March/April 2026

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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

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

PROPHECY
by A. Summers

COMFORT FOR CHRISTIANS IN A CHANGING WORLD
by R. Reynolds

GOOD TIDINGS FROM HEAVEN

QUOTES

A Proverb to Ponder — Talebearers — Proverbs 26.20

Vessels unto honour — 2Timothy 2:21

Assembly Testimony Bible Class

by J. M. Riddle (England)

THE FIRST BOOK OF PSALMS

No.66: PSALM 37 (Part 2)

In the previous paper, we suggested that the Psalm can be divided into five sections: The prosperity of the wicked, vv.1-11; The animosity of the wicked, vv.12-15; The brevity of the wicked, vv.16-22; The integrity of the righteous, vv.23-31; The fidelity of the Lord, vv.32-40. After the initial introduction we commenced the first section:

THE PROSPERITY OF THE WICKED – vv.1-11

We looked at the opening verses of this section, vv.1,2, and noted that there are four beautiful exhortations in this section of the Psalm. We now proceed to consider these:

“Trust in the Lord” v.3

“Trust in the Lord, and do good; so shalt thou dwell in the land, and verily thou shalt be fed.” We have nothing about which to fear or worry when, in accordance with Prov.3.5, we heed the exhortation, “Trust in the Lord with all thine heart”. Compare David’s words in Ps.56.3,4: “What time I am afraid, I will trust in Thee. In God I will praise His word, in God I have put my trust; I will not fear what flesh can do unto me.” It is to be a wholehearted faith in the Lord and in His Word, as emphasised in Psalm 119: “Blessed are they that keep His testimonies, and that seek Him with the whole heart” v.2; “With my whole heart have I sought Thee: O let me not wander from Thy commandments” v.10. We are to the follow the Lord with steadfastness of heart. See Ps.57.7: “My heart is fixed, O God, my heart is fixed: I will sing and give praise”; Ps.108.1: “O God, my heart is fixed; I will sing and give praise, even with my glory.” Circumstances or people should not deflect us from our intent to follow Him and do His will. John Bunyan puts it so well in his hymn:

He who would valiant be ’gainst all disaster,
Let him in constancy follow the Master.
There’s no discouragement shall make him once relent
His first avowed intent to be a pilgrim.

Like converted slaves, our service is to be rendered with “singleness of … heart, as unto Christ” Eph.6.5. The Greek word translated “singleness” means ‘with freedom from duplicity’. The Lord Jesus said, “Ye cannot serve God and mammon” Matt.6.24. According to W.E. Vine, “mammon” was “a common Aramaic word for ‘riches’”.1

1 Vine, W.E. “The Collected Writings of W.E. Vine”. Gospel Tract Publications, Glasgow.

James reminds us that “faith, if it hath not works, is dead, being alone” Jms.2.17, and David reminds us here that our trust in the Lord is to show itself in a life of goodness, that is, in humble service to others: “Trust in the Lord, and do good”.

The promise attached to this exhortation follows: “So shalt thou dwell in the land, and verily thou shalt be fed.” Without forgetting the literal meaning of this for David and Israel (lack of faith and absence of good works would mean loss of the land and loss of provision), the lesson for us is clear. If we want to enjoy our inheritance and the nourishment of God’s Word, we must “trust and obey”.

“Delight thyself also in the Lord” v.4

“Delight thyself also in the Lord; and He shall give thee the desires of thine heart.” According to Young’s Concordance, a variety of Hebrew words are translated “delight”, including: “I sat down under his shadow with great delight [chamad, meaning ‘desire’]” S of S.2.3; “his delight [chephets, meaning ‘pleasure, desire’] is in the law of the Lord” Ps.1.2; “The steps of a good man are ordered by the Lord: and He delighteth [chaphets] in his way” v.23 of the current Psalm.

According to J.M. Flanigan, the word here (anag) “signifies the sweet satisfaction of one who feeds delicately upon dainties”.2 It occurs again in v.11: “the meek shall inherit the earth; and shall delight themselves in the abundance of peace”. See also Isa.55.2: “Hearken diligently unto Me, and eat that which is good, and let your soul delight itself in fatness”; Isa.66.10,11: “Rejoice ye with Jerusalem … and be delighted with the abundance of her glory”. According to H. St. John3, the word means ‘intense joy’; he draws attention to its occurrence in Isa.58.14. There are many things in life that can give us delight, but the believer finds his greatest joy and delight in the Lord Himself.

2 Flanigan, J. “What the Bible Teaches – Psalms”. John Ritchie Ltd., Kilmarnock.
3 St. John, H. “The Collected Writings of Harold St. John”. Gospel Tract Publications, Glasgow.
O Jesus, Lord, ’tis Thee alone
The Holy Spirit would enthrone
In every heart, that we may own
Thou art our chiefest joy.
                 (Mary Peters)

The believer delights in His character, His titles, His glory, His love, and in everything connected with Him, including the consciousness and enjoyment of His presence.

The promise attached to this exhortation follows: “and He shall give thee the desires of thine heart”. Quite clearly, if we “delight … in the Lord” the “desires” of our hearts “will never be contrary to the will of the Lord, and so it follows that those desires of the godly heart will be granted”.2 This is the spirit of 1Jn.3.22: “And whatsoever we ask, we receive of Him, because we keep His commandments, and do those things that are pleasing in His sight”, and 1Jn.5.14,15: “And this is the confidence that we have in Him, that, if we ask any thing according to His will, He heareth us: and if we know that He hear us, whatsoever we ask, we know that we have the petitions that we desired of Him.”

2 Flanigan, J. “What the Bible Teaches – Psalms”. John Ritchie Ltd., Kilmarnock.

“Commit thy way unto the Lord” vv.5,6

“Commit thy way unto the Lord; trust also in Him; and He shall bring it [‘thy way’] to pass. And He shall bring forth thy righteousness as the light, and thy judgment as the noonday.” The Authorised Version margin has “Roll thy way upon the Lord”. In other words, roll both your present burdens and your future plans upon Him. Compare Ps.55.22: “Cast thy burden upon the Lord, and He shall sustain thee: He shall never suffer the righteous to be moved.” In New Testament language: “casting all your care upon Him; for He careth for you” 1Pet.5.7. I recall hearing this poem some years ago:

It is God’s will that I should cast on Him my care each day;
He also bids me not to cast my confidence away.
But, oh! I am so stupid, when taken unawares,
I cast away my confidence, and carry all my cares.

What a wonderful promise is attached to this statement: “He shall bring it to pass”. No ‘ifs’ or ‘buts’ about it, other than fulfilling the condition to commit our way to Him. The believer is able “to commit the direction of an unknown pathway to the Lord, to rest in the will of God and realise the promise of Proverbs 3.6, ‘In all thy ways acknowledge Him, and He shall direct thy paths.’” 2 If we are looking to the Lord in faith, and obedient to all He has revealed to us in His Word, He will direct our feet in the right way, the way of His choosing. As David says later in the Psalm, “the steps of a good man are ordered by the Lord: and He [the Lord] delighteth [chaphets] in his way” v.23.

2 Flanigan, J. “What the Bible Teaches – Psalms”. John Ritchie Ltd., Kilmarnock.

Not only this, but ultimately the believer will be vindicated: “And He shall bring forth thy righteousness as the light, and thy judgment as the noonday.” Nobody will be left in any doubt (it will be as clear as “noonday”) that the person who determined to “commit” his or her way to the Lord, and to “trust” in Him, made the best possible decision! The evildoer may seem to prosper at the time, but the future will prove otherwise. This recalls the words of the Lord Jesus: “For whosoever will save his life [that is, put his own interests first] shall lose it: and whosoever will lose his life for My sake [that is, by putting the Lord’s interests first] shall find it” Matt.16.25.

“Rest in the Lord” vv.7-11

“Rest in the Lord, and wait patiently for Him: fret not thyself because of him who prospereth in his way, because of the man who bringeth wicked devices to pass” v.7. The Authorised Version margin gives the rendering ‘be silent to the Lord’. David Davis puts it as follows: “In other words, don’t be full of words about your situation either to Him or to others, just tell Him simply your case, and then be content to leave it in His hands in a spirit of submission. God doesn’t want us to be in a spirit of bondage, to worry or be impatient, but to have a spirit of resting and waiting and trusting.”4 In a later Psalm, David said, “I waited patiently for the Lord” Ps.40.1, and the New Testament puts it like this: “For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. For yet a little while, and He that shall come will come, and will not tarry” Heb.10.36,37.

4 Davis, David “Relationship and Response to the Lord”. Article in Precious Seed Magazine, Volume 58 Issue 3, 2003.

The admonition “Fret not thyself” v.1, is now repeated, vv.7,8, with a warning: “Cease from anger, and forsake wrath: fret not thyself in any wise to do evil” v.9, or “fret not thyself, it tendeth only to evil-doing” (R.V.), or “it would be only to do evil” (J.N.D.). This is quite self-explanatory!

The attaching promise is given in vv.9-11. There is no need to ‘get steamed up’ for the simple reason that the Lord has everything under perfect control: “For evildoers shall be cut off: but those that wait upon the Lord, they shall inherit the earth. For yet a little while, and the wicked shall not be: yea, thou shalt diligently consider his place, and it shall not be. But the meek shall inherit the earth; and shall delight themselves in the abundance of peace.” The Lord Jesus referred to this passage in Matt.5.5: “Blessed are the meek: for they shall inherit the earth.” The transience of the wicked is contrasted with the permanence of the righteous. The former will be “cut off” and “not be”; the latter will “inherit the earth”. Here is true prosperity!

To be continued (D.V.)
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“A declaration of those things which are most surely believed among us” Luke 1.1

by Dennis Williamson (N. Ireland)

Paper 20

A PSALM OF PRAISE IN ONE SENTENCE – Ephesians 1.3-14

Normally there is a process before reaching a paean of praise like that which the apostle introduces in Ephesians chapter 1. If we had been writing, perhaps we would have considered things from the reverse order, thinking first of the warfare of the believer (chapter 6), then the walk of the believer (chapters 4 and 5), the wisdom of the believer (chapter 3), and the wonder of the believer (chapter 2), before arriving at the wealth of the believer (chapter 1). At times we think of ‘planting our feet on higher ground’ as a spiritual yearning. The mind of the Spirit of God often runs counter to the natural order, and I believe here we have one example of this.

Through the apostle, the Spirit begins with the highest note, of God’s purpose and our position, before developing other practical implications as he proceeds:

  • Chapter 1 – The origins of Divine purpose: its majesty exalted
  • Chapter 2 – The objects of Divine purpose: its mercy extended
  • Chapter 3 – The operation of Divine purpose: its mystery explained

Paul therefore engages our minds and hearts with God’s purpose and its origin, far above and beyond created thought, when he begins in the dateless, timeless, limitless scenes, and in this song of praise he lifts our hearts above this sphere of sin altogether. In simple yet utterly sublime terms, he reminds us that we had a place in that purpose.

As the apostle, with heart exulting, seeks to elaborate on some of these riches, unknown to us apart from inspired revelation, he draws us into his adoration and makes us also focus upon the reasons for his praise. He gives to us substance to appreciate by faith as we meditate with him on the wonder of the Godhead. Statements both spiritual and startling pass before us as we sit in our heavenly position and muse upon the language and lifting of a heart in touch with God. We remind ourselves of Paul’s other passages where with caution, and yet with gladness, he teaches us that “the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned” 1Cor.2.14. May we then, as we proceed, acknowledge the paucity of natural comprehension in these areas and marvel at the Spirit of God, Who helps us to imbibe and enjoy Divine truth.

As stated earlier, we stand upon high and holy ground as we touch this note of praise. It seems that the apostle cannot stop, while glory after glory invades his soul as, with Divine inspiration, he expounds the riches of Divine wisdom for the benefit of the saints. Just twelve verses, one sentence, contain this pure gold, and what a wealth of truth these verses yield! Saints in every century since these words were written have been enjoying the sweetness of these scintillating gems of profound revelation, which assure them that they are resting in the scope of Divine security that finds them in the all-pervading wealth of Divine purpose which has eternally embraced them and redounds to the praise of His glory, vv.6,12,14. In this eulogy, there is an abundance of descriptive words for the working out of God’s purpose: He blessed us, v.3; chose us, v.4; predestinated us, v.5; made us accepted, v.6; redeemed us, v.7; forgave us v.7; abounded toward us, v.8; made known to us, v.9; sealed us, v.13; and much more.

These blessings are ours individually. They find their source in the Father, vv.3-6, their sphere in the Son, vv.7-12, and their sealing to us by the Spirit of God, vv.13,14. This passage is one of the greatest confirmations of our security in Christ and in association with the Godhead.

Let us take note of how the writer begins: “Blessed … the God and Father”! This is a statement of what He is. It is, of course, ours to acknowledge, but we cannot add anything to God. He is eternally and inherently blessed, and this very thought is enough to produce worship in our hearts. We are occupied with One Who is uncreated, uninfluenced, untrammelled, uncontrolled by external factors, yet revealed in all His solitary dignity and purity. Fatherhood is stressed because He blesses us according to the affection He has for His Son. Note again the participles: having blessed, v.3; having predestinated, v.5; having made known, v.9. He blessed us (once and for all) with every spiritual blessing, some of which I have listed above.

ELECTION

The words “in Him” vv.4,10, “in whom” vv.7,11,13 (twice), and “in Christ” vv.3,10,12, are found frequently in these verses: His supremacy is unchallenged. The character of God is stamped upon every blessing.

These blessings are spiritual! They are in keeping with His choice of us in Him for His own pleasure “before the foundation of the world” v.4. There are just two other occasions when this phrase is used in the New Testament. It is speaking of a period Christ refers to in speaking to the Father: “Thou lovedst Me before the foundation of the world” Jn.17.24. Likewise, in 1Pet.1.20: “who verily was foreordained [‘foreknown’] before the foundation of the world, but was manifest in these last times for you”. Divine purpose, Eph.1.4, Divine Persons, Jn.17.24, and Divineperception, 1Pet.1.20, existed prior to any created thing, and in these areas we only know what God has been pleased to reveal. Remember please that, as one has said, “While God foreknows every decree, He does not decree all that He foreknows.” It is His unique prerogative to reveal or withhold according to His unerring purpose. These high and holy revelations are the preserve of every individual child of God in Christ, and are to be enjoyed individually as we realise our position in Christ, in the heavenlies. The measure of that enjoyment will preserve us in the spiritual battle in which we are engaged in that same sphere, of which we read in Eph.6.12.

“That we should be holy and without blame before Him” v.4. Again, this is not an aspiration but a statement of fact. It is not an obligation on our part, but a determination on God’s part.

PREDESTINATION

Here I prefer to link “in love” of v.4 with v.5, to read: “in love having predestinated us”.  Again the writer is speaking to us as individuals. Each has been marked out beforehand for the position of sonship (or son-placing), associated with the sphere of His love to us, to be accomplished through Jesus Christ unto Himself (God), according to the good pleasure of His will. See v.11. In Gal.4.5 we have the reception of sonship; in Rom.8.15 the confirmation of sonship; and in Rom.8.23 the manifestation of sonship; but in Eph.1.5 we have the predestination to sonship. One has said, “The Divine will has answered every demerit on our part, and provided every essential quality needed in the merit of Another – so we stand in all His favour.” No wonder then that the first stanza in this song of praise finishes with these lovely words: “To the praise of the glory of His grace wherein He hath made us accepted in the beloved” v.6. As the apostle writes to these believers it is for the purpose of helping them lift their eyes above this sphere of sin and enjoy the wealth of the blessings he outlines for each of them. Not only does he exalt the Beloved, but he reveals the glory of the grace that has given them an eternal position in Him. This is something which can never be disrupted or altered. As they meditated upon this it did not direct them to any mere mortal or any doctrinal system. Before and beyond all these things that have become, in the hands of men, the carnal basis for party-ism and debate, they saw the reality of God and His purpose, and their part in that plan – and they worshipped! Should not we do the same? God is causing His goodness and glory to pass before us in a similar way as He did to Moses, Ex.34.6-8, in order that praise may ascend, as we realise that each is “highly favoured” Lk.1.28, in the Beloved.

REDEMPTION

“In whom” v.7. The section from vv.7-12 brings before us the preciousness of the Son in relation to Divine purpose. If in “the glory of His grace” v.6, God’s character is expressed, then in “the riches of His grace” v.7, His provision to meet man’s need is expressed. We reflect upon the offerings in all their fulness. Of the five offerings described in the opening chapters of the Book of Leviticus, the burnt offering is the first and the trespass offering is the last. Here, in Ephesians chapter 1, we see the burnt offering (acceptance) first, in v.6, and the trespass offering (accountability) in v.7. This is highlighting that all the work of Christ is involved in order relating to the purpose of God. The focus of all is the redemption we have in His Son. “We have” position, possession, purchase and pardon, everything that can be involved in redemption; even the body will be delivered, v.14. What enrichment! The overflowing enablement, v.8, has reached us in all wisdom and prudence to enlighten us, v.9, to the character and purpose of the One Who in the mystery of His will intends to enthrone, v.10: to head up in one all things in Christ in that day of Millennial glory when we shall be displayed with Him in the outshining of God’s design to establish Him over all things in heaven and earth. Yes, He is working all things after the counsel of His own will and this can never be frustrated. An inheritance is granted. So Paul says, “That we should be to the praise of His glory, who first trusted [‘first hoped’] in Christ” v.12. The “we” here are those Jews, including Paul, who have already set their hope upon Christ, that is, prior to the full revelation to the nation.

SALVATION

Included in Divine purpose is the bringing in of the Gentiles, which is revealed clearly in chapter 3. How was this done? The third section, vv.13,14, of this paean is the essence of simplicity, and yet wondrous in glory. It is explained like this: you too (Gentile believers) have an inheritance. You entered into all the good of that by hearing the word of truth, the gospel of your salvation; upon believing, you were sealed with the Holy Spirit of promise. He is the guarantee of that inheritance until the redemption of the already-purchased possession, when the fulness of the redemption will be complete, the redemption of the body of the believer being part of that final stage. This is indeed “unto the praise of His glory”.

This one sentence of praise has taken us ‘from eternity to eternity’ in its scope. It has revealed God’s mind for each believer, the outworking of God’s design which began before the foundation of the world. This no one can challenge, for no one else was there but the Godhead.

Much confusion, from many different sources of theology (so-called) has only served to introduce natural wisdom into an intensely spiritual picture, with the result that the glory of a passage like this has been dimmed, and that pure and peaceable wisdom of God has been commensurately hidden. Elevating the natural mind in this way, to grapple with the uncreated and eternal counsel, is sure to minimise the preciousness and value of our worship, which this section of the Word of God demands. Who, I ask, can improve upon these clear statements written to the saints and faithful brethren?

To be continued (D.V.)
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GLIMPSES OF CHRIST

by D. Strahan

Paper 13

The Cluster of Camphire

The Song of Solomon is called in its first verse “The song of songs” S of S.1.1. This Hebrew phrase identifies what follows as superlative. Of the “thousand and five” songs that Solomon wrote, 1Kgs.4.32, and indeed of all songs, this one stands as the greatest, the par excellence, of them all. It obtains this notable distinction chiefly on account of the One to Whom it points: He Who is “fairer than the children of men” Ps.45.2.

Time and time again the Shulamite describes the one she loves with a poetic elegance that is delightful to consider. In the first chapter her heart overflows as she says, “My beloved is unto me as a cluster of camphire in the vineyards of En-gedi” S of S.1.14.

THE PLACE IT GROWS

The camphire to which she likens her beloved is said to be found “in the vineyards of En-gedi” S of S.1.14. En-gedi is situated in the Judaean desert of Israel. Nestled on the western shore of the Dead Sea, the weather at En-gedi is extremely hot and dry, with temperatures often exceeding 40oC during summer months. The sky is almost always cloudless, providing little relief from the suffocating heat. Even in winter there is little in the way of rainfall.

En-gedi is a lush desert oasis in that otherwise arid and barren landscape. It is still famous for its freshwater springs, rich vegetation and diverse wildlife. Its name is derived from two Hebrew words: en, meaning ‘spring’ or ‘fountain’, and gedi, meaning ‘kid’ or ‘young goat’. Therefore, the name means ‘spring of the kid’ or ‘spring of the goat’, referencing the many wild animals that inhabit the area and are sustained by the refreshing waters at En-gedi.

Perhaps the most famous resident of En-gedi was, for a time, David. “And David went up from thence, and dwelt in strong holds at En-gedi” 1Sam.23.29. He, like the wild animals that frequented that desert oasis, found welcome rest and relief after being hunted by Saul.

THE PERFUME IT BESTOWS

Camphire is most frequently identified as the henna plant. It is a shrub, or small tree, that is well adapted to hot environments with sparse rainfall. The inhospitable climate at En-gedi therefore provided an ideal environment in which the plant could grow and thrive.

Its foliage is pale green and when in flower it produces clusters of blossoms that are usually white but also occasionally yellow. Henna flowers have four sepals, which are a part of the plant that protects the flower in bud and supports the petals when fully opened. The four sepals also act as the backdrop for the flower when in bloom. This is like the four Gospels that present to the world the beauty and fragrance of Christ. Each Gospel writer shows Christ in His beauty:

  • Matthew as the Destined Sovereign
  • Mark as the Devoted Servant
  • Luke as the Dependent Man
  • John as the Divine Son

The flowers of the henna plant are heavily scented, producing a powerful jasmine-like scent that is often used in perfumery. A paste derived from the henna plant is still used today for temporary tattoos and body art that bear the same name. This paste was also used in ancient times to cool and refresh in the baking heat of the East.

The word translated as “camphire” S of S.1.14, is eight times translated elsewhere in the Old Testament as “ransom” and on two occasions as “satisfaction”. This introduces an additional thought. The beauty and fragrance of Christ are especially enjoyed by those who have appreciated the ransom that Christ’s death has procured.

The Shulamite’s beloved was not only camphire but a “cluster of camphire” S of S.1.14. This speaks of the abundance and fulness that she found in him. Not just fragrance but abundance of fragrance. Not only beauty but the fulness of beauty. So Christ excels and abounds above all others. This beauty and fragrance (“cluster of camphire”) is all the more resplendent when we consider the harsh environment in which it was found (En-gedi). “And the Word was made flesh, and dwelt among us” Jn.1.14.

THE PICTURE IT SHOWS

The Shulamite says, “My beloved is unto me” S of S.1.14. This is her first time to use the expression “my beloved” (A.V.) as she expresses what her beloved means to her. This is her personal appreciation of him: “is unto me”.

This all paints a vivid and wonderful picture of the blessing the Lord is to His people. The world is a hostile and barren wilderness for every believer. He is the oasis in the desert. En-gedi was for David a place where he could find restoration from the unrelenting opposition he faced. Today, for the believer, the Lord is the welcome relief from the dry and suffocating adversity of a world opposed to Christ and all associated with Him.

The beauty and fragrance of our Beloved is in contrast to the barrenness of the world’s wilderness. Truly He is like the “tender plant, and as a root out of a dry ground” Isa.53.2. The saint loves to consider Him. Hearing Him preached and well spoken of brings joy and delight to the hearts of those who love Him. Little wonder that later in this delightful book she says, “I sought him whom my soul loveth” S of S.3.1.

En-gedi is found right at the Dead Sea, which is the lowest point on earth. For many it is in the low experiences of life that their appreciation of Christ is all the more precious and sweet. This was certainly the case with the hymnwriter William Spencer Walton. In 1889 he was married to Kathleen Dixon. Ten months later they were blessed with a son but, tragically, just two weeks later his wife died. During his life, captivated by the Lord’s beauty, William Spencer Walton penned the hymn “I cannot breathe enough of Thee”. It is a testimony to the quiet contentment he enjoyed in Christ during a life of tireless service for his Master. In the first stanza he draws upon the imagery of the “cluster of camphire”:

I cannot breathe enough of Thee,
O gentle breeze of love;
More fragrant than the myrtle tree
The Henna Flower is to me,
The Balm of Heaven above.
 
I cannot yield enough to Thee,
My Saviour, Master, Friend;
I do not wish to go out free,
But ever, always, willingly,
To serve Thee to the end.
 
I cannot gaze enough on Thee,
Thou Fairest of the Fair;
My heart is filled with ecstasy,
As in Thy face of radiancy
I see such beauty there.
 
I cannot sing enough of Thee,
Thou sweetest name on earth;
A note so full of melody
Comes from my heart so joyously,
And fills my soul with mirth.
 
I cannot speak enough of Thee,
I have so much to tell;
Thy heart it beats so tenderly
As Thou dost draw me close to Thee,
And whisper, “All is well.”

To be continued (D.V.)

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MEN WHO KNEW GOD

by J. Alan Davidson (N. Ireland)

Paper 7

Israel

“Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God, and with men, and hast prevailed” Genesis 32.28

“And Jacob said unto Joseph, ‘God Almighty [El Shaddai] appeared unto me at Luz in the land of Canaan and blessed me.’” Gen.48.3. Nearing the end of his eventful life, Jacob looked back to an experience with God, at a “place” (mentioned six times in Genesis chapter 28) which changed his life. Let him describe the years of his life himself: “The days of the years of my pilgrimage are an hundred and thirty years; few and evil have the days of the years of my life been” Gen.47.9. This is not a confession of gross evil but an acknowledgement that his life had been marked by trouble and many disappointments. His prenatal struggle in the womb with his twin brother set the tone for his disposition and habits. He took advantage of his hungry brother. He deceived his blind father. He met the guile of his uncle with superior trickery. His large family grew up to engage in hatred, jealously, lies and violence. This is the story of Jacob in the first book of the Bible.

The last book of the Old Testament says, “The burden of the word of the Lord to Israel by Malachi. I have loved you, saith the Lord. Yet ye say, ‘Wherein hast Thou loved us?’ Was not Esau Jacob’s brother? saith the Lord: yet I loved Jacob, and I hated Esau” Mal.1.1-3. God loved Esau as He loves all men whom He created. The exceeding fervency of God’s love for Jacob is explained in Romans chapter 9: “that the purpose of God according to election might stand, not of works, but of Him that calleth … ‘The elder shall serve the younger.’” vv.11,12.

God’s sovereign call is not because of what He can see in us, but because of what He can make out of us. The love of God is not determined by any good He can find in us, for there is none. “But God commendeth His love toward us, in that, while we were yet sinners, Christ died for us” Rom.5.8. God’s choice is not to make us servants but to conform us “to the image of His Son” Rom.8.29.

Jacob had a dealing with God at Luz which changed him, and he never forgot the “place” where God appeared to him. We too must have such an experience as did the believers at Corinth, some of whom, like Jacob, were thieves and covetous: “And such were some of you: but ye are washed, but ye are sanctified [set apart to God]” 1Cor.6.11, at conversion.

BETH-EL

“And he called the name of that place Beth-el [‘the house of God’]: but the name of that city was called Luz at the first” Gen.28.19.

In spite of many failures of the flesh, Jacob, in contrast to Esau, always had an appreciation of the spiritual and priestly, even in the claiming of the birthright. However, God’s love led him into the very necessary school of discipline. Though now a mature man, he found himself parted from the comforts of home: leaving his mother, whom he never saw alive again; hated by his brother, he was destitute and in fear. Uncomfortable as he lay down to try to sleep on the rocky moorland waste, he was a lonely pilgrim, with a staff in his hand, a stone under his head, the sods below him, the sky above him and an uncertain future before him. Jacob was destitute, helpless and open for an awesome revelation of the Lord God of Abraham and Isaac.

“And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it” Gen.28.12.

Here is the first reference to “the house of God” in the Bible, Gen.28.17. It is to be compared with the house that the apostle Paul wrote about: “the house of God, which is the church of the living God, the pillar and ground of the truth” 1Tim.3.15. It was the place of Divine choice; pilgrim rest; solid foundation (“other foundation can no man lay than that is laid, which is Jesus Christ” 1Cor.3.11); heavenly communication; angelic ministry; Lordship (“The Lord stood above it” Gen.28.13); reverence (“He was awed, and he said: How sacred is this place!” v.17 (Spurrell); separation (“Luz” possibly means ‘separation’); resurrection (pictured in the pillar set up, v.18); remembrance (“vow” v.20); provision (“bread to eat” v.20); anointing “oil” v.18; nearness to God, v.22; giving (“the tenth” v.22); and the promise of return (God said, “I … will bring thee again” v.15).

The stone laid down as a pillow is a type of Christ in humiliation. His death is the foundational truth upon which we find rest. The same stone raised up as a pillar speaks of Christ raised up again in resurrection.

The ladder also speaks of Christ, the One Who descended to take upon Himself our “fashion as a man” Phil.2.8, and has now ascended far above all. He is our sympathetic High Priest, through Whom our prayers ascend and the answers descend. In Gen.28.12, “ascending” is mentioned before “descending” because communion with heaven, through Christ, is a result of His work accomplished upon earth at the cross.

This was a lovely lesson for the lonely traveller, Jacob. He was weary of his journey but he was not alone. The Lord was present with him, though unseen, giving protection from wolves and robbers, and even Esau, the worldly man of the field: “Behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of” Gen.28.15. This same promise was given to Joshua as he entered the inheritance, to Solomon relative to the kingdom and to the Hebrew believers to whom were promised things that were better, Heb.13.5. The first mention in the Bible of a “pillar” being set up, Gen.28.18,22, is identified with the “city” Gen.28.19. Jacob, like his grandfather, “looked for a city which hath foundations, whose builder and maker is God” Heb.11.10.

“Then Jacob went on his journey [‘lifted up his feet’ (margin)]” Gen.29.1. This expression indicates that Jacob’s feet were winged with joy; he sped on his way, scarcely conscious of the rough terrain of earth. His burden was lifted as if lifted by ascending angels. We lose our burdens at the cross and happily hand over our case to the ascended Man, our sympathetic High Priest in the presence of God.

PENIEL

“And Jacob called the name of the place ‘Peniel:’ ‘for I have seen God face to face, and my life is preserved.’” Gen.32.30.

At Beth-el Jacob received Divine promises. At Peniel, over twenty years later, at the breaking of the day, by the brook Jabbok, he experienced Divine power. Peniel was not Jacob’s first great spiritual experience but it was a dealing with God that made an abiding change in his life. For us, the first experience is conversion and salvation. This second is the lesson of consecration and sanctification. The believer’s response to God’s mercy in salvation should immediately be “Lord, what wilt Thou have me to do?” Acts 9.6. At conversion we are born again and indwelt by the Spirit of God. We do not have to wait for a second blessing but for many of us, like Jacob, it takes some years in the school of God’s discipline for us to realise the disabilities of our fleshly nature and learn to lean only upon God in the trials of day-to-day Christian living.

This was a tremendous day in God’s dealings with Jacob. “Early in the morning” Gen.31.55, he left Laban, went on his way and came to a place which he called “Mahanaim”, where he saw the angels of “God’s host” Gen.32.2. To encourage him, now that he was on the path of faith, about to encounter a great test, God would remind him of the vision of angels and promise of Beth-el: “I … will bring thee again into this land” Gen.28.15.

Later that day, he received news of the next host that concerned him: his brother, Esau, was coming with four hundred men, Gen.32.6. ‘Red Sea standstills’ are necessary in the path of faith when we are shut in alone with God. “Then Jacob was greatly afraid and distressed: and he divided the people that was with him, and the flocks, and herds, and the camels, into two bands; and said, ‘If Esau come to the one company, and smite it, then the other company which is left shall escape.’” Gen.32.7,8. Jacob was in a corner. His conscience smote him about the deceit and lies that he had told his aged father and his robbery of his brother. Now he was surrounded by his wives and children, herds and flocks, the camels and the wealth of years of labour. Behind him was the memory of his trickery of Laban and before him there was what seemed to be inevitable ruin. When everything was at stake Jacob took himself to prayer: Jacob said, “O God of my father Abraham [the God of promise], and God of my father Isaac [the God of provision], the Lord which saidst unto me, ‘Return unto thy country, and to thy kindred, and I will deal well with thee’” Gen.32.9. The God of Jacob was the God of patience. God did not give up on Jacob, but the school of God’s love involves discipline, trial, tests, leading to a sense of utter helplessness and unworthiness, even despair.

We can be so drugged to unconsciousness by the cares of this life, the deceitfulness of riches, the lust of the flesh, the lust of the eyes and the pride of life that we cannot pray. Deceit and craftiness in the heart must be confessed in order to get right with God. Jacob confesses, “I am not worthy” Gen.32.10. Twice over, Jacob avails himself of the word of God: “the Lord which saidst … Thou saidst” Gen.32.9,12. He is crying out for God’s help, yet he is adding prayer to his own arrangements. The lesson is that praying and planning will not mix. The flesh must be subdued and God must have all the glory.

“And Jacob was left alone; and there wrestled a man with him until the breaking of the day” Gen.32.24. God breaks a man in order to use him. Jacob still put up resistance and God was patient with him, when only a touch was necessary: “And when he [the man] saw that he prevailed not against him [Jacob], he touched the hollow of his thigh [the strongest part of his body]; and the hollow of Jacob’s thigh was out of joint, as he wrestled with him. And he [the man] said, ‘Let me go, for the day breaketh.’ And he [Jacob] said, ‘I will not let thee go, except thou bless me.’” Gen.32.25,26. God will cripple human strength that contends with Him, so that in weakness man may cling to Him for blessing. Paul writes, “‘My strength is made perfect in weakness.’ Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me … for when I am weak, then am I strong” 2Cor.12.9,10. “Out of weakness were made strong” is a comment concerning those who triumphed through faith, Heb.11.34.

“And he said unto him, ‘What is thy name?’ And he said, ‘Jacob.’” Gen.32.27. Jacob, the liar of chapter 27, said, “I am Esau” v.19. This deception, over twenty years previous, had left Jacob weak before God and at enmity with his brother. God’s name is not revealed until moral conditions are right. It is a real blessing to search ourselves with confession of our sins and stand before God in all our weakness. Jacob got to know God “face to face” Gen.32.30, at Peniel. “And as he passed over Penuel [‘Peniel’ (J.N.D.)] the sun rose upon him, and he halted upon his thigh” Gen.32.31. It was a new day. Jacob was a new man, with a new name: “Israel”, a prince with God, Gen.32.28. “He touched the hollow of Jacob’s thigh in the sinew that shrank” Gen.32.32. The lesson is: the flesh may shrink, and it should be kept in the place of death, but it is never removed during our pilgrimage on earth.

BEER-SHEBA

“And Israel took his journey with all that he had, and came to Beer-sheba … And God spake unto Israel … And He said, ‘I am God, the God of thy father: fear not to go down into Egypt; for I will there make of thee a great nation: I will go down with thee into Egypt; and I will also surely bring thee up again: and Joseph shall put his hand upon thine eyes.’” Gen.46.1-4. We note the three times God says “I will” in these verses.

In the closing chapters of Genesis, the final years of Israel overlap with the story of Joseph (the subject of later articles in this series).

The family of Jacob which went down into Egypt were “threescore and six” Gen.46.26. In Egypt the family became a “congregation” Ex.12.3, and after four hundred and thirty years “the hosts of the Lord went out from the land of Egypt”, “about six hundred thousand on foot that were men, beside children” Ex.12.37,40,41.

It has been said that the final years of Jacob were his best years and that his deathbed was his finest hour. “God Almighty appeared unto me at Luz in the land of Canaan” Gen.48.3. He never forgot that revelation.

In Genesis chapter 48, he mentions the name of God seven times. He speaks of the God of the patriarchs: “before whom my fathers Abraham and Isaac did walk” v.15; the God of provision: “which fed me all my life long unto this day” v.15; the God of promise and preservation: “which redeemed me from all evil” v.16. After many years in the school of God’s discipline and after his lifelong trials, tests and tribulations, in Genesis chapter 49, he outlines prophetically God’s programme for “the twelve tribes of Israel” Gen.49.28. In this outline of Divine sovereignty and human responsibility, the man so long interested only in himself has learned to trust only upon God, and calls down the blessing of God upon his descendants. His thoughts extend beyond their tribulations until the coming of Christ, “Shiloh” v.10, the Prince of Peace, Isa.9.6. His dying words are marvellous in accuracy, sublime in beauty and splendid in prophecy. “He gathered up his feet into the bed, and yielded up the ghost” Gen.49.33. This final act of Jacob was his ultimate yielding to God Almighty. God is pleased, especially throughout the Book of Psalms, and also in Isaiah and Micah, to be called “The God of Jacob”. “The Lord of hosts is with us; the God of Jacob is our refuge” Ps.46.7,11.

To be continued (D.V.)

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

by Ken Wilkins (England)

Paper 7

Although we are still in the process of considering the gift of “divers kinds of tongues”, from 1Cor.12.10, currently we are looking at three portions of Scripture from the Book of the Acts in relation to the gift of tongues. Having considered Acts 2.4-12 in the previous paper, let us now consider, verse by verse, the portions from Acts chapters 10 and 19:

ACTS 10.44-48

Peter had been preaching the gospel in the house of Cornelius, a Gentile centurion from Italy. From a reading of chapter 10 we find that he was a God-fearing man, and sought to live his life according to the limited knowledge that he had. He and those who were with him in his house are typical of the transitional period still ongoing at that time, with partial knowledge of Scripture, mixed with Judaism and all its corruption at the time. However, Cornelius was a man who thirsted to know more about God, which is evidenced in v.33, when his welcoming words to Peter were “Now therefore are we all here present before God, to hear all things that are commanded thee of God.” Peter preached Christ in the gospel to those who were gathered. These people were glad to hear it, and there and then they responded positively to that message of salvation. This is confirmed by the direct communication from the Lord to Cornelius, concerning Peter, which Peter recounted to other apostles and brethren at Jerusalem, Acts 11.13-15. Now back to Acts chapter 10:

Verse 44: Whereas today all those who get saved immediately receive the Holy Spirit (see Rom.8.9), yet until this time the door of the gospel had not specifically been opened and preached to Gentiles. To mark this great milestone in the spread of the gospel beginning to go forth “unto the uttermost part of the earth” (as the Lord Jesus commanded in Acts 1.8) the Holy Ghost fell upon them all just after their conversion.

Verses 45,46: Let us be clear: this was not another Pentecost. There was no sound as of a rushing mighty wind, and there were no cloven tongues like as of fire sitting upon each of them, as in Acts chapter 2. How then were the newly-converted Gentiles going to be able to indicate to the Jews (“they of the circumcision”) who were present that they had received the Holy Spirit? It was by speaking in tongues. Although these astonished Jews were true believers, they needed to hear the tongues in order to warn unbelieving Jews that the gospel was now going out to Gentiles, which, although that was good news for the Gentiles, was an indication to the Jews that the door of the gospel was being opened to Gentiles because Jews were nationally still rejecting the risen Christ. Thus Paul and Barnabas, when preaching to Jews who were contradicting and blaspheming them, warned them by telling them, “It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles” Acts 13.46.

Verses 47,48:What followed next was water baptism (by immersion), which is God’s command for all true believers throughout the Church age, to declare their identification with the Lord Jesus Christ, in that they have received Him Whom the world still despises and rejects.

ACTS 19.1-7

Verses 1,2:Here again is a transitional situation, when Paul visited Ephesus to find these twelve disciples of John the Baptist, who evidently in their travels from place to place had been out of touch completely with the Church coming into being, but had obviously been in Israel when John the Baptist was preaching, and had repented and been baptised in preparation for the Lord Jesus coming as Israel’s King. How much they knew about Christ’s rejection as King, His suffering and death, resurrection and ascension we are not told. If they did not know up to then, they would certainly know after that conversation with Paul. However when Paul asked the question about their reception of the Holy Ghost, in v.2, they certainly knew nothing about His coming at Pentecost, or His reception by and indwelling within true believers.

Verses 3,4:Being baptised “unto John’s baptism” meant that they had believed on the then-coming Messiah, and repented of their sins publicly as they were baptised by John in the River Jordan. This was the baptism of repentance, and it belonged to the previous age of God’s dealings with the repentant ones from the nation of Israel at the time.

Verse 5:Therefore they realised they needed to be identified with the Lord Jesus, and thus be dispensationally updated, moving onto Christian ground now that they were in the Church age, and being baptised in water a second time: in the name of the Lord Jesus.

Verses 6,7: Paul then laid his hands upon these twelve men for identification of now being in the Church. Here again was a unique one-off occasion, of these men who were already saved now receiving the gift of the Holy Spirit to dwell within them. Again I must stress: this was not another Pentecost. These men were now being brought into the blessing of what had been entered into representatively by those who were there on the Day of Pentecost. These twelve men would now be subject to the apostles’ doctrine, and would need to be gathered in a local assembly, in obedience to that doctrine. There was a local assembly there in Ephesus. There was also a Jewish synagogue. I submit that those twelve men speaking in tongues in Ephesus was a warning for unbelieving Jews there concerning coming judgment: the scattering. If more of the Lord’s people had a grasp of this Scriptural purpose for the genuine gift of tongues it would preserve us from the errors of the ‘Charismatic Movement’ with its so-called ‘tongues speaking’, which is becoming increasingly rampant in the religious world out there. Those twelve men at Ephesus were also given the gift of prophecy, by which they were able to convey revelations they were receiving from God, concerning New Testament truth, which had not yet been written as Scripture at that time, but which we now have in the written Word of God in our complete New Testament, so we no longer need those direct revelations from God.

All three of these events we have considered in Acts, where tongues were spoken, were one-off occasions, while the Church was still in its infancy. The only place in the New Testament Epistles where we find the gift of tongues is the chapters in 1Corinthians on which these papers are mostly concentrated, and it is only there that we find this gift of “divers kinds of tongues” exercised in local church gatherings (rather than one-off occasions as in Acts). In 1Corinthians chapter 14 we will find more details as to its practice within local church gatherings at Corinth. So now we move on from our necessary detour in the Book of Acts, and return to our verse-by-verse exposition of 1Corinthians chapter 12, from verse 10, to consider the gift of “the interpretation of tongues”.

The Interpretation of Tongues

We do not find this gift in the Book of Acts, simply because on those one-off occasions the truth being conveyed was in tongues that included all the languages of the hearers. Therefore, on those three occasions no interpreter was needed. I submit, therefore, that the tongues-speaking procedure in Acts chapter 2 sets the precedent for the tongues-speaking on the two later occasions in Acts. However, when we come to deal with tongues in 1Corinthians chapter 14, specifically when used in the local church, we shall find that the gift of “the interpretation of tongues” was vital. We shall also find that tongues being spoken in the local church with no interpreter of that tongue was strongly rebuked by the apostle Paul, with his God-given apostolic authority, for in that case there would be many in the assembled company who would not understand the tongue being spoken. Hence there was the need for the gift of the interpretation of tongues all the time the gift of tongues was operative in the assembly gatherings.

In the next paper we continue verse-by-verse exposition in 1Corinthians chapter 12, from verse 11.

To be continued (D.V.)

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The Handmaid Character of Ruth, Hannah, Abigail and Mary

by Ian Steele (Scotland)

Paper 4

Having considered the appreciation of Ruth, in Ruth chapter 2, the intercession of Hannah in 1Samuel chapter 1, and the mediation of Abigail in 1Samuel chapter 25, we come, finally, to:

MARY AND HER SUBMISSION – Luke chapter 1 verses 26-56

Gabriel Appears to Mary – vv.26-38

It was in the sixth month of Elisabeth’s pregnancy that Gabriel was sent to Mary at Nazareth.

Gabriel’s Salutation – vv.26-28

Mary’s dignity is brought before us by Luke. Gabriel came to Mary, who, though she was living in the undignified town of Nazareth, v.26, was “espoused to a man whose name was Joseph, of the house of David” v.27. She had the dignity of being from the kingly family herself, and of being betrothed to one who was of the royal line of David. Clearly there is a double link back to David the king, through both Mary and Joseph. This is why we have two genealogies: Matthew taking up Joseph, from the legal standpoint, and Luke focusing on Mary. These are the only genealogies in the New Testament and are to prove His right to the throne (Matthew) and the real humanity of the Lord Jesus (Luke).

Mary’s purity is also emphasised. She is called a virgin twice over in Lk.1.27 and there can be no doubt that this means a woman who has not had sexual relations with any man and who is still unmarried. Mary at this point was betrothed; she was promised in marriage but not yet actually the wife of Joseph. That she remained pure until after the birth of the Lord is also emphasised. Here in v.34 she says, “I know not a man”. In Matt.1.18 she was found to be with child “before they came together” and in Matt.1.25 Joseph “knew her not till she had brought forth her firstborn Son”.

Mary’s acceptability is clearly stated by Gabriel in v.28. She is “highly favoured”, which means ‘graciously accepted’, and v.30 further states that her favour is “with God”. Gabriel also acknowledges that “the Lord is with thee”, indicating the enjoyment in her life of the presence of Jehovah. She is truly “blessed … among women”, the idea being that she is well spoken of. Maybe we should pause to consider how we ourselves might be spoken of in heaven?

Mary’s Consternation – v.29

How would we react if an angel appeared to us? Mary’s consternation is evident. Earlier Zacharias “was troubled, and fear fell upon him” v.12. In Lk.24.5 the women who went to the tomb “were afraid, and bowed down their faces to the earth” at the sight of celestial messengers. Mary seems more concerned about the message than the angel. She becomes agitated and her mind is reeling. The manner of such a message addressed to her causes her mind to wonder, and to reason what this could possibly mean.

Gabriel’s Communication – vv.30-33

Gabriel endeavours to calm her anxious mind, telling her, “Fear not” and assuring her once more that she has found favour with God Himself. She would conceive in her womb and give birth to a son. Three matters are stated about this Son:

  • He is to be called Jesus, Jehovah the Saviour.
  • He is Son of the Most High.
  • He is Sovereign over Israel and will reign forever.

These are three distinct Messianic truths about the child to be born: He is Saviour, Son and Sovereign!

Mary’s Question – v.34

Mary raises a question, which enables further details to be furnished: “How shall this be, seeing I know not a man?” v.34. Note that Mary is not questioning that what Gabriel says is the truth, but she wishes to know how it could possibly be accomplished.

Gabriel’s Explanation – vv.35-37

The explanation must have been staggering to Mary. She has just been told what would happen; now she is told how it will happen. The Divine Spirit was to come upon her. Note it is the action of a Divine Person. Here the work of the Holy Spirit is in view. In Heb.10.5 the work is attributed to the Father: “Sacrifice and offering Thou wouldest not, but a body hast Thou prepared Me”; and in Jn.1.14 “the Word was made [‘became’ (Newberry margin)] flesh, and dwelt among us” is the clear voluntary action of the Son. Thus Divine Persons together were involved in the Incarnation. Then there is the operation of Divine power: “the power of the Highest shall overshadow thee”. This is no doubt a reference to the protective overshadowing of Jehovah Himself. The glory of God was going to protect this One Who would be born. Compare the cloud that overshadowed in Luke chapter 9 at the Transfiguration and the overshadowing of the mercy seat by the cherubim in Hebrews chapter 9. Thus, at His Incarnation, His Transfiguration and in the work of Propitiation the Shekinah is present!

The conception was Divine but the birth was perfectly natural and normal! However, the child conceived in her womb would be born holy: “that which is begotten holy” (Newberry margin), and called the Son of God. It is as if Gabriel anticipates the mystery of all this to Mary and gives her support to believe, through the confirmation of the conception of Elisabeth. Then Gabriel states absolutely, “With God nothing shall be impossible”.

Mary’s Submission – v.38

“Behold the handmaid of the Lord; be it unto me according to thy word.” Ultimately, the truth of the Incarnation is a matter to be accepted by faith and submission and surely we rest today just where Mary rested! However, her submission is remarkable. What an unfathomable privilege to be entrusted with the child Who was Messiah and to marvel, in those years that are hidden to us, at His growth and development as they brought Him up in despised Nazareth. Yet there was also a price to pay, in her reproach as a virgin bearing a child, then her sorrow, in the grief of His rejection and ultimately a sword piercing her own soul also at the crucifixion of her blessed Son. Nevertheless, she took her place willingly, devotedly as the handmaid of the Lord.

The Meeting with Elisabeth – vv.39-45

Luke records Mary’s visit to Elisabeth in the hill country of Judaea, where she stayed for about three months. At Mary’s greeting two unusual events took place: the baby leaped in Elisabeth’s womb and Elisabeth, filled with the Holy Spirit, confirmed the blessing Gabriel had already conferred upon Mary. This brought confirmation and encouragement to Mary and the certainty that what Mary had been told would be fulfilled. Note the three times “blessed” is used in vv.42-45: “Blessed art thou” v.42; “Blessed is the fruit of thy womb” v.42; and “Blessed is she that believed” v.45. Let us remember that even those who are moving in the current of the Divine will need to be encouraged.

Mary’s Magnification of the Lord – vv.46-56

In this song Mary not only demonstrates her appreciation of her God but reveals a remarkable knowledge of Scripture for one so young. Her soul is moved to worship and her spirit is filled with joy. She seeks to magnify Jehovah and acknowledges here that God is her personal Saviour. It is a marvel to her that God should take account of one so lowly as she is, but Mary appreciates the blessed place she has been given in the generations to come.

She records the attributes of God: He is mighty and has done great things to her. Note she does not say He has done great things for her, but great things to her, v.49; no doubt she is thinking about the child in her womb. Holy is His name and He showsmercy to those that fear Him from generation to generation. This may be a reference to Gen.17.7 and the covenant God made with Abraham and his seed that was to transcend the generations. Ps.103.17 says, “The mercy [‘lovingkindness’] of the Lord [Jehovah] is from everlasting to everlasting upon them that fear Him, and His righteousness unto children’s children”.

Mary then turns to the manifestation of His works, speaking of the strength of His arm. There is a parallel here with the song of Hannah in 1Samuel chapter 2. No doubt she is ranging through Israel’s history, envisaging her God scattering the proud, putting down the mighty, exalting the lowly, filling the hungry, sending away the rich empty and helping His servant Israel, remembering too His promises, as the covenant-keeping God, to Abraham and the fathers of the nation.

There is more said about Mary in the New Testament, which is profitable to consider, but we have confined our meditation to these references in Luke chapter 1, presenting her as the handmaid of the Lord.

Concluded

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PROPHECY

by Alan Summers (Scotland)

Paper 3

PROPHECY IN THE CHURCH AGE

After Pentecost prophecy enjoyed an upsurge as churches spread and prophecy became an integral part of the life of the Church in its early days, 1Thess.5.20; 1Cor.12.28,29. There also appear to have been some prophetesses, 1Cor.11.5; Rev.2.20; Acts 21.9. Prophecy began to come to an end as time went by and the teaching of Scripture became the dominant means of instruction. Eph.2.20 describes the prophet, like the apostle, as a foundational gift upon which the Church is built. This implies that once they had fulfilled their foundational role, they were superseded. 2Pet.2.1 likewise indicates that the teacher would supersede the prophet.

A Bible teacher does not speak directly for God and communicate a revelation given to him. He relies on the Scriptures. His role is to read a passage and give its sense so that his audience can understand its message. He may of course take the principles of Scripture and seek to apply them to his audience. There is nothing to prevent God speaking directly to individuals through His Word and He may also guide teachers to say things that although not found explicitly in the text of Scripture nevertheless represent His message for that occasion. Thus it can be seen that some of the features of prophecy continue to the present day in the preaching and teaching of Scripture.

PROPHECIES CONCERNING THE LORD JESUS

There are many prophecies concerning the Lord Jesus. It is not possible to deal with all of them. Bearing in mind that a prophet’s authority was accredited by the fulfilment of his prophecies, the following passages ought to make us consider very carefully the reliability of Scripture and the existence of God.

His Birth

“Therefore the Lord Himself shall give you a sign; ‘Behold, a virgin shall conceive, and bear a son, and shall call His name Immanuel.’” Isa.7.14.

“Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, ‘Behold, a virgin shall be with child, and shall bring forth a son, and they shall call His name Emmanuel,’ which being interpreted is, God with us” Matt.1.22,23.

Some have attacked this prophecy and argue that the word translated “virgin” really means a young woman. The Hebrew word can mean a young woman of marriageable age. According to Jewish thinking, however, that carried an assumption of virginity, given that the morals of Israel prohibited sexual relations before marriage. But, etymological considerations aside, the logic of the passage demands that the young woman be “a virgin”. Isaiah has offered Ahaz a miracle as assurance of God’s promise to preserve Judah. Ahaz refused the offer so the Lord offered a sign. There is nothing miraculous in a young woman conceiving and bearing a son. But if a virgin bore a son that would be miraculous.

Accompanying the sign is a prophecy that before “the child” is old enough to know the difference between right and wrong, the two kings (Rezin and Pekah, the kings of Syria and Israel respectively, Isa.7.1) who were threatening Judah would be deposed. In 2Kgs.16.9 we read that the king of Assyria “slew Rezin”. This is thought to have been in 742 BC, the same year in which this prophecy was given. Pekah was killed a couple of years later, in 740 BC, 2Kgs.15.27-30.

If the “son” is the same as the “child” why was the Lord born in about 3-4 BC and not 742 BC? The probable answer is that Isaiah’s prophecy contained two predictions: one of a child born to his own wife and another of a child who would be born of a virgin. The first prophecy was for Ahaz and the second was to the “house of David”; see Isa.7.10-14. Some have argued that the prophecy was partially fulfilled in Shear-jashub but it is better, I think, to interpret this passage as relating to two sons.

A literal reading of the text might suggest that “Immanuel” was to be the child’s actual name. That was not true of any of Isaiah’s sons. Nor was it true of Mary’s son “Jesus”. This does not cause a difficulty, however, since the Lord had many ‘names’, such as “Lord” and “Christ”. The name Immanuel was such a name. It means ‘God with us’. The birth of Jesus fulfilled this criterion, since, in becoming man, God came to be “with” His people in a way He had never done before. It is stated that His mother would call Him Immanuel, which indicates that the mother would understand who He was. Again that fits with the facts as they later emerged, since Mary was fully aware of Who her child was. The prophet prophesies that the child would eat “butter and honey” Isa.7.15. Some have thought this a rich diet but the context (see v.22) suggests that this food is indicative of a land wasted by war and where the food of its children is poor. The phrase “know to refuse the evil, and choose the good” refers to the age when a child develops the ability to discern between good and evil. The passage, which probably speaks of Maher-shalal-hash-baz, Isa.8.1; compare 7.3, indicates that the difficult circumstances of his early years in some way hastened his understanding and discernment.

The virgin birth was not simply a miraculous sign; it was also a doctrinal necessity. If He had a human father He would have been merely man, and not God incarnate. The virgin birth was essential to His sinlessness, since it meant that He did not inherit the fallen nature of Adam, through an earthly father. The Bible teaches that our sinful nature comes through Adam, the first parent.

His Lineage

“And there shall come forth a Rod out of the stem of Jesse, and a Branch shall grow out of his roots: and the Spirit of the Lord shall rest upon Him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and of the fear of the Lord … And righteousness shall be the girdle of His loins, and faithfulness the girdle of His reins” Isa.11.1,2,5.

Jesse, David’s father, was a Bethlehemite, 1Sam.16.1, and Matthew traces the family tree of the Lord Jesus back to Jesse, who was from the tribe of Judah, Matt.1.6-16. Luke indicates that Joseph returned to Bethlehem when the Roman authorities were holding a census because that was where his family (and presumably Mary’s) hailed from, even though he had made his home in Nazareth. If Jesus Christ had been born into any other tribe in Israel, this prophecy would not have been fulfilled. The promised Messiah was identified as someone Who would have parents who would be from the tribe of Judah.

This passage in Isaiah chapter 11 assumes that the tribe of Judah and David’s royal house had fallen on hard times. The “Branch” sprouts from the “stem” and the “roots” of the family tree. The house of David has been cut back until it is a stump, not the majestic tree it once was. This is exactly what happened. David’s royal house fell into ruin after the kingdom was divided, 1Kgs.12.16, and both Israel and Judah were overrun, 2Kgs.17.6,23; 2Kgs.25.1,21,22, first by Assyria and then by Babylon. The fall of Jerusalem marked the end of Judah and the beginning of the exile in Babylon.

The Birthplace

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

The prophet carefully identifies Bethlehem as the village situated in Ephratah1, a region to the south of Jerusalem in the tribal territory of Judah (hence it is sometimes known as Beth-lehem-judah, Ruth 1.1), and distinguishes it from another Bethlehem situated in the north, Josh.19.15, beside Nazareth. The prophecy makes the point that Bethlehem was a small community and yet it would be the birthplace of a King Who would rule Israel. Although David was a great king, Micah is not looking back to David, who was long dead when this prophecy was written. The Ruler of this prophecy would be Divine in origin. The phrase “whose goings forth” mean that long before He was “brought forth” as a baby He had not only existed but had been active. Only the Lord Jesus fits this description. How remarkable that of all the towns in Judah, let alone Israel, Micah should prophesy that He would be born there!.

1 Gen.35.19 – before it was called Bethlehem it was simply known as Ephrath.

The Crucifixion

“I am poured out like water, and all My bones are out of joint: My heart is like wax; It is melted in the midst of My bowels. My strength is dried up like a potsherd; and My tongue cleaveth to My jaws; and thou hast brought Me into the dust of death. For dogs have compassed Me: the assembly of the wicked have inclosed Me: they pierced My hands and My feet. I may tell all My bones: they look and stare upon Me: they part My garments among them, and cast lots upon My vesture” Ps.22.14-18.

This Psalm does not appear to be a prophecy of a future event. It has the appearance of an autobiographical account of suffering. The Psalm is authored by David. It is impossible to say, however, that David is speaking from personal experience. There is nothing remotely like the Psalm in his own life, unless he is using extravagant poetic licence. The Psalm, however, bears remarkable similarities to the crucifixion of the Lord Jesus. The sufferer of the Psalm has pierced hands and feet. So did the Lord. Crucifixion was an unknown form of execution when David was alive.2 How could Scripture speak of crucifixion before it was even known in Israel? The removal of the victim’s clothing and its distribution among them, coupled with the drawing of lots to decide who would get the last item of clothing, is a mirror image of events which are recorded to have occurred at the crucifixion, Matt.27.35; Lk.23.34. Coupled with an account of the sufferer’s thirst, v.15, and nakedness, v.17, these words present an amazingly accurate portrait of Calvary hundreds of years before it occurred. It is impossible to evade the view that the Psalm is an account of the crucifixion long before it happened. This Psalm is unsurpassed in the precision and accuracy of its predictive prophecy.

2 The Jews hanged criminals who had been stoned in the branches of trees but crucifixion was unknown in Israel until about 300 BC.

To be continued (D.V.)

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Comfort for Christians in a Changing World

by Roy Reynolds (N. Ireland)

“No more …” Revelation 21.4

The problems persist, the pains increase, the appointments become more frequent and there seems to be no end to the perplexities faced by so many dear Christians. At times many of them think, though they may not say it, “I can take no more”. Will the time ever come when all the difficulties will be over and we will be able to say, “No more …”, without it being merely wishful thinking?

The apostle John, banished to the distant Isle of Patmos, saw visions of a place where there was “no more sea” Rev.21.1; “no more death, neither sorrow, nor crying, neither shall there be any more pain” Rev.21.4.

Does such a place really exist or is it just an imaginary Utopia? Oh yes, beyond this vale of tears there is a land where “the inhabitant shall not say, ‘I am sick’” Isa.33.24. Tears, trials and tragedies will be banished forever and we shall sigh and sorrow no more and “God shall wipe away all tears from their eyes” Rev.21.4.

Farewell earth, thy grief and sadness, all thy bitterness and tears
Are exchanged for joy and gladness, death and darkness disappears.
Rocks and storms I’ll fear no more, when on that eternal shore,
Drop the anchor, furl the sail, safe at home within the veil.

“I came down from heaven” John 6.38

C A. Tydeman correctly wrote, “He held the highest place above, adored by all the sons of flame”. No one was before Christ, no one is above Him and no one will ever succeed Him. He brooks no rivals and is without peers, solitary and supreme in His greatness, occupying a unique place in His Father’s affection.

However, from that lofty station, in the economy of language characteristic of the Scriptures, “He humbled Himself” Phil.2.8, deigning to pass the angels by and stoop in wondrous grace to dwell among the sons of men. Well did Paul write, “Without controversy great is the mystery of godliness: God was manifest in the flesh …” 1Tim.3.16. “For ye know the grace of our Lord Jesus Christ, that, though He was rich, yet for your sakes He became poor, that ye through His poverty might be rich” 2Cor.8.9.

Men seek greatness, undeserved and unbecoming, but the Lord Jesus took the Servant’s form and place so that one day we who have trusted Him might be raised to endless glory.

 O the wonders of His love! See Him coming from above
To atone and die for thee. Praise Him, praise Him cheerfully.
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Good Tidings from Heaven

Are You Really Safe?

When the sirens sound, announcing the imminent threat of incoming drones and missiles, most people flee to the shelters which afford the greatest safety. They have learned not to trust vulnerable buildings but go as quickly as possible to those places which have proved capable of withstanding the force and fury of explosions causing destruction and devastation outside. When the danger is past people emerge to witness the widespread damage inflicted on those places which could not guarantee safety and shelter, often reduced to piles of rubble.

My friend, are you happy with the refuge you are depending on for eternal security: will it protect you from the coming intense judgment of God against sin? Many shelter in religion, church attendance, good works or doing the best they can. Others hide themselves in the tattered tent of atheism, trying to convince themselves that there is no God and that Heaven and Hell are mere myths. The Bible does not advocate any of these to ensure peace and protection but leaves us in no doubt that there is but one shelter, the Saviour of sinners, the Lord Jesus Christ. “For there is one God, and one mediator between God and men, the man Christ Jesus; who gave Himself a ransom for all” 1Timothy 2.5,6. “And a man shall be as a hiding place from the wind, and a covert from the tempest …” Isaiah 32.2. “Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved” Acts 4.12. “Believe on the Lord Jesus Christ, and thou shalt be saved” Acts 16.31.

In present war zones, a mere knowledge of the location of bomb shelters will never preserve people from the grave danger they are in; it is necessary for them to make their way with all haste to the nearest bomb shelter and stay there until the danger is past. Likewise, while the Scriptures make it abundantly clear that Christ is the only safe shelter from coming storms of judgment, you will never be secure until you, personally, trust Him as your own Saviour. The Psalmist David wrote in Psalm 32.7, “Thou art my hiding place; Thou shalt preserve me from trouble”. He had personally determined to leave his security to no one and nothing else.

All who will be in Heaven, secure eternally, have a definite time in their life when they consciously decided to trust Christ. When you trust Christ, He Himself becomes responsible to ensure your eternal safety. At that very moment when you trust Him, He assumes the role of Saviour and He cannot and will not fail in fulfilling His pledge. “For God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not [in no wise] perish, but have everlasting life” John 3.16. “I give unto them eternal life; and they shall never perish …” John 10.28. “He that believeth on the Son hath everlasting life …” John 3.36.

Dear reader, if unsaved, I urge you to trust Christ without delay and be absolutely sure that you will be totally safe for all eternity, without the remotest possibility of you being under the judgment of God forever. Please do not allow anyone to misguide or misdirect you; the Bible speaks of a “refuge of lies” Isaiah 28.17. Trust Him Who said, “I am the way, the truth, and the life: no man cometh unto the Father, but by Me” John 14.6.

Christ is the Saviour, He never will fail;
All hope to save oneself could nothing avail;
Man is a total wreck, can never reach the shore;
All who trust in Jesus Christ are saved evermore.
                                  (Henry D’A. Champney)
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QUOTES

“Where no wood is, there the fire goeth out: so where there is no talebearer, the strife ceaseth” Proverbs 26.20
 
Frequently, reports in the news media remind us how exceedingly harmful fire is. The principle behind firebreaks (strips of bare land in a forest) is very simple: to stop a fire (or, at least, to slow down its advance), by depriving it of the fuel it needs in order to spread. Fire is an appropriate metaphor for the devastation caused by “strife” among God’s people, not only in the terrible damage that it does, but also in that to keep going it depends on “talebearer[s]” (people who engage in activities such as murmuring, gossiping, slandering, and betraying confidentiality). Each one of us is either ‘fuel’ that keeps ‘the fire’ going, with destructive consequences, or a ‘firebreak’, that avoids such malicious activities, to the benefit of all. Let each honestly ask: which am I?
 

 

“If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master’s use, and prepared unto every good work” 2Tim. 2.21
 
God doesn’t seek for golden vessels, and does not ask for silver ones, but He must have clean ones.
 
D.L. Moody
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