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
DEFENCE IN THE OLD TESTAMENT
by B. Currie
MEDITATIONS ON JOHN CHAPTER 19
by S. Kyle
COMFORT FOR CHRISTIANS IN A CHANGING WORLD
by R. Reynolds
Pleasant words — Proverb 16:24
Consider Him — Glorying in the cross
Assembly Testimony Bible Class
by J. Riddle
THE FIRST BOOK OF PSALMS
No.58: PSALM 34 (Part 1)
Psalm 34 is one of nine acrostic Psalms. These are Psalms 9,10,25,34,37,111,112,119 and 145, although in some cases there is an irregular arrangement. There are twenty-two letters in the Hebrew alphabet (see Psalm 119), and we might therefore have expected the twenty-two verses of this Psalm to begin with a letter of the Hebrew alphabet arranged in order from Aleph to Tau. However, the verses do not quite follow this arrangement. The sixth Hebrew letter, Vau, begins the second line of v.5, rather than the first line of v.6, so the last letter of the alphabet, Tau, is reached in v.21, leaving v.22 which, according to H. St. John “begins [like Ps.25.22] with the letter Pe and with the same word, padah, to redeem”.1
No mention is made in the Psalm to any other Divine title than Jehovah, which occurs fifteen times. “The song was born of that humiliating experience in David’s life when he feigned insanity at the court of the Philistine king. Needless difficulties have been raised because the Psalm’s heading refers to ‘Abimelech’, and in 1Samuel chapter 21 the same individual is called Achish. The explanation is that Abimelech (my father is king) is the successional, dynastic title (compare the Pharaohs, Bourbons etc.) and Achish is the personal name of the reigning monarch.”1
We have here, therefore, a most suitable Psalm for someone who, under pressure, has acted out of character and done something that he or she most certainly would not have done if he or she had been in his or her right mind. What did David do in these circumstances? He cried to the Lord Whom he had dishonoured by his behaviour at Gath.
The Psalm evidently falls into two major divisions: first, thanksgiving, vv.1-10: “I will bless the Lord” v.1; and second, teaching, vv.11-22: “I will teach you the fear of the Lord” v.11.
THANKSGIVING – vv.1-10
In this section of the Psalm, David expresses his thanksgiving for deliverance: “He heard me, and delivered me from all my fears” v.4. He extends this to include others: “This poor man cried, and the Lord heard him, and saved him out of all his troubles” v.6, and makes a general statement: “The angel of the Lord encampeth round about them that fear Him, and delivereth them” v.7. David knew by experience that “the Lord is a strong tower: the righteous runneth into it, and is safe” Prov.18.10.
There are three strands to David’s thanksgiving in these verses: first, his praise to the Lord, vv.1-3; second, the reasons for his praise, vv.4-7; and third, the people who have cause to praise, vv.8-10.
His Praise to the Lord – vv.1-3
There is a clear expansion in the scope of David’s thanksgiving. It begins with himself: “I will bless the Lord at all times: His praise shall continually be in my mouth” v.1; it affects others: “My soul shall make her boast in the Lord: the humble shall hear thereof, and be glad” v.2; it leads to fellowship: “O magnify the Lord with me, and let us exalt His name together” v.3. So praise and thanksgiving are infectious! They have an effect on other people. So does discouragement. See Deut.1.28: “Whither shall we go up? Our brethren have discouraged our heart …”
The three expressions “bless the Lord”, “boast in the Lord” and “magnify the Lord” give opportunity for fruitful meditation:
“Bless the Lord” – v.1
In connection with this we should notice continuity: David was not a ‘fair weather’ believer. “I will bless the Lord at all times: His praise shall continually be in my mouth”, reminding us of the injunction “In every thing give thanks: for this is the will of God in Christ Jesus concerning you” 1Thess.5.18. Of the unregenerate it is said, “whose mouth is full of cursing and bitterness” Rom.3.14. Peter reminds us that believers should not render “evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing” 1Pet.3.9. The words “His praise shall continually be in my mouth” remind us that there is nothing in Scripture about silent believers!
The word “bless” (barak) is sometimes rendered “kneel”, as in Ps.95.6, and, according to Gesenius, means ‘to praise, to celebrate, to adore’2. In blessing the Lord we obviously do not bestow blessings upon Him, but we do bestow upon Him our thanksgiving and gratitude.
“Boast in the Lord” – v.2
In connection with this we should notice confidence. Boasting is usually connected with self-confidence. See 1Kgs.20.11: “Let not him that girdeth on his harness boast himself as he that putteth it off”; Ps.49.6: “They that trust in their wealth, and boast themselves in the multitude of their riches”; Prov.27.1: “Boast not thyself of to morrow”. Our salvation is “the gift of God: not of works, lest any man should boast” Eph.2.8,9. To “boast in the Lord” therefore is to express our complete and utter confidence in Him and to recognise that He alone is worthy of our praise and thanksgiving.
It is most interesting to notice the way in which boasting and humility are brought together here: “My soul shall make her boast in the Lord: the humble shall hear thereof, and be glad.” Those who “walk humbly with … God” Mic.6.8, always rejoice to hear His name extolled. They love to see the Lord’s people give Him pre-eminence. Does our relationship with the Lord bring joy to other believers?
“Magnify the Lord” – v.3
In connection with this we should notice companionship: “O magnify the Lord with me, and let us exalt His name together.” We cannot, of course, magnify the Lord in the sense of making Him any greater than He is, but we can draw attention to His greatness. As J. Flanigan observes, “to ‘magnify’ the Lord is to acknowledge and promote His greatness, to praise His might and His power.”3
There is nothing more precious than fellowship, which is far more than sharing a cup of tea on a social basis. Fellowship (the Greek word koinonia) means ‘joint sharing’; its related word, koinonos, is first mentioned in the New Testament, chronologically, in connection with the call of the disciples: “James and John … which were partners [koinonos] with Simon” Lk.5.10. In Ps.34.3, the fellowship is in praise:
- Great the joy when Christians meet!
- Christian fellowship how sweet,
- When, our theme of praise the same,
- We exalt Jehovah’s name!
The Reasons for his Praise – vv.4-7
In these verses, David speaks firstly, personally, v.4; secondly, historically, vv.5,6; and thirdly, generally, v.7.
Personally – v.4
“I sought the Lord, and He heard me, and delivered me from all my fears.” Bearing in mind the superscript, “A Psalm of David, when he changed his behaviour before Abimelech; who drove him away, and he departed”, it seems that in spite of appearances, for “David was sore afraid of Achish the king of Gath … and feigned himself mad in their hands” 1Sam.21.12,13, David called upon the Lord to help him. Whilst in the depths of our undisturbed comfort we might be inclined to criticise David for his behaviour, J. Flanigan is surely right in saying, “What an encouragement and example is this to all saints, that, even when they have sought to effect their own deliverance, the Lord will hear their feeble cries for His help, and will graciously answer.”3 The words “delivered me from all my fears” reflect two references to David’s fear at this time: he “fled that day for fear of Saul” and was “sore afraid of Achish the king of Gath” 1Sam.21.10,12.
Historically – vv.5,6
“They looked unto Him, and were lightened: and their faces were not ashamed. This poor man cried, and the Lord heard him, and saved him out of all his troubles.” In the first place David is evidently saying that his experience of the Lord’s delivering power was not new. The Lord consistently delivered those who called upon Him: “They looked unto Him, and were lightened: and their faces were not ashamed.” Quite possibly the next sentence continues this and refers to all those who had cried to the Lord: “This poor man cried, and the Lord heard him, and saved him out of all his troubles.” It has been suggested, alternatively, that “this poor man” could be David himself.
The Hebrew word “looked” means ‘look expectantly’, or ‘look attentively’4, and first occurs in Gen.15.5: “Look now toward heaven”. The word “lightened” means ‘to become bright’4, or ‘to shine as a lamp; to be radiant’. H. St. John comments: “Satan’s great aim is to hinder us from looking to Christ … if we do not, we lose the one secret of all peace and progress in Christian life. He encourages sinners to look at their sins, repentant persons at their penitence, believers at their faith, servants at their service and saints at their holiness; anything or anywhere except at Christ and heaven.”1 When we look to the Lord “weary eyes will gleam … No shame or disappointment shows in the faces of those who look to Jehovah.”3
Generally – v.7
“The angel of the Lord encampeth round about them that fear Him, and delivereth them”, reminding us of the experience of Elisha at Dothan: “And the Lord opened the eyes of the young man; and he saw: and, behold, the mountain was full of horses and chariots of fire round about Elisha” 2Kgs.6.15-17. While some suggest that this refers to any heavenly messenger sent for the protection of believers, it is even more reassuring to suggest that “the angel of the Lord” is none other than the pre-incarnate Son of God Himself. The subject makes a most profitable Old Testament study. See, for example, Isa.63.9: “In all their affliction He was afflicted, and the angel of His presence saved them”; Gen.48.16: “The Angel which redeemed me [Jacob] from all evil, bless the lads”. Paul wrote: “the Lord shall deliver me from every evil work, and will preserve me unto His heavenly kingdom” 2Tim.4.18.
The People who Have Cause to Praise – vv.8-10
They include: first, “the man that trusteth in Him” v.8; second, “them that fear Him” v.9; and third, “they that seek the Lord” v.10.
Those who Trust in the Lord – v.8
“O taste and see [so there is a certain amount of effort required on our part!] that the Lord is good: blessed is the man that trusteth in Him.” David is recommending the Lord out of personal experience. In New Testament language, believers “have tasted that the Lord is gracious” 1Pet.2.3. Are we telling others with enthusiasm about our Saviour? Those who trust in Him are certainly blessed: “Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, saying, ‘Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin.’” Rom.4.6-8.
Those who Fear the Lord – v.9
“O fear the Lord, ye his saints: for there is no want to them that fear Him.” The “fear of the Lord” can be defined as an abhorrence of anything and everything that will bring Him grief and displeasure. It flows, not from dread of God (as in Isa.2.19), but from love for God. Love for God and the fear of God are not mutually exclusive: they are mutually complementary. Heb.12.28,29 puts it as follows: “Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear: for our God is a consuming fire.” When asked why she did not do certain things and go to certain places, an ‘exclusive’ sister replied, “Because it would grieve my Lord.” That expresses the “fear of the Lord” very well indeed. The “fear of the Lord” is not a cringing or craven fear, but an attitude of devotion. It has been defined as being akin to “the attitude of a devoted son to his much loved and honoured father, lest anything should mar the perfect harmony that subsisted between them” (Montague Goodman). Its idea is conveyed in Ps.119.38: “Stablish Thy word unto Thy servant, who is devoted to Thy fear[yirah].”
The description “saints” can make a profitable study in the Psalms, let alone in the Scriptures generally. In this case the word “saints” (qadosh) means ‘set apart, separate, holy’. A different word (chasid) is used in Ps.30.4: “Sing unto the Lord, O ye saints of His”; Ps.31.23: “O love the Lord, all ye His saints”; Ps.116.15: “Precious in the sight of the Lord is the death of His saints.” A right relationship with the Lord will mean no spiritual lack: “I shall not want” Ps.23.1. See also the next verse in Psalm 34 (v.10).
Those who Seek the Lord – v.10
“The young lions do lack, and suffer hunger: but they that seek the Lord shall not want any good thing” v.10. Compare Ps.84.11,12: “For the Lord God is a sun and shield: the Lord will give grace and glory: no good thing will He withhold from them that walk uprightly. O Lord of hosts, blessed is the man that trusteth in Thee.”
The expression, “young lions” is used of Israel’s enemies: see Jer.2.15; Ezek.38.13; Nah.2.13; Zech.11.3. So Israel’s enemies will get nothing, but there is no lack for those who “seek the Lord”.
In the will of the Lord, we will consider the division from vv.11-22 in the next paper.
To be continued (D.V.)
- 1 St. John, H. “The Collected Writings of Harold St. John”. Gospel Tract Publications, Glasgow.
- 2 Gesenius, H.F.W. “Hebrew and Chaldee Lexicon”. Baker Book House, Grand Rapids, Michigan.
- 3 Flanigan, J. “What the Bible Teaches – Psalms”. John Ritchie Ltd., Kilmarnock.
- 4 Young, R. “Young’s Analytical Concordance to the Bible”. Multiple publishers.
Traits of the Tribes
by Ian McKee (N. Ireland)
Paper 46
Benjamin – in the Days of the Judges (continued)
We now come to probably the saddest episode in Benjamin’s tribal history. The incident commenced with a Levite and a runaway concubine: the Levite displaying neither holiness nor wisdom. Following five days of overindulgence, followed by foolish travel arrangements, the Levite and his concubine arrived after sundown in “Gibeah, which belongeth to Benjamin” Judg.19.14. Unable to secure lodgings they sat down in the street until an old man, returning late from his work in the fields, took them in. Although the old man was from Mount Ephraim, “the men of the place were Benjamites” Judg.19.16. Later that night “the men of the city, certain sons of Belial” Judg.19.22, besieged the old man’s house, paralleling the shameful demands characteristic of the men of Sodom, Gen.19.5. To protect the Levite, the concubine was provided for prolonged horrific physical and emotional abuse. She was found next morning at the door of the old man’s house, either dead or dying. The Levite then callously dismembered her corpse, flesh and bones, into twelve parts, which he sent to “all the coasts of Israel” Judg.19.29. This created nationwide consternation summarised as “There was no such deed done nor seen from the day that the children of Israel came up out of the land of Egypt unto this day” Judg.19.30.
The Nation Opposes Benjamin
If the situation detailed in Judges chapter 19 was sad and sordid, the resultant civil war was tragic. Culpability lay with the unnamed Levite, the old man and those Benjamites from Gibeah directly involved. However, rather than deal appropriately with those specifically implicated, the situation escalated out of control, bringing to mind a much later ‘Benjamite question’: “Is it so, that there is not a wise man among you?” 1Cor.6.5.
The Levite’s actions led to a national convention at Mizpeh, but without Benjamite involvement: “Now the children of Benjamin heard that the children of Israel were gone up to Mizpeh” Judg.20.3. At Mizpeh the Levite addressed the representatives of the four hundred thousand footmen to further enflame the situation. A muster of ten per cent of the fighting strength of each tribe was then organised and a demand made on Benjamin to “‘deliver us the men, the children of Belial, which are in Gibeah, that we may put them to death, and put away evil from Israel.’ But the children of Benjamin would not hearken to the voice of their brethren the children of Israel” Judg.20.13.
We should note that careful investigation of all the facts was lacking; the Levite avoided due scrutiny by his demagoguery after his gruesome distribution of ‘object lesson’ body parts. The words spoken to Benjamin provoked a natural response: measured consideration was not given, nor was any word sought from the Lord.
Benjamin Reacts Against the Nation
The warlike character of Benjamin, used earlier to good effect against Moabite and Ammonite invaders, is now to be utilised again, but this time against their brethren! They evince a carnal ‘we protect our own’ attitude in respect of those wicked men in Gibeah. So Benjamin fields an army of twenty-six thousand, plus seven hundred from Gibeah. The force includes “seven hundred chosen men lefthanded; every one could sling stones at an hair breadth, and not miss” Judg.20.16. In opposition to Benjamin were four hundred thousand men of war, Judg.20.17. Irrespective of the odds against them, “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.
War between Benjamin and the Nation
It is amazing that serious and widespread implications can arise from a matter that should have been judged and dealt with locally. One man’s account, graphically illustrated, an emotional appeal to a charged-up audience, side-lining and then forcing demands upon Benjamin, has resulted in 426,700 men being mobilised for civil war. While it is fully accepted that a great wrong was perpetrated at Gibeah, sensitive investigation could have led to appropriate and proportionate judgment. However, one Levite out of fellowship with God, cunningly erasing the extent of his own involvement, has set a whole nation in motion toward internecine slaughter.
Only now, almost as an afterthought, do the children of Israel seek counsel of God, not as to the correctness of their proposed action, but as to which tribe should front the battle against Benjamin. The Lord’s response, “Judah shall go up first” Judg.20.18, is not an endorsement of their proposed action, but a judgment on carnal decision making. As a result, the Benjamites slay twenty-two thousand men on the first day of battle, Judg.20.21. The magnitude of the loss causes weeping but no reassessment of the probity of their action. Hence the fuller petition: “Shall I go up again to battle against the children of Benjamin my brother?”, which again receives permission, Judg.20.23, with the Benjamites slaying eighteen thousand on the second day, Judg.20.25. Again guidance is sought, and this time assurance is given of victory, Judg.20.28.
Benjamin forgot the lessons of history and, although slaying a further thirty men on day three, they were drawn away from Gibeah by the ruse employed by Joshua at Ai, Josh.8.6. This resulted in the almost complete annihilation of the Benjamite army, Judg.20.35, with only six hundred survivors reaching the safety of the rock Rimmon in the wilderness, where they abode for four months, Judg.20.47. A campaign of genocide was then perpetrated against the non-combatant inhabitants of the cities within Benjamin’s tribal area, Judg.20.48, which included women as well as men.
Reflection on the Civil War
The loss of life on both sides was colossal and out of all proportion to its putative cause. No one seems to have challenged the Levite as to his abnormal lifestyle and lack of holiness. Nobody saw through his grandstanding, his attention seeking or his blame-deflecting rhetoric. Undoubtedly the evil men of Gibeah should have been punished, and the tribe of Benjamin should have been less combative. However, hotheads and cold analysis can never co-exist. What started as a local issue escalated into a civil war with passions so aroused that even “Phinehas, the son of Eleazar, the son of Aaron” was implicated, Judg.20.28.
A later ‘Benjamite statement’ is worth considering: “Be not wise in your own conceits. Recompense to no man evil for evil. Provide things honest in the sight of all men. If it be possible, as much as lieth in you, live peaceably with all men. Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, ‘“Vengeance is Mine; I will repay,” saith the Lord’ … Be not overcome of evil, but overcome evil with good” Rom.12.16-21.
That does not mean that sin should be overlooked, or that appropriate discipline should be neglected, but sensitive matters require calm deliberation and judgement; and certainly not carnal combustibility.
Restoration of Benjamin
In addition to the prosecution of the civil war “the men of Israel had sworn in Mizpeh, saying, ‘There shall not any of us give his daughter unto Benjamin to wife.’” Judg.21.1. It is only now that the enormity of what had taken place begins to dawn: “‘that there should be to day one tribe lacking in Israel?’ … And the children of Israel repented them for Benjamin their brother, and said, ‘There is one tribe cut off from Israel this day’” Judg.21.3,6.
Nevertheless, the effusion of blood continued! A great oath had been taken at Mizpeh to smite the inhabitants of any city that had not joined in the purge of Benjamin. Jabesh-gilead had failed to join the war against Benjamin, so all the inhabitants of that city were slaughtered, saving four hundred young virgins, who were brought as captives to Shiloh. A delegation was then sent from Israel “to speak to the children of Benjamin that were in the rock Rimmon, and to call peaceably unto them. And Benjamin came again at that time; and they gave them wives which they had saved alive of the women of Jabesh-gilead” Judg.21.13,14.
What a legacy was left by that Levite: Benjamin nearly annihilated; great losses inflicted on the army of Israel; Jabesh-gilead sacked and its inhabitants slain. Finally, four hundred girls, probably teenagers, who had recently been orphaned, were given as wives to four hundred of the six hundred Benjamites at the rock Rimmon. What shocking insensitivity!
Israel now becomes concerned about the remaining two hundred wifeless Benjamites: “And the people repented them for Benjamin, because that the Lord had made a breach in the tribes of Israel. Then the elders of the congregation said, ‘How shall we do for wives for them that remain, seeing the women are destroyed out of Benjamin?’ And they said, ‘There must be an inheritance for them that be escaped of Benjamin, that a tribe be not destroyed out of Israel’” Judg.21.15-17.
However, there was yet another problem, again caused by an earlier oath: “Cursed be he that giveth a wife to Benjamin” Judg.21.18. This time they so arrange, near Bethel and Shechem, for daughters of Shiloh who had come to “a feast of the Lord” to be kidnapped by Benjamites for forcible marriage, Judg.21.19-21. “And the children of Benjamin did so…” Judg.21.23. One can only imagine the atmosphere at the subsequent meeting between the elders of Israel and the outraged fathers of the abducted daughters, Judg.21.22. We should note that while Scripture records these events, it certainly does not approve them.
Someone might say that these things all took place some 3,400 years ago, in a different time and a different place. However, there are lessons for us today. The events precipitated by one Levite out of communion with God and in an unholy relationship caused needless war amongst the people of God. The local became national. Sides were taken, oaths were made and many lives were lost. People far from the centre of the problem and not involved in the initial wrongs became embroiled. The havoc caused would take generations to recover and bitter memories would remain. Wives and daughters throughout the nation suffered disproportionately as a result of hasty words and hurried actions of militant men. Intemperate decision making, like old sins, can cast very long shadows indeed. Saddest of all, the record of this period of murderous madness is eternally recorded in Scripture.
Well may the Book of Judges end with the words “In those days there was no king in Israel: every man did that which was right in his own eyes” Judg.21.25.
Surely, the nation and Benjamin will experience better times than these? Could a Benjamite king do better? King Saul awaits!
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 12
WOMEN IN GOD’S ASSEMBLY
Women have a vital role in the proper functioning of God’s assembly, despite what is often voiced to the contrary. This fact, if we move on the basis of Scripture alone, is amply verified.
The God Who at the beginning created them male and female, Gen.1.27, did so with a purpose in view. This purpose has never been abrogated. The distinction between the sexes is emphasised throughout the Word of God. Across the course of history relating to humans, God has worked with people in different ways, and in different periods in which they lived, without for a moment blurring or compromising this distinction. We know this has not been the case from the human side. This principle has been changed the more mankind has deviated from the standards of the Bible, Rom.1.22-32. This world is, for the present, under the influence and control of Satan, who is its god, 2Cor.4.4, therefore we must expect confusion and chaos from that source, and in every sphere.
But, is this the standard for the believer, or the lifestyle for the child of God, or to be adopted by those in assembly fellowship? Not so! The Scriptures help us with sufficient guidance in this regard, Rom.12.1,2; 1Pet.1.14-16; 1Jn.2.15-17. Our proper response is to obey the Word of God. Objections arise from carnal Christians, as well as from the ungodly. However if there is no difference between the lives of Christians and the standards adopted in the world, we have no moral right to call ourselves Christians. If we are to be taken seriously, the difference must be spiritual, moral, and practical. The words of the Lord Jesus Christ Himself, in addressing His Father in Jn.17.13-16, tell us of the joy in our hearts in spite of hatred from this world, in just being like Him.
With this before us, let us consider briefly how all this applies to ourselves. Having already spoken of the role of elders in the assembly, it is our desire to reflect upon the distinct role God has given to women in the company. A furore has often been created, sometimes intentionally, but other times inadvertently, because of the misunderstanding of God’s purpose for His people.
Women have, and have always had, a specific role among the people of God. That role cannot be improved upon. To understand this is a good first step towards obedience, which brings pleasure to God. If I try to change my God-given role it will obviously not meet with His approval. God has placed each member in the body (to use the figure) as it has pleased Him, 1Cor.12.18. This is applied to the local assembly in that passage. To be, then, where God has placed us is a delightful thing.
MARRIED WOMEN
The natural desire of most people, and it is not different among believers, is that they might find the right spouse, and be married. This is also something which is in keeping with God’s order from the beginning, Gen.2.18-20. The setting aside of this order, by an increasingly immoral and secular society, only reflects the attitude it has to God’s mind and purpose. That said, it is patently obvious that this has resulted in confusion in many areas. The family unit, ordained by God to be the vehicle for the physical replenishing of the earth after the Flood, Gen.9.1, has been utterly fragmented. The role of women, under the headship of the man, in the safety of the home, has almost entirely been set aside, with devastating results in many cases. The picture of the assembly, where this order is respected and obedience to God’s Word restored, is a beautiful scene.
The function and place of women in the assembly is part of this recovered pattern. Their role is not to lead, nor to speak in public meetings, 1Tim.2.8-15; 1Cor.14.34,35. But this does not do away with the need for proper deportment; acting with modesty and sobriety, in a self-effacing way, dressing without extravagance, in such a way which would not deflect from the glory or worship rightly reserved for the One Who is in the midst of the assembly, 1Tim.2.8-10. Good works are to be an expression of her Godliness. These things are listed as Timothy is told how one ought to behave oneself in the house of God, 1Tim.3.15. Moreover, we are told that her role is curtailed in this way because of the first man’s primacy in creation and the first woman’s primacy in the transgression, 1Tim.2.13-15. Eve’s actions witnessed that she left her proper role, for a leadership one, with disastrous effects for the race. In spite of all this, there is a sphere where salvation (spiritual preservation) might be seen in the role God has given her in childbearing, 1Tim.2.15. How kind is our God!
The discussion in the previous paragraph has been included under the heading “MARRIED WOMEN” because it has been introduced in the context of contrasting the Godly order in the assembly with the disorder abroad in the world as far as marriage is concerned. However, it must be emphasised that the principles discussed from 1Timothy chapter 3 regarding the woman’s deportment and silence are for all, whether married or not.
UNMARRIED WOMEN
As with males, so with females, there may be various reasons why they may remain single, 1Cor.7.34,35. Devoting themselves to the Lord without distraction may be one. Another may be determination to continue in the work of caring for a loved one, which they feel is God’s purpose for them at present. Or it may just be they are content with their present state. Marriage is not for all, and the Lord grants the needed grace in every circumstance. The apostle is also sympathetic to these cases; indeed, he even identifies himself as being in this category, v.8. Whatever their situation, these women should be treasured and valued without criticism. Certainly, there should not be any pressure exerted upon such women to marry. Advice is one thing when asked for, but it is Godly wisdom to know when to refrain.
There is much work for single sisters to be engaged in, as with Dorcas, Acts 9.36; Lydia, Acts 16.14,15; and Phebe, Rom.16.1,2. Of course, we cannot say for sure that these women were single, but that does not nullify the point that the works they did can be done by single women; a woman does not need to be married in order to serve the Lord as they did. When working for the Lord, Paul appreciated the work of sisters who assisted him, Phil.4.3. Their care and succour afforded strength, no doubt, for him to continue in the work. For those women with means, there is opportunity to assist the work of the Lord financially, and many dear sisters do this. Just as I write, it comes to mind about a dear lady associated with the assembly when I was much younger. Because of illness she had been bedridden for thirty-five years. Healthcare provision was not then what, thankfully, it is today, but I remember that a number of single sisters from the assembly formed a rota system between them, and each day helped with that beloved sister’s needs. This was done in such a discreet way that I only learned of it subsequently. There is still need of comfort which only a sister may provide, and, thank God, many do.
MARRIED TO AN UNSAVED HUSBAND
This is not an ideal situation. Nevertheless sisters who have been saved after marriage have precious instruction as to their present role, and how they should act therein, 1Pet.3.1-6. Peter first speaks about subjection, v.1. Possibly up to this point some of those whom Peter was addressing had been failing to show subjection. The fact is that things are now being looked at from God’s standpoint, so there is no thought of breakdown of the marriage. As the husband is not saved, the great possibility is that now he might see what the gospel can do in a life yielded to the Lord Jesus. Hence the proper behaviour of the wife is important. While she is forever freed from her sins, she is not free from the responsibility within the marriage bond, thus subjection is still in order. The apostle then speaks of the conversation (behaviour) of the wife, v.1. In view of the soul-winning possibility, the wife is said to act in such a way that even ‘without word’ the husband may be won for Christ. It is not ‘without the word’, referring to God’s Word, but ‘without word’; that is, by quiet Godly behaviour. This silent witness to saving grace is frequently the best.
Next the passage tells us about presentation, v.3. The attention of the husband is not to be sought by outward adornment of temporary decoration, but rather by God’s evaluation, v.4. Peter writes here of the hidden man (human being) of the heart, the ornament of a meek and quiet spirit, which is not corruptible. There is a solemn lesson seen here, suitable for wider application. Natural attractiveness is not the means to gain a spiritual end. The key is to display His glory, not our own. Our part is to be obedient; God’s part is to save. Peter then asks for a reflection upon examples from a former generation (such a request is generally not at all popular nowadays) to establish the principle that spirituality is always relevant. Unlike today, when the younger are leading the older in many cases, we see that lessons learned from past actions of the Godly women are valuable today, vv.5,6. This inward adorning should take precedence over the outward.
WIDOWS IN THE ASSEMBLY
Anyone tempted to describe the apostle Paul as a male chauvinist, and some do, would do well to reflect on his attitude to widows expressed in 1Tim.5.3-16. The meticulous care shown as he explains respect and honour for widows is delightful. In all his writings he treats women with the utmost respect.
There are different categories of widows mentioned, and Paul highlights each class. Widowsindeed are the first to be mentioned, v.3. The term stresses the fact that they are destitute, v.5, having no means of support. They are over 60 years of age, with a previous life of good service behind them, vv.9,10, and would seem to have accepted their present lot as before God, engaging in “supplications and prayers night and day” v.5. This is the habit of their lives, hence they qualify for material support from the assembly, v.9.
Other widows are in a different position. They have relatives who can and should care for them, v.4. Parents are to be recompensed for earlier care given to the family when younger and more able. Apart from duty, this is something which is pleasing to the Lord and this should produce sufficient motivation, v.4. Not all see these things the same way, however, and v.8 teaches us that a carnal believer, by shirking personal responsibility in these matters, can stoop lower than the unbeliever at times. The assembly should not be over burdened by the neglected proper action of relatives, v.16. “Widows indeed” are the primary responsibility of the assembly regarding these things.
Some widows are younger. Perhaps because of their experience of early widowhood, all of these may not have the same spiritual reaction. It is therefore anticipated that some will begin “to wax wanton against Christ” v.11. The result is that they “will” marry. This is not just a statement of future action, but of absolute determination to marry at all costs. Produced by subjective impulse, it will replace devotion to Christ; consequently judgment will follow, v.12, with other unhealthy practices in its wake, v.13. This is one reason for not including them in the assembly list of those needing financial help, v.11.
Thankfully there are other young widows, v.14. Apostolic advice is given by Paul for their benefit. Paul is not opposed to re-marriage after the husband has died. They are therefore to marry, bear children (which, as we noticed in 2.15, is a preservative), guide the house, and give no occasion for the adversary to speak reproachfully, v.14, for some have already turned aside after Satan, v.15. Inconsistency in our pattern of conduct provides opportunity for the adversary to take advantage, which failure reflects negatively upon the testimony.
In circumstances which arise, where there is a particular attack upon our emotions, it is always wholesome to return in mind to our “first faith” v.12, when our devotion was wholly fixed on the Lord, as a means of stability.
Suffice to say that we really value the presence and help of all our sisters in the assembly, and so does the Lord. Their subjection, silence and service will receive due reward in a coming day.
To be continued (D.V.)
GLIMPSES OF CHRIST
by David Strahan (N. Ireland)
Paper 5
The Lion
For centuries the lion has been known as the ‘king of beasts’. With the force of its jawbone and power of its legs the lion can subdue animals many times its own size. The Bible says of the lion: “A lion which is strongest among beasts, and turneth not away for any” Prov.30.30. The lion strikes a majestic figure on any stage. Throughout history kings and kingdoms have taken the lion as a symbol of their enduring strength, nobility and authority.
When Jacob blessed his sons shortly before he died he said, “Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up?” Gen.49.9. This is the first mention of a lion in the Scriptures. A “whelp” is a cub or young one. Jacob described one who was full of activity and energy, who after devouring its prey ascended to its den on the mountain side. Judah was also pictured as the “old” or fully-grown lion, majestic and fearless among the beasts, lying down in stately rest, none daring to challenge or disturb its peace. Thus the lion was the symbol of the tribe of Judah.
When we turn to Revelation, the Lord Jesus is seen in one of seven key heavenly throne-room scenes: “And one of the elders saith unto me, ‘Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof’” Rev.5.5. The context of this passage and this part of Revelation is very important. There follows in the book solemn scenes of fearsome and cataclysmic judgments of men, of the beasts of Revelation chapter 13 and of Babylon. With the saints gone the world has taken a dramatic and unprecedented lurch downwards. Satan seems to be in control. Anything or anyone with any Divine association is persecuted and many are martyred. They will be dark days of Satanic domination. The unfolding judgments in the following chapters ultimately result in creation being restored to its rightful Owner and “He shall have delivered up the kingdom to God, even the Father; when He shall have put down all rule and all authority and power” 1Cor.15.24.
Before these judgments unfold we are given a view into heaven. Who will accomplish this work and purge the earth? Revelation chapter 5 presents a scene of unparalleled majesty identifying the only One in the entire universe suitable for such a task.
Some consider that the events of Revelation chapter 5 have already passed. Many more refer to it as giving us a view of heaven presently. But this scene is yet future. It shows us when the Lord Jesus will step forward and take the sealed scroll to commence taking back, through devastating judgments, a world that has so comprehensively rejected Him.
There are three titles which have prominence in the verses: “the Root of David” Rev.5.5; the “Lamb” Rev.5.6; and “the Lion of the tribe of Juda” Rev.5.5. Each title conveys to us a different emphasis and each is important in the context.
The Root of David – His Sovereignty
This title indicates that the One Who will loose the seals of the scroll is the Sovereign. “And there shall come forth a Rod out of the stem of Jesse, and a Branch shall grow out of his roots” Isa.11.1. There must be links with the royal house of David. The heir to the throne in the United Kingdom, and in other kingdoms, must be able to show that he or she comes from the legitimate line of succession to the throne. The New Testament opens establishing the royal credentials of the Lord Jesus: “Jesus Christ, the son of David” Matt.1.1. He is the rightful Sovereign.
The Lamb – His Sacrifice
Who has the redemptive rights to the earth? Who can rightly claim this created world? The Lamb, on the basis of the sacrifice that He offered at Calvary. It is the Lamb “as it had been slain” Rev.5.6, demonstrating for us that the work of Calvary has lost none of its power. The value and worth of that one sacrifice will remain eternally fresh. It is on the basis of Calvary that creation will be claimed.
The Lion of the Tribe of Judah – His Strength
During the unfolding years of future tribulation on earth Satan, who presently is “the prince of the power of the air” Eph.2.2, is “cast out into the earth, and his angels were cast out with him” Rev.12.9. The earth will become his headquarters from where he will perpetrate his diabolical atrocities. Evil, depravity and all kinds of corruption will sweep the earth in a way hitherto unknown. This all happens on earth.
However, Revelation chapter 5 gives us a glimpse into heaven. The time has come for God to intervene. But Satan will not simply relinquish his grasp on the tiller of human history and hand the earth back to God. As he has always sought to do, he has brought opposition and persecution to God’s people on earth. Is there anyone then who can break Satan’s grip and oust the tyrant from the earth? Writing his hymn in an entirely different context, J.B. Mackay gives us the answer:
- Yes, there’s One, only One!
- The blessèd, blessèd Jesus, He’s the One!
The Lion of the tribe of Judah is able. In the natural world, the lion is the symbol of strength, courage and nobility. The ‘king of beasts’ is unparalleled among animals. None challenges or rivals the lion! And so, Christ is introduced as the Lion of the tribe of Judah. He alone has the strength to accomplish the work that God has in view. This is not a work that He will commence and have to abort or hand over to another. His omnipotence will see the work completed. “And the devil that deceived them was cast into the lake of fire and brimstone … and shall be tormented day and night for ever and ever” Rev.20.10.
It is also worth remembering that the lion is not like the fox. A fox in a hen cage will slaughter not only enough to eat and be full, but it keeps on killing in a needless frenzy. These are not the actions of the lion. A lion is a lesson in controlled power. When the lion has had enough to eat, he is satisfied, and does not continue killing for the sake of it. The Lord is the Lion of the tribe of Judah. True, the judgments that He executes will be devastating, but each one will be measured. Every action of His will be just.
- How sweetly o’er the mountain of Zion, lovely Zion,
- The anthem of ages comes sweeping along;
- The anthem of the faithful, we hear it, and, rejoicing,
- Our hearts in glad measure keep tune with the song.
- O the Lion of Judah hath triumphed forever,
- O the Lion of Judah is mighty and strong;
- Sweet anthem of the faithful, we hear it, and, rejoicing,
- Our hearts in glad measure keep tune with the song.
- (Fanny J. Crosby)
The Lion of the tribe of Judah thus shows us One Who is able to subdue every enemy and ultimately triumph. What consolation, not only in future days, but now! When all seems to be in opposition to God and His ways there is One Who will restore all things to their rightful place and the creation will be at rest and “His rest shall be glorious” Isa.11.10. What a mighty Victor!
- All hail the power of Jesus’ name!
- Let angels prostrate fall;
- Bring forth the royal diadem
- And crown Him Lord of all!
- (Edward Perronet)
To be continued (D.V.)
DEFENCE IN THE OLD TESTAMENT
by Brian Currie (N. Ireland)
Paper 1
We hear much today in the media about defending our rights and defending our borders but the Scriptures give us clarity on the important things for Christians to defend. Think of the words of Jude 3: “ye should earnestly contend for the faith which was once delivered unto the saints”. The word translated “earnestly contend” carries the thought of strong endeavour, of strenuous zeal.
- We will consider five Old Testament passages:
| Genesis chapter 15: | Defend the Sacrifice – Abraham | |
| Numbers chapter 25: | Defend the Sanctity – Phinehas | |
| 1Samuel chapter 17: | Defend the Sheep – David | |
| 2Samuel chapter 23: | Defend the Sustenance – Shammah | |
| Song of Solomon chapter 3: | Defend the Saviour |
GENESIS CHAPTER 15: DEFEND THE SACRIFICE – ABRAHAM
“And He said unto him, ‘I am the Lord that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.’ And he said, ‘Lord God, whereby shall I know that I shall inherit it?’ And He said unto him, ‘Take Me a heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtle dove, and a young pigeon.’ And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not. And when the fowls came down upon the carcases, Abram drove them away” Gen.15.7-11.
Who God Is – “I am the Lord”
“The Lord”, Jehovah, is able to perform all that He promises.
What God Did – “brought thee out of Ur of the Chaldees”
To bring out of sin and idolatry is God’s work exclusively.
God worked with an individual (not collectively): “Therefore thus saith the Lord, who redeemed Abraham” Isa.29.22; “Look unto Abraham your father, and unto Sarah that bare you: for I called him alone, and blessed him, and increased him” Isa.51.2. We see this throughout the Scriptures; for example, God had a little maid just for the blessing of Naaman, 2Kgs.5.2.
Abraham was brought “out of Ur”. “Ur” means ‘flame’, or ‘fire’. It was a place where they worshipped the fire, an evil place, associated with the occult.
What God Purposes – “to give thee this land to inherit it”
It was all based on sacrifice: “And He said unto him, ‘Take Me a heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtle dove, and a young pigeon.’ And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not” vv.9,10. We note that the Lord said, “Take Me a heifer”: sacrifice is primarily for God.
This was a ceremony for confirming covenants: “… the men that have transgressed My covenant, which have not performed the words of the covenant which they had made before Me, when they cut the calf in twain, and passed between the parts thereof, the princes of Judah, and the princes of Jerusalem, the eunuchs, and the priests, and all the people of the land, which passed between the parts of the calf” Jer.34.18,19.
Satan attacks sacrifice to God: “when the fowls came down upon the carcases, Abram drove them away” v.11. The reference to the fowls coming down reminds us of Matt.13.4,19: “the fowls came and devoured them up … then cometh the wicked one, and catcheth away that which was sown”. Today Satan is still attacking sacrifice to God. He does it by seeking to place limitations upon the sacrifice of Christ. He also does it in our personal and collective worship: “the sacrifice of praise” Heb.13.15. This results in neglect of the ‘family altar’ in the home and in barren remembrance meetings in the assembly.
We cannot stop birds from circling overhead, but we can stop them from landing. Likewise, while there are certain to be attacks against sacrifice, we are responsible to repel them. As Abraham drove away the birds, so we must drive away anything that would oppose sacrifice to God.
We note too that for Abraham this was an all-day experience: we read of him in the early morning, when the stars were still shining, v.5; when the sun was going down, v.12; and when the sun had gone down, and it was dark, v.17. This reminds us that our defence of sacrifice is to be throughout the totality of our life here.
NUMBERS CHAPTER 25: DEFEND THE SANCTITY – PHINEHAS
“And, behold, one of the children of Israel came and brought unto his brethren a Midianitish woman in the sight of Moses, and in the sight of all the congregation of the children of Israel, who were weeping before the door of the tabernacle of the congregation. And when Phinehas, the son of Eleazar, the son of Aaron the priest, saw it, he rose up from among the congregation, and took a javelin in his hand; and he went after the man of Israel into the tent, and thrust both of them through, the man of Israel, and the woman through her belly. So the plague was stayed from the children of Israel. And those that died in the plague were twenty and four thousand” Num.25.6-9.
Phineas the priest maintains the separation of God’s people, when Balaam and Balak have conspired. They cannot curse the people, so they corrupt them. There are two elements in this: Moab, 1.1, and Midian, v.6. What an alliance!
“The daughters of Moab” v.1
In Scripture there are places that represent the world, but in its different aspects: Egypt depicts the world cruelly; Sodom the world morally; Babylon the world religiously; Moab the world luxuriously. For example, we read: “Moab hath been at ease from his youth, and he hath settled on his lees, and hath not been emptied from vessel to vessel, neither hath he gone into captivity” Jer.48.11; “We have heard of the pride of Moab; he is very proud: even of his haughtiness, and his pride, and his wrath: but his lies shall not be so” Isa.16.6.
Moab was a result of the incest of Lot, Gen.19.37, thus the Moabites could have claimed family closeness to the nation of Israel, in that they were linked with Abraham, but they knew nothing about redemption by the blood. They were not allowed into the nation until the tenth generation: “An Ammonite or Moabite shall not enter into the congregation of the Lord; even to their tenth generation …” Deut.23.3.
In days of famine, Elimelech went away to Moab, Ruth 1.1,2. It was just thirty miles away, but in order to get there it was necessary to re-cross Jordan (in the opposite direction to that which their fathers had taken in entering the Land), and they had to return to that which their ancestors had left. We are not told why he did so, but could it be that it was to get away from responsibilities and commitments, or for a better life materially? There are lessons in this for us as far as faithfulness to the things of God is concerned. In order to have a more luxurious lifestyle we may have to work more overtime. What a former generation had to work and save for, young people want to have immediately. This can result in decisions being taken that leave less time for God. Private reading of the Scriptures and attendance at assembly meetings suffer. The result is worldliness and a lack of loyalty to the assembly.
Returning to the passage in Numbers chapter 25, we see that to bring about the corruption of God’s people Balak and Balaam issued an invitation: “they called the people unto the sacrifices of their gods: and the people did eat, and bowed down to their gods” v.2. This was an invitation that ought to have been refused. Not every invitation we receive should be accepted, but, sadly, many will accept in order to keep a business going, or will involve themselves in the clubs and other social activities of this world, to enhance their prospects of promotion. We note what Paul writes to the Corinthian believers: “If any of them that believe not bid you to a feast, and ye be disposed to go” 1Cor.10.27. We must show discernment, and beware of ‘social Christianity’. Peter writes: “For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries” 1Pet.4.3.
“A Midianitish woman” v.6
The attack using Moab was combined with Midian, which means ‘strife’. “Then again Abraham took a wife, and her name was Keturah. And she bare him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah” Gen.25.1,2. Thus, like the Moabites, the Midianites were related to the nation of Israel, as Midian was a half-brother of Isaac. Abraham “sent them away from Isaac his son, while he yet lived, eastward, unto the east country” Gen.25.6. Midian and his brothers went to the east, which in Scripture is associated with movement away from God, for example, the Cherubim being placed at the east of Eden when God drove out Adam, Gen.3.24; Cain going out from the presence of God to Nod, to the east of Eden, Gen.4.16; Lot journeying to the east and settling in Sodom, Gen.13.11.
In the days of Gideon the people were greatly impoverished because of Midian, which can be used to illustrate spiritual poverty that we can experience. The people were:
Homeless: “the children of Israel made them the dens which are in the mountains, and caves, and strong holds” Judg.6.2. God’s people were scattered, depicting no assembly life.
Fruitless: “they … destroyed the increase of the earth” Judg.6.4. It is sad when there is no advancement (where no Christ-like features are seen, but rather suspicion and backbiting), and no addition (no blessing as the gospel is preached).
Foodless: “left no sustenance for Israel, neither sheep, nor ox, nor ass” Judg.6.4. This illustrates no appreciation (nothing for God, His people or the altar. We can read our Bible in order to get material for criticising others, so that all study becomes negative. Thus the Spirit is grieved and there is nothing for God as we gather as a company. We can listen to ministry and think it is for others, rather than ourselves, and so we are not fed.)
Powerless: “they and their camels were without number: and they entered into the land to destroy it” Judg.6.5. How woeful it is when our spiritual energy is sapped, and there is no activity that produces anything for the glory of God.
As we have seen, Midian means ‘strife’. The principle of strife is close to us all, and it can soon show itself. There are those who are relatively close to the true people of God who will seek their hurt and cause division.
To summarise the spiritual lessons from these two foes: in seeking luxury (Moab) we are in danger of looking after our own interests to the neglect of others; and the influences of our spiritual enemies can cause strife (Midian) and division.
In such a situation who can help? There is one: Phinehas takes his javelin, Num.25.7. This sharp instrument in his hand illustrates God’s Word: “For the word of God is quick, and powerful, and sharper than any twoedged sword” Heb.4.12.
Whom did he slay? “Zimri, the son of Salu, a prince of a chief house among the Simeonites … Cozbi, the daughter of Zur; he was head over a people, and of a chief house in Midian” vv.14,15. This is how the world would have seen them: in all the splendour of their social standing, but how did Phinehas see them? “He went after the man of Israel into the tent, and thrust both of them through, the man of Israel, and the woman through her belly” v.8. To him it was simply a man and a woman. Social standing and family connections meant nothing to him. This is a lesson we need to learn: “Ye shall do no unrighteousness in judgment: thou shalt not respect the person of the poor, nor honour the person of the mighty: but in righteousness shalt thou judge thy neighbour” Lev.19.15; “My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons” Jms.2.1; “I charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality” 1Tim.5.21. We must act without prejudice or partiality: there should be neither bias against people nor bias towards people. We are reminded of how Paul was faithful to these principles, when he withstood Peter, recorded in Galatians chapter 2.
In Numbers chapter 25, even though the sin had been brought in, it had to be judged. The passing of time does not sanctify sin!
To be continued (D.V.)
Meditations on John Chapter 19
by Samuel Kyle (N. Ireland)
John’s Gospel is chiefly concerned with highlighting the glories of Christ as the Son of God, 20.31, and can be divided into four sections:
- Christ as the Prophet, chs.1-12
- Christ as the Priest moving in the Tabernacle, chs.13-17
- Christ as the King, chs.18,19
- Christ as Lord, chs.20,21
The unbroken Scriptures, 10.35; box, 12.3; garment, 19.24; bones, 19.36; and net, 21.11, are all of interest. This is a Gospel of unbroken things, as the Father commits everything into the hand of the Son, 3.35, where nothing can be lost or damaged; everything is preserved intact for the glory of God.
In chapter 19 there is a Man with no fault, v.4; a question with no answer, v.9; a governor with no power, v.11; a nation with no king, v.15; a garment with no rent, v.24; and a body with no break, v.33.
The King moves with a stately step, Prov.30.29-31, J.N.D., amidst the scorn of Gabbatha, vv.1-16, the sufferings of Golgotha, vv.17-37, and the silence of the garden, vv.38-42.
THE SCORN OF GABBATHA – vv.1-16
It is difficult to comprehend that “the High and Lofty One that inhabiteth eternity” Isa.57.15, God manifest in flesh, was scourged, crowned with thorns, arrayed in a purple robe and smitten by the soldiers.
There were two main charges brought against Christ: first, that He made Himself the Son of God, v.7, and, second, that He made Himself a king, v.12. They did not grasp that the One they accused was not a man making Himself the Son of God, but that from all eternity He had been the Son of God, and had “made Himself of no reputation … and was made in the likeness of men” Phil.2.7. As to His kingship, He had previously refused to be made a king by men, Jn.6.15. Instead, He was awaiting the day when God would crown Him on Zion’s hill, Ps.2.6. In that day he will exchange the crown (stephanon) of thorns for the many crowns (diademata) of glory, Rev. 19.12. All will acknowledge His monarchy in a future day, but presently there is only a remnant who say, like Nathanael, “Thou art the Son of God; Thou art the King of Israel” Jn.1.49.
Just as Caiaphas inadvertently presented Christ as the scapegoat, 11.50, Pilate similarly offered Christ as the meal offering without leaven, when he said, “Behold the man” and twice acknowledged, “I find no fault in Him” vv.4,6. Pilate could find no fault in Christ, because “in Him is no sin” 1Jn.3.5. What a glorious, unique, unrivalled, unequalled, unparalleled, altogether lovely and incomparable Man! And yet His own nation could only say, ‘Crucify Him … He ought to die … Away with Him … We have no king but Caesar” vv.6,7,15.
THE SUFFERINGS OF GOLGOTHA – vv.17-37
From “wearing the crown” v.5, to “bearing His cross” v.17, He went forth to Golgotha, “where they crucified Him” v.18. The sufferings of Golgotha were punctuated by the sign, vv.19-22; the soldiers, vv.23,24; the sympathy, vv.25-27; the Scriptures, vv.28,29; the sacrifice, v.30; the sabbath and the spear, vv.31-37.
That sabbath day was a “high day” v.31, religiously for the Jews, but morally this was the lowest day in the nation’s history.
The title above the cross could not be changed, and declared in the languages of religion (Hebrew), power (Latin) and wisdom (Greek) that Christ was the King of the Jews. God makes the wrath of man to praise Him, Ps.76.10.
Caiaphas, the high priest, had declared the end of his own priesthood when he rent his clothes, Matt.26.65; compare Ex.28.32; Lev.10.6. The un-rent garment of Christ, Jn.19.24, showed He was the true great High Priest. As a priest He offered one sacrifice for sins forever and then in exaltation entered officially into His priesthood after the order of Melchisedec. The garment was also woven “from the top” v.23, the veil of the Temple being the only other thing in our Bible similarly described: it was rent “from the top” Matt.27.51. In the woven garment God moves out to man in Christ; in the rent veil man moves towards God.
Human words fail to express the sufferings of Christ, but His words simply and profoundly say it all: “It is finished” v.30. When considering Calvary, we can think of how His heel was bruised, Gen.3.15; His heart was broken, Ps.69.20; and in this chapter His head was bowed, v.30. No man took His life from Him, but He laid it down of Himself, Jn.10.18. So much was “accomplished” v.28: the debt was paid, the judgment borne, sin put away, full atonement made, eternal redemption secured, Satan’s power destroyed, and the throne of God satisfied. We cannot fathom the depths of suffering to which the Saviour went, nor scale the heights of glory which He brought to God in His death; but we know “it is finished” and “it is enough” Gen.45.28. How often it has been said that God cannot die, yet we know that the One Who died on the cross was God; and if the death of the saints is precious in the sight of the Lord, Ps.116.15, how much more so is the death of His Son!
THE SILENCE OF THE GARDEN – vv.38-42
At the birth of Christ a “just” man had taken Him up, Lk.2.25-28, and in His death a “just” man was there to take Him down, Lk.23.50. What a solemn responsibility lay with Joseph, to take the body of God’s Son, the Saviour of the world, down from the cross, and carefully embalm Him in linen clothes and spices. Mary had brought a pound of very costly spikenard to anoint His feet, Jn.12.3-7, and Nicodemus brought “a mixture of myrrh and aloes, about a hundred pound weight” 19.39. However, whether it was one pound or a hundred, the Saviour recognised and appreciated both as being for His burial. Interestingly this is the most costly burial in the Bible: truly He was “with the rich in His death” Isa.53.9.
Sin had come in through the first man in a garden and it is fitting that after the sin question had been answered, everything should culminate with the Second Man, the Last Adam, in a garden.
The Gospel writers frame Calvary with distinct imagery. In Matthew there is an evening before and after Calvary, Matt.26.20; 27.57, which answers to the lamb slain between the evenings at the Passover, Ex.12.6, Newberry margin. In Mark the cross is between two times the Saviour sat, Mk.14.18; 16.19. In Luke the cross is between two days, Lk.22.7; 23.54; and in John it is between two gardens, Jn.18.1; 19.41. Between the two evenings the Sovereign went out to accomplish redemption. Between the two sittings the Servant rose to complete His greatest work. Between the two days the Saviour went out to the darkest night of suffering, and between the two gardens the Son went into the lowest valley of rejection and loss.
Despite the darkness of Calvary, glimmers of hope shine through as Joseph (“the Lord shall add” Gen.30.24) of Arimathea (‘a raising up’) is used by God to anticipate the resurrection of the Saviour.
Nicodemus appears three times in John’s Gospel. We see his dealings with Christ, chapter 3; his defence of Christ, chapter 7; and his devotion to Christ, chapter19. Nicodemus prefigures the remnant of Israel in a future day, who will learn the truth of being born again, Ezek.37.1-7, will confess Christ amidst much persecution, and will be recognised in the Millennial Kingdom for their devotion to Christ in His day of rejection, Matt.19.28,29; 25.34-36.
Comfort for Christians in a Changing World
by Roy Reynolds (N. Ireland)
“… the place where Jesus was crucified” John 19.20
He graced a manger at His lowly birth, He perfumed the despised Nazareth with His presence and purity and of His own will became the Nazarene. He hallowed the mountain top with His prayers and tears and His whole life was an ascending offering to His Father. Wherever He went He was always in complete compliance with His Father’s will; He never deviated from the pathway of God’s choosing and always had a reason for going where He went, arriving there and leaving at precisely the time His Father had ordained. He never overstayed His welcome, neither delaying anywhere longer than He should nor leaving before He had accomplished the purpose for which He had arrived there.
The Scriptures highlight a particular place on earth where the Saviour of the world was crucified, where the soil was coloured by the blood from Immanuel’s veins. It was a place that had been in His thoughts from all eternity and in process of time He arrived at that very place at the significant time of the Passover, not a day too soon and not an hour too late. As the Paschal Lamb of God’s providing He knew why He was there and remained at Golgotha until the vital work entrusted to His competent hands was accomplished.
- O our Saviour crucified! Near Thy cross would we abide,
- There to look with steadfast eye on Thy dying agony.
“I have spoken it, I will also bring it to pass;
I have purposed it, I will also do it.” Isaiah 46.11
Politicians are often blamed for making pledges in their election manifestos which they are later powerless to fulfil. Their plans can so easily be thrown into disarray and their programmes derailed but God’s promises will always be fulfilled completely and with uncanny precision. Not a jot or a tittle will have to be altered; “… not one thing hath failed of all the good things which the Lord your God spake concerning you; all are come to pass unto you, and not one thing hath failed thereof” Josh.23.14.
In His infinite wisdom God knows exactly what we will ever need; in His boundless love He makes promises to encourage and motivate us and His unlimited power guarantees that all will be fulfilled utterly. What He has pledged He will deliver in its entirety. Our Father will never have to make excuses or try to explain why a promise was not fully performed; His faithfulness enables us to trust Him implicitly, to the extent that was characteristic of Abraham who heard a promise from God regarding his posterity which seemed completely impossible but “he believed in the Lord” Gen.15.6; “Abraham believed God” Rom.4.3.
- Trusting as the moments fly, trusting as the days go by,
- Trusting Him whate’er befall – trusting Jesus, that is all.
Good Tidings from Heaven
“The coming of the Lord draweth nigh” James 5.8
On approaching the village of Moira (in Northern Ireland) from the M1 motorway, one cannot fail to see the words “THE COMING OF THE LORD DRAWETH NIGH” inscribed in large, white letters on a stone wall. It was painted many years ago by a man with a love for the gospel and a burden for souls and its clear announcement has arrested not a few over the years and alerted them to the imminence and inevitability of this great event and the need for preparation as no one knows when the Lord will return.
Over the years since it first appeared so visibly and legibly on that wall, many headlines have been written which proved to be false, but the passing of time has not changed by one iota the truth of this statement found in the Holy Bible. The man who painted these words so carefully and skilfully was convinced that the Lord’s coming was near, and how much closer it must be now!
Have you made preparation for that event which will have a seismic impact on this world in a moment of time? Only those who are saved, who have trusted Christ, will be involved in the mass exodus of millions, dead and living, who will disappear when the Saviour comes back for His own as He Himself stated in John 14.3: “I will come again, and receive you unto Myself; that where I am, there ye may be also”.
Many doubt if the Lord Jesus will ever come back: “scoffers” who ask derisively, “Where is the promise of His coming?” 2Peter 3.4. Even some who should know better, who have heard repeatedly from earnest preachers that “the Lord Himself shall descend from heaven …” 1Thessalonians 4.16, and that it will happen “in a moment, in the twinkling of an eye …” 1Corinthians 15.52, have questioned if it is true! My friend, it is absolutely true and is the hope of every believer in our Lord Jesus Christ.
The Saviour has already been here; He came as the infant born in Bethlehem. For over thirty years He lived among men, seen and heard by them and acknowledged to be sinless. He had come in wondrous love to bear “our sins in His own body on the tree” (the cross at Calvary) 1Peter 2.24, to bear the punishment we deserved as guilty sinners and to provide an eternal salvation by the shedding of His precious blood, the laying down of His life. He finished the work that His Father had given Him to do, provided a full and final answer to the problem of sin, and rose again. He is all you need and His work alone is sufficient to take you to Heaven. God will not and cannot accept any plea other than “I was a guilty sinner but Jesus died for me.” He “appeared to put away sin by the sacrifice of Himself” Hebrews 9.26, “and unto them that look for Him shall He appear the second time without sin unto salvation” Hebrews 9.28.
You have no time to lose; the day of opportunity is fast ebbing to a close, for “the coming of the Lord draweth nigh” James 5.8. When that momentous event takes place, the door of salvation will close forever for all who have been privileged to hear the gospel. It could happen before you read the poem at the end of this article.
- O I say will you be ready at the coming of the Lord?
- Are you sure of God’s salvation, are you sheltered by the blood?
- For ’twill be too late to seek Him when at last you sadly find
- That the saints have ALL been taken and that you are left behind.
QUOTES
- “And He is the propitiation for our sins: and not for ours only, but also for the sins of the whole world” 1Jn.2.2
- It is a patent fact that thou art a part of the whole world; so that thine heart cannot deceive itself, and think, the Lord died for Peter and Paul, but not for me.
- Martin Luther
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A Proverb to Ponder
- “Pleasant words are as a honeycomb, sweet to the soul, and health to the bones” Proverbs 16.24
- As we know only too well, many foods are pleasant to the taste, but are not healthy, while there are others that are nutritious, but not very palatable. However, honey is not only very sweet, but is also beneficial to our bodies, in a number of ways: “My son, eat thou honey, because it is good; and the honeycomb, which is sweet to thy taste” Prov.24.13. What a lovely picture of the Word of God, which is a delight to read, and is also health-giving! David appreciated this when he wrote concerning the words of the Scriptures that “more to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb. Moreover by them is Thy servant warned: and in keeping of them there is great reward” Ps.19.10,11. As we read the Bible daily, let us enjoy its blessed words, and let us get the full benefit of it, by taking it into our inner being, and then practising it.
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Consider Him
- “And profited in the Jews’ religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers” Galatians 1.14
- “But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world” Galatians 6.14
- Although chapter and verse numbers are not inspired, it is interesting to contrast verse 14 of the first chapter of Galatians with the corresponding verse of the last chapter. If any unregenerate man had cause to boast, it was Paul, who exceeded his contemporaries in his religious pedigree and zeal, all of which he came to see in its true light, at his conversion to Christ, Phil.3.4-7. Thereafter, his zeal and activity for the advancement of the cause of Christ are unsurpassed. Yet he does not even boast in these, but only in the Lord Jesus Christ, and His work upon the cross. Pride is abhorrent to God, and surely pride in spiritual things is the most loathsome of all. Paul also wrote, “He that glorieth, let him glory in the Lord” 1Cor.1.31. May each of us, like him, acknowledge that “by the grace of God I am what I am” 1Cor.15.10.
- Forbid it, Lord, that I should boast, save in the cross of Christ, my God;
- All the vain things that charm me most, I sacrifice them to His blood.
- (Isaac Watts)