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
PROPHECY
by A. Summers
THE SON OF MAN GLORIFIED
by I. Gibson
EXAMPLES OF A GODLY REMNANT
by M. Johannesen
COMFORT FOR CHRISTIANS IN A CHANGING WORLD
by R. Reynolds
clouds and wind without rain” Proverbs 25.14.
“with thanksgiving” Philippians 4.6,7
Assembly Testimony Bible Class
by J. M. Riddle (England)
THE FIRST BOOK OF PSALMS
No.70: PSALM 39 (Part 1)
The Psalm is headed “To the chief Musician, even to Jeduthun, A Psalm of David.” Two further Psalms bear the heading “To the chief Musician, to Jeduthun”: Psalm 62 is “A Psalm of David”, and Psalm 77 is “A Psalm of Asaph”. Derek Kidner1 calls the “chief Musician” the “choirmaster” and notes that this designation is attached to fifty-five Psalms, and also to the psalm of Habakkuk, Hab.3.19. He points out that the Hebrew root means ‘to excel’, and thence ‘to superintend’. Jeduthun was one of the chief musicians appointed by David to lead public worship, 1Chr.16.41; 25.1-3. It seems that Jeduthun was also known as Ethan, 1Chr.6.44; 15.17-19.
- 1 Kidner, D. “Tyndale Old Testament Commentaries: Psalms 1-72”. Inter-Varsity Press, Leicester.
In introducing this Psalm, J.M. Flanigan2, Harold St. John3 and A.F. Kirkpatrick4 all quote Ewald, in whose opinion it is “indisputably the most beautiful of all the elegies in the Psalter”. Whether an elegy, a song of mourning, can really be described as “beautiful” is perhaps a matter of opinion.
- 2 Flanigan, J. “What the Bible Teaches – Psalms”. John Ritchie Ltd., Kilmarnock.
- 3 St. John, H. “The Collected Writings of Harold St. John”. Gospel Tract Publications, Glasgow.
- 4 Kirkpatrick, A.F. “The Book of Psalms”. Cambridge University Press, Cambridge.
The circumstances in which the Psalm was written may well be indicated by the penultimate verse: “Hear my prayer, O Lord, and give ear unto my cry; hold not Thy peace at my tears: for I am a stranger with Thee, and a sojourner, as all my fathers were.” This evidently means that just as Abraham “sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise” Heb.11.9, now David himself was in the same position. It was a great sorrow to him (he refers to his tears) that he was no longer regarded as a permanent citizen in his own country. He was ‘on the run’. He was rootless. He was living in hostile territory.
But for what reason? Amongst the results of his adultery with Bath-sheba and the murder-by-proxy of Uriah, God had said, “Now therefore the sword shall never depart from thine house … I will raise up evil against thee out of thine own house” 2Sam.12.10,11. As noted above, David was evidently ‘on the run’, and deeply conscious that this was the result of his transgressions, all of which points to the fulfilment in his life of God’s word. The rebellion of Absalom, one instance of “evil against thee out of thine own house”, had made it necessary for David to flee for his life. Why had this happened? David was in no doubt about the reason. It was the result of his sin. It can therefore be said, with some degree of certainty, that Psalms 38 and 39 both relate to David’s great sin in earlier life.
As suggested, there is an evident connection with the previous Psalm. David is evidently pondering his experiences described in Psalm 38. Attention is drawn to the following:
First, in Psalm 38, he says, “They also that seek after my life lay snares for me: and they that seek my hurt speak mischievous things, and imagine deceits all the day long. But I, as a deaf man, heard not; and I was as a dumb man that openeth not his mouth. Thus I was as a man that heareth not, and in whose mouth are no reproofs” vv.12-14. In Psalm 39, he says, “I said, ‘I will take heed to my ways, that I sin not with my tongue; I will keep my mouth with a bridle, while the wicked is before me.’ I was dumb with silence, I held my peace, even from good” vv.1,2. While (as these verses just quoted show) David said nothing in the presence of his enemies, he now says a great deal to the Lord. It seems, therefore, that Psalm 39 can be regarded as a sequel to Psalm 38.
Second, in Psalm 38, David describes his intense sufferings. Some expositors believe that David is referring here to physical suffering as a result of sin, while others suggest that he is using physical terms to describe his acute mental suffering on account of sin. This was the view we took in connection with Psalm 38 and, in the interests of consistency, will do so in Psalm 39: “Deliver me from all my transgressions: make me not the reproach of the foolish. I was dumb, I opened not my mouth; because Thou didst it. Remove Thy stroke away from me: I am consumed by the blow of Thine hand” vv.8-10. In his mental weakness, which could certainly be accompanied by physical weakness, David is acutely aware that life is so transient and looks earnestly to the Lord for strength to continue in His service: “Lord, make me to know mine end, and the measure of my days, what it is; that I may know how frail I am. Behold, Thou hast made my days as a handbreadth; and mine age is as nothing before Thee: verily every man at his best state is altogether vanity” vv.4,5; “O spare me, that I may recover strength, before I go hence, and be no more” v.13.
With these things in mind, the Psalm may be divided as follows:
- David’s Silence, vv.1-3
- David’s Supplication, vv.4-6
- David’s Suffering, vv.7-11
- David’s Sorrow, vv.12,13
DAVID’S SILENCE – vv.1-3
We must notice that David was, firstly, silent before men, vv.1,2a, but, secondly, stirred before God, vv.2b,3.
He was silent before men – vv.1,2a
“I said, ‘I will take heed to my ways, that I sin not with my tongue; I will keep my mouth with a bridle, while the wicked is before me.’ I was dumb with silence, I held my peace, even from good”.
As Derek Kidner observes, “David’s feelings were running high enough to be taken for disloyalty if he had vented them in the wrong company”1, or, in the words of A.F. Kirkpatrick, “the Psalmist is tempted to murmur, and resolves to meet the temptation by silence”4. It does seem, again in the words of A.F. Kirkpatrick (although after consideration he discards the view), that David was “afraid of giving way to complaints in the hearing of the wicked, which might give occasion for ridicule or blasphemy”4. It seems clear that David was conscious that his enemies were observing him, vv.1,8, and, as already noted, this links Psalms 38 and 39: “They also that seek after my life lay snares for me: and they that seek my hurt speak mischievous things, and imagine deceits all the day long. But I, as a deaf man, heard not; and I was as a dumb man that opened not his mouth” 38.12,13. Quite clearly, David was not going to give his enemies the opportunity to seize on anything he said as evidence that he no longer trusted in the Lord.
The general lesson here is clear. As God’s people we must always act in a way that ensures “that the name of God and His doctrine be not blasphemed” 1Tim.6.1, even when we do not understand the path we are called to tread. It is most important, not only that overseers should “have a good report of them which are without” 1Tim.3.7, but that this should be true of all of us: “sanctify the Lord God in your hearts … having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ” 1Pet.3.15,16. We must be careful how we act and what we say in the presence of unbelievers. It is noteworthy that Hezekiah instructed his representatives to keep silent in the face of the Assyrian diatribe: “But the people held their peace, and answered him not a word: for the king’s commandment was, saying, ‘Answer him not.’” 2Kgs.18.36.
He was stirred before God – v.3
“And my sorrow was stirred. My heart was hot within me, while I was musing the fire burned: then spake I with my tongue”. He was silent without, but not silent within! His unexpressed emotions become too strong for further silence. But he speaks to the Lord! As Derek Kidner rightly says, “He shows a responsible care for God’s good name (cf. 73.15), first by his self-restraint, and then, when he can contain himself no longer, by the way he formulates his problem: as a learner [“make me to know mine end, and the measure of my days, what it is” v.4] and as a suppliant [“And now, Lord, what wait I for? My hope is in Thee” v.7].”1
When David says, “my sorrow was stirred”, he is evidently referring to his desire for deliverance from his transgressions, and therefore from the reproach of his enemies. See v.8.
As we shall see in the next article, David had nothing at all to say to men, but he had plenty to say to God. That is always the best way in such circumstances!
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 24
THE PURPOSE OF GOD AND OPPORTUNITY – Ephesians 4.17-32
In keeping with the position we have been brought into as believers by the grace of God, a change, an opportunity, an expectation, indeed an inevitability, arises as to our lifestyle in this world. The heavenly side of our spiritual union in Christ, which has been delineated in the earlier part of this Epistle, means that we cannot possibly practise the things which once dominated our lives. Otherwise, what we call positional truth is reduced to a matter of theory, with no living expression to show its reality.
This is why the apostle begins in v.17 with the words “This I say therefore, and testify in the Lord”. No longer are we to continue as once we walked just like the rest, who are in the world. The sphere of our life in Christ demands a very practical change as we live among others who do not yet have the experience of salvation.
As always, the Word of God makes these issues clear. Simple language is used in this section: “walk not” v.17; “sin not” v.26; “grieve not” v.30; but what an import the message has for us as we are placed under the Lordship of Christ.
A casual reading of the section will reveal a series of contrasts between the old way of life and the new:
- In vv.17-19 the coldness of the world is described.
- In vv.20,21 the character of Christ is highlighted.
- In vv.22-32 the clothing of the believer is indicated.
THE COLDNESS OF THE WORLD IS DESCRIBED – vv.17-19
Listen, as Paul brings home his message with consummate skill and clarity. He speaks of the vanity (emptiness) of the mind, the understanding darkened, and being alienated from the life of God through ignorance. In fact, insensible to God’s things but wholly exposed to, and wilfully embracing (giving themselves over to) evil things. This is because of the hardness or blindness of their heart. They were making immorality a source of monetary gain. Does this not mirror the world in which we now live? So much so that we can almost feel the dead weight of the atmosphere of our surroundings. Writing to Titus, Paul tells us that this was our condition before “the kindness and love of God our Saviour toward man appeared” Titus 3.4. And it is just the new relationship to our Lord Jesus Christ that has wrought in us the change that was so vitally needed.
However it is presented, we know that the pursuit of sin results in hardness of the heart. Current news often talks about certain areas being a ‘cold place’ for this and that. This world is a cold place for true believers because by nature human beings are “sold under sin” Rom.7.14, before being released by the power of God in Christ.
We are told in Eph.4.19 that those described have given themselves over to all kinds of uncleanness. The word “work” in this verse refers to a trade, a business for making gain. How ugly sin can become!
THE CHARACTER OF CHRIST IS HIGHLIGHTED – vv.20,21
“But …” v.20, and what a glorious “but” it is! “Ye have [‘did’] not so learned Christ”. There was nothing but purity in Christ. In our experience of introduction to Christ, we know Christ first before we can follow or be impacted by the truth as it is exemplified in Jesus, v.21. In other words, His death precedes His life on earth as far as our experience is concerned, just as in the experience of the children of Israel in the wilderness the quails came before the manna, Ex.16.11-14. A life must be given up before enjoyment is realised. The cross is the foundation of all joy in our lives. Take it away and we have nothing. Only union with Him will really change our lifestyle. They were instructed in Him and so spoiled for this world. He is the subject of His own message; all they learned was summed up in Christ.
- It was the sight of His dear cross
- First weaned my soul from earthly things;
- And taught me to esteem as dross
- The mirth of fools and pomp of kings.
- (William Cowper)
“If so be” v.21, is not a matter of doubt but confirmation: “If [as is the case] ye have heard [‘ye heard’] Him, and have been taught [‘were taught’] by [‘in’] Him, as the truth is in Jesus”. Eternal fact and reality meet in Him. He is the subject, sense and source of instruction. And this is now developed.
THE CLOTHING OF THE BELIEVER IS INDICATED – vv.22-32
“That ye put off [‘having put off’ is the thought] concerning the former conversation [‘the former manner of life’] the old man” v.22. Now the old man refers to what I was as linked with Adam. God finished with that man at the cross, and so, in my conversion I agree with God and have put off, practically, the old man, with all his deeds, which are deceitful and corrupting, v.22. Sometimes people refer to “the old man in us”, but this is not strictly true for he is gone, at Calvary. I am finished with my standing in Adam. We must distinguish things that differ: the old man (all that I was in Adam); the flesh (the sinful principle still within me); and the new man (what I am in Christ). The old man was judged at the cross. The flesh must be judged daily. The new man is beyond judgment.
The Experience of Salvation – vv.22-24
The teaching given to the readers was that they had put off as to their former life the old man, and that they had put on the new man, experimentally, at conversion. They are now exhorted to live practically in the light of this fact. In “be renewed in the spirit of your mind” v.23, the verb is in the passive; the indwelling Holy Spirit is moving in us to that end, enabling us to live practically according to the place we have in Christ. The new man is “after [‘according to’] God created in righteousness and true holiness [‘holiness of truth’]” v.24. This now is our standard of living.
George Muller of Bristol was once asked regarding the beginning of his spiritual success (as one put it). His answer was: “There was a day when I died, utterly died, died to George Muller, his opinions, preferences, tastes and will.”
The Existence of Sin – vv.25-29
There are eleven imperatives in the passage from v.25 till the end. The habits of the flesh are now dealt with. These reveal God’s mind and purpose for the clothing of His people. The features dealt with are these: self, v.25; sin, v.26; Satan, v.27; separation, v.28; speaking, v.29; the Spirit, v.30; shame, v.31; and showing kindness, v.32.
Having put off the old man at conversion, the habit of falsehood was removed, and this is to be seen in practice. The positive then is to “speak every man truth with his [believing] neighbour: for we are members one of another” v.25. The anger in v.26 is righteous anger; it is different from the “wrath” at the end of the verse and different also from the “wrath” in v.31, both of which are forbidden. Here, while righteous anger is understood, the danger is that, being nursed, it can embrace a sinful element, hence the word of caution, “let not the sun go down upon your wrath: neither give place to the devil” vv.26,27. This opportunity constantly sought by the evil one must be denied to him.
The possibility of sinning is always with us. However, we are taught by John that sin should be the exception in our lives rather than the rule, 1Jn.2.1. Indeed, if it is the rule, it is evident that we do not possess Divine life.
The contrast between the old and the new continues in v.28: hands once used for stealing are now to become useful and generous. Instead of stealing, the believer is to labour, doing honest work with his hands, so that he may have something to give to those in need. Pilfering is replaced by giving. As Paul said, “These hands have ministered unto my necessities, and to them that were with me” Acts 20.34.
How then do we counter defiling language, v.29? Negative communication is to be replaced by positive edification. Some find it easy to speak disparagingly, even subtly and at times with double meaning, foolish jesting or hurtful application. This may seem to be clever, but it is coarse. The Psalmist well prayed, “Set a watch, O Lord, before my mouth; keep the door of my lips” Ps.141.3. The Lord Himself said, “Hear, and understand: not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man.” The Pharisees were offended, Matt.15.10-12! James has much to say on this subject in his Epistle. Perhaps if these things would burden our souls to a greater degree, we might save ourselves and others from prospective discipline from the hand of God.
The Exhortation Regarding the Spirit – v.30
The Holy Spirit of God is given His full title only here. The moral emphasis of His nature is manifest, and this against the moral delinquencies indicated earlier in the context of this world. Our responsibility is to show caution because of His indwelling. Grieving the Spirit will lead to the breakdown of communion. The believer cannot enjoy fellowship with God and grieve the Spirit of God at the same time. This dichotomy is just impossible. The Holy Spirit is a Person, so He can be grieved. He is holy so anything contrary to His nature grieves Him. As He dwells within each believer, further progress is halted until the cause of grief is openly confessed and then restoration is again enjoyed. While the slightest wrong action or attitude can affect communion, it is blessed to know that union cannot be severed. The child of God, every child of God, is sealed until the day of bodily redemption, v.30, when we shall be to the praise of His glory, 1.13,14.
In summary, regarding the clothing of the believer, God sees believers as having put off the old man and having put on the new man at conversion. We are now expected to live in a manner in keeping with the work accomplished at Calvary, when God judicially finished with the old man, Adam. We are now forever linked to the new man, Christ. Now the import of this is that our new nature is seen in our spiritual clothing. The development is from inward to outward. In v.31 another imperative is stressed: “Let all bitterness … be put away from you, with all malice”. This is not just one incident but rather it forms the pattern of our lives. Then the positive is also commanded, v.32. The idea in “be ye kind” is becoming more and more kind. The standard is high: “even as God for Christ’s sake [‘in Christ’] hath forgiven you”. This is underlining not the ‘why’ but the ‘way’: God has forgiven. He has done it freely and fully. This is the way His favour has been shown. Let us act in the same way to one another.
In his “Ephesian Studies”, Handley Moule wrote, “The Epistle to the Ephesians has been powerfully characterised, I think by the late Dr. C.J. Vaughan, as a writing so full of eternity that, even when it stoops to the earth, its heavenly wings, by their slightest waft, bear it aloft again to the regions of transcendent truth.”
To be continued (D.V.)
GLIMPSES OF CHRIST
by D. Strahan
Paper 17
The Battle Bow
The tenth chapter of Zechariah’s Prophecy contains one of the most enlightening and descriptive Messianic prophecies in the Old Testament: “Out of him came forth the corner, out of him the nail, out of him the battle bow, out of him every oppressor together” Zech.10.4. It is widely accepted that the references in this verse to “corner”, “nail”, “battle bow” and “oppressor” (“ruler” N.K.J.V.) are used metaphorically to refer to a person who fulfils each one of these differing offices. This person is the coming Messiah. In a previous article we considered the Lord as “the nail” Zech.10.4. In this article we consider Him as “the battle bow” Zech.10.4.
THE POWER IT SIGNIFIES
The battle bow of ancient times was a specialised military implement specifically crafted for warfare. It was much more advanced than the simple hunting bow. The battle bow required significant strength and considerable training to use effectively. The symbolism of the battle bow in this context is to point to a leader Who will have the capability and necessary strength to defend and deliver His people.
This ability has already been displayed in the history of the children of Israel. When Moses and the children of Israel stood on the banks of the Red Sea after their deliverance from Egypt they “saw the Egyptians dead upon the sea shore” Ex.14.30. The Lord wrought a complete victory over the Egyptians for “there remained not so much as one of them” Ex.14.28. Conscious of the Lord’s mighty triumph, Moses and the people burst into song: “I will sing unto the Lord, for He hath triumphed gloriously” Ex.15.1. They went on to exclaim, “The Lord is a Man of war: the Lord is His name” Ex.15.3.
The power of this One Who is the Battle Bow will be demonstrated in a future day, just as it has been evidenced in the past. Zechariah’s Prophecy describes a day when it will seem as if the Jewish nation is about to be exterminated and the city of Jerusalem is at the point of finally falling to her enemies. “Then shall the Lord go forth, and fight against those nations, as when He fought in the day of battle” Zech.14.3. John speaks of the appearing of the Lord in glory: “And I saw heaven opened, and behold a white horse; and He that sat upon him was called ‘Faithful and True,’ and in righteousness He doth judge and make war” Rev.19.11. The Battle Bow, the Lord, will deliver His people and the day of His Millennial reign will finally have dawned. “And the Lord shall be King over all the earth: in that day shall there be one Lord, and His name one” Zech.14.9.
The power and the victory of the Lord are very meaningful for us too. The One Who can singlehandedly conquer nations is the same One Who leads us to triumph. “But thanks be to God, which giveth us the victory through our Lord Jesus Christ” 1Cor.15.57. By His resurrection the Lord has vanquished death. Despots and dictators fall before Him and so too does death. Death is an enemy but it has been robbed of its victory. The strength and power are His alone; the victory is ours. The words of Paul are pertinent: “Nay, in all these things we are more than conquerors through Him that loved us” Rom.8.37.
- The victory is ours!
- For us in might came forth the mighty One;
- For us He fought the fight, the triumph won –
- The victory is ours!
- (Horatius Bonar)
THE PLACE FROM WHICH IT SPRINGS
Four times in Zech.10.4 there is the phrase “out of him”. The previous verse refers to “the house of Judah” Zech.10.3, and so it is from Judah that the coming Ruler will arrive. This was the tribe of which Jacob prophesied, “The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto Him shall the gathering of the people be” Gen.49.10. This verse foreshadows a coming King Who will rule over the nations.
There have arisen in history rulers like Alexander the Great and Napoleon Bonaparte who have sought to extend their dominion, dreaming of reaching the ends of the earth. But this is not their right. Each of them lacked the necessary power and ability to achieve what his heart wished for. These leaders come and go but it will be One Who will come “out of” Judah Who will wield the sceptre of universal dominion. “I will overturn, overturn, overturn it: and it shall be no more, until He come whose right it is; and I will give it Him” Ezek.21.27. It is the Lord’s right, and His alone.
- All hail the power of Jesus’ name!
- Let angels prostrate fall;
- Bring forth the royal diadem,
- And crown Him Lord of all!
- (Edward Perronet)
THE PEACE IT SYMBOLISES
The battle bow is referred to previously in Zechariah’s Prophecy: “And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and He shall speak peace unto the heathen: and His dominion shall be from sea even to sea, and from the River even to the ends of the earth” Zech.9.10.
This verse refers to the battle bow being “cut off”. The Geneva Bible of 1587 translates this expression as “the battle bow shall be broken”. These are the battle bows of earth’s warfare, which will be broken and banished by the One Who is the true Battle Bow. The breaking of the bow signifies an end to war and conflict. This anticipates a future day when there will be universal peace. Peace will reign because “The Prince of Peace” Isa.9.6, will be on the throne. There will be no further need for the instruments of war: “and they shall beat their swords into ploughshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more” Isa.2.4.
The One by Whose power the battle bow will be banished is identified in the verse immediately preceding Zech.9.10: “Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: He is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass” Zech.9.9. He is the One Who will fulfil the prophecy of breaking the battle bow. This is the One Who was marked by such humility and lowliness as He entered Jerusalem in fulfilment of Zechariah’s ancient prophecy. On that occasion “all the city was moved”, and they asked, “Who is this?” To which the reply came: “This is Jesus” Matt.21.10,11. It is wonderful for us to remember that the lowly Man Who walked in Galilee will come again in tremendous power and glory. Then, “every eye shall see Him, and they also which pierced Him: and all kindreds of the earth shall wail because of Him. Even so, Amen” Rev.1.7.
To be continued (D.V.)
MEN WHO KNEW GOD
by J. Alan Davidson (N. Ireland)
Paper 11
Moses (Part 2)
In the previous paper we considered Moses the Babe, Moses and the Bulrushes, and Moses and his Brethren. We now continue to:
MOSES AND THE BONDAGE
There were three reasons for the bondage in Egypt:
Divine. It was foretold in Genesis chapter 13. God’s promise to Abraham was, “I will make thy seed as the dust of the earth” v.16. From a family of seventy, Jacob’s seed increased to about one and a half million in two hundred years. It grew from a tribe to being “the congregation of Israel” Ex.12.6.
Discipline. Joseph’s brethren sold him and he was carried down into Egypt. Their descendants became slaves in the same land.
Dispensational. We see from the story of the bondage in Egypt that the governments of earth are under God’s control. Israel delivered Christ into Gentile hands. Presently, we live in the “times of the Gentiles” Lk.21.24, and Israel will yet suffer “the time of Jacob’s trouble” Jer.30.7.
“Now there arose up a new king over Egypt, which knew not Joseph” Ex.1.8. A new dynasty came to the throne of Egypt resentful of the amazing growth of the children of Israel dwelling in the choice land of Goshen. The more Pharaoh afflicted them with hard bondage and bitter sorrows, the more they multiplied and grew. This new king was resentful of the earlier Pharaoh and certainly would have had historical knowledge of his prime minister, Joseph. Joseph was raised up of God to preserve the children of Israel. Now God was raising up Moses to deliver His people.
There are practical lessons to be learned from the bondage:
First, hard times do not erase God’s promises. Peter writes about persecution and dark misty days but he also says, “until the day dawn, and the day star arise in your hearts” 2Pet.1.19.
Second, harsh treatment does not escape God’s notice. “I have surely seen the affliction of My people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows; and I am come down to deliver them” Ex.3.7,8. To persecuted saints of Smyrna, the Lord said, “I know thy works, and tribulation, and poverty … Fear none of those things which thou shalt suffer” Rev.2.9,10.
Third, heavy tests do not eclipse God’s concern. “That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ” 1Pet.1.7. Beloved, does pressure press you down or does it press you nearer to the Lord?
MOSES AND THE BURDENS
“And it came to pass in those days, when Moses was grown, that he went out unto his brethren, and looked on their burdens: and he spied an Egyptian smiting an Hebrew, one of his brethren. And he looked this way and that way, and when he saw that there was no man, he slew the Egyptian, and hid him in the sand” Ex.2.11,12. Moses was “full forty years old” Acts 7.23, when he slew the assailant of the Hebrew slave. “He defended him, and avenged him that was oppressed … for he supposed his brethren would have understood how that God by his hand would deliver them: but they understood not” Acts 7.24,25. Moses needed to learn, like Abraham, that premature efforts of the flesh, while well intended, end in failure. We need to learn to wait upon God. Spiritual ends are never achieved by carnal means. It is possible that we could do right things, but at the wrong time, not God’s time. Leadership of God’s people is not self-assured. No one will be a leader without being a servant first. Moses acted rashly and hastily. He wanted to be a deliverer and to ‘jump start’ a rebellion.
Looking “this way and that way” indicates that Moses was not acting before God. An exercise is not a call from God. Passion is not principle; impulse is not purpose. We must not just act upon a pious appeal or missionary enthusiasm. If we learn these weighty lessons about God’s call, an exercised young brother will be preserved from the embarrassment of going out for God and being called back home by his wife and family. We need to learn, like Moses, that the wilderness comes before God’s call, the sanctuary before the street, the private before the public, worship before work. May God preserve us from preachers who just talk. The warmth of God’s presence and the weight of God’s truth will deliver us from mere wind and words. A young brother seeking commendation declared that he would be original or nothing. He said that he soon found out that he was both. A zealous man declared that God had called him to worldwide evangelism. Believe it or not, he also said that he had not as yet taught a Sunday School class.
Moses attempted to bury the Egyptian in the sand. When God buried the Egyptians, He buried Pharaoh, with his chariots and horsemen, all the host, in the bottom of the Red Sea, so there remained not so much as one of them. Moses needed to wait upon God to judge Pharaoh. He was not looking “this way and that way” but looking in the right direction when “he endured, as seeing Him who is invisible” Heb.11.27. He also had the added burden of seeing his brethren going back to the brickyards and enduring the taskmasters’ rods for another forty years. They said, “Who made thee a ruler and a judge over us?” Acts 7.27,35. Like his blessed Lord, his own did not receive him. The people of Israel served the gods of Egypt, Josh.24.14. They were unfaithful and rebellious. God said, “In the day that I lifted up Mine hand unto them, to bring them forth of the land of Egypt … they rebelled against Me, and would not hearken unto Me: they did not every man cast away the abominations of their eyes, neither did they forsake the idols of Egypt” Ezek.20.6,8. Israel sighed, cried and groaned under their burdens. They were not ready to leave until they were sick of Egypt and repented and cried unto God for deliverance.
Moses learned to be a servant while in the desert at the well. In the school of God, he defended the oppressed women. He stood up to help them when the shepherds drove them away from the troughs which they had filled with water for their father’s flock, Ex.2.17. These selfish, violent thieves were robbing the women by taking the fruits of their labour. Moses would have thoughts of the oppressed in Egypt and the failure of his own rashness.
The risen Lord commanded His disciples “that they should not depart from Jerusalem, but wait for the promise of the Father” Acts 1.4. The order of service, in the power of the Holy Spirit, was to be “witnesses unto Me both in Jerusalem, and in all Judæa, and in Samaria, and unto the uttermost part of the earth” Acts 1.8. The order will usually be, first, witness before relatives, school chums or workmates. Prove God in a little Sunday School class and the local assembly. Let your voice to heard giving public thanks to God for His Son, before attempting to preach to others about Him.
To be continued (D.V.)
GIFTS OF THE HOLY SPIRIT IN 1CORINTHIANS CHAPTERS 12 TO 14
by Ken Wilkins (England)
Paper 11
1CORINTHIANS CHAPTER 13 VERSES 1-7
Throughout this chapter there is repeated use of the word “charity”, translated from the Greek word agape, which is one of the words also translated “love” in the New Testament. However, though this word, agape, can be translated “love”, yet I submit it is more contextual that it has been translated as “charity” in this chapter, because it conveys with it the practice of Godly love in action. Sadly, in our modern society we are only accustomed to the word “charity” being used in a very limited way, meaning support for what people consider to be “good causes”. Hence we speak of an organisation as “a charity”. Seldom is the word used with the meaning it has in this chapter, that is, demonstrating the love of God practically.
Now let us proceed to a detailed exposition of the chapter:
In verses 1 to 3 it is important to see that every time Paul uses the words “though I …” he is placing himself, by way of illustration, hypothetically, in the position of being a spiritually multi-gifted man. He is not saying that he actually fits the description: the word “though” is being used by way of reasoning, that is, ‘If I …’ He is asking us in these verses to just suppose he has all these extreme manifestations of gift, but that in every case he has no charity (love), so that cancels out all the value of his exercise of these gifts, and leaves him with nothing. Having established the setting then, by way of observation, let us look at this spiritually super-gifted man in more detail:
Verse 1: He begins with the most popular gift in question: the gift of tongues. “Though [or ‘if’] I speak with the tongues of men and of angels…” This hypothetical man not only speaks in tongues of men, but also of angels. This certainly does not mean, and cannot mean, that Paul spoke in the tongues of angels, because, when considering 1Cor.12.10, we also discovered from 2Cor.12.4 that the language of the third heaven consists of “unspeakable words” which are “not lawful [not permissible] for a man to utter”. The reasoning therefore of 1Cor.13.1 is that if this hypothetical man (called “I”) could not only speak with the tongues of men, but even if it were possible for him to speak with tongues of angels, if he has no charity (love), the tongues are just a meaningless noise, as harsh as a brass musical instrument blasting or a tinkling (clanging) cymbal.
Verse 2: Next comes the gift of prophecy: “though [or ‘if’] I have the gift of prophecy, and understand all mysteries, and all knowledge”, in other words, the maximum, outstanding possession and exercise of these gifts. Furthermore, the gift of faith (which we considered in detail in chapter 12) is here seen as “all faith”, the gift of faith to the maximum extreme. Remember again that we looked at the teaching of the Lord Jesus concerning this gift of faith, in Mk.11.23, when the apostles would, by the power of the Holy Spirit, through this gift of faith, be able to effect the removal of “this mountain” (Israel) and its being cast into “the sea” (among the Gentile nations). Now we see this hypothetical spiritually super-gifted man saying, “Though [or ‘if’] I have all faith, so that I could remove mountains [not just to remove this one mountain, but to remove a number of mountains]”, yet, if he has no charity (love), that would cancel out all the value of his exercise of these gifts, profiting him nothing.
Verse 3: Now, this hypothetical man turns his attention from spiritual gifts to personal giving in the extreme. He tells us: “Though [or ‘if’] I bestow [or give away, in food] all my goods to feed the poor …”, then he even goes to the extreme of volunteering to be a martyr: “though [or ‘if’] I give my body to be burned …”, yet if, in those acts of maximum generosity or voluntary martyrdom, he has no charity (love), he has to acknowledge “it profiteth me nothing”.
Verses 4 to 7: These verses detail for us the characteristics of this charity (love), and it is very precious to consider that all these characteristics are seen perfectly in our Lord Jesus Christ; and only in Him are they perfectly seen, because He alone is the perfect, holy, sinless Son of God. Thus we see:
Verse 4: “Charity [‘love’] suffereth long [is patient], and is kind; charity [‘love’] envieth not; charity [‘love’] vaunteth not itself [is not boastful, or vain-glorious], is not puffed up”.
Verse 5: “doth not behave itself unseemly [shamefully], seeketh not her own [is not selfish], is not easily [or ‘not quickly’] provoked; thinketh no evil”.
Verse 6: “rejoiceth not in iniquity [or ‘not at unrighteousness’], but rejoiceth in [or ‘with’] the truth”.
Verse 7: “beareth all things [the word “beareth” means ‘to cover’, not in the sense of covering up sin that ought to be exposed and confessed, but relating to all things affecting us personally that really we would be better to bear, suffering hardship, just covering it, letting it pass, rather than making unnecessary exposure of the issue], believeth all things [which does not mean we are to be gullible of course, believing everything we hear, but rather, it is the outcome of thinking no evil (see the end of v.5), and not having “evil surmisings” 1Tim.6.4, about everything we hear], hopeth all things [please note that hope is one of the three “abiding” things at the end of this chapter, and we shall consider what the “abiding” means when we come to v.13], endureth all things [let us ever remember what our Lord Jesus endured for us: He “endured the cross” Heb.12.2]”.
Concerning various sins, such as those listed in vv.4-7, which, when committed, reveal an absence of charity (love), one deems it appropriate to sound a note of warning here, in that some people within the ‘Pentecostal’ and ‘Charismatic’ movements claim to have power and authority to cast out demons, mistakenly based on the commission that the Lord Jesus gave in Mk.16.17: “In My name shall they cast out devils [demons, or evil spirits]”, by which such people claim to cast out of other people what they call “the demon of envy” or “the demon of boastfulness”, or “the demon of selfishness”, or demons of some other sin. Firstly, we saw at the very outset of our series, in Paper 1, that all the “signs following” our Lord’s commission were temporary, and belonged to those early, apostolic days of the Church, to serve as signs for the Jewish nation before the dispersion, and therefore they have long since ceased. Secondly, those sins listed in our chapter are not the result of demon possession at all, but are the works of the flesh that we all as believers need to deal with, confessing such sins, knowing that “if we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” 1Jn.1.9, and that “we have an advocate with the Father, Jesus Christ the righteous, 1Jn.2.1. Thus our fellowship with the Father can be restored. We conclude from the Scriptures that no true believers on the Lord Jesus Christ could then be possessed by a demon, for, after all, 1Cor.3.16 teaches us: “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?”
As far as unbelievers are concerned, we know that in some countries of the world, where the worship of idols dominates, demon possession is rife, and here in the UK we are aware now of the increase in the practising of Satanic worship and spiritism. When confronted with these issues in our service for the Lord, we as believers, first and foremost, need to lay hold upon God in earnest prayer, and cry to Him for such people to be brought under the sound of the Word of God in the gospel: “the sword of the Spirit, which is the word of God” Eph.6.17. When our Lord Jesus suffered being tempted in the wilderness, in all three of the recorded temptations He quoted to the Devil from the written Word of God, Deut 8.3; 6.13,16; 10.20. Since the period of sign gifts ended, nowhere in any of the Church Epistles or Pastoral Epistles do we find continued God-given authority to cast out demons. We are to “preach the word” 2Tim.4.2, and pray that the power of God’s hand seen in the gospel will “turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins” Acts 26.18.
To be continued (D.V.)
PROPHECY
by Alan Summers (Scotland)
Paper 7
FALSE PROPHETS
A “false prophet” today may be one of two things. He can be a sincere but mistaken Christian who believes that God has revealed a message to him and who “prophesies” in God’s name, or he may be an unbeliever who has no message from God and may even be energised by Satan. When the Bible speaks of “false prophets” it usually has in mind a prophet who is a counterfeit and is neither sincere nor saved. The ultimate False Prophet will appear during the Tribulation as the companion of the Man of sin. His miracles and prophecies are diabolical in origin.
The Old Testament
In the Old Testament there were false prophets who served other gods. The prophets of Baal, for example, were supported by Ahab and Jezebel. Elijah the prophet of the Lord famously confronted them at Mount Carmel, 1Kgs.18.19-40. The prophets of Baal could not call down fire from heaven and were humiliated and then slain after God had consumed the water-laden sacrifices on Elijah’s altar.
False prophets also rose from within the nation of Israel. They were more dangerous because they claimed to speak for the Lord. As we noted in Paper 1, God instructed His people to test these prophets. They were to enquire whether their prophecies came true and whether their lives were upright, Deut.13.1-5. Another ‘tell-tale’ sign of a false prophet in the Old Testament was that he told people what they wanted to hear; see 1Kgs.22.8-28; Jer.23.9-29; Ezek.13.10-12.
One of the greatest enigmas of the Old Testament was a prophet called Balaam. He was not an Israelite and was in a sense a false prophet; however, when commanded to curse the people of God he could not and God through him pronounced blessing on the nation of Israel, Numbers chapters 22-24; 2Pet.2.15,16; Jude 11.
The New Testament
In the New Testament the Church had to wrestle with false prophets, Acts 13.6-10. Those were difficult days because initially all they had to go on were the Old Testament Scriptures (which often did not contain guidance specific to New Testament truth), together with what they had learnt from the lips of the apostles. The apostle John encouraged them to test prophets to see whether they were from God and not just to accept a “prophet” at face value, 1Jn.4.1. Even within the Church, prophecy was tested, 1Cor.14.29. They were also assisted by the Holy Spirit, 1Jn.2.20, Who gave them ability to discern truth even without a Bible to consult or an apostle to help. Then, as now, the false prophets were usually “only in it for the money” 2Pet.2.1-3. The Lord Jesus in His ministry warned His disciples of “wolves” in “sheep’s clothing” Matt.7.15; 24.11, and provided them with guidance as to how they were to distinguish the true prophet from the false.
The ‘Pentecostal’ movement provides fertile soil for the false prophet. Because Pentecostals believe that the miraculous gifts of the apostolic era continue, they consider that the Lord still endows believers with the gift of prophecy. This means that latter day “prophets” can still claim direct revelation from God. The risk this creates is that to one degree or another the supremacy and finality of Scripture is set aside. While no doubt many Pentecostals are sincere in their beliefs, Pentecostalism has left the door open to the Deceiver.
Latter Day False Prophets
Harold Camping
An example of a sincere but mistaken “false prophet” is Harold Camping. The following is an extract from the BBC website on 20 May 2011: “Harold Camping, 89, predicts that Jesus Christ will return to earth on Saturday and true believers will be swept up, or ‘raptured’, to heaven. He has used broadcasts and billboards to publicise his ideas. He says Biblical texts indicate that a giant earthquake on Saturday will mark the start of the world’s destruction, and that by 21 October all non-believers will be dead.”
21 October 2011 has come and gone and the Rapture has not occurred. Mr. Camping has been proved wrong and millions of his followers have been deceived. Someone has said that people like Mr. Camping do more damage to Christianity than atheists. Strictly speaking, he is a false teacher rather than a false prophet, since he bases his claims on his interpretation of Scripture. There is little to distinguish the false teacher from the false prophet in this connection, however, since both are making predictions about future events as to which they have no revelation from God. The duration of the Church age is not the subject of prophecy. All that the writers taught about the return of Christ for His Church was that it would occur soon. Harold Camping is a false prophet.
Joseph Smith
Joseph Smith was the founder of Mormonism. The purpose here is not to detail his “damnable heresies” but to examine his claim to be a prophet. In April 1843 Joseph Smith said, “Were I going to prophesy, I would say the end (of the world) would not come in 1844, five, or six, or in forty years. There are those of the rising generation who shall not taste death till Christ comes … I prophesy in the name of the Lord God, and let it be written: the Son of man will not come in the clouds of heaven till I am eighty five years old.”
On 22 September 1832 he said, “The city shall be built, beginning at the temple lot … in the western boundaries of the State of Missouri … Verily this is the word of the Lord, that the city New Jerusalem shall be built by the gathering of the saints, beginning at this place, even the place of the temple, which temple shall be reared in this generation. For verily this generation shall not all pass away until a house shall be built unto the Lord.”
Neither of these prophecies came to pass. Joseph Smith was born on 23 December 1805. If the Lord was to return when Joseph Smith was 85 He would have come on 23 December 1890. The Lord did not come in 1890. Nor was any temple ever built in Western Missouri. He also lived an ungodly life. He was a polygamist, and the taint of scandal followed him through life, until he was eventually killed by a lynch mob in Carthage, Illinois. Joseph Smith was a false prophet.
The Ultimate False Prophet
The final “false prophet” to enter the scene is described in the Book of Revelation and appears as the second beast in chapter 13; see also 16.13; 19.20; 20.10. He is energised by Satan and is used by the man of sin to control the masses during the days of Tribulation before the Lord returns. He performs miracles and preaches the ‘resurrection’ of the Antichrist as proof that he is the world’s saviour. In Rev.13.13 he calls down fire from heaven and he encourages people to worship the Beast, the man of sin. In these final days atheism is, it seems, replaced by superstition and spiritism. But He is ultimately destroyed by Christ at His return in glory, and cast into the lake of fire, Rev.19.20.
Concluded
The Son Of Man Glorified
by Ian W. Gibson (Canada)
Paper 3
In the previous articles, we have noted that in John chapter 13 the Lord Jesus spoke of four references to glory connected with Him as the Son of man, after Judas had gone out of the upper room, Jn.13.31,32:
- “Now is the Son of man glorified” v.31
- “And God is glorified in Him” v.31
- “If God be glorified in Him, God shall also glorify Him in Himself” v.32
- “And shall straightway glorify Him” v.32
We consider in this final article the fourth of these statements.
“And shall straightway glorify Him” Jn.13.32
This refers surely to the glory the risen Christ immediately entered into, consequent to His ascension on high, even to God’s right hand in heaven. God is going to further glorify His Son in a future day, “when the Son of man shall come in His glory” Matt.25.31, returning again to this world in power and great glory. Then the manifested glory of the Son of man will be seen by all the world, as He sits upon the throne of His father David. But God was so infinitely satisfied and eternally glorified in the work of His own Son that in a sense He cannot wait until then to see His Son glorified, to repay in full that debt of glory owed to His Son. In advance therefore of His future manifested earthly glory, He “shall straightway glorify Him”, as He would be glorified immediately in heavenly Godhead glory at God’s own right hand.
This acquired exaltation glory of the Son, glory that has been added to Him as the Son of man, was the Father’s response to the Son’s prayer in Jn.17.5: “And now, O Father, glorify Thou Me with Thine own self with the glory which I had with Thee before the world was.” The apostle Paul writes that He was “received up in glory” 1Tim.3.16 (J.N.D.), particularly referencing the accompanying glory of His ascension back to heaven, when a cloud of glory received Him out of the sight of those watching disciples, Acts 1.9. Peter states it simply in 1Pet.1.21, concerning the foreordained Lamb: “God, that raised Him up from the dead, and gave Him glory”, even as He has been glorified in exaltation at the Father’s right hand, occupying the pinnacle of heavenly glory.
We remember what Stephen saw on the occasion of his death: “But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and [the risen Man] Jesus standing on the right hand of God, and said, ‘Behold, I see the heavens opened, and the Son of man standing on the right hand of God.’” Acts 7.55,56. Stephen saw a risen Man in the glory of God, even the exalted Son of man glorified in Godhead glory at God’s right hand. He saw the fulfilment of the Lord’s words: “and shall straightway glorify Him”.
The world today cannot see the risen glorified Saviour. The Lord Jesus told His disciples in the upper room, “Yet a little while, and the world seeth Me no more; but ye see Me: because I live, ye shall live also” Jn.14.19, and He went on to speak about the Comforter, and the ministry of the Spirit of God for this present day. Stephen was a man who was full of the Holy Spirit, and even as he was being stoned to death he was given that wonderful glimpse of the risen Son of man glorified in heavenly glory. What a difference that made for Stephen, and we remember how he became so Christ-like in death: “they stoned Stephen, calling upon God, and saying, ‘Lord Jesus, receive my spirit’ … and cried with a loud voice, ‘Lord, lay not this sin to their charge.’” Acts 7.59,60. Stephen was being increasingly transformed into the image of Christ, as he was gazing upon the glorified risen Son of man in heaven, and as he saw a glorified risen Man in Godhead glory.
What does the exaltation and glorification of the Son of man mean to me today as a believer in Him? How much am I truly occupied with the risen glorified Man at God’s right hand? We so easily get occupied with all that is going on around us on this earth, and there are times when that is necessary and appropriate. But often it is the passing, unnecessary and at times unprofitable things of this earth that capture our attention, take up our time, and consume our resources.
The wonderful ministry of the Spirit of God in our lives today is to cause us to look up to heaven by faith, and to be spiritually occupied with the risen and glorified Christ, seated there in heavenly places. “But we see [the Man] Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour” Heb.2.9. The eyes of our faith can pierce through beyond the sky above, to gaze right into heaven, right up to the throne of God, and by faith to see the Man Who suffered death, and Who still bears in His body the marks of Calvary. But He is now a glorified, risen Man, Who is seated in a place that belongs exclusively to Deity, and Who is sharing equally with His Father all the glory of Deity, and by faith we see the Son of man glorified in Godhead glory.
The apostle Paul gives us that clear exhortation in Col.3.1,2: “If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth.” Again, in 2Cor.3.18 we read: “But we all, with open face beholding as in a glass the glory of the Lord, are changed [‘transformed’ (J.N.D.)] into the same image from glory to glory”. We think also of Jn.17.19: “And for their sakes I sanctify Myself, that they also might be sanctified through the truth.” The more we occupy our minds and our hearts’ affections with that lovely, glorified, risen Man, set apart in heaven at God’s right hand, the more we will be changed into His image, and the more we will appreciate what He means to God the Father, and the glory the Father has given His own beloved Son, expressed in this statement: “and shall straightway glorify Him”.
Concluded
EXAMPLES OF A GODLY REMNANT
(Luke chapters 1 and 2)
by Melvan Johannesen (Australia)
Zacharias and Elisabeth – Mary and Joseph – Shepherds – Simeon – Anna
These dear people were living at a time when there had been no direct communication from heaven for four hundred years (since the time of Malachi). Now here God is honouring them with very high commendation, in these two chapters written by the beloved Luke. What we read concerning these people is intended to be an encouragement and a standard for us today, to endeavour to follow their Godly example!
Part of the secret of their Godly lives is that they all acknowledged the Lordship of Christ, which is to humbly own His absolute authority and the finality of His Word. We read the word “Lord” no fewer than twenty-eight times in these two chapters!
FOUR EXCELLENT FEATURES THAT MARKED THEM
Walking in All the Commandments of the Word of God
No doubt all of these beloved people were devoted to the Lord and His interests, but what a very high commendation and honour are given by God to this excellent couple, Zacharias andElisabeth, who were righteous before God, and although Elisabeth was barren, their continual keeping of the commandments and ordinances of the Lord blameless, as well as their prayers, brought much pleasure to God. As a priest Zacharias was burning incense at the altar, when the angel Gabriel appeared and said, “Fear not Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John” Lk.1.13. This Godly couple in their ageing years were to become the parents of a special child called John (the Baptist), who would be the forerunner and would prepare the way for the unique person of the Son of God. John’s message was “He that cometh after me is preferred before me: for He was before me” Jn.1.15 (emphasising the Lord’s preexistence), and “He must increase, but I must decrease” Jn.3.30 (emphasising His preeminence).
Willing to Accept the Communication of the Plan of God
This is specially seen in the reaction of the virgin Mary to the important message of the angel Gabriel, when he said, “Fear not, Mary: for thou hast found favour with God. And, behold, thou shalt conceive in thy womb, and bring forth a Son, and shall call His name Jesus. He shall be great, and shall be called the Son of the Highest, and the Lord God shall give unto Him the throne of His father David: and He shall reign over the house of Jacob for ever; and of His kingdom there shall be no end” Lk.1.30-33.
What an announcement, and a very high honour this was to a young virgin, whom God would use to bring into the world this extra special child, God’s beloved Son. Not regarding the possible reproach she may receive, her acceptance of the message and her response are absolutely beautiful: “Behold the handmaid of the Lord; be it unto me according to thy word” v.38.
This also applies to the excitement of the shepherds, who, having received the message of the angel, “Unto you is born this day in the city of David a Saviour, which is Christ the Lord” Lk.2.11, said one to another, “‘Let us now goeven unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us.’ And they came with haste, and found Mary, and Joseph, and the babe lying in a manger” Lk.2.15,16. Then they published the good news.
Working in Their Commitment to the Temple of God
Once again we see this commitment in Zacharias, who in his priestly office went into the Temple of the Lord regularly, and attended to his work at the altar, Lk.1.8-11.
Also we read of dear Simeon, Lk.2.25-30, who came by the Spirit into the temple, and when the parents brought in the child Jesus, he took Him up in his arms, and blessed God and said, “Lord, now lettest Thou Thy servant depart in peace, according to Thy word: for mine eyes have seen Thy Salvation”. So we see the Lord as a babe lying in a manger, Lk.2.16, as a child in the arms of Simeon, Lk.2.28, and as the omniscient twelve-year-old boy in the temple, Lk.2.47.
Then it is recorded of the dear aged widow Anna that she “departed not from the temple, but served God, with fastings and prayers night and day” Lk.2.36,37.
Surely there is a great need in many assemblies today, particularly for younger ones to contribute that which is “gold, silver, precious stones” 1Cor.3.12, and this would encourage us all to aim to be more committed to the assembly, and the assembly meetings, as well as providing spiritual food for the people of God, and presenting the gospel in sincerity, in simplicity, and with urgency, in these last days.
Waiting Expectantly for the Coming of the Promise of God
We would reckon that, after four hundred silent years, all of these dear believers would have been eagerly waiting for the promised Messiah to come, but it is specifically said of the just and devoted man Simeon that he was “waitingfor the consolation of Israel: and the Holy Ghost was upon him. And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord’s Christ” Lk.2.25,26.
Then we also read in v.38 of Anna that “she gave thanks likewise unto the Lord, and spake of Him to all them that lookedfor redemption in Jerusalem”.
Likewise, we are waiting for that glorious moment when “the Lord Himself shall descend from heaven with a shout … and the dead in Christ shall rise” 1Thess.4.6 – just stop here and think of the mighty power of God in operation to open all the graves of millions of believers worldwide, and give them a glorified body in a moment of time – and then the living saints also will be changed and caught up to meet the Lord in the air, and be with Him for ever! But, even more, we are looking for the coming of the Son of man in power and great glory, to put down all His enemies, and He will enter Jerusalem to establish His one-thousand-year Millennial reign as King of kings and Lord of lords, Psalm 24! And we also shall reign with Him!
“When Christ, who is our life, shall appear, then shall ye also appear with Him in glory” Col.3.4; “waiting for the coming of our Lord Jesus Christ” 1Cor.1.7.
Comfort for Christians in a Changing World
by Roy Reynolds (N. Ireland)
“Until the day break, and the shadows flee away” Song of Solomon 2.17; 4.6
A new eternal day will dawn; of that we are absolutely sure. The shadows that have enshrouded us will flee before the brilliance of that bright and blessèd morning and in the unsullied purity and unshakeable peace of that heavenly morn we shall know total release from all the sorrow, sickness and stresses that shackled us for so long. Many a time we cried “How long?” and wondered just when deliverance would come but each passing hour brings the welcome arrival of that cloudless morning ever nearer.
Very soon we shall feast our eyes on celestial scenes whence the oppressive shadows of earth are banished forever. Look up, look on, “for now is our salvation nearer than when we believed. The night is far spent, the day is at hand …” Rom.13.11,12.
We live in momentous days, on the very eve of His return. The cherished desire of the Saviour to receive His blood-bought Bride will be fulfilled and the aspiration of seeing Him Whom our soul loveth will be realised at last.
- Watch! For the morning is breaking; a moment, and He will be here!
- The mists and the shadows are fleeing; the darkness will soon disappear.
“For unto us a child is born, unto us a son is given” Isaiah 9.6
A tiny babe lies in a manger, lovingly “wrapped in swaddling clothes” Lk.2.12. The majority of the people in Bethlehem that day neither knew nor cared that He was there but the wonder of His birth and advent into our world was impressed upon His virgin mother as she recalled the words of the angel Gabriel spoken a few months previously: “Thou shalt conceive in thy womb, and bring forth a son, and shalt call His name Jesus. He shall be great, and shall be called the Son of the Highest …” Lk.1.31,32. Furthermore the angel said, “Therefore also that holy thing which shall be born of thee shall be called the Son of God” Lk.1.35.
It seems so incongruous that such a Person should be found in such a lowly place. He had come from the realms of splendour and eternal day. This was no ordinary infant; He it was Who spoke worlds into existence, the unoriginated, eternal Son of the Father, the mighty Creator of all things.
No dignitaries welcomed His arrival; it fell to a few shepherds on the Judaean hillsides to hear the angelic announcement of the Saviour’s birth and to find “Mary, and Joseph, and the babe lying in a manger” Lk.2.16.
- Was it for me sweet angel strains came floating o’er Judaea’s plains,
- That starlight night so long ago? Was it for me God planned it so?
Good Tidings from Heaven
“Point of no return”
Across the world about one hundred thousand commercial air flights take place every day, making a total of over thirty-five million per year. This all adds up to about nine billion individual passenger journeys annually. In the great majority of these, when the journey is over and everyone has disembarked, all the passengers, in turn, reach a door or a passage where they read a sign saying “Point of no return”, or “No turning back”, or words to that effect. Beyond that point, one who realises he has left something behind, and tries to go back to retrieve it, will likely soon hear a piercing alarm, be grabbed by security staff, and perhaps even find himself charged with an offence. The fact that his suitcase may be doing circuits on the luggage carousel will count for nothing. If he has failed to do what he ought to have done while in the secure area, it is too late; the decision as to what will happen now is no longer his. The one thing he certainly will not be allowed to do is to go back through the exit he has just used.
Despite the flight and passenger statistics, not everyone in the world makes a plane journey. In fact, most people do not; it is just that a minority do it often. However, every one of us is on the journey through life, and we are all moving towards the “point of no return”: the moment when we will leave this world, never to return. Long ago, Job said, “When a few years are come, then I shall go the way whence I shall not return” Job 16.22. It is the same today. When we leave this world, we will not come back, and in the Bible we read that “it is appointed unto men once to die, but after this the judgment” Hebrews 9.27. That is very solemn. When the Lord Jesus Christ was on earth, He spoke of His return to Heaven, and He told unbelievers who were listening to Him, “I go My way, and ye shall seek Me, and shall die in your sins: whither I go, ye cannot come” John 8.21. There are only two destinations after death: Heaven and Hell, so it is vital to make the needed preparation before we go.
Thank God, He has made it clear how we are to prepare: so that we might not “die in [our] sins”, God’s sinless, holy Son, the Lord Jesus Christ, “died for our sins” on the cross, 1Corinthians 15.3. He bore the judgment that we deserve. Peter writes that “Christ also hath once suffered for sins, the just [‘just one’, singular] for the unjust [‘unjust ones’, plural], that He might bring us to God” 1Peter 3.18. He rose from the dead, and returned to Heaven, as He said He would. God’s Word tells us that all who turn from their sins and put their trust in Him shall be saved from judgment, receive everlasting life, and go to Heaven when they die. The Lord Jesus said, “Verily, verily, I say unto you, ‘He that heareth My word, and believeth on Him that sent Me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.’” John 5.24.
The regret of passing a “Point of no return” airport sign without proper preparation is tiny compared to the regret of dying without the necessary preparation, and knowing that all hope has gone forever. Please do not make the terrible mistake of passing the “point of no return” in your sins. Prepare, by trusting in Christ today, and you will receive the forgiveness of sins and eternal life. Then you will know that, when your time comes, you will be ready to go, and Heaven will be your destination.
QUOTES
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A Proverb to Ponder
- “Whoso boasteth himself of a false gift is like clouds and wind without rain” Proverbs 25.14.
- Readers who live in hot parts of the world where there is little rainfall will have had the experience of seeing clouds moving across the sky, after many weeks or months of drought, and longing that they would drop much-needed rain, only to see them passing by. Sadly, many an assembly has had a similar experience: after many years of small numbers, and little to encourage, there are those who have come, who appear to be a God-sent gift to relieve the spiritual drought, but who, for whatever reason, fail to deliver on the promise that they once showed. Let none of us be among those who boast of what we are going to do (whether by word, or by action or by attitude), but who turn out to be a disappointment, “like clouds and wind without rain”.
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- “Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus” Phil.4.6,7
- We would worry less if we praised more. Thanksgiving is the enemy of discontent and dissatisfaction.
- Harry Ironside