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
THE SUFFERING AND STEADFASTNESS OF JOB
by J. Brown
COMFORT FOR CHRISTIANS IN A CHANGING WORLD
by R. Reynolds
A Proverb to Ponder — Pro 24.21,22
Assembly Testimony Bible Class
by J. Riddle
THE FIRST BOOK OF PSALMS
No.61: PSALM 35 (Part 2)
We noted that this Psalm comprises three paragraphs, each beginning with prayer for deliverance and ending with praise, and each emphasising a different aspect of the opposition David experienced from his enemies:
- Their relentless persecution, vv.1-10
- Their false accusation, vv.11-18
- Their evil satisfaction, vv.19-28
THEIR RELENTLESS PERSECUTION – vv.1-10 (continued)
In the previous paper, we considered Prayer – vv.1-8, and we now turn to:
Praise – vv.9,10
As David contemplates the answer to his plea, he lifts his voice in praise: “And my soul shall be joyful in the Lord: it shall rejoice in His salvation. All my bones shall say, ‘Lord, who is like unto Thee, which deliverest the poor from him that is too strong for him, yea, the poor and the needy from him that spoileth him?’”
These verses brim with confidence and sure expectation, rather like Jehoshaphat, who sent his army into battle preceded by a choir: “Jehoshaphat stood and said, ‘Hear me, O Judah, and ye inhabitants of Jerusalem: Believe in the Lord your God, so shall ye be established; believe His prophets, so shall ye prosper.’ And when he had consulted with the people, he appointed singers unto the Lord, and that should praise the beauty of holiness, as they went out before the army, and to say, ‘Praise the Lord; for His mercy endureth for ever.’” 2Chr.20.20,21.
Over these two verses we could write with justification: “greater is He that is in you, than he that is in the world” 1Jn.4.4. In fact, Rom.8.31-39 would make an excellent commentary on the passage. We should notice that the Lord imparts joy, strength, wonder and deliverance:
The Joy He Imparts
David rejoices in the Lord Himself (“And my soul shall be joyful in the Lord”) and in the blessing He bestows (“my soul … shall rejoice in His salvation”). We too rejoice “in the Lord”. Peter puts it beautifully: “Whom having not seen, ye love: in whom, though now ye see Him not, yet believing, ye rejoice with joy unspeakable and full of glory” 1Pet.1.8. We too rejoice “in His salvation”. In Paul’s words, “we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement [‘reconciliation’]” Rom.5.11. As believers we look for the completion of our salvation: we “rejoice in hope of the glory of God” Rom.5.2.
The Strength He Imparts
“All my bones shall say, ‘Lord, who is like unto Thee …?’” The word “bones” is “used widely in the Old Testament as a synonym for the body, living or dead, or the person … As the solid framework of the body, the bones are the seat of health and strength, so that breaking, rottenness, dryness of the bones are frequent figures for sickness and moral disorder.”1
- 1 Hastings, James (Ed.) “Hastings Dictionary of the Bible”. Hendrickson Publishers, USA.
As we have noted, the strength of the righteous man is emphasised in the previous Psalm: “Many are the afflictions of the righteous: but the Lord delivereth him out of them all. He keepeth all his bones: not one of them is broken” Ps.34.19,20. Solomon had some things to say about weak bones: “A virtuous woman is a crown to her husband: but she that maketh ashamed is as rottenness in his bones … A sound heart is the life of the flesh: but envy the rottenness of the bones … A merry heart doeth good like a medicine: but a broken spirit drieth the bones” Prov.12.4; 14.30; 17.22. On the other hand, he had some positive things to say about bones: “The light of the eyes rejoiceth the heart: and a good report maketh the bones fat … Pleasant words are as a honeycomb, sweet to the soul, and health to the bones” Prov.15.30; 16.24. But nothing gives as much strength as appreciation of the Lord, and this follows:
The Wonder He Imparts
“All my bones shall say, ‘Lord, who is like unto Thee …?’” Derek Kidner is probably right in saying, “There is an echo of the song of Moses in the cry ‘Who is like unto Thee’ (cf. Exodus 15.11)”2. Here is the full quotation: “Who is like unto Thee, O Lord, among the gods? Who is like Thee, glorious in holiness, fearful in praises, doing wonders?” Ex.15.11. Paul put it like this: “For though there be that are called gods, whether in heaven or in earth (as there be gods many, and lords many,) but to us there is but one God, the Father, of whom are all things, and we in Him; and one Lord Jesus Christ, by whom are all things, and we by Him” 1Cor.8.5,6. This sense of wonder is beautifully captured in the oft-sung hymn:
- 2 Kidner, D. “Tyndale Old Testament Commentaries: Psalms 1-72”. Inter-Varsity Press, Leicester.
- O Lord my God, when I in awesome wonder
- Consider all the works Thy hands have made;
- I see the stars, I hear the mighty thunder,
- Thy power throughout the universe displayed.
- Then sings my soul, my Saviour God, to Thee,
- How great Thou art! How great thou art!
- And when I think that God, His Son not sparing,
- Sent Him to die, I scarce can take it in
- That on the cross, my burden gladly bearing,
- He bled and died to take away my sin.
- Then sings my soul, my Saviour God, to Thee,
- How great Thou art! How great Thou art!
The Deliverance He Imparts
“Which deliverest the poor from him that is too strong for him, yea, the poor and the needy from him that spoileth him?” This reminds us of the delivering power of the Lord Jesus. “But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you. When a strong man armed keepeth his palace, his goods are in peace: but when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils” Lk.11.20-22.
Satan is certainly strong (“too strong” for “the poor”), and he is certainly a robber. He ‘spoils’ people. According to Gesenius, the word here means ‘to despoil’3. He defrauds and robs them. The Lord Jesus describes men and women as Satan’s “goods”. Not very complimentary! But unsaved people do walk “according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience” Eph.2.2. While the Lord Jesus defeated Satan on numerous occasions during His life, His greatest victory was at Calvary. See Heb.2.14,15: the Lord Jesus came “upon him” in incarnation (“Forasmuch then as the children are partakers of flesh and blood, He also Himself likewise took part of the same”), ‘overcame him’ by death (“that through death He might destroy him that had the power of death, that is, the devil”), and ‘took from him all his armour wherein he trusted’ (“the power of death … fear of death”). He has delivered “them who through fear of death were all their lifetime subject to bondage”. The risen triumphant Lord has ‘distributed Satan’s spoils’ Lk.11.22. See Eph.4.7-13, where the gifts “are the once-time prisoners of Satan, whom the ascended Lord has set free and given to the church as apostles, evangelists and teachers”4.
To be continued (D.V.)
- 3 Gesenius, H.F.W. “Hebrew and Chaldee Lexicon”. Baker Book House, Grand Rapids, Michigan.
- 4 Gooding, D.W. “According to Luke”. Inter-Varsity Press, Leicester.
Traits of the Tribes
by Ian McKee (N. Ireland)
Paper 49
The Queen from the Tribe of Benjamin
Before we consider references to this tribe in the Post-Exilic Books and the Prophets, we should reflect upon the contribution of two Benjamite cousins to the preservation of the Jewish people and the Messianic hope. When we consider the return from Babylon of a Jewish remnant to Judah and Jerusalem, as recounted in Ezra and Nehemiah, we might conclude that the vast majority of the Jews who did not return were of lesser worth, and write them off! However, the Jews who had settled in the Babylonian and Medo-Persian Empires may have been far from God’s centre, but they were still close to His heart.
The Satanic purpose of the wicked Haman was to effect anti-Semitic genocide upon all the Jews in the Persian Empire, Esther chapter 3. However, the promise given to Abraham at Ur of the Chaldees was inviolable: “and I will make of thee a great nation … and I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed” Gen.12.2,3.
Haman’s intention was eradication of every Jew in the Persian Empire, which would include those who had returned to Judah and Jerusalem. The danger was real, but God in sovereignty moved to effect rescue using most unlikely means. “Now in Shushan the palace there was a certain Jew, whose name was Mordecai … a Benjamite … And he brought up Hadassah, that is, Esther, his uncle’s daughter: for she had neither father nor mother, and the maid was fair and beautiful; whom Mordecai, when her father and mother were dead, took for his own daughter” Esther 2.5-7. It is amazing how God worked beforehand and placed as queen, as empress, beside the Persian monarch, a young, beautiful and dignified daughter of Benjamin!
It is also important to note how God can insert into the devilish plans of men a seemingly insignificant detail to frustrate their intention. Haman cast lots in an attempt to determine the most propitious day on which to exterminate the Jews. For Haman the lot fell on the twelfth month, so giving the longest possible period before implementation. What Haman did not know was that “the lot is cast into the lap; but the whole disposing thereof is of the Lord” Prov.16.33.
It is good to see men with spiritual intelligence acting in concert with Divine purpose. Human action was needed and Mordecai’s instruction to Queen Esther was vital: “Think not with thyself that thou shalt escape in the king’s house, more than all the Jews. For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place; but thou and thy father’s house shall be destroyed: and who knoweth whether thou art come to the kingdom for such a time as this?” Esther 4.13,14. Mordecai had no doubt that Haman’s diabolical plot could not ultimately prevail, but his concern was to determine how he and Esther should act. He was a man who fully understood the critical nature of the times in which he lived, who weighed the risks inherent in the course of action he advocated, and counted the cost. He was convinced that he, and Esther, should venture everything in dependence upon God. As another son of Benjamin said, in a later day, “But none of these things move me, neither count I my life dear unto myself” Acts 20.24.
Esther’s subsequent approach to the king was supported by Mordecai’s, and the Jews’, mourning, fasting, weeping, etc. At no small personal risk to herself, Esther was successful under the hand of God (who, remarkably, is not openly mentioned in the Book), yet the execution of Haman did not remove the danger of genocide, because the king’s edict could not be revoked. However, the resolute Benjamite wolf-like trait lived in Mordecai, and Esther was no ‘shrinking violet’ either! Together they secured their own decree from the king to permit the Jews to eradicate all their enemies on the same date as that earlier intended by Haman as ‘genocide day’: “Thus the Jews smote all their enemies with the stroke of the sword, and slaughter, and destruction, and did what they would unto those that hated them” Esther 9.5.
Over 75,000 enemies of the Jews were slain throughout the Persian Empire on that day, with two days given to vengeance at the imperial city of Shushan, with over 800 enemies slain there. The feast of Purim, which is still celebrated to this day, commemorates Mordecai’s and Esther’s courage, with “feasting and joy, and of sending portions one to another, and gifts to the poor” Esther 9.22. Truly, “Benjamin shall ravin as a wolf: in the morning he shall devour the prey, and at night he shall divide the spoil” Gen.49.27.
One of the great Scriptural tributes is that accorded to Mordecai: “And the declaration of the greatness of Mordecai, whereunto the king advanced him, are they not written in the book of the chronicles of the kings of Media and Persia? For Mordecai the Jew was next unto king Ahasuerus, and great among the Jews, and accepted of the multitude of his brethren, seeking the wealth of his people, and speaking peace to all his seed” Esther 10.2,3. What an epitaph! It accords fully with Moses’ tribal blessing of Benjamin: “The beloved of the Lord shall dwell in safety by Him; and the Lord shall cover him all the day long …” Deut.33.12.
Benjamin – in the Post-Captivity Era
The decree of Cyrus authorised the voluntary return of Jewish exiles from Persia to Judah, with the explicit intention of building a Temple at Jerusalem: “Then rose up the chief of the fathers of Judah and Benjamin, and the priests, and the Levites, with all them whose spirit God had raised, to go up to build the house of the Lord which is in Jerusalem” Ezra 1.5.
Following their return, they “set the altar upon his bases” and “laid the foundation of the temple of the Lord” Ezra 3.3,10. That soon attracted opposition: “Now when the adversaries of Judah and Benjamin heard that the children of the captivity builded the temple unto the Lord God of Israel” Ezra 4.1, they sought to join and compromise the enterprise.
However, opposition from without, although vexing and stressful, is as nothing compared to the dangers of sin from within! There are salutary lessons in Ezra chapters 9 and 10 warning of breakdown of separation in the moral, matrimonial and domestic sphere with “the hand of the princes and rulers … chief in this trespass” Ezra 9.2.
It was blatant disregard for God’s word that led to the nation’s captivity in the first place. Now, a new generation, some eighty years after the return to Jerusalem, is oblivious to the fact that God’s attitude to His people’s sin has not changed. It required Ezra’s spiritual insight and loyalty to God’s word to take forward robust remedial action. His uncompromising leadership prevailed: “Then all the men of Judah and Benjamin gathered themselves together unto Jerusalem within three days … and all the people sat in the street of the house of God, trembling because of this matter, and for the great rain” Ezra 10.9. Every single case involving those who had “taken strange wives”, a phrase repeated six times in Ezra chapter 10, had to be individually assessed and adjudicated, not in accordance with contemporary culture, but with Scripture – and irrespective of the prominent status and family connections of those egregiously at fault.
It is ever a possibility that the arduous work of an earlier generation could be compromised and undone by the casual and indifferent attitude of its successors. It is good to note that men from Benjamin were involved in rebuilding Jerusalem and the Temple; and men from Benjamin were also involved in redressing a great wrong promoted by those who should have known better.
References to Benjamin in the Book of Nehemiah are restricted to chapter 11. The number of the inhabitants of Jerusalem at that time was suboptimal, which required the drafting in of ten percent of people from rural areas of Judah to populate the city. Lots were cast to inform the selection process, but there were also those who “willingly offered themselves to dwell at Jerusalem” Neh.11.2.
So we read, “And at Jerusalem dwelt certain of the children of Judah, and of the children of Benjamin” Neh.11.4. Some of the prominent Benjamites dwelling at Jerusalem are then named, men we might not otherwise have heard about, together with the information “… nine hundred twenty and eight. And Joel the son of Zichri was their overseer: and Judah the son of Senuah was second over the city” Neh.11.7-9.
Those moving to repopulate Jerusalem had to exchange rural life for urban life, leave the familiar for unfamiliar, etc. However, it must have been reassuring to know that every last one of them was counted and recorded in Scripture.
The locations of Benjamite rural dwellers are also given, Neh.11.31-35, although the total number of persons is not enumerated. The chapter ends with “And of the Levites were divisions in Judah, and in Benjamin” Neh.11.36.
Even today there are believers who loyally seek to maintain testimony in remote locations, or in circumstances other than they might wish. However, they should be encouraged by the fact that the place of their service is of interest to God.
Benjamin – in the Psalms
The first reference to this tribe in the Psalms occurs in the title of Psalm 7: “Shiggaion of David, which he sang unto the Lord, concerning the words of Cush the Benjamite.” There are no biographical details given about this particular Benjamite but it would appear that he was antagonistic to David, possibly exhibiting the “ravin as a wolf” characteristic of his tribe. However, the Psalm shows that David has learned to trust in God and not to adopt a spirit of self-vindication or retaliation. Cush the Benjamite was evidently a dangerous foe who eventually failed in his hostility: “He made a pit, and digged it, and is fallen into the ditch which he made” Ps.7.15.
Benjamin is mentioned by David in Psalm 68 in a much more positive context. “There is little Benjamin with their ruler, the princes of Judah and their council, the princes of Zebulun, and the princes of Naphtali” Ps.68.27. Under Divine inspiration David writes with prophetic insight to look beyond the disruption and division of the nation to days of reconciliation in the Millennial reign of Christ.
Asaph longs for revival and recovery in Psalm 80, which opens with reference to the tribes descending from Rachel: “Give ear, O Shepherd of Israel, Thou that leadest Joseph like a flock; Thou that dwellest between the cherubims, shine forth. Before Ephraim and Benjamin and Manasseh stir up Thy strength, and come and save us. Turn us again, O God, and cause Thy face to shine; and we shall be saved” Ps.80.1-3. Irrespective of adverse circumstances, the prospect is always that better days lie ahead!
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 15
DISCIPLINE IN THE ASSEMBLY
While in many cases there is a broad understanding of the fact and need for discipline amongst the people of God, in the minds of some this is often confined to the idea of individual chastisement, administered privately by God according to His unerring wisdom. One readily acknowledges that there is a basis for this in the Word of God, as the context of Hebrews chapter 12 and other portions will show quite clearly.
At times the Scripture spoken by the Lord Jesus, “Judge not, that ye be not judged” Matt.7.1, is quoted as an attempt to obviate the necessity, and indeed as a warning against the exercise, of discipline per se. One can appreciate that caution is needed, so that our attitude may not descend merely to censorious judgment without duly considering our own position before God. This is the evident teaching of this passage in its context.
However, to generalise in this way would, we feel, unduly disrupt the balance and tenor of the Word of God relating to this particular subject. Thus very often discipline in the church of God locally, which is taught very clearly in the New Testament, is overlooked or set aside, resulting in “every man [doing] that which [is] right in his own eyes” Judg.21.25.
Being a holy God, His desire is that this reflection of His character would be maintained as His people gather in a collective way, and thus that standards would be upheld before each other and as a testimony to the world around, revealing the truth that the assembly is “the pillar and ground of the truth” 1Tim.3.15.
To facilitate a proper, and, we trust, precise, view of the spectrum of discipline as associated with God’s assembly, I would desire to follow a simple pattern:
- The Scriptures and Discipline
- The Seriousness of Discipline
- The Steps towards Discipline
- The Spiritual Exercise of Discipline
- The Saints and Discipline
- The Scope of Discipline
- The Sequel to Discipline
A perusal of such Scriptural principles should be enough to establish in the exercised mind that “the temple of God is holy, which temple ye are” 1Cor.3.17. The will of the majority, or of the minority, is not the basis for the exercise of discipline in any assembly but adherence to the will of God as revealed in His Word. Wisdom in these areas is an all-too-rare commodity in our day.
To reemphasise: we are here looking at discipline as it relates to the local assembly. It is accepted that the scope of governance by God in our personal lives is discerned on a much wider scale in Scripture and is related to His moral character. Of course the one will impact the other.
THE SCRIPTURES AND DISCIPLINE
Very often, when a person first associates with God’s assembly the idea of discipline is not foremost in the mind. However, the atmosphere of the gatherings, the actions of believers and the application of the Scriptures in the company soon beget the conviction that true fellowship is a serious matter and standards are different from those experienced in other spheres. One must learn a distinguishing lesson: “how … to behave [oneself] in the house of God” 1Tim.3.15.
That said, it is the Scriptures, and obedience thereto or otherwise, which determine the character of the discipline required. In other words, there are various aspects of correction revealed in the Word of God, not all demanding excommunication. This is not always understood, with the result that ‘putting away’ becomes the norm for each failure, and even at times an escape from the wise handling of specific problems. Dependence upon the wisdom of God as revealed in His Word must be our constant guide in these matters. The fear of man should not be the motive for exercise here, but the fear of God. The Lord gave the perfect example when He said, “I do always those things that please Him” Jn.8.29. Thus, with us, a fear of displeasing the Lord and a desire to please Him should be the arbitrating factors in our lives.
THE SERIOUSNESS OF DISCIPLINE
First of all the need for discipline means the Lord has been grieved. His love shown to us at Calvary and His gracious provision of a place for us amongst His people should have a constant bearing upon us. “If ye love Me, keep My commandments” Jn.14.15. “For this is the love of God, that we keep His commandments: and His commandments are not grievous” 1Jn.5.3. Our behaviour is a test of our love to God and to Christ.
Over sixty-five years now moving among the assemblies of God one has witnessed the grief caused, the impact made, the personalities damaged, assembly testimony affected and families torn apart because of both the need for discipline, and the serious consequences of it among the people of God when it is partially or unscripturally applied. Thankfully this is not always the case and there are still Godly overseers whose only desire is to please God even in these matters.
One of my earliest impressions was just after coming into fellowship. It was indicated that an announcement would be made to the assembly regarding a matter of serious discipline. After the announcement, I looked around the company and so many of the believers were weeping. I shall never forget the impact of that experience. It taught me, more than words, the seriousness of gathering to the Lord’s name. Sadly, it did not prove to be the last occasion.
Those elders who have had the experience of gathering up broken emotions, of attempting a healing process, of recovering a testimony in a district with the help of God, know only too well the marks left, the memories of grief, the mention of certain names alone, which trigger harrowing sorrow, and realise that God alone is sufficient in these circumstances.
THE STEPS TOWARDS DISCIPLINE
By the help of God, hearsay must be expunged from the mind if a positive desired outcome is to be achieved in the matter of discipline. Stories anecdotally spread, innuendos, suspicions and personal prejudices all must be set to the one side in favour of an honest, open assessment of facts. In whatever way gossip has been produced, the assembly cannot and should not move in discipline until facts are known. The pressure for urgent action where facts are not evident needs to be resisted. God’s timing must be sought for and waited upon. Only in this way will any discipline prove effective. Time spent and prayer exercised for a true, spiritual assessment to be arrived at before action is taken will not be in vain.
Before the mind on such occasions is the great aim of recovery. Just as spiritual departure or failure happens before (perhaps long before) one is ultimately removed from fellowship, so the reverse order is seen in the case of recovery. Fellowship with the Lord precedes fellowship in the assembly, therefore evidence of humility must be seen on the part of all if God’s honour is to be upheld.
Another feature of proper discipline is the unity of the assembly. This will greatly affect the outcome of discipline both for the assembly and the person or persons involved. This is another reason why manipulation or pressure of any kind should be absent. Before Paul wrote in 1Corinthians chapter 5 about that serious discipline, he spent the first four chapters encouraging unity so that it might be effective. Lack of unity has been the cause of years of spiritual poverty and bitterness, hence the need for caution and care.
THE SPIRITUAL EXERCISE OF DISCIPLINE
“Ye that are spiritual” Gal.6.1, is a most wholesome phrase for any who would attempt restoration. Meekness is also essential. “Is it so, that there is not a wise man among you? No, not one that shall be able to judge between his brethren” 1Cor.6.5, is another telling statement in these matters. The sphere in which issues between believers are dealt with is the spiritual sphere of the assembly, not before the ungodly; this is the clear teaching of 1Cor.6.1-8. How can an unbeliever judge on the basis of the Word of God? Admittedly not all discipline involves excommunication, nor should it, but, to be Scriptural, assembly discipline can only be applied within the sphere of the assembly and by the assembly as represented in its leaders. Individual correction on less serious matters should be carried out by reference to the principles in Matthew chapter 18, before a case is escalated to the assembly, and thankfully not all failure requires assembly discipline. Am I in the right spiritual condition to help restoration?
THE SAINTS AND DISCIPLINE
Already we have stressed the need for unity among the saints in these matters. Believers in the assembly, whilst not directly involved in, nor perhaps fully acquainted with, all the details concerning a particular case should have sufficient confidence in the leaders to respect their collective judgement. Unfortunately this is not always the case. Respect and honour must be earned by elders if their judgement is to be followed. To avoid murmurings and divisions after a case is dealt with it is necessary that honesty, clarity and transparency be the conviction of the saints as to things done. Division among saints caused by elders who move for their own ‘party ends’ before discipline will result in the exacerbation of division afterwards and will undoubtedly have a negative impact on the company. The proper role of the saints is not to speak unadvisedly with one’s lips. Divergent thoughts, if there are any, are best left with the Lord. He alone is omniscient.
THE SCOPE OF DISCIPLINE
Depending on the relative severity of the misdemeanor or failure, commensurate discipline must be exercised. The first option is not an immediate determination to ‘put the person out’. Different levels of discipline are indicated in the Word of God. Excommunication is but one of these. Sadly, at times this may seem the easiest option and is at times exercised unworthily, or applied to failures unworthy of such severe action. Should any discipline be needed, heavy-handedness ought to be replaced by heart-brokenness. After this a measured Biblical approach must be taken. A word of admonition may suffice according to the need. Spiritual counsel and direction may be all that is required if someone is speaking out of character. On other occasions rebuke from the Word of God may be needed for those teaching wrong doctrine, so that their mouths may be stopped, Titus 1.11. Much of this depends upon the reception of the correction by the one who is at fault. Regrettably, persistence in disobedience may lead to more severe discipline. Excommunication should be the ultimate form of discipline and should never be done lightly. However, when needed, if it is not done, God may step in in government, 1Cor.11.30-32; 5.12,13.
THE SEQUEL TO DISCIPLINE
What we really desire are saints and assemblies happy in the Lord and functioning according to His Word and for His glory. This is the result and purpose of any spiritually-exercised discipline. The aim must always be restoration where possible. Let us all be humble enough to recognise the real possibility of failure in ourselves, and wise enough to cast ourselves upon the mercy of God for preservation in these dark days, that in every way we might bring glory to the Lord.
To be continued (D.V.)
GLIMPSES OF CHRIST
by D. Strahan
Paper 8 — The Cake in the Oven
The offerings are a rich depository of typical teaching concerning the Person of our Lord Jesus Christ. They pointed forward in a unique way to the coming Saviour and spoke of His perfect and “once for all” sacrifice at Calvary, Heb.10.10, and were “a shadow of good things to come” Heb.10.1. In the details of the meal offering there can be traced a lovely foreshadowing of the Lord.
The ingredients were fourfold. There was “fine flour” Lev.2.1, speaking of the One Who is perfectly consistent in every way. There was no quality that dominated or overshadowed another. Every attribute and grace seen in Him shone in its perfection, fulness and beauty. He is consistent in His character and attributes and also consistent from one day to another. How often we are marked by inconsistency from day to day! He was the “fine flour”, perfectly consistent throughout in every manner.
The second ingredient was “oil” Lev.2.1, which indicates the power of the Holy Spirit. This ever-present power can be traced at His birth: “The Holy Ghost shall come upon thee” Lk.1.35; His baptism: “and the Holy Ghost descended in a bodily shape like a dove upon Him” Lk.3.22; His public ministry, when in the synagogue at Nazareth He read, “The Spirit of the Lord is upon Me, because He hath anointed Me to preach the gospel to the poor; He hath sent Me to heal the broken hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised” Lk.4.18; His death: “Christ, who through the eternal Spirit offered Himself without spot to God” Heb.9.14; His resurrection: “the Spirit of Him that raised up Jesus from the dead” Rom.8.11.
Then there was “frankincense” Lev.2.1, a reminder of the fragrance of Christ, Whose name is “as ointment poured forth” S of S.1.3, and Whose life radiated precious odour that was so delightful to His Father.
The final ingredient was “salt” Lev.2.13. This, together with the absence of leaven from the meal offering, points to His holiness and the complete absence of sin in or about Him.
- A perfect path of purest grace,
- Unblemished and complete,
- Was Thine, Thou spotless Nazarite,
- Pure, even to the feet!
- Thy stainless life, Thy lovely walk,
- In every aspect true,
- From the defilement all around
- No taint of evil drew.
- (Macleod Wylie)
However, one aspect of the meal offering merits further consideration. The offerer could bring the meal offering “baken in the oven” Lev.2.4. While the cake was in the oven it was hidden from view. Surely this is a reminder of the unseen life and hidden sufferings of Christ. There are at least three aspects of Him that were beyond the sight of humanity:
THE IMPENETRABLE SEASON
Relatively little is known of the period often referred to as ‘the hidden years’ in Nazareth. Nazareth was a despised place and to be a Nazarene was to be no stranger to being held in contempt. There He lived and worked for the most of His earthly sojourn. On these years the Scriptures are largely silent. Beyond the public gaze, He worked as a carpenter and lived in that home at Nazareth, exhibiting the virtues of meekness, tenderness and obedience. From this time there are undoubtedly “many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written” Jn.21.25. Perhaps eternity will reveal them but those are not for us to know now.
Luke provides us with a rare window into that period when he records the journey to Jerusalem. There the Lord Jesus spoke of being “about My Father’s business” Lk.2.49. Even in those years He was diligently and devotedly engaged as the Servant of Jehovah.
While little may be known of that time, at its close and upon the Lord’s entrance to His public ministry the heavens were opened “and lo a voice from heaven, saying, ‘This is My beloved Son, in whom I am well pleased.’” Matt.3.17. While much is hidden from our view, we do know that these hidden years brought immeasurable delight to His Father’s heart.
THE INNERMOST SORROWS
Then there were the inner yearnings of the Lord Jesus. Unnumbed by the effects of sin and fallen humanity, His perfect humanity gave rise to sympathies that surpassed those experienced or exhibited by others.
He was sensitive to suffering. At the grave of Lazarus, “when Jesus therefore saw her weeping, and the Jews also weeping which came with her, He groaned in the spirit, and was troubled” Jn.11.33. The word “groaned” points to an intensity of feeling and of being disturbed. He saw the grief and tears of others and it moved Him with inner sorrow. What a reassurance to us that we have a great High Priest Who is “touched with the feeling of our infirmities” Heb.4.15. The Lord Jesus entered into human sorrow in a unique way for none is so tender-hearted as He.
The ravages of sin, so evident in a fallen world, moved Him with compassion. “And Jesus, moved with compassion, put forth His hand, and touched him, and saith unto him, ‘I will; be thou clean.’” Mk.1.41. There was a deep yearning that this sad case caused Him and resulted in the outstretched hand to touch and heal the leper. What that touch meant to the leper we will never know. Lepers were shunned and people fled before them. Now, for the first time in a long time, there was the touch, not just of any hand, but the touch of the Master’s hand. What power and grace, what love and tenderness were communicated when He “touched him”!
THE INTENSE SUFFERINGS
The cake in the oven was “baken” Lev.2.4. The oven was thoroughly heated, after which the cakes were placed inside and the opening was covered over. Inside, hidden from view, the cake was exposed to the intense heat and baked. Surely, this is but a faint picture of the Lord’s sufferings at Golgotha. Those sufferings were His alone. The disciples could not even enter into the anticipation of those sufferings for in Gethsemane “He was withdrawn from them about a stone’s cast” Lk.22.41. The “strong crying and tears” Heb.5.7, and “exceeding” sorrow, Matt.26.38, were His to experience alone. The billows of grief that enveloped His soul were unseen by any human eye.
This too was the experience of Calvary. He was unaccompanied in that great work that would redeem our souls “for there is none to help” Ps.22.11. “The people stood beholding” Lk.23.35, but there were things at Calvary the people never saw, regardless of how intently they looked. The intense heat that was His when “He offered up Himself” Heb.7.27, is inscrutable. It was unseen: “He was wounded for our transgressions, He was bruised for our iniquities” Isa.53.5. That suffering is hidden from our view but we bow in wonder and worship at things too great for us either to have seen or to grasp. “But we believe the deed was done, which shook the earth and veiled the sun” (John H. Gurney).
- But none of the ransomed ever knew
- How deep were those waters crossed;
- Nor how dark was the night that the Lord passed through
- Ere He found His sheep that was lost.
- (Elizabeth C. Clephane)
To be continued (D.V.)
MEN WHO KNEW GOD
by J. Alan Davidson (N. Ireland)
Paper 2 — Enoch
“Enoch … pleased God” Hebrews 11.5
The first man, Adam, hid from God. The “seventh from Adam” Jude14, walked with God. “They heard the voice of the Lord God walking in the garden” Gen.3.8. Adam had every opportunity to walk with God in most pleasing circumstances. His surroundings were Paradise. He could explore the verdant pastures of the garden, valleys of herb yielding seed, waters abundant with life, the sky full of every winged fowl, trees yielding fruit to eat. He could hear the voice of God and he could walk with God by the rivers that flowed out of Eden. It was for Adam to dress and keep. He gave names to the animate creation. The gold of the land was good; there was bdellium and the onyx stone. God said that it (and everything else He had made before He created man) was “good” Gen.1.25. But when He had made the man and woman, He said, “very good” Gen.1.31. He provided for Adam a helpmeet who, having been perfectly formed by the hand of God, was likely the most beautiful woman who ever lived. Yet, despite every advantage, Adam sinned. “The Lord God called unto Adam, and said unto him, ‘Where art thou?’” Gen.3.9. “Adam and his wife hid themselves from the presence of the Lord God” Gen.3.8.
“Enoch walked with God” Gen.5.22
Enoch habitually walked with God. In this simple, short statement the consistency of his life is revealed. He lived in God’s sight, he spoke into God’s listening ear, and he took no step without leaning upon God. God was his guide for every step. Hence, he took no deviating walk, he had no divided heart, he had no double motive, and he was not double tongued. Enoch’s companionship was close, his fellowship was sweet, his focus was clear, his walk was straightforward with God. Adam lived 308 years after Enoch was born. Adam may have told him about God’s voice in the garden but Enoch lived in completely different circumstances. Mankind was now marked by great wickedness; there was open rebellion against God, and manifest sexual perversion. In those days of the antediluvians, there was a population explosion of vile people, tyrants, and of violence.
“Enoch walked with God” (repeated, for emphasis) Gen.5.24
This was in great contrast to Cain, who was a fugitive and a vagabond dwelling in the land of Nod (which means ‘wandering’) on the east of Eden. The people sought migration, adventure and excitement. The development of society brought building, commerce, arts, loud music, pleasure and entertainment. They were filled with hatred, inventing weapons of destruction in defiance of God’s punishment of sin. Enoch was like a green oasis in this wilderness of corruption. “Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful” Ps.1.1.
God said, “Walk before Me” Gen.17.1 (in sincerity); “Ye shall walk after the Lord your God” Deut.13.4 (in obedience); “As ye have therefore received Christ Jesus the Lord, so walk ye in Him” Col.2.6 (in fellowship). So in the New Testament we are to “walk by faith” 2Cor.5.7; “walk in the Spirit” Gal.5.16; “walk in love” Eph.5.2; “walk in wisdom” Col.4.5; “walk honestly” 1Thess.4.12; “walk in the light” 1Jn.1.7; “walk in truth” 3Jn.4.
In this expression concerning Enoch there is more than outward conformity. There is the blessedness of heavenly companionship. “Can two walk together, except they be agreed?” Amos 3.3. In this there is the thought of intimacy, communion with God, abounding joy and perfect rest, as at the mercy seat. This is the reality of true priesthood. The words of Malachi were true concerning him: “The law of truth was in his mouth, and iniquity was not found in his lips: he walked with Me in peace and equity, and did turn many away from iniquity” Mal.2.6. Enoch, in this wretched world, before the Flood, was a priest, a worshipper, in communion with God. Dear fellow believer, do you lament your distance from God? Often our prayer life is infrequent, vague and pointless. Our worship is not centred on Christ. The heart is cold and the Spirit is grieved. Somehow, our feet have wandered, our thoughts stray far away and our focus becomes worldly. “Enoch walked with God.”
Enoch Was Well Pleasing to God – Heb.11.5,6
“For before his translation he had this testimony, that he pleased God” Heb.11.5. His name appears second in the venerable listings of Old Testament worthies in Hebrews chapter 11, because of his faith. “The just shall live by faith” Heb.10.38. The emphasis in this verse is ‘shall have life’. Faith is the power that continues through all the obstacles and difficulties into the realm of preservation, survival, conquest, in light of the certain enjoyment of eternal blessedness. Abel worshipped; his offering was accepted by God. Enoch walked; he himself was acceptable to God. By faith, Enoch knew God. Paul wrote of the walk of believers and their acceptability to God: “that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit … So then they that are in the flesh cannot please God” Rom.8.4,8. He prayed for the Colossians, “that ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God” Col.1.10. His practical exhortation to the Thessalonians was “how ye ought to walk and to please God, so ye would abound more and more” 1Thess.4.1.
Enoch Witnessed for God – Jude 14,15
“Enoch also, the seventh from Adam, prophesied of these, saying, ‘Behold the Lord cometh with ten thousands of His saints, to execute judgment upon all, and to convince all that are ungodly’” Jude 14,15. In v.15 the word “ungodly” occurs three times, warning about ungodly men, ungodly deeds and ungodly speeches. The outstanding feature of mankind before the Flood, as today, was lack of reverence or the fear of God. They were hurtful, harsh, offensive, and defiant in their speech against God. Enoch lived Godly in an ungodly age. He was the first recorded prophet who warned of the second stage of the Lord’s coming, in manifestation, to judge the world. He exposed their irreverent defiance, their shameless deeds and their illicit desires. All who listened to his faithful warnings would know that the coming judgment was just, righteous and deserved.
“Enoch … was not; for God took him” Gen.5.24
It says in Heb.11.5 that he was “translated”, transformed, transported, “that he should not see death”. The statement that he “was not found” implies that search was made. He broke the monotony of living and dying, mentioned eight times in Genesis chapter 5. He changed his location but not his company. “God took him” Gen.5.24. This is the culmination of God’s purposes for His own. This life of faith continued in a victorious entrance upon the life of perfect fellowship above. This companionship began with the gift of the birth of his son when Enoch was 65 years old and lasted for three hundred years. The naming of his son, Methuselah (‘When he is dead it [the deluge] shall be sent’), reveals that the inventions and commerce of a doomed world were of no interest to Enoch; this earth, with its wickedness, was no place for Enoch any longer. Enoch lived in light of coming judgment. The length of his life was greatly curtailed. A shortened life may be relief from the toil and trial which sin has brought upon this world.
“Behold, the Lord cometh” Jude 14
In pleasing God, Enoch was a type of the Lord Himself. “He that sent Me is with Me: the Father hath not left Me alone; for I do always those things that please Him” Jn.8.29. In the Lord’s walk we see God’s ways. In His words we hear God’s wisdom. In His work we have the manifestation of God’s will. In this hallowed and unbroken communion, God found all His rest, His joy and His pleasure. To His accusers before His death on the cross the Lord testified, “Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven” Matt.26.64. “Enoch … was not; for God took [‘received’] him” Gen.5.24. The Lord said, “I will come again, and receive you unto Myself” Jn.14.3. He has promised us a pre-Tribulation Rapture: “I also will keep thee from [‘out of’] the hour of temptation, which shall come upon all the world” Rev.3.10. To the faithful few at Sardis who had not defiled their garments, He promised, “They shall walk with Me in white” Rev.3.4.
- Break every barrier down
- And reign triumphant, Lord;
- May every breathing of my heart
- With Thine be in accord:
- Grant me to enter in
- The secret place with Thee,
- To walk with Thee, as Enoch walked,
- Into eternity.
- (Bertha Mullen)
GIFTS OF THE HOLY SPIRIT IN 1CORINTHIANS CHAPTERS 12 TO 14
by Ken Wilkins (England)
Paper 2
1CORINTHIANS CHAPTER 12 (continued)
In Paper 1, we noted that the gifts listed in vv.8-10 of this chapter are in three groups. We will now begin to deal with these three groups, and each gift contained therein:
Details of Gifts within Group 1 – v.8
The Word of Wisdom
Wisdom from God is something that every saint of God in every age needs, but this gift is not that wisdom in a general sense. This is the word of wisdom. It is where God spoke this word directly by the Holy Spirit to those whom He had so gifted, thus preparing them to use other gifts wisely, to minister profitably to others. 1Cor.2.12-16 shows us how the apostles (Paul and others) demonstrated their possession of the word of wisdom. The context of the verses shows that the words “we have received” v.12, and “we have the mind of Christ” v.16, are both apostolic-related statements. The word “we” in both verses is emphatic, relating to the apostles, concerning the word of wisdom revealed directly to them from Christ by the Holy Spirit.
The Word of Knowledge
Every saint of God in every age needs to acquire spiritual knowledge, but this gift is the word of knowledge. It is where God spoke this word directly by the Holy Spirit to those whom He had thereby gifted, thus preparing them to use other gifts, and we shall see as we proceed that it was especially necessary for those who also had the gift of prophecy.
This first group of gifts was, therefore, preparatory for the use of other gifts listed. Now that we have the complete written Word of God, the gifts of “the word of wisdom” and “the word of knowledge” are no longer needed, because God provides all the wisdom and knowledge we need in the written Word of God, where we read concerning “the mystery [revealed secret] of God, and of the Father, and of Christ; in whom are hid all the treasures of wisdom and knowledge” Col.2.2,3.
Details of Gifts within Group 2 – v.9
Faith
We must recognise that every gift of the Spirit is given to individual believers, and in every one of these gifts God is selective as to whom they are given. Of course, we know that we are “justified by faith” Rom.5.1, in God’s sight, and “without faith it is impossible to please Him” Heb.11.6. We cannot be saved without that faith. We also know that we all “should earnestly contend for the faith which was once delivered unto the saints” Jude 3, which is the whole body of truth: doctrine given to the Church, which Jude here calls “the faith”. Then there is our day-by-day walk with the Lord: “for we walk by faith, not by sight” 2Cor.5.7. All those aspects of faith must be true of all genuine believers in the Lord Jesus. However, the spiritual gift of faith here is an individual gift which, being this, was a gift given to some saints and not others, and was temporary in its character. The Lord Jesus spoke of it in His public ministry, in Mk.11.22-24, which was an aspect of His ministry clearly related to the apostles, and to other early Christians (such as Stephen) who were living in the transitional years when the gospel was being offered first to Jews, before it was extended out to Gentiles. Peter has just remarked to the Lord Jesus concerning the fig tree He had cursed, and which has now withered away, Mk.11.21, to which the Lord Jesus replies to the apostles, “Have faith in God.” Then He gives an illustration of a mountain being removed and cast into the sea, v.23. The fig tree is used in Scripture as a picture of Israel in their hypocritical condition religiously when Christ was here on earth, and Israel rejected Him. Israel is also spoken of as a mountain, for example, in Ps.48.2 we read of Jerusalem as “mount Zion, on the sides of the north, the city of the great King”. The sea is often spoken of as a picture of the Gentile nations. Thus, when the Lord Jesus taught the ‘Parables of the Kingdom’, it is not without significance that “He entered into a ship, and sat in the sea” Mk.4.1, to tell these parables.
Now, returning to Mk.11.23, the Saviour told them that in the exercise of this gift of faith, under God, they could bring about, by speaking, the removal of “this mountain” (Israel as a nation), and it being cast into “the sea” (the Gentile nations worldwide). One move of this faith was by Paul and Barnabas: when speaking to Jews as to their rejection of the word of God, they said, “Seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles” Acts 13.46. One of the events which was a significant marker in the fulfilment of this statement was when the Jewish Temple doors were shut in Acts 21.30, and about ten years later the Temple was destroyed, as prophesied by the Lord Jesus on the Mount of Olives, Matt.24.2; and the nation of Israel was scattered among Gentile nations; thus the Jews (the mountain) were scattered among the Gentiles (the sea). Thus we should never take Mk.11.24 and similarly-worded verses in the Gospels as a kind of a ‘blank cheque’, in which we can fill in an amount to God of something we want, and if we have enough faith we will receive it. That cannot be the meaning of that verse: it had to do with apostolic prayer which would be answered by God in His prophetic disciplinary action towards the nation of Israel for rejecting their Messiah: our Lord Jesus Christ.
Thus we see very clearly from the examples given from the Scriptures, and their context, given above, that this gift of faith, which was outwardly spectacular as a gift in the days of the apostles, was a sign to the Jews after Christ’s resurrection and ascension, and a warning to them, before the scattering of the Jewish nation. Then the gift of faith was phased out and does not exist today. It is not to be confused with the faith that is a vital requirement for salvation for us all today. Neither is it to be confused with the day-to-day trusting faith in the Lord that we all exercise during our Christian lives, or with “the faith which was once delivered unto the saints” in Jude 3.
We continue our consideration of the gifts within Group 2 in the next paper.
To be continued (D.V.)The Suffering and Steadfastness of Job
by Jeff Brown (Wales)
All quotations are from Job chapter 1, unless otherwise stated.
INTRODUCTION
The Book of Job is placed where it is in our Bibles because of its relationship with the next four books: Psalms, Proverbs, Ecclesiastes and the Song of Solomon. These five books are regarded as the ‘poetical’ section of Scripture. However, chronologically, Job is one of the oldest writings of Scripture and deals with one of mankind’s oldest problems: suffering! Job was a real person who lived in the land of Uz, possibly an area somewhere between present-day Israel and Jordan, east of the Dead Sea (“east” v.3, and Lam.4.21, which makes an association between Edom and Uz). Job himself is mentioned elsewhere in Scripture: in Ezek.14.14 his righteousness is acknowledged by God, together with Noah’s and Daniel’s, and this statement is reinforced by its repetition in Ezek.14.20, while in Jms.5.11 his patience is highlighted! So we are introduced to a man who was righteous before God, patient before men and enduring within himself.
HISTORICAL CONTEXT
Where exactly the book of Job lies within Scripture chronologically is difficult to determine and, in one sense, it does not really matter as the Scriptural lessons to be learnt from this Godly man are apparent whatever the age of the book, and the book is relevant for every generation, 2Tim.3.16,17; Rom.15.4! However, there are a few clues that might help us:
- The Flood is referred to as if it was a comparatively recent event, 22.16.
- Job lived for another hundred and forty years after the events recorded in this book, 42.16. This corresponds with the longevity of the patriarchs (the ages at death recorded for those who died before the Flood average at 908 years. After the Flood ages began to decrease generation on generation).
- No mention is made of Moses and the Law. Job seemed to be acting in a priestly capacity for his family, v.5. This was not allowed after the Exodus.
- Mention is made of “Eliphaz the Temanite”, one of Job’s friends, 2.11. Esau had a son of the same name, who had a son called Teman, Gen.36.9-11. Job’s friend could possibly have been a descendant of his.
Putting these possible clues together, it seems the book was written sometime after the Flood in the time range of the patriarchs in mid-Genesis.
JOB’S SPIRITUAL CHARACTER – vv.1-5,8
The first five verses of chapter 1 describe the character of Job. We do well to note the order in which we are given information about him. In the very first verse we are told of Job’s purity(his holy life and moral uprightness); this is the first thing ever said about Job in Scripture! So, it was his spiritual character (not his intelligence, knowledge, status or anything else) that marked out this man’s life and what prepared him for how he would react to the coming crisis in his life. Job’sprosperity (his family and his “substance”: animals and servants) are detailed next, and finally his piety (his acts and thoughtfulness to others). The order seems to indicate that what we are is of prime importance, before what we say, do, achieve, possess or know!
Before Men and before God – vv.1,8
It is instructive to see the four spiritual features that the writer of the book says about Job, v.1. It is clear that Job had a good reputation, which he himself describes in chapter 29. However, v.1 emphasises Job’s true character, and in v.8 and 2.3 our attention is drawn to the fact that this is the Lord’s own assessment of him. What a testimony! What about ourselves today? Is what others perceive us to be in line with what God knows us to be? This surely is a challenge to us!
The Fourfold Description of Job – vv.1,8
We have before us four features in Job’s spiritual well-being that Scripture records for us. This man was the Godliest man on Earth at that time, v.8, so we do well to mark the features of a Godly man and seek to emulate them ourselves.
First, he was perfect. This certainly was not sinlessness, as Scripture would confirm, for example Rom.3.23, and Job himself would attest: he described himself as a sinner, 7.20, and a vile person, 40.4. The word “perfect” gives the idea of being complete, upright, filled up, entire, mature. The idea is of a child growing and developing into upright maturity. Few men in Scripture are described as “perfect”, Noah, Gen.6.9, and Abraham, Gen.17.1, being two. It was Paul’s stated desire for every believer: “that we may present every man perfect in Christ Jesus” Col.1.28, so it is attainable!
Second, he was upright. Mic.7.2 reminds us that “there is none upright among men”. Also, Rom.3.10 states that“there is none righteous, no, not one”. We note that the Hebrew word translated “upright” appears frequently, and conveys the idea of being straight. It often refers specifically to what is morally good and upright, for example Deut.6.18; 12.25. Mic.2.7 refers to “him that walketh uprightly”, and this may help us to understand the meaning in relation to Job: he walked a straight path without deviation in the will of God; compare Prov.4.25-27.
Third, he feared God. We know the ungodly have no fear of God before their eyes, Rom.3.18, but to the believer the reverential fear of and undeviating respect for the Lord will have a wholesome effect on our lives and cause us to depart from evil, Ps.19.9; Prov.1.7. Job had this “fear” and commitment to his Lord, before Whom he walked in reverence.
Fourth, he eschewed evil. To eschew evil means to intentionally abstain from, to shun, to avoid, to turn away, to decline from evil. Circumstances in life often throw up situations with which we are not comfortable, which are not conducive to our Christian character, and which are even nauseous to us. To eschew evil is to depart from and be rid of that situation as soon as possible.
SATAN COMING BEFORE THE LORD – vv.6-12
Job knew nothing of the exchange between the Lord and Satan. God had considered everything about Job and had supreme confidence in him. Would God have that same confidence in us? God knew that here was a man who would not break under pressure and suffering! Satan asserted that Job was only what he was because of his circumstances (what he had been given): take it all away and he would show his ‘true colours’ and curse God. What about us? Do ‘things’ prop up our Christianity? If circumstances affected our possessions, our family, our income, our health, etc., would we still be faithful to Him? Think of those we read of in Heb.10.34: they “took joyfully the spoiling of [their] goods”; we see how and what they suffered! Satan is here not only questioning the integrity of Job, but the integrity of God also!
JOB’S TESTING – vv.13-19
The storms then broke over Job’s life, and his very existence became a battleground between God and Satan. Job was being put through much suffering because God had permitted it (see later comments). Events moved rapidly: we see the violence of man: the Sabeans, v.15, and the Chaldeans, v.17, and also the violence ofnature: the fire (of God) v.16, and the great wind, v.19. It had been permitted for Satan to take all that Job had, v.12, but all was ultimately in the power of God. Almost everything was taken from Job: his possessions, servants, animals, family, status; overnight he went from being a wealthy man to being a pauper! In Job chapter 2 his health was also taken from him and finally his wife gave up, 2.3-10. One catastrophe came after another; it actually appears that all four incidents in chapter 1 occurred on the same day: note the repeated words “while he was yet speaking” vv.16,17,18. Some of us may have been affected by an isolated incident in our lives, but how would we react in a situation like this?
JOB’S REACTION – vv.20-22
Perhaps all heaven and all hell were watching for Job’s reaction to this crisis. We see Job’s dignity as he “arose” v.20; what composure under pressure! It reminds us of the Lord Jesus at Calvary, of the dignified way He conducted Himself before and on the cross. We notice that Job also worshipped, v.20; it seems he continued what he had always done, despite the circumstances. It reminds us of Daniel: when the writing and the decree were signed he committed himself to God and went back to his house to pray, as he had always done, Dan.6.9,10! It was a spiritual ‘habit’ for Job, as it was for Daniel. Finally, Job blessed God, v.21. What a wonderful reaction to his changed circumstances: he never cursed or blamed God, as his wife was to do, 2.9, but “in all this Job sinned not, nor charged God foolishly” v.22. We do not have the ability or competence to withstand a crisis like Job experienced unless we commit everything to God at all times (“continually” v.5).
LESSONS FOR US TODAY
There are important lessons that we can learn from the experiences of this Godly man.
First, Job’s spirituality and prosperity are mentioned before his trials and sufferings, indicating that neither of these things will preserve us from sufferings, if that is God’s will.
Second, Job never knew the movements and actions of Satan (a real and powerful adversary) behind the scenes. In our own trials, we often do not know why; we just need to commit everything to God.
Third, the Lord, at times, permits Satan to act, but only so far, 1.12; 2.6; see also Ps.105.15. We also notice that Satan may depart for a while (he is not omnipresent) but he never gives up. He tried to “destroy” Job again in chapter 2, regarding his health.
Fourth, Job went through the crucible of suffering, when the waters ran deep and the fire was hot, yet he came through for God, 23.10. God may allow trials and temptations, but not more than we can bear, 1Cor.10.13, and in such circumstances God’s “grace is sufficient for” us, 2Cor.12.9.
Fifth, we know it is one thing to worship and go on with God when circumstances are congenial (God the giver); what about when things are removed from us (God the taker, v.21; see also 1Tim.6.7)? Job has nothing, but he does have God! How much do things and circumstances affect our Christianity?
REASONS FOR SUFFERING
Why does God allow believers to experience trials and suffering? Why does God not intervene? Surely one reaps what one sows? Suffering must be a consequence of sin! These types of questions and statements may be on the mind of some, but we really need to determine what Scripture reveals in this matter! Each of us will experience crises in our lives: in different ways, times, degrees, durations and circumstances. We appreciate that suffering can take place in many different ways. We live in a fallen world and general suffering is one of the consequences of that, whether deficiencies at birth or those ‘acquired’ throughout life. We also know that individuals make wrong choices in their lives and suffer the results of doing that. But Scripture indicates there can be more specific reasons for suffering for believers.
Specific Reasons for Suffering
Retributivesuffering is where a specific sin in the life of an individual is being punished, for example David and Bathsheba, 2Samuel chapters 11,12. Preventative suffering is where circumstances are forced upon us to bring us to a realisation of what we really are, not what we think we are, for example the prevention of pride with Paul and his “thorn in the flesh” 2Cor.12.7. Then there is educative/instructive suffering, for our spiritual growth and refinement, Heb.12.11. Job’s own words in Job 23.10 indicate he realised what he had experienced was for his spiritual benefit. When gold is heated in a furnace, the greater the heat the more impurities are removed. The resultant refined metal is purer, more useful and of greater value than what originally entered the furnace! Similarly, we, as believers, are more spiritually refined and of greater spiritual value after experiencing and coming through the pressures of life. We could also think of 2Tim.3.12: “all that will live godly in Christ Jesus shall suffer persecution”. Obedient believers will experience greater suffering than those who just drift along.
CONCLUSION
God’s purposes for us are the result of His all-wise counsel. He never makes mistakes. When we pass through difficult times, do we immediately think, ‘Why me?’ or can we say, “Thy will be done”?
Job was a better man after his experiences. He learned more about the character of God and more about himself than he would have known but for these trials. Job knew the truth that he had God, and to enjoy God’s presence was everything! Ultimately he was blessed more after these experiences than he had been before, having seven more sons and three more daughters and twice as many animals as previously; compare 42.12,13 with 1.2,3! It is salutary to remember that unbelievers may only start suffering after death but, as believers, whatever difficulties we might pass through now, we will never experience trials and suffering after death! Praise God!Comfort for Christians in a Changing World
by Roy Reynolds (N. Ireland)
“This same Jesus …” Acts 1.11
The One Who of old loved, pitied and sympathised, remains unchangeably tender and caring. He Whom the multitudes sought for healing and help when He trod the dusty roads of Palestine, remains the same in glory. His elevated station at His Father’s right hand has not diminished His care for us nor distanced Him from His needy and dependent people.
The people of God in the Old Testament had to become accustomed to an ever-changing priesthood by reason of death, “but this man, because He continueth ever, hath an unchangeable priesthood … He ever liveth to make intercession for them” Heb.7.24,25. He will always be aware of the many changes that invade our lives and will never need to be updated as to our problems and needs.
He Who died to save you, Whom you have learned to trust through all the crises of life, will never be absent when you need Him most and His attitude will never change. The passing of years will not erode His keen interest in you and the inevitable weakening of these ageing, mortal bodies will never impair His ability to undertake for us nor deplete His power to help us.
- Yesterday, today, forever, Jesus is the same.
- All may change, but Jesus never! Glory to His name.
“Lord, if Thou hadst been here …” John 11.21
Do you often wish you had been on earth when Christ walked these barren scenes, looking upon the needy, healing the sick, raising the dead and bringing cheer to many a sin-sick soul? There was no one too needy, no case too difficult and in a moment He often changed years of misery and pain to joy and comfort.
Do you feel at a disadvantage that He is no longer here physically? He seems to be at such a distance, detached from your pressing needs. If only you could meet with Him and feel His tender yet powerful touch.
Actually, the sympathising Saviour is more accessible than when He was here. There were times when His mother and brothers could not get near Him because of the jostling multitudes which surrounded Him, clamouring for His help.
He is just a prayer away, available at all times and in all places. He told disciples who were similarly perplexed, “If ye shall ask any thing in My name, I will do it” Jn.14.14. In His absence He is still continually and unceasingly occupied with you and on your behalf. He is, after all, “a very present help in trouble” Ps.46.1; exceedingly near and inexpressibly great.
- Oh, He never would say, “I’m too busy today.”
- Every tear, every care, He has promised He will share,
- And although He’s the Lord of all glory,
- Yet He’s only a prayer away.
Good Tidings from Heaven
2 + 2 = 4
One thing that we can be certain of is that nothing will remain unchanged; we live in a world where everything is in a perpetual state of flux and we must be prepared for changes in life, some pleasant and some most unexpected and unwelcome. These changes may involve our health, our home, our mode of transport, our finances, our families and friends and many other things that presently seem quite stable and secure. Many are alarmed to think of the possible changes that ‘Artificial Intelligence’ (AI) will initiate and it can be very disconcerting to consider that life as I know it just now, may be vastly different in a short time. Do not allow yourself to be deceived; change is on the horizon!
But some things never change! We learned at school that 2 + 2 = 4 and decades later it is still true and it will never change. Certain theories once considered unalterable have had to change when new knowledge came to light but facts (not assumptions) do not change; the world will always be round, people will always die and we will always be dependent on the sun to heat our planet.
It is most comforting to know that there is only one way to get to Heaven and it will never change. Centuries have passed since the Saviour uttered those precious words, “I am the way, the truth, and the life: no man cometh unto the Father, but by Me” John 14.6. That is still true for all people everywhere. The advent of new religions and a plethora of cults cannot alter the timeless truth of the Saviour’s words. The same is true of the words spoken by Peter in Jerusalem in the first century A.D., “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. We assert on the authority of God’s Word, the Bible, that eternal life can only be obtained by trusting the Lord Jesus as announced by Paul and Silas in a Philippian jail, again in the first century A.D. in response to the anxious enquiry of the desperate jailer, “What must I do to be saved?” Acts 16.30. “And they said, ‘Believe on the Lord Jesus Christ, and thou shalt be saved’” Acts 16.31.
I am glad to know that the Saviour I trusted as a boy many years ago, and the salvation I thereby obtained at that very moment, can never change and no man can ever rob me of the joy of knowing that I am eternally secure and will undoubtedly be in Heaven when I leave this world. I will never discover that I was deceived and that new knowledge has since come to light that means I need something more. Just now I recall with joy that moment when I realised that the Lord Jesus “bare our [my] sins in His own body on the tree …” 1Peter 2.24, and I was convinced that I needed no one else and nothing more.
Dear reader, whoever you may be, be assured that the truth of God’s Word is timeless and changeless and regardless of your religion or philosophies; in spite of the numerous times you have rejected the Saviour and irrespective of the many years you have lived in your sins, even now, if you turn to Him and trust Him as your personal Saviour, He will freely forgive your every sin, save your immortal soul and impart to you everlasting life and the accompanying assurance that you will be in Heaven forever and escape the deserved judgment upon your sins. God’s Word pledges that “he that believeth on the Son hath everlasting life” John 3.36.
He invites you to come, He will freely forgive, and this message He sendeth to you: There’s a mansion in glory for all who believe, That old, old story is true.
(D. B. Watkins)
QUOTES
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“My son, fear thou the Lord and the king: and meddle not with them that are given to change: for their calamity shall rise suddenly; and who knoweth the ruin of them both?” Proverbs 24.21,22
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- In these days when in assemblies there is growing pressure for change and in the world lawlessness and aggressive anti-government agitation are increasing, let us heed the words of this Proverb. Its warning as to the bleak future of those who try to undermine Godly order among His people, or those who seek to foment trouble in society, should make us steer well clear of becoming accomplices of all such. Long after these words were written, their timeless truth was restated: “Submit yourselves to every ordinance of man for the Lord’s sake: whether it be to the king, as supreme; or unto governors … Honour all men. Love the brotherhood. Fear God. Honour the king” 1Pet.2.13,14,17.
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“To declare, I say, at this time His righteousness: that He might be just, and the justifier of him which believeth in Jesus” Romans 3.26
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- In this verse, there are three different forms of the same Greek root: “righteousness” (a noun, dikaiosune), “just” (an adjective, dikaios) and “justifier” (the present participle form of a verb, dikaioo). Taken together, they give an eloquent summary of God’s great plan. How could a righteous God declare a sinner righteous, without compromising His own righteousness? There is only one way, and what a glorious way it is: “through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation through faith in His blood” vv.24,25. In the work of the Lord Jesus Christ on the cross, God’s righteous claims have been fully met, and He is satisfied. So the sinner who trusts in His Son receives a righteous standing before God. And, in thus declaring a sinner righteous, not only has God’s righteousness been maintained; it has been fully demonstrated!