT KEEPER AT CORBIÈRE LIGHTHOUSE.
- WHO, ON 28TH MAY 1946 GAVE HIS LIFE
- IN ATTEMPTING TO RESCUE A VISITOR
- CUT OFF BY THE INCOMING TIDE.
- TAKE HEED ALL YE WHO PASS BY.
This sign challenges the reader to “take heed” of two things: first, take heed of the danger of being cut off by the rising tide, and second, take heed of the honourable man who died to save a stranger. Likewise, the gospel message requires a twofold taking heed by us: of the danger that we are in, and of the blessed Man Who died to save us from it.
The Bible warns that “your iniquities have separated between you and your God” Isaiah 59.2. As the visitor was cut off from land and stranded on the causeway, we too are in a perilous place: distant from God and from Heaven! The visitor, and the careless choices she made, put her in a treacherous position, where death was almost certain. The Bible clearly states that “the wages of sin is death” Romans 6.23, and that “it is appointed unto men once to die, but after this the judgment” Hebrews 9.27. How terrifying for a soul, to be dragged down by sin, to land in Hell, and to be lost for eternity!
The situation likely looked hopeless for the visitor, but there was a courageous soul on dry land who was willing to risk all to rescue her. The young, 34-year-old assistant keeper of the lighthouse, Peter Edwin Larbalestier, left his comfort and braved the waves to attempt a rescue. Tragically, while swimming in the turbulent waters, he was dashed against the rocks and killed. His last ever act was one of sacrifice.
We remember that the Lord is “not willing that any should perish, but that all should come to repentance” 2Peter 3.9, and that He would “have all men to be saved, and to come unto the knowledge of the truth” 1Timothy 2.4. There was One Who saw a sinner like me in danger, and desired to save me: “Christ Jesus came into the world to save sinners” 1Timothy 1.15, and it was not that Christ risked His precious life, but He did much more: He knowingly, lovingly and willingly “gave Himself for me” Galatians 2.20! On the cross, the darkness, tempest, and turmoil of sin was borne by Him, and through His suffering and death, we may live!
The Man of Calvary not only conquered sin, but also defeated death and the grave, and rose again from the dead. When a soul rests on Him, he or she is saved. “For God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him, should not perish, but have everlasting life” John 3.16.
- Let us sing of the love of the Lord,
- As now to the cross we draw nigh;
- Let us sing to the praise of the God of all grace,
For the love that gave Jesus to die.
Like the sign at La Corbière, we urge you, as you “pass by”, to “take heed” to the grave danger that you are in, of perishing in your sins, and to “take heed” to the Saviour, the Son of God, the Lord Jesus Christ, Who willingly laid down His life at Calvary that you might be rescued. Put your trust in Him, and receive His great salvation today.
QUOTES
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A Proverb to Ponder
- “If thou faint in the day of adversity, thy strength is small” Proverbs 24.10
- These words remind us of a verse of a hymn: “I hear the Saviour say, ‘Thy strength indeed is small. Child of weakness, watch and pray. Find in Me thine all in all.’” In our own strength, we cannot “withstand in the evil day”, and we must therefore “be strong in the Lord, and in the power of His might” Eph.6.10,13. “He giveth power to the faint; and to them that have no might He increaseth strength. Even the youths shall faint and be weary, and the young men shall utterly fall: but they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint” Isa.40.29-31.
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“For I rejoiced greatly, when the brethren came and testified of the truth that is in thee, even as thou walkest in the truth. I have no greater joy than to hear that my children walk in truth” 3Jn.3,4
- The best evidence of our having the truth is our walking in the truth.
- C.H. Mackintosh
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Consider Him
- “Kiss the Son, lest He be angry, and ye perish from the way, when His wrath is kindled but a little. Blessed are all they that put their trust in Him” Psalm 2.12
- “The Son” here in the last verse of Psalm 2 has already been mentioned in v.7: “The Lord hath said unto Me, ‘Thou art My Son; this day have I begotten Thee.’” This is certainly the Lord Jesus Christ, as the New Testament quotations of this statement show, Acts 13.33; Heb.1.5; 5.5. The Lord also calls Him “My King”: “Yet have I set My King upon My holy hill of Zion” v.6. This “King” (singular) contrasts with two references to “kings” (plural). The first is in v.2: “The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against His Anointed”. But their opposition to God and His Son is in vain, for God shall give His King dominion over all the earth, v.8. Hence the second reference to “kings”: “Be wise now therefore, O ye kings: be instructed … Serve the Lord with fear, and rejoice with trembling. Kiss the Son … Blessed are all they that put their trust in Him” vv.10-12. The choice facing earth’s rulers is that which faces each individual sinner now: resist the Son, and face His wrath, or “kiss the Son”, and know His blessing.
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- Bow the knee, and kiss the Son,
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- Come and welcome, sinner, come.
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- (Thomas Haweis)
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- We can easily manage if we will only take, each day, the burden appointed to it. But the load will be too heavy for us if we carry yesterday’s burden over again today, and then add the burden of the morrow before we are required to bear it.
- John Newton