Contents

ASSEMBLY TESTIMONY BIBLE CLASS
by J. Riddle

A DECLARATION OF THOSE THINGS
by D. Williamson

GLIMPSES OF CHRIST
by D. Strahan

MEN WHO KNEW GOD
by J.A. Davidson

GIFTS OF THE HOLY SPIRIT IN 1CORINTHIANS
by K. Wilkins

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

CHRIST, THE BELIEVER, AND THE CROWDS
by R. Barton

PROPHECY
by A. Summers

COMFORT FOR CHRISTIANS IN A CHANGING WORLD
by R. Reynolds

GOOD TIDINGS FROM HEAVEN

QUOTES

labourers into His harvest – Lk.10.2 (John Wesley)

the grace of God – 1Cor.15.9,10 (Harry Ironside)

a wise man and endued with knowledge – Jms.3.13 (CH Spurgeon)

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Assembly Testimony Bible Class

by J. Riddle

No.64: PSALM 36 (Part 2)

In Paper No.63 we observed that this Psalm can be divided in the following threefold way:

• The transgression of the wicked, vv.1-4
• The blessings of the Godly, vv.5-9
• The supplication of the Psalmist, vv.10-12

We considered the transgression of the wicked, vv.1-4, and we saw that the blessings of the Godly are presented in a twofold way: firstly, the attributes of the Lord, vv.5,6, and secondly, the blessings of the Lord, vv.7-9. We looked at the first of these, and we now come to the second:

The Blessings of the Lord – vv.7-9

While, as we have seen above, the attributes of God are awesome, He is not a remote God. His greatness and majesty are matched by His lovingkindness and grace. This follows: witness the references to “Thy lovingkindness … Thy wings … Thy house … Thy pleasures”. We can call this first, the source of Divine blessing, v.7; second, the security of Divine blessing, v.7; third, the satisfaction of Divine blessing, v.8; fourth, the superabundance of Divine blessing, v.8.

The Source of Divine Blessing – v.7

“How excellent [‘precious’ (J.N.D.)] is Thy lovingkindness, O God!” The lovingkindness of God was “David’s treasure” (H. St.John¹, quoting A.F. Kirkpatrick²). See Ps.139.17: “How precious also are Thy thoughts unto me, O God! How great is the sum of them!” The use of the title “God” (Elohim, plural) here, v.7, and in v.1, should be noted. This emphasises that all men are the subjects of His lovingkindness, not only the covenant people, where the title Jehovah (A.V. “Lord”) is appropriate. “The Psalmist is speaking of a love which extends beyond the limits of the chosen people, and embraces all mankind.”²

¹ St. John, H. “The Collected Writings of Harold St. John”. Gospel Tract Publications, Glasgow.

² Kirkpatrick, A.F. “The Book of Psalms”. Cambridge University Press, Cambridge.

It must be remembered that God’s lovingkindness has not been displayed at the expense of His righteousness. “Mercy and truth are met together; righteousness and peace have kissed each other” Ps.85.10. God does not set aside His righteousness in acting in love. The cross of the Lord Jesus, which is the supreme manifestation of His love, also proclaims His absolute righteousness. The claims of His righteousness were fully discharged by the Lord Jesus at Calvary, so that without compromising His righteousness, God is the Saviour-God, and invites sinners to appropriate for themselves what He himself has accomplished for them.

The lovingkindness of God indicates Divine initiative. “Herein is love, not that we loved God, but that He loved us, and sent His Son to be the propitiation for our sins” 1Jn.4.10. There was no merit in ourselves. He loved us because He loved us, Deut.7.7,8. “God commendeth His love toward us, in that, while we were yet sinners, Christ died for us” Rom.5.8.

The Security of Divine Blessing – v.7

“Therefore the children of men [Hebrew adam, indicating man’s frailty: of the dust] put their trust under the shadow of Thy wings.” Helpless frail men can find safety, protection, warmth, security and love ‘under His wings’. But faith must be exercised before the accomplishments of God’s love become the possession of the individual. Ruth experienced this: “The Lord recompense thy work, and a full reward be given thee of the Lord God of Israel, under whose wings thou art come to trust” Ruth 2.12. The Psalmist cried, “Hide me under the shadow of Thy wings” Ps.17.8. With Jerusalem, the story is sadly different: “How often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not!” Lk.13.34.

It has, however, been suggested that “the shadow of Thy wings” might refer here to the wings of “the cherubims of glory shadowing the mercy seat” Heb.9.5, and the reference to “Thy house” which follows, Ps.36.8, might give some ground for this suggestion.

The Satisfaction of Divine Blessing – v.8

“They shall be abundantly satisfied with the fatness of Thy house; and Thou shalt make them drink of the river of Thy pleasures.” As A.F. Kirkpatrick rather delightfully observes, “God is more than a protector. He is a bountiful host, who provides royal entertainment for His guests.”²

The word “house” indicates, of course, a dwelling place. Jacob “called the name of that place Bethel”, meaning ‘the house of God’, Gen.28.17,19. At the time, there was no tangible building in sight! When David thought of “the fatness of Thy house” he was not thinking of the Temple, for that did not exist at the time, but of the Tabernacle. Think of the “fatness” of the Tabernacle, with all its lessons! However, bearing in mind that the word “fatness” (deshen) is sometimes translated “ashes” (see, for example, Lev.1.16; 4.12), it is likely that David had in mind “the satisfaction of those who had partaken of a sacrificial meal”³, namely, the peace offering.

² Kirkpatrick, A.F. “The Book of Psalms”. Cambridge University Press, Cambridge.

³ Flanigan, J. “What the Bible Teaches – Psalms”. John Ritchie Ltd., Kilmarnock.

Today, the “house” is the local assembly. It should be a place of “fatness” as the Lord’s people enjoy the many blessings of “the house of God, which is the church of the living God, the pillar and ground of the truth” 1Tim.3.15. David anticipated the “fatness” of the house to perpetuity: “I will dwell in the house of the Lord for ever” Ps.23.6. The word “fatness” (deshen) is a more general word than that used, for example, in Isa.25.6: “a feast of fat things [shemen]”.

The Superabundance of Divine Blessing – v.8

“Thou shalt make them drink of the river of Thy pleasures.” The word “pleasures” is literally ‘edens’. “For those who trust Him, paradise has been restored. Like as a river went out of Eden to water the garden, Gen.2.10, so there is, for the saint, an ever-flowing stream of refreshment, both now and in eternity. A pure river of water of life flows from His throne, Rev.22.1.”³ It is the “river of Thy pleasures”; not now “the brook [the same word as ‘river’ here] in the way” Ps.110.7, or the failing brooks (the same word again) of this world, 1Kgs.17.7. We are reminded that “in Thy presence is fulness of joy; at Thy right hand there are pleasures for evermore” Ps.16.11. We are also reminded that “there is a river, the streams whereof shall make glad the city of God” Ps.46.4.

The basis of these Divine blessings follows: “For with Thee is the fountain of life: in Thy light shall we see light” v.9. God is the source of life (He is “the fountain of living waters” Jer.2.13), and the source of light (“They looked unto Him, and were lightened [‘enlightened’ (J.N.D.)]” Ps.34.5. Men are not enlightened by the light of their own intelligence or by the light of worldly wisdom. Enlightenment is Divinely imparted: “Now we have received, not the spirit of the world, but the Spirit which is of God; that we might know the things that are freely given to us of God” 1Cor.2.12; “For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ” 2Cor.4.6.

THE SUPPLICATION OF THE PSALMIST – vv.10-12

David prays for the preservation of those who know the Lord, vv.10,11, and anticipates the judgment of those who do not know Him, v.12.

The Preservation of Those Who Know the Lord – vv.10,11

“O continue Thy lovingkindness unto them that know Thee: and Thy righteousness to the upright in heart. Let not the foot of pride come against me, and let not the hand of the wicked remove me.” He prays for others, v.10, and for himself, v.11.

For Others – v.10

“O continue Thy lovingkindness unto them that know Thee: and Thy righteousness to the upright in heart.”  The believer continues to experience the “lovingkindness” of God. Hence the doxology, “Unto Him that loved us [‘loveth us’: present tense (Newberry footnote and R.V.)] … to Him be glory and dominion for ever and ever. Amen” Rev.1.5,6. This will be true eternally, for He “hath raised us up together, and made us sit together in heavenly places in Christ Jesus: that in the ages to come He might shew the exceeding riches of His grace in His kindness toward us through Christ Jesus” Eph.2.6,7. David refers again here to the Lord’s righteousness: “Thy righteousness to the upright in heart”. “Divine righteousness must ever make the sinner afraid, but the same righteousness is a constant comfort and strength to His people.”³

For Himself – v.11

“Let not the foot of pride come against me, and let not the hand of the wicked remove me.” This refers not so much to our pride, which is always a danger, but to proud men. In the words of C.H. Spurgeon, “Pride is the devil’s sin. Good men may well be afraid of proud men, for the serpent’s seed will never cease to bite the heel of the Godly.”⁴ David has particularly in mind the lovingkindness of God in preserving him from the wicked whom he described in vv.1-4. We should notice reference to the “foot of pride” and the “hand of the wicked”. His enemies “would, if they could, trample him and drive him away from home and country”³.

³ Flanigan, J. “What the Bible Teaches – Psalms”. John Ritchie Ltd., Kilmarnock.

⁴ Spurgeon, C.H. “The Treasury of David.”

The Judgment upon Those Who Do Not Know the Lord – v.12

The sin of vv.1-4 is recompensed in v.12: “There are the workers of iniquity fallen: they are cast down, and shall not be able to rise.” Their judgment will be final and complete: the wicked “shall not be able to rise”. As J.M. Flanigan observes, the words “there are the workers of iniquity fallen” suggest “an anticipation of faith, he sees his prayer already answered”³. Israel “saw the Egyptians dead upon the sea shore” Ex.14.30, and so far as David was concerned his enemies were already as dead as the Egyptians! Evil and evil men will not triumph.

To be continued (D.V.) 

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“A declaration of those things which are most surely believed among us” Luke 1.1

by Dennis Williamson (N. Ireland)

Paper 18

TITHES AND GIVING

To some this title may seem to describe one and the same thing and I must confess that from early days this was what I had been taught. Indeed, in many ecclesiastical circles this understanding prevails. It is important therefore, as I later discovered, to go to the Scriptures and examine what is said there on the subject, for our guidance and practice.

Broadly speaking, we find that tithes were compulsory while giving is voluntary, or freewill. For the sake of clarity, it is important that this is established at the beginning, as other differences between the two will follow as we continue. As this subject can be sensitive, we hope to treat it carefully, sensibly and yet accurately from the Scriptures. It is done for the benefit and blessing of believers everywhere.On the matter of tithes we are mainly confined to the Old Testament for our material. Even the reference by the Lord recorded in Matt.23.23 and Lk.11.42 is a challenge to those who professed to keep the Law. The boast of the Pharisee, “I give tithes of all that I possess” Lk.18.12, also has a Jewish background. Then, of course, Heb.7.2 refers to Abraham paying tithes, recounted in Genesis chapter 14. The practice of Abraham and the promise of Jacob, “of all that Thou shalt give me I will surely give the tenth unto Thee” Gen.28.22, both show that tithing was in the mind of people prior to the Law being given. In both cases, the giving of tithes is seen as an acknowledgement of the greatness of the blesser, to whom the tithes were given. In those days, even heathen people paid tithes to their deities!

Under the Law tithes were given to the Levites (and thus to God) of all the produce of the land, including every tenth animal. Then a tenth of those tithes was given to the priests for their support, Lev.27.30-33; Num.18.21-32.

Upon entrance to the Land a tenth of all produce was to be taken to “the place which He shall choose to place His name there”, which was, ultimately, Jerusalem. Failure to do this was counted as disobedience to God, Deut.14.22-27. Every third year (called “the year of tithing” Deut.26.12) a tenth was taken, to be laid up “within thy gates” for the Levites, the stranger, the fatherless and the widow, Deut.14.28,29; Amos 4.4. At the end of the year of tithing the Israelite was to make a declaration to the fact that he had complied with this commandment of the Lord, and had kept nothing back for himself of the tithe, Deut.26.12-15; compare Acts 5.2.

In Malachi’s Prophecy, the charge was brought against Israel of robbing God, because they had withheld “tithes and offerings” Mal.3.8. They were therefore cursed with the curse of the covenant made when they were entering the Land, Deuteronomy chapters 28-30. But if they would repent and bring all the tithes into the storehouse they would be blessed. The nation is still under this curse, and does not enjoy full possession of the Land, but after repentance it will know the blessing of Millennial days, Mal.3.8-12.

In Malachi chapter 3, the following issues are dealt with:

• The recipients, who did not know their failure in not repenting: “Wherein have we robbed Thee?” v.8.
• The requirement: tithes were like an income tax given to the priests; it was never imposed upon Christians, v.7.
• The robbery: they were impervious to the fact that they had an obligation to God, even though they had once been fully instructed in relation to tithes. It was a debt they owed and in keeping it back they were robbing God of His legal requirement, vv.7,8.
• The return expected: “Return unto Me, and I will return unto you … Bring all the tithes … and prove Me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it” vv.7,10.

What a lovely attitude is adopted by the little remnant! In the midst of those dismal and barren surroundings the heart of God must have been refreshed by this little company: “Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before Him for them that feared the Lord, and that thought upon His name” Mal.3.16. While others were engaged with how they might dishonour His name and detract from His character, the fragrance of this little company in their occupation with Himself delighted Him so much that His response was to hearken and hear.

The heart of God yearns for obedience and He waits, willing to bless. Obviously, this is a general lesson for all His people, but contextually in Malachi it was for Israel. In the Old Testament it was compulsory to give the tenth, but afterwards they could also give a freewill offering from their own hearts.

We might well ask: while it is not compulsory, should it be any less under grace?

In the New Testament giving is not compulsory but voluntary. Tithes are not imposed, nor should they be in this age of grace. The absence of instructions regarding tithes in the New Testament emphasises this very clearly. Nevertheless, we should observe the responsibility of stewardship in different ways, which does impact upon our devotion and therefore all that springs therefrom.

The word “steward” means ‘the manager of a household or estate’, which was to include anything that was deposited with him for his care and responsibility. Note, for example:

• The steward and his reward, Lk.12.42.
• The unfaithful steward and his resolve, Lk.16.1-9. The master praised his wisdom in making friends; he did not excuse his unfaithfulness.
• The steward and his requirement, 1Cor.4.1,2: faithfulness.
• The steward and his responsibility, Gal.4.1.
• The steward and his record, Titus 1.7: blameless.
• The steward and his received gift, 1Pet.4.16.
• The steward and his riches, 2Corinthians chapters 8 and 9. In these chapters, we are given instructions as to our stewardship of the material things that God has entrusted to us.

John Wesley said, “When I have money I get rid of it quickly lest it should find a way into my heart.”

THE PLEASURE

“Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning” Jms.1.17. Reflection on our relationship with the Father is surely the proper basis for all true giving. God’s grace reminds us that He is a giving God. To be like Him in this way reveals a desire to please Him. The poor widow whom the Lord observed as He sat over the treasury is a good example. She gave all she had. That is the character of the Father’s own giving, Jn.3.16; Rom.8.32. Hers was quiet, quality giving, of the kind we should seek to emulate, Lk.21.1-4. This only happens when the heart is touched and our consideration is formed on spiritual motive rather than mechanical calculation. Love must be the motive and giving the answer.

THE PEOPLE

The New Testament reminds us that both individual, 1Jn.3.17, and corporate giving, 1Cor.16.1,2, are necessary and this demands exercise on the part of believers – all believers. Giving is as much a spiritual exercise as any other service and is to be done out of devotion to the Lord.

While the matter is not age related, it is good for young believers to set a pattern for themselves when young which hopefully will then continue through life. While, as has been indicated, the ultimate source of giving is God, He uses His own people to supply the needs of others. The idea of sponsor seeking, or solicitation letters for the work of the Lord is foreign to the Scriptures.

THE PRINCIPLES

A reading of the Epistles gives us guidance in having, handling and helping with respect to giving. The example of the Macedonian believers is precious. Paul says they “first gave their own selves to the Lord”2Cor.8.5. This must be key to all giving. The heart is first occupied with Christ and then what follows becomes valuable to His people. Grace permeates 2Corinthians chapter 8. It begins with God, v.1, it focuses on Christ, v.9, and throughout the chapter it is seen in the believers.

Further help on the principles of giving is given in 1Cor.16.1-4. The collection was for the poor saints at Jerusalem. It was orderly: “Upon the first day of the week”. There was responsibility: “every one of you lay by him in store”. It was proportionately: “as God hath prospered him”. It was done discreetly: “that there be no gatherings when I come”. It was done unitedly as it is called “your liberality”. Then it was handled carefully, vv.3,4.

In dealing with assembly matters, and not least in relation to finances, it behoves all concerned to be scrupulously honest, and to be seen to be so. At times the attitude can be projected that when giving is exercised in a collective way, the money is the assembly’s money, or even the elders’ money. Nothing could be further from the truth. Once money is put in the receptacle, immediately it is the Lord’s money, and from then on it should be treated as such. It is imperative that there is faithfulness in its stewardship.

THE PRAISE

All this rightly puts a restraint upon highlighting certain persons with financial and material means in the gathering. God is no respecter of persons, Jms.2.1-4. The Judgment Seat of Christ will pass over no-one; each shall have his or her praise in that day. Let us then, in light of that day, be content with God’s way in our practices. Meanwhile, “unto Him be glory in the church by Christ Jesus throughout all ages, world without end. Amen” Eph.3.21.

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GLIMPSES OF CHRIST

by D. Strahan

Paper 11

The Tender Plant

The fifty-third chapter of Isaiah is the last, and longest, of the four Servant Songs contained in the Prophecy of Isaiah. Just as the four Gospel records present the Saviour in all His beauty, the four Servant Songs set forth the Lord Jesus as the perfect Servant of Jehovah.

The Song commences with the words “Behold, My Servant” Isa.52.13. Jehovah is the speaker and He draws attention to One Who is to be considered with the fullest and deepest attention. There are around a dozen or so characters in the Holy Scriptures who carry the designation “My servant”; however, there is only One of Whom Jehovah proclaims “Behold, My Servant”. He is outstanding in all His glory and worthy of the most intense scrutiny. There are no aspects of Him, or His service, that will bring shame or that need to be hidden from view. The One Who draws attention to the Servant, Jehovah, knows that the most careful and thoughtful examination of Him will never yield any disappointment but will unfold nothing but the most glorious beauties, excellencies and majesty.

In a particular way the second stanza of the Servant Song, Isa.53.1-3, deals with how the Servant was rejected. In this section, statement after statement builds to the final conclusion at the end of the paragraph: “we esteemed Him not” Isa.53.3. The word “esteemed” is an accounting term, translated several times in the Old Testament as “count” and “account”. When men saw the Lord Jesus they counted His perceived value and it came, in their estimation, to nothing. They reckoned Him to be of no value. Hence they “despised” Him, and said, “We hid as it were our faces from Him” Isa.53.3. The Lord was “as One from Whom men hide their face”¹. They averted their gaze for they so loathed the Lord Jesus that they could not bear to look upon Him.

¹ Baron, David “The Servant of Jehovah: An Exposition of Isaiah 53”. Marshall, Morgan and Scott, Edinburgh.

It is in this context that the Lord Jesus is referred to as a “tender plant” Isa.53.2. Often we meditate and enjoy the truth of the Lord’s tenderness. He was “moved with compassion” when He saw the multitudes, Matt.9.36. When the disciples sought to turn away those who brought young children to Him “He took them up in His arms, put His hands upon them, and blessed them” Mk.10.16. He saw the tears of His own and “He groaned in the spirit, and was troubled” Jn.11.33. The words of another Servant Song are pertinent: “A bruised reed shall He not break, and the smoking flax shall He not quench” Isa.42.3. We associate thoughts of His tenderness, graciousness and gentleness with the imagery of the “tender plant”.

However, as we have sought to outline, the context of the paragraph is the rejection of Jehovah’s Servant. The Hebrew word translated “tender plant” in this passage is its only occurrence in the Old Testament Scriptures. It means a sucker. It is the word for the sprouting of a green shoot at the base of a tree or plant. A sucker is not the main plant; it is secondary and inferior to it. Often seen as a drain on the resources of the main plant, gardeners prune and dispose of suckers, as they have nothing to contribute. It was in this way that the nation of Israel, and particularly its leaders, viewed Christ. They regarded Him as an unwanted and unhelpful distraction.

It is recorded in Mark’s Gospel that Pilate “knew that the chief priests had delivered Him for envy” Mk.15.10. They hated the favour the Lord found among the common people. The Pharisees and scribes detested the following He had wherever He went. “Then drew near unto Him all the publicans and sinners for to hear Him. And the Pharisees and scribes murmured” Lk.15.1,2. In their eyes the Lord was drawing away, just like a sucker attached to a plant, the influence and fame they coveted so much. The acclaim of His miracles, the wisdom of His teachings, the loveliness of His character, all drew men to Him. This made the religious rulers of the day filled with jealousy and hatred.

It was this envy that inspired their scheming and plotting. During the Lord’s public ministry the chief priests and Pharisees were obsessed with finding occasion of fault in Him. Until the arrival of Christ they had their own way. Now there was One Who, in their eyes, rivalled their influence, and during the years of the Lord’s movements in Galilee and Judaea they constantly dogged His footsteps, seeking fault. They were totally distracted by Him. They met and schemed in secret: “And the Pharisees went forth, and straightway took counsel with the Herodians against Him, how they might destroy Him” Mk.3.6. They devised plans and lay in wait: “Then went the Pharisees, and took counsel how they might entangle Him in His talk” Matt.22.15. They sent delegations to apprehend Him: “the Pharisees and the chief priests sent officers to take Him” Jn.7.32, but they returned empty-handed: “Then came the officers to the chief priests and Pharisees; and they said unto them, ‘Why have ye not brought Him?’ The officers answered, ‘Never man spake like this man.’” Jn.7.45,46. All this was an immense distraction and irritation for them. They regarded the Lord as the “tender plant”, like the sucker attached to the root, Who was drawing away the attention and acclaim which they felt they rightly deserved.

They concluded, just as a gardener would with a sucker, that He should be cut off. The chapter goes on to say of Jehovah’s Servant that “He was cut off out of the land of the living” Isa.53.8. The words of Gabriel to Daniel the prophet were “And after threescore and two weeks shall Messiah be cut off” Dan.9.26. Unappreciated and unwanted, the Lord was cut off and, as far as Israel was concerned, He was discarded. Finally, by crucifixion, they had dealt with Him and He would trouble them no more. How wrong their thinking proved to be! In a short time they would complain of the Lord’s disciples, “Ye have filled Jerusalem with your doctrine, and intend to bring this man’s blood upon us” Acts 5.28.

Of course, the fourth Servant Song is Israel’s great future penitential confession. They will realise in a coming day that the Lord Jesus is indeed their Messiah and “they shall mourn for Him, as one mourneth for his only son, and shall be in bitterness for Him, as one that is in bitterness for his firstborn” Zech.12.10. Their confession then will be “But He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him; and with His stripes we are healed” Isa.53.5. The One Whom they rejected will then be received and the crowning day will have dawned.

Our Lord is now rejected

And by the world disowned,

By the many still neglected,

And by the few enthroned;

But soon He’ll come in glory!

The hour is drawing nigh,

For the crowning day is coming,

By-and-by.

   (Daniel W. Whittle)

To be continued (D.V.)

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MEN WHO KNEW GOD

by J. Alan Davidson (N. Ireland)

Paper 5

Abraham

“Abraham … the Friend of God” James 2.23

God called him “Abraham My friend” Isa.41.8. We read that the Lord appeared to him seven times. Such were his home conditions that the Lord could draw near unto him as “he sat in the tent door” Gen.18.1. “The Lord said, ‘Shall I hide from Abraham that thing which I do …?’” Gen.18.17. A friend is one with whom we can share intimate secrets, disclose purposes, enjoy closeness and walk alongside, knowing that he is dependable. A knowledge of God, not a display of gift, is essential for the path of faith. The altar, the tent and the well were features of the life of the pilgrim patriarch in his fellowship with God.

THE PATH OF FAITH

“By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went” Heb.11.8. He left “Ur of the Chaldees” Gen.11.31. He left ‘the city of the moon god’; he looked up at the “stars” Gen.15.15. He crossed the Euphrates; his descendants were to be like the “sand of the sea” Gen.32.12. He was a man of clear vision: several times we read of him lifting up his eyes and looking. He dwelt in a tent; “he looked for a city which hath foundations, whose builder and maker is God” Heb.11.10.

The Lord taught us that “they are not of the world, even as I am not of the world” Jn.17.14. We live in this world but we are not part of it; we are passing through as strangers and pilgrims. We are to forsake the world, not improve it. We are to leave it, not mend it. Worldliness is a great hindrance to spiritual progress.

It has often been pointed out that:

• Abraham was hindered by Terah, the old man, Gen.11.32.
• He was harassed by Lot, the worldly man, Gen.13.7.
• He was hurried by Sarah, here motivated by the flesh, Gen.16.2.

He went out: “Now the Lord had said unto Abram, ‘Get thee out of thy country, and from thy kindred, and from thy father’s house’” Gen.12.1. The Lord “called him alone” Isa.51.2. Salvation is a personal transaction. The path of faith requires intimate, individual fellowship with God.

Men of God are tested.  Abraham was tested with the riches of Sodom, Joseph to rule his own passion, Moses with rebellion in the camp, David in his hour of relaxation and Peter as to the reproach of Christ. A man or woman is never truly known until he or she is truly tested. R.C. Chapman said that before salvation he was afraid to die; after salvation he was afraid to live. Do we dwell in the misty lowlands of unbelief, or rise to the lofty peaks of faith? Do we paddle in shallow swamps of carelessness, or launch out in dependence upon God? This closeness to God is developed in our prayer life. We need preaching men; we need praying men and women. Get to know God for yourself: His Person, power, promises and purposes. This is the key to progress in the path of faith.

It is often a lonely path and always a costly path. “Lot went with him” Gen.12.4. Lot went with the man who went with God. Lot eventually abandoned tent life and settled in a house in Sodom, Gen.19.2. Is our Christian life ‘second hand’? Do we just accompany others? In the assembly are you just a passenger?

He went down: in a time of famine, “Abram went down into Egypt to sojourn there” Gen.12.10.  He had three defections, when he seemed to lose sight of the promises. He said, “They will kill me” Gen.12.12. How could they kill him when the “seed” that God had so often promised had not yet been born?

He went up: “Abram went up out of Egypt” Gen.13.1. He went up to Beth-el, ‘the house of God’, Gen.13.3. He went back to where it all started to go wrong. Failure need not be final. Too often saints leave and they do not come back. When repentance and confession are evident, God will forgive and restore.

He went on: “Arise, walk through the land in the length of it and in the breadth of it; for I will give it unto thee” Gen.13.17. “The Canaanite was then in the land” Gen.12.6. “The Canaanite and the Perizzite dwelled then in the land” Gen.13.7. The opposition had doubled. In chapter 13, we also read for the first time about “strife” and “brethren” v.8. The first problem at Corinth dealt with in 1Corinthians is contentions, 1Cor.1.11. Division allows the enemy to strengthen.

ABRAHAM, THE FRIEND OF GOD WAS:

A Man of Faith

He went out but did not know where, Heb.11.8. He believed God would grant the promised seed but he did not know how, Acts 7.5. He was willing to offer up Isaac but he did not know why, Heb.11.17.

A Man of Separation

God made many promises about what He would give to Abram, yet he spent most of his life giving things up. He gave up Ur (the world), Terah (his father, Acts 7.4), Lot (the worldly man), Ishmael (the carnal man), Isaac (his “only son” Gen.22.2), and even parted with his beloved Sarah (“Abraham came to mourn for Sarah, and to weep for her” Gen.23.2). All who will live in faith, following the greatest example, Jesus Christ, the Son of David, the Son of Abraham, will find it is a lowly life of separation and self-denial.

A Man of Purity

In the energy of the flesh, he produced Ishmael, Gen.16.16. In Gen.17.5 God changed his name to Abraham, the father of many nations, and gave him the sign of the circumcision of the flesh to verify the everlasting covenant, Gen.17.13.

A Man of Humility

He “bowed himself toward the ground” Gen.18.2; “Abraham fell upon his face” Gen.17.17; he spoke of himself as “I … which am but dust and ashes” Gen.18.27. God will lift us up if we get low enough. “Keep low if you desire to grow” is good, spiritual advice.

A Man of Rule

God said, “For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment” Gen.18.19. How unlike the family of Lot! Sarah could call Abraham “lord” Gen.18.12, as he called God “Lord” four times, 18.27-32. In the Bible, we only see glimpses of the lives of great men as they appear in public. God knew about the home life of the “Friend of God”. When Abraham was hidden from public view things were right before God at home.

A Princely Man

God promised to give him the land, yet for one hundred years he passed through it possessing none of it except a burying place for his dear wife. For that he weighed out the price, “four hundred shekels of silver, current money with the merchant” Gen.23.16. As the man of faith passed through, the heathen of the land testified and said, “Thou art a mighty prince among us” Gen.23.6.

“And Abraham journeyed, going on still …” Gen.12.9. We shall consider him at the following locations:

MOREH

“And Abram passed through the land unto the place of Sichem [Sychar, John chapter 4], unto the plain [‘oak’] of Moreh” Gen.12.6. “And there builded he an altar unto the Lord” v.7. “And he removed from thence unto a mountain on the east of Beth-el, and pitched his tent” v.8. For one hundred years, from the age of 75 to 175, Abram’s tent of camels’ hair was searched by storm and sand. Separated from his family and his country, he passed through the land; he paid his way with his faithful Sarah by his side; he arranged the marriage of his son to preserve him from the heathen; there was no foundation in his tent; the only things he built were altars.

MAMRE

“Then Abram removed his tent, and came and dwelt in the plain of Mamre [‘fatness’], which is in Hebron [‘fellowship’], and built there an altar unto the Lord” Gen.13.18. There was faith in his walk, fatness in his soul, fellowship with God and fragrance in his worship. His altar went up (praise), his well went down (provision), and his tent was for moving on (as a pilgrim).

MORIAH

“Get thee into the land of Moriah: and offer him there for a burnt offering” Gen.22.2. When his hopes were high, after twenty-five years of waiting, he had been granted the promised seed. He was familiar with God’s voice. Character is moulded by discipline. Nearness to God is very costly. He is now to enter into God’s thoughts as to offering up human sacrifice. God looked down the long corridors of time; He saw “the place afar off”; God “spared not His own Son” Rom.8.32.

“The friend of God” must walk a lonely pilgrimage. Abraham went out from the relationships of his former life, Heb.11.9. He yielded the right of first choice, Gen.13.9. He refused the riches of Sodom, Gen.14.23, and he grieved as he cast out the bondwoman and her son, Gen.21.10,11. Finally, “he that had received the promises offered up his only begotten son” Heb.11.17. All Abraham had left was God and the word of God. He learned that the Blesser (God) was greater than the blessing (the seed).

“Abraham rose up early in the morning” Gen.22.3. This was a going out into the unexplained, a going on to the unexplored, and a going up to the unexpected. God told him who (“thine only son, Isaac”), what (“a burnt offering”), where (“Moriah”), when (“the third day”: a day, a night, a day, a night, and then “the third day”). It was a long journey, but God never told him why. Trials are the allotment of God’s dear people. At the trial of the Lord Jesus it was asked, “Why, what evil hath He done?” Lk.23.22. At the cross the Lord Himself asked, “Why … Me?” Ps.22.1; Matt.27.46; Mk.15.34.

“And Abraham called the name of that place Jehovah-jireh [‘Jehovah will see’, or ‘Jehovah will provide’ (Newberry margin)]” Gen.22.14. In prison Paul wrote, “But my God shall supply all your need [provide for, fulfil every need of yours] according to His riches in glory by Christ Jesus” Phil.4.19. God’s peace is better than knowing the reason why. God wanted Abraham, his faith, his heart, more than his greatest blessing, his only son. This is the last record, the highest point, of God speaking directly to Abraham.

MACHPELAH

“Abraham buried Sarah his wife in the cave of the field of Machpelah” Gen.23.19. The path of faith led by the oak of Moreh, the plain of Mamre, the mountain of Moriah. Now we see him at Machpelah, which means ‘double’, the place of two doors. Abraham believed there was a door in and a door out, a way in and a way out of death. Abraham believed in resurrection. He offered Isaac, “accounting that God was able to raise him up even from the dead” Heb.11.19. Sarah had been his faithful wife, sharing his pilgrim tent as they tramped the path together. She died aged 127 years. Now he is left lonely. “Abraham came to mourn for Sarah, and to weep for her” Gen.23.2. This is the first record of a man weeping. Resurrection will end all sorrows. We “sorrow not, even as others which have no hope” 1Thess.4.13.

God is pleased to be called “the God of Abraham” Matt.22.32. “The Friend of God” Jms.2.23, the princely pilgrim, has passed on to his fatherland beyond the stars. “For he looked for a city which hath foundations, whose builder and maker is God” Heb.11.10.

To be continued (D.V.)

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

by Ken Wilkins (England)

Paper 5

1CORINTHIANS CHAPTER 12 (continued)

Details of Gifts within Group 3 – v.10

Divers Kinds of Tongues

The proper use and the misuse of tongues is dealt with more specifically and extensively in chapter 14. This third group of gifts is solely comprised of the two gifts relating to tongues; this is because their genuine operation in a local church setting shows that the gifts were interdependent on each other in a local church. 1Corinthians is the only Church Epistle in which the gift of tongues is mentioned or taught. The gifts relating to tongues form Group Three of the gifts in 12.8-10. One of the main reasons why the Holy Spirit leaves tongues until the last group is because the church at Corinth had prioritised it. Tongues was, in their eyes, the gift to be desired and sought after more than anything else, but God has to show them that this gift should not be given such priority, so He places tongues last on this list. The ‘Charismatic Movement’ today is also absorbed with their so-called ‘gift of tongues’, which, when examined more closely, bears no resemblance to the Biblical gift of tongues at all. Their claim that their alleged gift of tongues is supposed evidence that they have just had a ‘baptism of the Spirit’ experience is also false: it fails the test of Scripture. We will deal with that matter when we come to 1Cor.12.13.

Today we hear of a ‘school of tongues’ where people learn the technique of how to speak in them. There was no such school when the genuine Biblical gift of tongues was given by the Holy Spirit: they spoke real languages and dialects which they had never learned. This is what our Lord Jesus referred to in Mk.16.17, when He said, “They shall speak with new tongues”, meaning this: that while that real gift of the Spirit to speak in tongues was operative they spoke in tongues that were new to them personally when they spoke them; not new in the sense of being angelic tongues or heavenly, ecstatic tongues which neither the person who spoke them, nor anyone else, ever heard before.

Furthermore, when Paul speaks of being “caught up to the third heaven” 2Cor.12.2, we also read, “… he was caught up into Paradise, and heard unspeakable words, which it is not lawful [not permitted] for a man to utter” 2Cor.12.4, therefore neither Paul nor any other mortal man or woman was able to speak in heavenly or angelic tongues. We shall deal later with the contextual meaning in which Paul writes about speaking “with the tongues of men and of angels” when we come to 1Cor.13.1.

When did speaking in tongues/languages begin, and why?

It is significant that until Gen.11.1 “the whole earth was of one language, and of one speech”. It is in that chapter we see that men attempted to build the city and tower of Babel, “whose top may reach unto heaven” v.4. The Newberry Bible shows that the Hebrew word translated “heaven” is a dual word, not plural, so the tower of Babel was not intended to reach the true God, in the third heaven, but to reach the stellar heavens, for worship of the sun, moon, stars, etc., that is, to worship “all the host of heaven” (as, for example, was later done, in Jerusalem, during the reign of Manasseh, 2Kgs.21.3,4). The name “Babel” means ‘confusion’. It was at Babel that God brought to a halt the building of the tower, saying, “Go to, let us go down, and there confound their language, that they may not understand one another’s speech” Gen.11.7, thereby expressing His utter displeasure in their idolatry. Thus tongues were originally an act of God in judgment for the sin of idolatry.

It is most significant that Genesis chapter 11 precedes Genesis chapter 12, in which God called Abram (whose name was later changed to Abraham, Gen.17.5), and through him God brought into existence the great nation of Israel. Throughout the ages God would use “men of other tongues” Isa.28.11,12; 1Cor.14.21, to warn His disobedient people, Israel, of approaching judgments for their idolatry, and rejection of Him, the living and true God. Here are some examples of how God used these tongues as a warning to Israel of approaching judgment:

First of all God warned them of curses that would come if they refused to hearken to His voice and obey Him: “The Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand”Deut.28.49.

The above warning is brought into operation in the following Scriptures, for example: “Lo, I will bring a nation upon you from far, O house of Israel, saith the Lord: it is a mighty nation, it is an ancient nation, a nation whose language thou knowest not, neither understandest what they say” Jer.5.15; and again: “For with stammering lips and another tongue will He speak to this people” Isa.28.11.

God calls Israel “this people” when they are away from Him, and in idolatry, and, most significantly, the words of Isa.28.11 are repeated in 1Cor.14.21 in connection with the real gift of tongues when it was operative in the Church: this verse 21 is key to come to the true understanding of the rest of 1Corinthians chapter 14 in relation to the gift of tongues in the local church. It was used in order to warn unbelieving Jews that judgment was coming because of their national rejection of Christ, that judgment being the destruction of the Temple and the scattering of the Jewish nation (“this people”). After that scattering the gift of tongues abruptly ceased, having served its warning purpose. I intend to deal with this matter further when we come to 1Corinthians chapters13 and 14.

We continue our consideration of each gift within Group 3, in the next paper.

To be continued (D.V.)

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The Handmaid Character of Ruth, Hannah, Abigail and Mary

by Ian Steele (Scotland)

Paper 2 – 1Samuel chapter 1

In Paper 1, we considered the appreciation of Ruth, in Ruth chapter 2. We now come to:

HANNAH AND HER INTERCESSION

Five times between v.11 and v.18 Hannah refers to herself as a handmaid. Her very name means ‘grace’ and she is a lovely example of a gracious, Godly woman. The earlier part of chapter 1 tells of her position in the home of Elkanah as one of two wives, v.2. She was the object then of divided affections and that is never the Divine ideal. God’s design is one man and one woman, and however many times failure in bigamy or polygamy is repeated, or excuse is made for divorce and remarriage, the Lord Jesus Himself records, “From the beginning it was not so” Matt.19.8.

No doubt there is a spiritual lesson in this as well as to whether we are single eyed in our affection to the Lord Jesus. The Lord challenged Peter, “Lovest thou Me more than these?” Jn.21.15. Could there be something or someone that displaces Christ from having first place in my affections? The hymn writer puts it well:

Is there a thing beneath the sun

That strives with Thee my heart to share?

O tear it thence, and reign alone,

The Lord of every motion there;

Then shall my heart from earth be free,

When it has found repose in Thee.

  (Gerhard Tersteegen)

We are also told about her portion from her husband, v.5. It would appear that Hannah was the first wife of Elkanah. There was given to Hannah the ‘double portion’ (Newberry margin), showing the love and favour Elkanah had for her. Peninnah and her children were each given a portion and not neglected but the worthy portion of the peace offering was given to a worthy worshipper in Hannah. In a practical sense this no doubt increased the envy of Peninnah and intensified the grief of Hannah.

The problem Hannah had is highlighted in v.2: “Hannah had no children”. That this condition had prevailed for a long number of years seems a sound conclusion and evidently it was of the Lord’s hand, for v.5 records that “the Lord had shut up her womb”. Patience under Divine discipline is never easy but is always best and in the fulness of time she would not only bear Samuel but three sons and two daughters, 1Sam.2.21. Many Godly women in the Bible were initially barren. Some had to wait many years for their prayers to be answered, like Elisabeth in Luke chapter 1. However, Gabriel assured Zacharias that “thy prayer is heard” Lk.1.13, and let us be assured as well that prayers raised in our hearts on earth are surely heard in heaven.

Her provocation by Peninnah affected her greatly. Peninnah is described as her adversary, v.6, and she was sore upon her. Scripture draws attention to Hannah’s fretting, her fasting, her weeping and her heart grieving, vv.6-8. Even with the obvious concern of her husband she could not be consoled. Some dear sister may be shedding tears with a grieving heart today, but let me remind you there is One Who says, “Weep not”, and who one day will wipe away tears from off all faces. In the meantime though there is solace in petitioning the sympathising Lord above.

Hannah now resorts to the sanctuary of God’s presence with a petition that was large indeed and would meet not only her need but that of the whole nation:

The Soul Bitterness

We read that “she was in bitterness of soul”, which caused her to pray “unto the Lord” v.10. This was not a ritual horizontal ‘saying of prayers’ that marks so many! Her petition was from her inward soul and directed to the throne of God. Like Elijah she prayed earnestly or, as the margin of Jms.5.17 says, ‘with prayer’. How we need such intercession today! In this exercise we have two Divine Persons to help us. In Rom.8.26 there is the presence of the Spirit within us here on earth: “Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself [‘Himself’] maketh intercession for us with groanings which cannot be uttered”. Then in Rom.8.33,34 Paul declares, “Who shall lay any thing to the charge of God’s elect? It is God that justifieth? Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us?” How much more is our privilege than that enjoyed by Hannah so long ago!

The Shedding of Tears

She “wept sore” v.10. Her emotions were bound up in the plea she made to Jehovah. We sometimes warn about preaching unfelt truth to God’s people but how often do we pray unfelt petitions to the God of heaven? There is much to weep about in the weakness of the testimony today but, without seeking to be prescriptive, let us weep these tears in the sanctuary and not for outward show at public meetings.

The Lord Jesus Himself wept tears in prayer. Heb.5.7 tells us of His Gethsemane experience: “Who in the days of His flesh, when He had offered up prayers and supplications with strong crying and tears, unto Him that was able to save Him from death and was heard in that He feared”. He prayed out of the deepest sorrow: “My soul is exceeding sorrowful, even unto death” Matt.26.38. His prayer had a physical impact upon Him: “His sweat was as it were great drops of blood falling down to the ground” Lk.22.44. Sometimes we can hardly kneel down upon our knees but He prostrated Himself upon the ground before His God. What do we really know of such humility in prayer, of such agony in prayer, of such reality in prayer?

The Sacrificial Surrender

Verse 11 demonstrates the extent of her sacrificial surrender. How impressive is the vow of Hannah to give back to God the child He would give her! What consecrated giving this is! May we sit in His presence and search our hearts, asking the question of the hymn writer: “Thy life was given for me … what have I given to Thee?” Hannah also demonstrates the most amazing insightful vision into what the nation required. She pleads with God for a man child. Against the background of a declining priesthood, with Eli sitting instead of serving and his sons sinning at the door of the Tabernacle, Hannah sees the need for a Levite consecrated to God to lead and judge in the nation. The lamp of God was going out and the word of God was scarce in those days but here was a woman who prayed to meet the need she so evidently saw around her. Note too the value she placed on a separated life, saying, “There shall no razor come upon his head”. Her son would be a Nazarite to God, separate in appetite, associations and appearance (Numbers chapter 6), a man of God to serve his own day and generation. Such Nazarites were scarce in Old Testament times and I venture to conclude that people of such character are equally scarce today. Men like Samuel and John Baptist were trained by Godly parents, who left on them a deep impression of how to live a life that was separated to God. Have we such ambitions for our children today?

The Silent Supplication

This is noted in v.13: “she spake in her heart; only her lips moved, but her voice was not heard”. Sisters can take encouragement from this and understand that God hears the silent prayers of Godly women. There is no need to separate from men or to disobey Scripture today by praying or speaking audibly in assembly gatherings. “Let your women keep silence in the churches: for it is not permitted unto them to speak” 1Cor.14.34. The evidence that she was heard is seen in that the Lord remembered Hannah and she conceived a son. Audible public prayer is the responsibility of the males, as Paul teaches in 1Tim.2.8: “I will therefore that men [lit. ‘the men’, males] pray every where, lifting up holy hands, without wrath and doubting”. However, note that holy character is required for intimate communion with God.

The Sorrowful Burden

We see this in vv.15,16. Eli failed in his duty; he failed in his discernment, supposing Hannah was drunk; and he failed to discipline his two sons.

Hannah “continued praying before the Lord” v.12. She “multiplied to pray” (Newberry margin), and persevered before the throne. Accused of drunkenness by Eli, she explained, “I am a woman of a sorrowful spirit” v.15. She had a real burden and was motivated by soul conviction and, so to speak, had poured out her inner desires as a drink offering to God. She exclaimed, “Out of the abundance of my complaint and grief have I spoken”.

She was misunderstood and slandered by Eli, v.14, but in spite of this she was undeterred. Her prayer was not for men to hear but for the ears of the Almighty alone.

Prayer is the soul’s sincere desire,

Uttered or unexpressed!

The motion of a hidden fire

That trembles in the breast.

Prayer is the burden of a sigh,

The falling of a tear,

The upward glancing of an eye

When none but God is near.

   (James Montgomery)

The Satisfactory Outcome

She received blessing of peace from Eli, vv.17,18, and his added desire that “the God of Israel grant thee thy petition which thou hast asked of Him”. Hannah was transformed by prayer. The grieving woman so burdened down now radiated joy, for “her countenance was no more sad”. She rose up early with her husband and worshipped the Lord, then they returned to their house in Ramah, v.19. Ramah means ‘the high place’ and the exercise of prayer and worship will always bring us up to higher ground as (to borrow the words of the Psalmist) we “ascend into the hill of the Lord” Ps.24.3. “The Lord remembered her” and Hannah conceived and bore a son, and called his name Samuel because “I have asked him of the Lord” vv.19,20.

Note that four times before the end of 1Samuel chapter 1 reference is made to the weaning of the child, vv.22-24. This underlines the need to see development and provide nourishment for the newborn child. Thus Peter emphasises: “As newborn babes, desire the sincere milk of the word, that ye may grow thereby” 1Pet.2.2. Thus she prepared him before she presented him, going up to the house of the Lord at Shiloh. Her appreciation was great as she took with her “three bullocks, and one ephah of flour, and a bottle of wine” v.24, but greater than them all was the gift of her boy of whom she said, “As long as he liveth he shall be lent to the Lord” v.28.

To be continued (D.V.)

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Christ, the Believer, and the Crowds

by Roderick Barton (England)

What should be the believer’s conduct in relation to crowds? Such a question can only be truly considered in a practical way by examining the life of the Lord Jesus Christ. In Matthew’s Gospel we have many instances demonstrating how He conducted Himself in the presence of crowds. Matt.4.24 speaks of His fame “throughout all Syria”. This brings the crowds as He heals all the sick that come with them. Yet, despite such a growing great crowd of people, in the next chapter He turns and goes up a mountain, 5.1. There a small group of men joins Him to listen to Him giving the ‘Sermon on the Mount’. Here we have doctrine rather than personal distraction, the value of teaching before personal triumph. This is a lesson in spirituality with attention to orderly conduct.

In 8.18, with the crowd around Him, He commands His disciples to go over to the other side of the lake. He exchanges the adoration of the masses for the violent tempest, v.24, and a meeting with an uncontrollable demonic wretch living amongst the graves, v.28. The demands of Divine service are paramount; the crowd’s elation is not His goal.

In chapter 9 the crowd marvels at His healing power, v.8, but His attention to them is one of compassion, not self-interest, because they are tired, weary and in need of care, v.36. Three chapters later Christ heals another needy crowd but tells them not to spread any details around the community, 12.16; such is His humility.

In chapter 13 He addresses the crowd from a boat, v.2, whilst in the next chapter, after feeding over five thousand people, 14.21, He sends them away and heads for a mountain to pray, 14.23. Prayer is preferred above any personal adulation by the crowd.

In chapter 15 He heals the sick again, v.30, and in His compassion feeds the crowd by way of seven loaves and a few fishes, v.34. The calmness of His ride into Jerusalem, with the crowd spreading their garments on the roadway, cutting down palm leaves to cast on the way, whilst crying joyfully, “Hosanna to the Son of David”, in 21.8-10, is His last encounter with a crowd appreciating Him. Yet He knows the cries from this crowd would soon be replaced by the chants of “Let Him be crucified” from others, 27.22,23.

The crowd at the cross did not remotely appreciate the words of Christ as He hung there. Had they taken to heart His words “Father, forgive them; for they know not what they do” Lk.23.34, they would have become the most sober-minded people in all the Roman Empire. At no time after His resurrection do we have any account in the Gospels of the Lord Jesus being in or followed by a crowd. His ministry after the resurrection was primarily to have fellowship with His disciples: with the two on the road to Emmaus, in the room where they were shut in, on the sea shore with those who had gone fishing, and at His ascension; He never sought the crowds. He is never recorded to have counted how many followed Him; neither did He ever forsake the few in order to draw a crowd instead.

God is the God of order. Paul writes, “God is not the author of confusion, but of peace” 1Cor.14.33, a theme he follows up seven verses later with “Let all things be done decently and in order.” Contrast these Scriptures with the scene in Acts 19.21-41, in which a crowd of pagan men chant “Great is Diana of the Ephesians”, in a frenzy of confusion in defence of their idolatry, self-interest and, for some of them, financial gain.

The believer has no place in the occasions of mass protests, political hype and instances of disorder that harm personal testimony and, worst of all, dishonour Christ. The Scriptures do not encourage us to seek or gain either position or solace in crowds, but teach us quite the opposite. David expresses this in a lovely way in Ps.23.2: “He maketh me to lie down in green pastures”; we rest in the tranquility of the tender freshness of the abiding presence of Christ. Not only so, but “He leadeth me beside the still waters”; we let Him take us by the hand and lead us with minds of peace and contentment beside waters of spiritual quietness. Ps.104.34 unlocks the gateway to the preciousness of the experience of the green pastures and still waters: “My meditation of Him shall be sweet”. So, dear saint of God, keep yourself from the worldly ways of the crowds; occupy yourself with Divine things and walk the pilgrim pathway with your Lord and Saviour.

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PROPHECY

by Alan Summers (Scotland)

Paper 1

INTRODUCTION

In both the Old and New Testaments there are men¹ whom the Bible describes as prophets. Their message, whether spoken or written, is called prophecy. In this short series I propose to look at the prophets, particularly the Old Testament prophets, and examine their relevance to Christians today.

¹  There were some prophetesses, for example Deborah in the Old Testament, Judg.4.4, and Philip’s daughters in the New Testament, Acts 21.8,9.

Prophecy takes two basic forms. There is spoken prophecy. It may take the form of short pithy statements or, on occasions, lengthy discourses. Then there is written prophecy. The ‘Major Prophets’, such as Isaiah and Jeremiah, wrote at length. The ‘Minor Prophets’, such as Obadiah and Haggai, wrote short books. Occasionally the prophets conveyed their message visually. Ezekiel lay on his side, Ezek.4.4-6. Jeremiah put a yoke on his neck, Jer.27.1-11; 28.10.

WHAT IS A PROPHET?

The distinctive feature of a prophet was that he spoke for God without the need to refer to Scripture. Often his message began “Thus saith the Lord”. Today the Scriptures are the means by which God’s word is conveyed. God’s voice can be heard as they are read or preached. But prophets began to speak for God before Scripture existed. Abraham and Moses prophesied before the first written revelation of God’s will was revealed in the form of the two tables of the Law. The Ten Commandments are rehearsed in Exodus and then amplified in the Book of the Covenant, which forms part of Exodus. The first five books, authored by Moses, were the Pentateuch. For a long period of time the Books of the Law were the Scriptures. The section of the Old Testament called the Prophets was added to the Scriptures after the age of the prophet ceased. When the Lord was on earth the Bible was divided up into the “Law and the Prophets” Matt.5.17; Lk.16.31. The Law was the title given to the first five books of the Bible (the Pentateuch) and the Prophets was the title given to the other books (though they also contained books of poetry and history).

It is important to note, however, that even in those early times prophecy could not contradict Scripture. Moses made it plain that a prophet who said anything that contradicted the Law should be rejected. Prophecy had to be tested against existing revelation, Deut.13.1-5. Isaiah put the matter very clearly many years later in Isa.8.20: “To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.” The “law and the testimony” were the Scriptures in Isaiah’s day. If a prophet contradicted the “law and the testimony” it was because there was no “light” in him, that is, the light of Divine illumination. We will look more closely at false prophets later.

THE MEANS OF PROPHECY

One of the great mysteries of the Old Testament is how God spoke to these prophets. Did they simply open their mouths and speak, not knowing what they would say? Had they prepared their messages beforehand? How did they know the future when they engaged in predictive prophecy? There does not seem to be a single answer to these questions. On the whole, prophets seem to have heard God’s voice speaking directly to them, in much the same way as Samuel heard a voice as he lay in his tent in Shiloh, 1Sam.3.3-9. At times the prophet had a vision or dream. The prophet then communicated what he had heard or seen. By and large, the prophecies are spoken in plain language. There are some exceptions, for example the visions of Daniel and of John in Revelation. These abound with symbols and metaphors.

THE PROPHETIC ERA

The first prophet was Enoch, Jude 14. He prophesied about the coming of the Messiah. Prior to then God had spoken directly to Adam and Eve. His messages had included anticipations of the future; see Gen.2.16,17 (fulfilled Gen.3.6,7) and Gen.3.15 (fulfilled Rom.3.24,25). The first recorded prophecy through human lips in the Old Testament is in Gen.9.25-27, when Noah curses Canaan (Ham’s son, through whom the Canaanites came) and foretells the destinies of Shem and Japheth.

But the ‘golden age’ of the prophet really began with Elijah and Elisha, who were alive about 870-800 BC. When people think of prophets they usually think of these men. They were courageous figures who stood before kings and proclaimed the doom of Israel. They brought messages of judgment. They sought the silence of desert places. They dressed roughly and ate a frugal diet. Their prophecies were oral and recorded in 1 and 2Kings. In their time there were even schools of prophets², who lived as communities under the leadership of an established prophet.

²  2Kgs.2.3-7; 6.1.

The last of the prophets (if we exclude John Baptist and the Lord, who were special cases) was Malachi, who wrote about 400 BC. We have no record of prophets at work in the inter-testamental years. The apocryphal book 1Maccabees acknowledges that in the period leading up to the birth of John Baptist the prophetic voice had fallen silent, 1Maccabees 9.27.

THE SIGNIFICANCE OF THE PROPHET

Since much of the prophets’ ministry was directed at Judah and Israel over two thousand years ago, much of what they said has no direct bearing on Christians today. Their messages strike against issues that were important at the time but are less significant today. They thundered against idolatry and the folly of alliances with foreign powers. They prophesied the doom of nations such as Egypt, Assyria and Babylon. These issues are not of immediate relevance to the Christian living in 2025.

That is not to say we should not read the prophets or study their prophecies. With a little effort their message can come into focus. While many of their concerns are unique to the day in which they wrote, they remain a valuable source of inspiration and guidance. These articles are an attempt to tease out their relevance for today.

FALSE PROPHETS

Israel was plagued by false prophets. In the nations around Israel false prophets, seers, necromancers, witches and magicians all claimed to see the future and bring a word from God. The need to distinguish between true and false prophets was acute. Although there were several ways to tell the true from the false, Scripture makes it clear that a true prophet’s words always came to pass, Deut.18.19.

To be continued (D.V.)

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Comfort for Christians in a Changing World

by Roy Reynolds (N. Ireland)

“Greater love hath no man than this” John 15.13

The Saviour�s love could never be surpassed; it is selfless, sacrificial love that knows no parallels. Its greatness lies in the excellence of the Person Who loved and in the extreme price He paid to prove His love. The wonder is magnified when we consider the unworthiness of the objects of His love: sinners who had not a spark of love for the Saviour.

The apostle Paul apprehended a little of that wonder when he wrote, �The Son of God, who loved me, and gave Himself for me� Gal.2.20. �But God commendeth His love toward us, in that, while we were yet sinners, Christ died for us� Rom.5.8. He loved us when we were so unloving and unlovable.

Calvary will ever remain as the greatest proof of His matchless love for us when, unaccompanied and unassisted, He �poured out His soul unto death� Isa.53.12. Thus it behoves us to spend time daily in contemplation of those sacred scenes where the tender heart of Christ was revealed as never before or since. The indelible engravings carved in the darkest hours of His suffering will remain as eloquent reminders of �the love that Jesus had for me� (from a hymn by Jane E. Hall).

How marvellous! How wonderful! And my song shall ever be:

How marvellous! How wonderful! Is my Saviour’s love for me!

“But now in Christ Jesus …” Ephesians 2.13

Once we were deeply conscious of our distance from Christ and the darkness of our sinful state, “having no hope, and without God in the world” Eph.2.12. Our exposure to dying in our sins was all too real and thankfully the moment arrived when we were liberated by faith in Christ and the wondrous, emancipating grace of God, “Who hath delivered us from the power of darkness, and hath translated us into the kingdom of His dear Son” Col.1.13. The words “but now” highlight the dramatic change that salvation has wrought in our lives, totally different to all that pertained to our unsaved days.

We were instantaneously and eternally linked to Christ, indwelt by the Holy Spirit and assured of being in heaven forever. We found refuge in Christ Jesus; the distance was closed, the disease was cured, the debt was cleared and the defilement cleansed. We “are made nigh by the blood of Christ” Eph.2.13, and no one and nothing can nullify our salvation or threaten our eternal security. We are as safe as God can make us. “Once in Him, in Him for ever; thus the eternal covenant stands” (from a hymn by John Kent).

The darkness of my former state, the bondage, all was mine;

The light of life in which I walk, the liberty, is Thine.

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Good Tidings from Heaven

THE ERIE CANAL

26th October this year marks the two hundredth anniversary of the opening of the Erie Canal, which was built to connect the Great Lakes to the Atlantic Ocean, at a cost of the equivalent of about $170 million in today’s money. As part of the festivities, the Governor of New York, DeWitt Clinton, sailed the length of the canal (363 miles), then poured two casks of water from Lake Erie into the Atlantic. It was a moment of triumph for him. He had been ridiculed for championing the project, with opponents labelling it ‘Clinton’s Folly’ and ‘DeWitt’s Ditch’. The canal proved to be a huge success. It greatly reduced the cost of transporting people and freight, and accelerated the development of the region. The press, which formerly had derided Clinton, was now effusive in praising him. One newspaper article included the following words: “He will be remembered while its benefits are experienced … Yield credit to Clinton, and hail him by name.”

The canal was indeed a great achievement, but it reminds me of a far greater work, which was done, not two hundred years ago, but two thousand years ago, when God’s Son, Jesus Christ, died on the cross at Calvary. It was not planned by a politician, but by God Himself. It was not to promote economic growth, but to rescue us from judgment for our sins, in Hell, and to give us a home in Heaven. It was not to benefit one state, but the world. Its cost cannot be valued in earthly currency, for it involved the Lord Jesus shedding His blood and laying down His life for us all. And, for that work, He will be honoured, not for a few years, but eternally. Consider the following verses from God’s Word: “God sent His only begotten Son into the world, that we might live through Him” 1John 4.9. “But God commendeth His love toward us, in that, while we were yet sinners, Christ died for us” Romans 5.8. “Ye were not redeemed with corruptible things, as silver and gold … but with the precious blood of Christ” 1Peter 1.18,19. “Thou art worthy … for Thou wast slain, and hast redeemed us to God by Thy blood” Revelation 5.9.

Just as people despised DeWitt Clinton’s plan, thinking it foolish, many despise the message of salvation through Christ, Who “died for our sins … and … rose again” 1Corinthans 15.3,4. Paul wrote that the message “of the cross is to them that perish foolishness; but unto us which are saved it is the power of God” 1Corinthians 1.18. Clinton’s critics changed their minds when they saw that his plan worked. So too, down through the years, many who had no time for Christ or the cross have come to see that through the message of Christ crucified “it pleased God … to save them that believe” 1Corinthians 1.21. They have put their trust in Him, and agree with Paul that “the gospel of Christ … is the power of God unto salvation to every one that believeth” Romans 1.16. If you have never come to a point in your life where you have seen your need as a lost sinner, repented, and trusted in the Lord Jesus Christ, we urge you to do so now, and come into the blessing of the mighty work done by the Lord Jesus Christ on Calvary.

Unto Him Who hath loved us and washed us from sin,

Unto Him be the glory for ever! Amen.

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QUOTES

“Therefore said He unto them, ‘The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that He would send forth labourers into His harvest.’” Lk.10.2

Untold millions are still untold.

John Wesley

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“For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am” 1Cor.15.9,10

Grace is the very opposite of merit … Grace is not only undeserved favour, but it is favour shown to the one who has deserved the very opposite. 

Harry Ironside

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“Who is a wise man and endued with knowledge among you? Let him shew out of a good conversation his works with meekness of wisdom” Jms.3.13

Wisdom is the right use of knowledge. To know is not to be wise … There is no fool so great as a knowing fool. But to know how to use knowledge is to have wisdom.

   Charles Haddon Spurgeon