Contents

ASSEMBLY TESTIMONY BIBLE CLASS
by J. Riddle

TRAITS OF THE TRIBES
by I. McKee

THE LAMB IN REVELATION
by W. Banks

A DECLARATION OF THOSE THINGS
by D. Williamson

GLIMPSES OF CHRIST
by D. Strahan

STANDING WITH GOD IN THE TIME OF GREAT DEPARTURE
by G. Khoo

COMFORT FOR CHRISTIANS IN A CHANGING WORLD
by R. Reynolds

GOOD TIDINGS FROM HEAVEN

QUOTES

Gat up early

Consider Him — ever be with the Lord

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Assembly Testimony Bible Class

by J. Riddle

THE FIRST BOOK OF PSALMS

No.57: PSALM 33 (Part 2)

Having considered the call to praise, vv.1-3, we now turn to the causes for praise, vv.4-19, and the certainty in praise, vv.20-22.

THE CAUSES FOR PRAISE – vv.4-19

The central section of the Psalm commences with the word “For”, which introduces the reasons why the Lord’s people can “rejoice … praise … sing”. These may be summarised as follows: first, His personal attributes, vv.4,5; second, His creatorial power, vv.6-9; third, His universal rule, vv.10-12; fourth, His complete knowledge, vv.13-19. Amongst other things, this stresses His interest in creation, vv.6-9; in nations, vv.10-12; and in individuals, vv.13-19.

His Personal Attributes – vv.4,5

“For the word of the Lord is right; and all His works are done in truth. He loveth righteousness and judgment: the earth is full of the goodness of the Lord.” It has been nicely said that “‘righteousness’ is the principle of justice; ‘judgement’ the application of it in act”.¹

The perfect harmony between His “word” and His “works” should be carefully noted. His words and His works correspond! “His word and His work are inseparable, for His words are never empty.”² When the Lord Jesus came, He displayed that harmony: “The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach” Acts 1.1. We can therefore rejoice:

Because of the Word of the Lord

“For the word of the Lord is right” v.4. The word “right” means more than factually correct: it means ‘upright’. In New Testament language: “holding fast the faithful word” Titus 1.9. God’s word is in complete keeping with His character.

Because of the Work of the Lord

“And all His works are done in truth … the earth is full of the goodness of the Lord” vv.4,5. Moreover, He loves “righteousness and judgment” v.5. Of the Lord Jesus it is said, “Thou lovest righteousness, and hatest wickedness” Ps.45.7. We should notice the perfect balance in the words “truth” and “goodness” (chesed, ‘lovingkindness’). As J.M. Flanigan observes, “in spite of the moral failings of men, the earth is filled with His goodness”.³

His Creatorial Power – vv.6-9

“By the word of the Lord were the heavens made; and all the host of them by the breath of His mouth. He gathereth the waters of the sea together as a heap: He layeth up the depth in storehouses. Let all the earth fear the Lord: let all the inhabitants of the world stand in awe of Him. For He spake and it was done; He commanded, and it stood fast.” This emphasises His omnipotence. We should notice two things here:

What He Has Done – vv.6,7

The past tense is used in v.6: “By the word of the Lord were the heavens made; and all the host of them by the breath of His mouth.” The present tense is used in v.7: “He gathereth the waters of the sea together as a heap; He layeth up the depth in storehouses.” As A.G. Clarke points out, the “present tense of the verbs expresses continual control as well as the original creation”.⁴

The words “By the word of the Lord were the heavens made; and all the host of them by the breath of His mouth” take us to Genesis chapter 1: “And God said” vv.3,6,9,11,14,20,24. The word “breath” is rendered “Spirit” in Gen.1.2. When the Psalmist says, “By the word of the Lord were the heavens made”, he brings before us “the germ of the doctrine of the Word, John 1”.⁴ “All things were made by Him; and without Him was not any thing made that was made” Jn.1.3. The “host of them” refers to the stellar heavens: “He made the stars also” Gen.1.16. The words “He gathereth the waters of the sea together as a heap; He layeth up the depth [‘deeps’ J.N.D.] in storehouses” recall Gen.1.10: “the gathering together of the waters called He Seas”, and Gen.1.21: “And God created great whales, and every living thing that moveth, which the waters brought forth abundantly.” A.F. Kirkpatrick notes that the words “he layeth up the deeps in storehouses” J.N.D., describe “the vast masses of water stored away in subterranean abysses … So we read of the storehouses of the wind [‘He bringeth the wind out of His treasuries’ Ps.135.7; see also Jer.10.13] and of the snow and hail [‘Hast thou entered into the storehouses of the snow, and hast thou seen the treasuries of the hail?’ Job 38.22, J.N.D.].”¹

How Men Should Respond – vv.8,9

“Let all the earth fear the Lord: let all the inhabitants of the world stand in awe of Him. For He spake, and it was done; He commanded, and it stood fast.” Compare Rom.1.19-21: “that which may be known of God is manifest in them; for God hath shewed it unto them. For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead; so that they are without excuse”, but “when they knew God, they glorified Him not as God, neither were thankful …”

We should notice the language of v.9: “For He spake, and it was done; He commanded, and it stood fast.” A.G. Clarke refers here to “the wonder of creation by simple Divine fiat” (meaning ‘let it be done!’), and points out the terse Hebrew: “He [emphatic] spake and it was; He [emphatic] commanded and it stood forth.”⁴

His Universal Rule – vv.10-12

“The Lord bringeth the counsel of the heathen to nought: He maketh the devices of the people of none effect. The counsel of the Lord standeth for ever, the thoughts of His heart to all generations. Blessed is the nation whose God is the Lord; and the people whom He hath chosen for His own inheritance.” His rule is seen in two areas: first, over the heathen, vv.10,11; second, over His people, v.12.

Over the Heathen – vv.10,11

We should notice the parallel statements in these verses: an example of Hebrew poetry which employs, not rhyming words, but corresponding expressions:

• “The Lord bringeth the counsel of the heathen to nought: He maketh the devices [‘thoughts’] of the people of none effect.”
• “The counsel of the Lord standeth for ever, the thoughts [the same word as ‘devices’] of His heart to all generations.”

Compare Prov.19.21: “There are many devices [the same word] in a man’s heart; nevertheless the counsel of the Lord, that shall stand.” On the one hand we have the impermanent and transitory nature of scheming men, with their counsels and intentions, and on the other the permanence and unchanging purpose of God’s will. This is illustrated in Ps.2.2-4,8: “The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against His Anointed … He that sitteth in the heavens shall laugh: the Lord shall have them in derision … Ask of Me, and I shall give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession.”

Over His People – v.12

“Blessed is the nation whose God is the Lord; and the people whom He hath chosen for His own inheritance.” “From his consideration of the heathen, the nations in general, the Psalmist now turns to one nation in particular, the favoured nation, chosen of God.”³ Of them it is said, “Happy art thou, O Israel: who is like unto thee, O people saved by the Lord” Deut.33.29. We too have been “chosen for His own inheritance”: see, for example, Eph.1.18: “that ye may know … what the riches of the glory of His inheritance in the saints”.

His Complete Knowledge – vv.13-19

“The Lord looked from heaven; He beholdeth all the sons of men. From the place of His habitation He looketh upon all the inhabitants of the earth. He fashioneth their hearts alike; He considereth all their works” vv.13-15. This emphasises His omniscience. The words “He fashioneth their hearts alike” are explained by C.H. Spurgeon as follows: “All men equally owe the possession of life to the Creator, and have therefore no reason to boast themselves.”⁵

This is comprehensive. He is all-discerning: “He beholdeth all the sons of men … He looketh upon all the inhabitants of the earth … He considereth all their works” vv.13-15. This reminds us that “the eyes of the Lord are in every place” Prov.15.3, and that “all things are naked and opened unto the eyes of Him with whom we have to do” Heb.4.13. See also 2Chr.16.9: “For the eyes of the Lord run to and fro throughout the whole earth”. And what does He see?

Those Who Trust in Human Resources – vv.16,17

“There is no king saved by the multitude of a host: a mighty man is not delivered by much strength. A horse is a vain thing for safety: neither shall he deliver any by his great strength.” Note the comprehensiveness of this: “a host … much strength … a horse … great strength”. This is exemplified in the destruction of Pharaoh’s army: “the horse and his rider hath He thrown into the sea” Ex.15.1. See Prov.21.31: “The horse is prepared against the day of battle: but safety is of the Lord”, and Ps.20.7,8: “Some trust in chariots, and some in horses: but we will remember the name of the Lord our God. They are brought down and fallen: but we are risen, and stand upright.”

Those Who Trust in Divine Resources – vv.18,19

“Behold, the eye of the Lord is upon them that fear Him, upon them that hope in His mercy [chesed, ‘lovingkindness’]; to deliver their soul from death [i.e. violent death], and to keep them alive in famine.” Notice the repetition of “deliver” vv.16,17,19. Whilst human pride and human resources are totally ineffectual, vv.16,17, a reverential attitude to the Lord coupled with faith in His lovingkindness ensures Divine help. In this case, it is deliverance from sword and famine, and in our case deliverance “from every evil work” 2Tim.4.18, referring to spiritual harm.

THE CERTAINTY IN PRAISE – vv.20-22

“Our soul waiteth for the Lord [not on ‘the multitude of a host’ v.16]: He is our help and our shield. For our heart shall rejoice in Him, because we have trusted in His holy name. Let Thy mercy, O Lord, be upon us, according as we hope in Thee.” This threefold expression of confidence in the future can be considered as follows: first, waiting, v.20; second, rejoicing, v.21; third, praying, v.22.

Waiting – v.20

“Our soul waiteth for the Lord: He is our help and our shield.” The word “waiteth” here (chakah) is only found on one other occasion in the Psalter. See Ps.106.13, where the setting is entirely different: “They soon forgat His works; they waited not for His counsel”. However, it does occur elsewhere in the Old Testament. See, for example, Isa.64.4; Hab.2.3; Zeph.3.8. According to Young’s Concordance, it means to ‘wait earnestly’. According to J.M. Flanigan, it means “‘to tarry for’, or, ‘to long for’”.³ Their confidence in the future (“our soul waiteth for the Lord”) is based upon present experience (“He is our help and our shield”). They knew by experience that He would not fail them. Moses described the nation as a “people saved by the Lord, the shield of thy help” Deut.33.29.

Rejoicing – v.21

“For our heart shall rejoice in Him, because we have trusted in His holy name.” As they waited, they rejoiced! Confidence in the future (“For our heart shall rejoice in Him”) is based upon present faith (“we have trusted in His holy name”). Like their founding father Abraham, they believed that “what He had promised, He was able also to perform” Rom.4.21. For them, faith was “the substance of things hoped for, the evidence of things not seen” Heb.11.1. See also 1Pet.1.8: “Whom having not seen ye love; in whom, though now ye see Him not, yet believing, ye rejoice with joy unspeakable and full of glory”.

Praying – v.22

“Let Thy mercy, O Lord, be upon us, according as we hope [‘wait with hope’ Young’s Concordance] in Thee.” Confidence in the future, “according as we hope in Thee”, is coupled with prayer for present blessing: “Let Thy mercy [chesed, ‘lovingkindness’], O Lord, be upon us”.

His love in time past forbids me to think

He’ll leave me at last in ruin to sink:

Each sweet Ebenezer I hold in review

Confirms His good pleasure to see me right through.

To be continued (D.V.)

¹ Kirkpatrick, A.F. “The Book of Psalms”. Cambridge University Press, Cambridge.

² Kidner, D. “Tyndale Old Testament Commentaries: Psalms 1-72”. Inter-Varsity Press, Leicester.

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

⁴ Clarke, A.G. “Analytical Studies in the Psalms”. John Ritchie Ltd., Kilmarnock.

⁵ Spurgeon, C.H. “The Treasury of David.” Multiple publishers.

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Traits of the Tribes

by Ian McKee (N. Ireland)

Paper 45

Having considered Benjamin, the tribal head, we now come to consider the tribal history, which is replete with significant characters and incidents.

BENJAMIN – THE TRIBE

Benjamin – in the Wilderness

The children of Benjamin “from twenty years old and upward” numbered 35,400 at the commencement of the wilderness journey, Num.1.1-3,36,37, and were the eleventh in size. Only the tribe of Manasseh was smaller than that of Benjamin. The number of the “sons of Benjamin”, however, increased over the next forty years to 45,600, to become the seventh-largest tribe at the end of the wilderness wanderings, Num.26.38-41.

Abidan the son of Gideoni was the captain of this tribe at the start of the wilderness journey, Num.1.11; 2.22; 7.60; 10.24. Benjamin camped with the tribes of Ephraim and Manasseh on the west side of the Tabernacle under Ephraim’s standard, Num.2.18-24. Hence all the tribes descending from Jacob and Rachel were together in encampment. They were also together when on the move, following in the third tribal tranche, or rank, immediately after the Levites bearing the Tabernacle, Num.2.17,24. “Palti the son of Raphu” was Benjamin’s representative to spy out the land of Canaan, Num.13.9, but he subscribed to the evil ‘majority report’. “Elidad the son of Chislon” was Benjamin’s delegate involved in the later dividing of the land, Num.34.21.

Benjamin is still closely related to the tribes of Ephraim and Manasseh at the end of the wilderness journey when “Joseph, and Benjamin” stand with another four tribes on mount Gerizim to “bless the people” Deut.27.11,12.

Benjamin – Moses’ Prophetic Blessing

As previously noted, Moses’ blessing of the tribes at the end of his life is free from criticism. His blessing of Benjamin is no different: “And of Benjamin he said, ‘The beloved of the Lord shall dwell in safety by Him; and the Lord shall cover him all the day long, and he shall dwell between His shoulders.’” Deut.33.12.

Moses’ foreview sees Benjamin in a place of nearness to Jehovah with concomitant intimacy, favour and safety being experienced. Benjamin, Jacob’s beloved, so named as the ‘son of my right hand’ is here also declared to be “the beloved of the Lord”. This may well be an allusion to the fact that Jerusalem would come within Benjamin’s assigned portion in the land, Josh.18.28. Later the Temple and the throne would be established there. Those who are in the full enjoyment of priestly fellowship with God, and those who reside under Divine rule, still dwell in safety. The cultivation of holy intimacy brings one into shelter and protection. “The Lord shall cover him [Benjamin] all the day long” suggests an intimacy of kinsman affection and protection on an even grander scale, like that demonstrated later by Boaz, Ruth 3.9. We also recall the words “He that dwelleth in the secret place of the Most High shall abide under the shadow of the Almighty … He shall cover thee with His feathers, and under His wings shalt thou trust” Ps.91.1,4. When in that sublime consciousness there is also the certainty of being borne safely home: “he shall dwell between His shoulders”. The One of Whom it is written “… and the government shall be upon His shoulder [singular]” Isa.9.6, is the same One Who said of Himself in the parable of the lost sheep, “And when he hath found it, he layeth it on his shoulders [plural] …” Lk.15.5.

Obviously Moses’ prophetic blessing is far removed from Jacob’s prophetic statement: “Benjamin shall ravin as a wolf …” Gen.49.27. However, both are true, as will be borne out in our subsequent considerations.

Benjamin – in the Land

The assignment of Benjamin’s portion in the land is outlined in Josh.18.11-28. “And the lot of the tribe of the children of Benjamin came up according to their families: and the coast of their lot came forth between the children of Judah and the children of Joseph” Josh.18.11. This provides an interesting presentiment. Benjamin is located between the tribal areas of Judah and Ephraim, tribes which will later become competitors for national supremacy and, eventually, protagonists following the division of the nation after Solomon’s death. As such Benjamin, who “shall dwell between His shoulders” Deut.33.12, will, in prophetic purpose, dwell between these increasingly dominant and rival tribes to provide a beneficial ‘balance of power’ buffer.

The territory of Benjamin contained a total of twenty-six cities with their villages, Josh.18.24,28. Even a cursory consideration of their names evokes recollection of many incidents in Scripture that occurred within the tribal boundary: places such as Jericho, Bethel, Gibeon, Ramah, Mizpeh and Jerusalem, among others. Mount Moriah, with its links to Abraham and Isaac, was within Benjamin’s borders. So also was Bethel, where God appeared on two occasions to Jacob. Gibeon provided for a time a location for the Tabernacle, 1Chr.21.29; 2Chr.1.3. Samuel dwelt at Ramah and judged the nation at Mizpeh. As for Jerusalem, it was the location where God placed His name and outside its gates the incarnate Son of God 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. So many matters of unfolding Divine revelation leading to the ultimate revelation of the love of God occurred within the realm of “little Benjamin” Ps.68.27.

The cities within Benjamin assigned to Levites for the families of the Kohathites were Gibeon, Geba, Anathoth and Almon, Josh.21.4,17,18.

Benjamin – in the Days of the Judges

The warlike nature of this tribe, as intimated in Jacob’s prophecy, evidently took time to develop as, on entering the Land, we read: “And the children of Benjamin did not drive out the Jebusites that inhabited Jerusalem; but the Jebusites dwell with the children of Benjamin in Jerusalem unto this day” Judg.1.21. This deplorable position was only rectified early in David’s reign, 2Sam.5.6-10; 1Chr.11.4-9.

The second judge of Israel was from this tribe: “But when the children of Israel cried unto the Lord, the Lord raised them up a deliverer, Ehud the son of Gera, a Benjamite, a man lefthanded: and by him the children of Israel sent a present [tribute, or taxation] unto Eglon the king of Moab” Judg.3.15. Here we have one from the tribe named after ‘the son of my right hand’ who was left-handed or, more accurately, one who was ‘shut of his right hand’. Whether this impediment was the result of a congenital issue or of an injury or illness we are not told. However, while Ehud may have been less than he would have liked to have been, he still accomplished a mighty deliverance! Ehud was not of the temperament that because he could not do everything, then he would do nothing. Irrespective of his limitation he depended upon God to do what he could. May we all emulate his example in the spiritual sphere, adopting as a ‘Benjamite watchword’ the expression “Lord, what wilt Thou have me to do?” Acts 9.6.

Moab, typically, seems to represent the world with its comforts and pleasures: “Moab hath been at ease from his youth, and he hath settled on his lees, and hath not been emptied from vessel to vessel, neither hath he gone into captivity: therefore his taste remained in him, and his scent is not changed” Jer.48.11. Such an environment always leads to impoverishment of the Lord’s people. Similar features were characteristic of Sodom: “pride, fulness of bread, and abundance of idleness” Ezek.16.49. Economic prosperity, materialism and leisure are seldom conducive to spiritual progress.

Anyway, Ehud was having none of it and he, with others, delivered the tribute to the corpulent Eglon. However, having done so and ensuring that the others were safely away, he returned alone, sought a private audience with Eglon and drove his personally-crafted eighteen inch, two-edged blade, which he had hidden on his person, deep into the Moabite. Escaping, Ehud “blew a trumpet in the mountain of Ephraim” Judg.3.27, rallied the children of Israel, “and they went down after him, and took the fords of Jordan toward Moab, and suffered not a man to pass over. And they slew of Moab at that time about ten thousand men, all lusty, and all men of valour; and there escaped not a man. So Moab was subdued that day under the hand of Israel. And the land had rest fourscore years” Judg.3.28-30.

It is amazing to note that this mighty deliverance was, under God, effected by a man ‘shut of his right hand’. Benjamin’s first warrior was a man who could put no reliance on human ability. Surely we can learn the lesson not to become inactive in our sphere because of conscious weakness, but have personal confidence in a God Who in His infinite wisdom “hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: that no flesh should glory in His presence” 1Cor.1.27-29.

Another evidence of Benjamin’s warlike spirit comes with the defeat of Sisera, captain of the armies of Jabin, the king of Canaan. Their contribution was recorded in Deborah’s song: “Out of Ephraim was there a root of them against Amalek; after thee, Benjamin, among thy people …” Judg.5.14. Their zeal was for the Lord and they were there when it counted. Benjamin did not wait to see what others would do. Rather they assessed the critical nature of the hour – and acted.

The next mention of this tribe is in relation to oppression by the Ammonites. The children of Israel had lapsed into idolatry and, in Divine chastisement, had been delivered into the hands of the Philistines and Ammonites. The greater impact of Ammonite oppression was felt by the tribes east of Jordan, but not totally so: “Moreover the children of Ammon passed over Jordan to fight also against Judah, and against Benjamin, and against the house of Ephraim; so that Israel was sore distressed” Judg.10.9. It is interesting to note that Benjamin is mentioned as buffering Judah and Ephraim. Recovery in this instance was not attributable to military might but, more fundamentally, was due to repentance, brokenness and appeal to God, culminating in decisive action: “And they put away the strange gods from among them, and served the Lord; and His soul was grieved for the misery of Israel” Judg.10.16. Then followed the Lord’s deliverance of His people from the Ammonites, using that most unlikely character, Jephthah.

To be continued (D.V.)

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The Lamb in Revelation

by William M. Banks (Scotland)

PAPER 15

THE WIFE OF THE LAMB – Rev.21.9-22.5 (Part 2)

We are considering this subject under six headings. In Paper 14 we looked at the first three (The Mountain Scene; The Marks of the City and The Measurements of the City). We now turn to the last three (The Materials, The Majesty and The Ministry of the City).

THE MATERIALS OF THE CITY – 21.18-21

There is a large variety of extremely precious materials associated with the city:

The jasper wall, v.18a, radiates the glory of God, v.11. Thus the objective of the wall is not to keep the glory in but to radiate glory forth; compare 4.3; Gen.49.22.

The city is of pure gold, v.18b. The word “pure” means clear, completely transparent, flawlessly perfect, and is translated as “clean” in 19.8,14.

The foundations are garnished with twelve precious stones, vv.19,20, four of which are unique to the New Testament: chalcedony, sardonyx, chrysoprasus and jacinth; compare Ex.28.15-21. The foundations are thus costly, brilliant, attractive and outshining. What an attraction it will be to the Millennial earth; what a way for Christ to display His Bride!

The pearly gates, v.21a, have many interesting lessons: “the twelve gates were twelve pearls”, each gate one pearl; and, as indicated earlier, the size of the gates was not measured; it is quality, not quantity, which is important in overseership, 1Tim.3.1-7. Thus they speak of several features associated with Divine administration:

The beauty of it: precious, rare and admired.

The value of it: pearls were the most valuable stone in the ancient world.

The origin of it: no human hand is involved; overseership is Divine in origin, Acts 20.28; 1Tim.3.1.

It could not be produced artificially: now pearls can be produced artificially, and are called ‘cultured’! We need to be careful about the same artificial features being replicated in the assembly of the Lord’s people.

It could not be improved by human intelligence: ‘natural’ pearls are still the best and most expensive.

The process of obtaining it: it is based on the suffering of the mollusc and the death of the irritating intruder (attacker), Acts 20.28; Heb.2.14; Col.2.15.

The problem of dividing it: if divided it is valueless, Acts 20.30,31a!

The pure gold street, “as it were transparent glass” v.21. What a street to walk on, with no bypaths!

THE MAJESTY OF THE CITY – 21.21-27

Verses 21-27 permit us to take a look inside the city: note the reference to “therein” v.22, “in” v.23, and “into” v.27. Interestingly, it is the ‘no’ things which indicate its majesty by also emphasising the positive alternatives:

There is no temple in it, v.22; “the Lord God Almighty and the Lamb are the temple”. The temple is the basis of fellowship and communion. The Temple was always important to the nation; both past and present, and will be in the future. In this case the city is a temple: the “holy of holies”!

There is no need of the sun or the moon, vv.23,24. A greater light is available; compare Acts 26.13. The glory of God illuminates it; compare Ex.40.34. The Lamb is the Lamp; compare Jn.1.4; Isa.60.19. The effect of the light is twofold. First, earth walks in the light of heaven, v.24a: “nations shall walk by its light” J.N.D.; compare 2Sam.23.4. What a day that will be, ‘heaven on earth’, and so different from the circumstances obtaining today! In passing, note that earth is distinct from the city. The second effect is that worship will be offered by kings and nations, vv.24b,26: “the kings … bring their glory to [not ‘into’] it” J.N.D.

There will be no night there: “night shall not be there” v.25, J.N.D. There will be no need to shut the gates at all, indicative of constant administration. There will be no waiting time; needs will be instantly met, which is another reason for the worship.

There are three classes who can in no wise enter, v.27. They are barred from the city: the defiling, v.27a, both morally and spiritually; the idolaters, v.27b: abominable, likely to be Antichrist’s followers, Matt.24.15; and the liars, v.27c, a feature which should not mark God’s people: “Lie not one to another …” Col.3.9. On the other hand, those permitted entry are those whose names are written in the Lamb’s book of life, v.27d.

THE MINISTRY OF THE CITY – 22.1-5

There will be opportunity for ministry in the city but then, as now, it will be under the control of Divine Persons. A variety of overall details is mentioned:

The Qualifications for the Ministry – 21.27; 22.1,2

The names of those involved must be in the book of life; they must be drinking of the water of life (the Lamb being the Spring): pure, plentiful and proceeding out of the throne; and eating of the tree of life: easily accessible, in the midst of the street and on either side of the river; contrast Gen.3.22-24 and compare Rev.2.7.

The Power behind the Ministry – 22.1b,3b: “the throne of God and of the Lamb”

Without this our efforts are in vain. The apostle knew this power: “our gospel came … unto you … in power” 1Thess.1.5.

The Variety of the Ministry – 22.2b: “twelve manner of fruits”

The fruit was different each month and available. It is good when the saints have a variety of ministry: prophetic, devotional, church truth and including both exposition and exhortation.

The Purpose of the Ministry – 22.2c: “for the healing of the nations”

Ministry should always be for benefit: “to edification, and exhortation, and comfort” 1Cor.14.3: to ‘build up, stir up or cheer up’; compare Matt.24.45, where the wise servants “give them meat in due season”, and contrast Matt.24.49, where the evil servants “smite [their] fellowservants”.

The Nature of the Ministry – 22.3c: “His servants shall serve Him”

The word for service here is worshipful service; thus they are serving the throne in worshipping the Lamb as King; compare Matt.4.10.

The Intimacy of the Ministry – 22.4

This is seen in two respects. First, there is likeness to the Lamb: “they shall see His face” v.4a. Seeing produces likeness: “we shall be like Him; for we shall see Him as He is” 1Jn.3.2. “He is righteous” 1Jn.2.29; “He is pure” 1Jn.3.3; He is sinless: “in Him is no sin” 1Jn.3.5. Thus we will be righteous, pure and sinless. Second, we will be identified with the Lamb: “His name shall be in their foreheads” v.4b. There will be a disclosure of His Person in His people; this follows from being like Him; compare 13.16,17.

The Permanency of the Ministry – 22.5c: “shall reign for ever and ever”

Compare 11.15. This reign will always be transparent: “… no night … no [need of] candle … neither light of the sun” v.5a. Additionally, it will always be in tune with the glory of God: “the Lord God giveth them light” v.5b; compare 21.11.

It would be good to learn the nature of the ministry in which we will be engaged in the future and seek to regulate our activity now in conformity with it.

Concluded

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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 11

OVERSEERS

The prevailing need in our days is for men of God, who will lead the flock of God, in the fear of God. In any Scripturally-constituted local assembly there will be overseers among the company. Sometimes Scripture calls them “shepherds” or “elders”. They also have other names, each of which relates to the work in which they are engaged, and not so much to the position they hold. There is always to be a plurality of overseers in each local assembly, Acts 15.2; 20.17. We do not read in Scripture of ‘the presiding elder’ or ‘the leading elder’. These terms are extra-biblical and thus should be avoided.

In the Divinely-inspired Scriptures, God insists upon the necessity of men with a God-given, Spirit-begotten desire to care for His people and to guide them in the ways and Word of God. Such men will not be found to be “lords over God’s heritage but … ensamples to the flock” 1Pet.5.3. They understand that in all that which they do they are under-shepherds to “the chief Shepherd”: the Lord Jesus Christ. This understanding inevitably produces caution in their treatment of God’s people. Believers must be dealt with as the Lord would deal with them. Peter learned this lesson in Jn.21.15-17 and he never forgot it. The love, language and life of elders should be above reproach, 1Tim.3.7.

It goes without saying that men who lead must have leadership qualities and God-given skill. They will be able to listen to the saints’ problems without spreading them. Indeed, if this is done in personal confidence, no one else on earth should know the details. Adherence to this principle would greatly enhance true fellowship in the company.

With this introduction, let us consider some features of leaders in the Bible. One is reminded of the words of King David in 2Sam.23.3: “He that ruleth over men must be just, ruling in the fear of God.” Leadership among the people of God is not a matter of men choosing other men, then asking God to recognise their choice. Rather it is the recognition of men already chosen by the Holy Spirit, which requires spiritual discernment.

THE DEMANDS OF LEADERSHIP: RECOGNITION – Acts 20.17

In this passage the apostle Paul wants to speak with the elders of the assembly at Ephesus. He does not have time at this juncture in his itinerary to meet with the local church. Therefore he calls those who are recognised as elders to come and meet with him at Miletus. It is to be noted that Paul did not call the whole assembly, nor did he call one particular elder from the company. He was careful to call the elders (plural). These men would be able to convey the words and feelings of the apostle with accuracy. The delicate and dignified nature of Paul’s dealings has lessons for us also. On just two occasions are elders called for in the New Testament. Here Paul calls them to give them counsel. Then in Jms.5.14 one who is sick may call for the elders for prayer and care.

Paul feels his grave responsibility as he speaks to these leaders at Miletus. He brings before them his intentions, of which they are already aware, Acts 20.18,19. He reminds them of his tears. His counsel was wholesome and free, both publicly and from house to house, v.20. These leaders have before them a trusted and transparent servant and they will gladly benefit from his advice. He faithfully warns them of coming danger from both within and without. Silver and gold were not his aim. He would work with his own hands, supporting others also thereby.

After his discussions with them the atmosphere was intense; emotions were displayed. We read, “And they all wept sore, and fell on Paul’s neck, and kissed him, sorrowing most of all for the words which he spake, that they would see his face no more” v.37. What an example these elders had before them! The pattern was set for what he would later teach them through his epistles.

THE DESIRE FOR OVERSEERSHIP: REQUIREMENTS – 1Tim.3.1

After telling them that it was the Holy Spirit Who had made them overseers, Acts 20.28, Paul, writing to Timothy (who was then in the assembly at Ephesus), now looks at this work from a different angle, that is, from the standpoint of the individual and his desire for the work. In one of the five ‘faithful sayings’ in the ‘Pastoral Epistles’ he writes: “If a man desire the office of a bishop [‘overseership’] he desireth a good work” v.1. A bishop is another description of an elder or shepherd. These titles all relate to the same person, stressing different aspects of his work. Today in Christendom there is a man-made ‘bishop’ over several companies. This is totally at variance with Bible teaching. We also note that the expression “the office of a bishop” in our passage is not a good rendering. It is one word in Greek and could accurately be translated ‘overseership’.

This work has various requirements, which are spelled out for us in this and other passages. Significantly absent from the New Testament are the words reverend, canon, archbishop, archdeacon, moderator, cardinal, pope and others, to describe leaders among God’s people. The work is a noble one, to be executed among the believers, of which the overseer is one. Financial or social ability or status neither qualify nor disqualify. The Holy Spirit Who places the desire in the first place will see to it that the qualifications can be met by the one having the desire.

In the passage the overseer’s work, v.1; wife, v.2; word, v.2; ways, v3; wisdom, v.4; warning, v.6; and witness from without, v.7; are all taken into account for the preservation of the testimony. He must be a one-woman-man. This does not preclude re-marriage if his wife has died, but it does stress that moral standards must be adhered to. His house and the behaviour of his children are his responsibility. Rule in his household is his God-given role; it is not given to his wife, whose role is one of support. When both are in agreement in this respect, divided judgement is avoided, and unity of authority is maintained for the benefit of the family. If one has failed in this sphere he cannot take care of the church of God, v.5. Much more could be said, but these qualifications begin with a “must” v.2, and end with a “must” v.7. Conscious of all this, the one desiring overseership will continually have been exercising self-control.

THE DISCHARGE OF STEWARDSHIP: RESPONSIBILITY – Titus 1.7

Many of the principles already cited in 1Timothy chapter 3 are repeated here for the instruction of the believers at Crete. This reminds us that the truth of God applies to all circumstances, cultures and companies of believers. One added feature here is that of stewardship, v.7. The elder will recognise that he has been given a responsibility by God to discharge. This is no light matter, for he is responsible both for the way he conducts himself and for his use of the Word, which is to be employed, with weighty moral effect, in conviction of gainsayers, v.9. To handle the Scriptures at any time is serious; to do it in the midst of opposition needs special ability and wisdom from God for the occasion. These things, with other Scriptures, convince us that what is being spoken of is a stewardship.

In a relatively new work, it is possible that things might be “wanting”, or left undone, and this is one of the reasons Paul is writing, v.5. Titus, under apostolic guidance, was to point out elders, that they might be recognised by the believers. And, while this was a particular case and in that sense unique, yet similar principles pertain on the mission fields today regarding the acknowledgement of leaders raised of God.

Plurality of elders is a preservative against the spirit of Diotrephes (mentioned in 3Jn.9) gaining place in the assembly. It is pitiful to behold, but at times elders (or those taking that place) must be dealt with in a disciplinary way, for no believer is above the standard of the Word of God, 1Tim.5.20. When this happens, much prayer and care must be employed by all concerned. There should be no self-glorying in any form of discipline, Gal.6.1. This is one of the areas where plurality of elders is of value for the maintenance of the testimony in such circumstances.

Titus is reminded that such stewardship is linked with home life, v.6; honour, v.7; hospitality, v8; holiness, v.8; holding forth the Word in teaching, v.9; and handling the gainsayers, v.11. The sterling worth of stewardship pervades the passage. I heard the late David Craig from Scotland say on this passage that overseers should lead, feed, heed, see to need, and if necessary bleed for the flock. What a standard!

THE DANGER OF LORDSHIP: REWARD – 1Pet.5.3

“Neither as being lords over God’s heritage, but being ensamples to the flock.” The particular traits listed of false shepherds in Ezekiel chapter 34 are a clear and wholesome reminder of this caution. Against this background there is the anticipation of “a crown of glory that fadeth not away” v.4. Very often elders are denied and deprived of that which is their due, as they selflessly tend to the needs of others. Much of their service is done in obscurity. Heavy hearts and not a few tears are often the portion of true shepherds. But when the chief Shepherd shall appear these shall receive “a crown of glory that fadeth not away”. What a glorious recompence for those who do not ‘lord it over’ God’s heritage, but are rather ensamples to the flock! Let those who “watch over [the] flock by night … fear not” Lk.2.8-10, but rather take encouragement that in the midst of the darkness He holds “the seven stars in [His] right hand” Rev.1.16,20, and can sufficiently sustain.

Frustrated elders who become weary in the way need to (in the beautiful language of Psalm 23) ‘lie down in green pastures’ for some time to avoid becoming lords over the flock whose care has been granted to them, 1Pet.5.3.

THE DETAILS OF RELATIONSHIP: RESPONSE – 1Thess.5.12-14; Heb.13.7,17,24

Observing events in assembly practice over many years has convinced us that, for the spiritual health of the company, relationships need fostering, from the standpoints of the saints and of the leaders among them. Satan, if at all possible, will disturb the atmosphere of the gatherings. Murmurings among the believers engender strife, if not quickly arrested.

Both of these passages give guidance as to how this may be avoided. From the side of the saints, the response is: “Remember them which have the rule over you” Heb.13.7; “Obey them that have the rule over you” v.17; and “Salute all them that have the rule over you” v.24. Then in 1Thess.5.12,13: “Know them” (that is, by observation; this word for knowledge is not used of formal recognition); “Esteem them very highly in love for their work’s sake”. The elders also have a proper response and responsibility: “Warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all” v.14. If only these principles were humbly observed and patiently pursued, there might be greater spiritual progress, and division might be replaced with love, honour, and holy fellowship, which things please the Lord.

Elders have a God-given role in the assembly. This is their sphere of example and influence, instruction and care. They also have a responsibility to defend the assembly from the entrance of false doctrine. One of the most difficult instructions to follow is “doing nothing by partiality” 1Tim.5.21, but to follow it is vital. This would reveal that they have the character of God about them rather than the fear of man. Natural relationships are not to colour or cloud judgement. Likewise, business associates are not to pressure decisions in the assembly. It is vital to adhere to these things if we are to earn the respect of those who observe, and hopefully they will say, “God is in you of a truth” 1Cor.14.25.

To be continued (D.V.)

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GLIMPSES OF CHRIST

by David Strahan (N. Ireland)

Paper 4

The Worm

There is possibly no other creature that brings before us a picture of absolute weakness and helplessness as a worm. It resides in a domain that is beneath that of men altogether and is trodden underfoot without a thought.

Job regarded himself as a worm: “Behold even to the moon, and it shineth not; yea, the stars are not pure in His sight. How much less man, that is a worm? And the son of man, which is a worm?” Job 25.5,6. At our conversion we readily identified with Job and took our place as weak and helpless sinners, unworthy of salvation. Our sentiments were in accord with the hymn:

O lovely sight, O heavenly form,

For sinful souls to see;

I’ll creep beside Him as a worm,

And see Him die for me.

          (William Batty)

The Lord referred to men as worms: “Fear not, thou worm Jacob, and ye men of Israel” Isa.41.14. This is the One Who “sitteth upon the circle of the earth, and the inhabitants thereof are as grasshoppers” Isa.40.22.

That a man should regard himself as a worm is understandable. That God should refer to a man as a worm we can comprehend. However, when we consider “But I am a worm, and no man; a reproach of men, and despised of the people” Ps.22.6, surely we are meditating upon matters that are too high for human intellect! The Messianic Psalm in which this verse is found beautifully portrays the Saviour in every verse. The worm, therefore, is not referring to men in general, or even just David; here we have another picture of our Lord Jesus Christ: the Lord of glory, the Creator and Upholder of all things, the Alpha and Omega. What a truth! How it should touch our hearts when we think that the Lord should take such a place! It is, of course, not a portrayal of His essential value but how He was esteemed by others. They treated Him as a worm, and no man.

The word for worm that is used in Psalm 22 is the same word that is translated thirty-four times in the Old Testament as “scarlet” and there is one occurrence where it is translated “crimson”. Perhaps one of the best known verses in which the same word is found is “‘Come now, and let us reason together,’ saith the Lord: ‘Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool’” Isa.1.18. The word “crimson” is the same word as “worm” in Psalm 22. In Isaiah, and other Scriptures, the word refers to our sin but in Psalm 22 it is referring to the Sin Bearer. So Psalm 22 is referring to the scarlet, or crimson worm. It is the tola worm, which is found in the land of Israel to this day.

The worm is introduced here by way of contrast with what has gone before. “Our fathers trusted in Thee: they trusted, and Thou didst deliver them. They cried unto Thee, and were delivered: they trusted in Thee, and were not confounded” vv.4,5. In Egypt Israel cried and the Lord “heard their cry” Ex.3.7, and said, “I am come down to deliver them out of the hand of the Egyptians” Ex.3.8. The fathers trusted: Abraham, Isaac, Jacob, Joseph, Moses, Joshua and others. These all cried and they were delivered. Drawing the contrast, Ps.22.6 commences with “But”: “But I am a worm”. The Lord could say, “O My God, I cry in the daytime, but Thou hearest not” v.2. He cried but there was none to deliver Him.

The contrast is further emphasised by the emphatic “I” in the statement. “I am a worm” v.6. In the previous verses the fathers are referred to as “they” and “them” four times. They trusted and were not confounded but “I am a worm”. They were mere men but He the Son of God. He for our sakes “became poor” 2Cor.8.9. How poor? Here is a glimpse of His poverty, His lowliness: a worm. He was not even treated as a man, but lower than any man: a worm. “A reproach of men, and despised of the people” Ps.22.6.

WILLINGNESS OF THE WORM

Unlike many other creatures, a worm offers no resistance. Men take worms and do with them as they please. There is no struggle.

View Him in Gethsemane. The agony of soul, the blood-like sweat, the strong crying and tears, Heb.5.7; all the anticipation of the cross and the deep suffering it involved. He knew the betrayer was at hand, Matt.26.46, yet He did not flee. He admonished Peter, who sought to defend Him with the sword, saying, “Thinkest thou that I cannot now pray to My Father, and He shall presently give Me more than twelve legions of angels?” Matt.26.53. He allowed those who came to lay hold upon Him and lead Him away, Matt.26.57, and bind Him, Matt.27.2. There was no struggle. Here is a picture of total submission and willingness.

How didst Thou humble Thyself to be taken,

Led by Thy creatures, and nailed to the cross?

Hated of men, and of God, too, forsaken,

Shunning not darkness, the curse and the loss.

             (Henry D’A. Champney)

WOUNDING OF THE WORM

In ancient times the tola worm was used to make a crimson, or scarlet, dye. It was a brilliant and much-coveted colour adding dignity and value to any garment. Generally, due to their costliness, scarlet-dyed garments were only worn by the affluent, Lam.4.5.

In order to produce the blood-red dye the tola worms first had to be gathered. They were then crushed and as they died there issued forth from their bodies the crimson used in the dyeing process. What a vivid picture of the suffering of the Lord Jesus! Isaiah records of Him that He “was bruised [‘crushed’] for our iniquities” Isa.53.5.

Crowned with thorns upon the tree,

Silent in Thine agony;

Dying, crushed beneath the load

Of the wrath and curse of God.

        (H. Grattan Guinness)

The load that He bore on the cross when “the Lord … laid on Him the iniquity of us all” Isa.53.6, no man can measure. The Infinite alone can comprehend it. It was a load that we could never bear.

WORTH OF THE WORM

To produce enough crimson to dye just a single garment required the crushing of many tola worms. How wonderful to know that the bruising, or crushing, of this One of Whom it is said “I am a worm” Ps.22.6, produced such value that His one sacrifice is sufficient to clothe all men with “the garments of salvation” Isa.61.10. Truly this is “the precious blood of Christ, as of a lamb without blemish and without spot” 1Pet.1.19. The value of His precious blood is inexhaustible. For centuries weary souls have knelt at the cross, owning Him as their Lord and Saviour, and known the cleansing power of that precious blood. And still it avails, having lost none of its ancient power. Nor will it yet fade in eternity, for its memory shall delight the saints eternally.

As we consider the Psalm and the Person Who suffered of Whom it speaks, our hearts rise in adoration.

Alas! and did my Saviour bleed,

And did my Sovereign die?

Would He devote that sacred head

For such a worm as I?

 

Was it for crimes that I have done,

He groaned upon the tree?

Amazing pity! grace unknown!

And love beyond degree!

 

Well might the sun in darkness hide

And shut His glories in,

When the incarnate Maker died

For man, His creature’s sin.

 

Well might I hide my blushing face

While His dear cross appears;

Dissolve my heart in thankfulness,

And melt mine eyes to tears.

 

But drops of grief can ne’er repay

The debt of love I owe!

Here, Lord, I give myself away,

’Tis all that I can do.

      (Isaac Watts)

To be continued (D.V.)

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Standing with God in the Time of Great Departure

(1Kings chapter 18)

by Gideon Khoo (Malaysia)

Paper 4

We have seen that this chapter is divided into three sections: Obadiah’s Victuals by the Providence of God – vv.1-16; Elijah’s Victory by the Power of God – vv.17-40; and Elijah Vindicated by the Palm of God – vv.41-46. Having considered the first two sections, we now come to the third and final one:

ELIJAH VINDICATED THROUGH THE PALM OF GOD – vv.41-46

In this section, we see another side of prayer. This time, it is not so much the instant answer from heaven in an outstanding display of fire, but the need for persistent and patient prayer with an anticipation of a delayed response from God. If the victory against the prophets of Baal on Mount Carmel parallels the days of the apostles and prophets, then this scene of a man of God on bended knees will remind us of days with which we are more familiar. However, the answer from God in the outpouring of rain preceded by the appearance of a palm-like cloud was nothing short of miraculous. But we should at least be encouraged that a great prophet like Elijah was also “a man subject to like passions as we are” Jms.5.17, and he also had to wait upon the Lord for an answer.

Verses 41,42

“And Elijah said unto Ahab, ‘Get thee up, eat and drink; for there is a sound of abundance of rain.’ So Ahab went up to eat and to drink. And Elijah went up to the top of Carmel; and he cast himself down upon the earth, and put his face between his knees.”

Elijah speaks with full confidence that rain is coming because the Lord has already spoken, v.1. He calls upon Ahab to refresh himself with food and drink. It is possible that the severity of the famine has also taken a toll on the royal household, but now there is no longer the need for rationing because the drought is coming to an end. Baal had no power to initiate the famine, and definitely could not summon the rain to ease the drought. But what is most solemn is this: Ahab knew that it was the Lord Who sent the famine, and only the Lord could bring back the rain. Yet he remained unrepentant, and allowed the people to continue with the worship of a false god that did nothing to relieve their poverty. Rebellion, hatred and pride can cause men to lose rational and logical thinking, especially in the realm of spiritual matters.

The instruction was: ‘Go up!’ This word appears seven times in this section of the narrative, vv.41, 42 (twice), 43 (twice), 44 (twice). Ahab was told to go up; Elijah himself went up; Elijah’s servant was told to go up to the top of the mount to look for signs of rain; and eventually a little cloud rose up. Going up to the high point of the mountain allowed them to see if clouds were forming, the precursor of rain and relief. No one will ever see or spot anything by dwelling in the valley. There are great men whom God raised in the history of the testimony, who had the vision and foresight to see the Lord waiting to bless, like a cloud forming on the horizon. These men could discern the opportunity and potential blessing for gospel labour, like a rain shower about to pour, while others were still dwelling in the valley of their own affairs. Standing on top of the mountain, looking out for the cloud of blessing, coupled with persistent prayer, are the ingredients of success in the Lord’s work. No famine will last forever, but we need men who can tell when the rain is coming.

While Ahab went up to eat and drink, Elijah went up to the top of Carmel to pray. He “cast … down [‘stretched’]” himself upon the earth and put his face between his knees. This word “stretch” appears only three times in the Old Testament, the other two describing how Elijah’s successor, Elisha, “stretched” himself upon the dead son of the Shunamite woman, 2Kgs.4.34,35. You will remember that there was another occasion when Elijah “stretched himself” (though a different word is used in that case): he did so three times upon the dead son of the widow of Zarephath, and life came back to the boy, 1Kgs.17.21. Now Elijah stretches himself upon the earth. In that upper loft, the prophet prayed, and stretched himself upon the child three times, so that life came down from heaven. Now, on top of Carmel, he stretches himself, and he prays, so that rain might come down from heaven. But there is one common feature that links both these incidents: persistent prayer! In that upper loft, he stretched himself three times upon the boy, and each time Elijah called earnestly upon the Lord to save the child. Now, on the mount, Elijah again prays continually, while his servant goes up as many as seven times before rain arrives. How we ought to pray! Not only pray, but “pray without ceasing” 1Thess.5.17!

Verses 43,44

“And said to his servant, ‘Go up now, look toward the sea.’ And he went up, and looked, and said, ‘There is nothing.’ And he said, ‘Go again’ seven times. And it came to pass at the seventh time, that he said, ‘Behold, there ariseth a little cloud out of the sea, like a man’s hand.’ And he said, ‘Go up, say unto Ahab, Prepare thy chariot, and get thee down, that the rain stop thee not.’”

Does this not sound so familiar to each of us? Praying, and waiting. I believe that after the instantaneous response of fire from heaven upon the sacrifice, the Lord was teaching Elijah that the timing of His response was ultimately His prerogative. He could answer prayer immediately, and even spectacularly, but He could also do so after waiting for a little while. It is never in the character of the Lord to procrastinate, but He knows the best time to respond to a prayer, that will result in the accomplishing of His perfect will.

On the seventh time, the servant finally sees something. A little cloud rises from the sea. The form of the cloud, in the shape of a palm, tells the servant that this is something from the Lord; rain is coming! When the Lord answers our prayer, He does not do so in a vague or confusing manner. He ensures that we see the definiteness of His response, just as Elijah’s servant saw the definite shape of the cloud resembling a man’s palm.

Elijah now tells Ahab to hurry down the mountain, because great rain is coming. If Ahab were to be caught in the rain, the amount of water and the risk of slippage of his chariot wheels would be a danger to the king. One might ask: why is Elijah so considerate towards the evil king? Therein lies the lesson: Elijah was a servant of God, and “the servant of the Lord must not strive” 2Tim.2.24. Elijah loathed the evil of Ahab and his queen, but he was a faithful servant who did not allow his emotions to come in the way of his service. Furthermore, Ahab was still God’s king for Israel, despite his wickedness. It is worthwhile hearing what Paul the apostle has to say: “And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, in meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth; and that they may recover themselves out of the snare of the devil, who are taken captive by him at his will” 2Tim.2.24-26.

Verses 45,46

“And it came to pass in the mean while, that the heaven was black with clouds and wind, and there was a great rain. And Ahab rode, and went to Jezreel. And the hand of the Lord was on Elijah; and he girded up his loins, and ran before Ahab to the entrance of Jezreel.”

When the Lord pours a blessing, He does so in abundance: “and there was a great rain”. Prophetically this rain of blessing will only come upon Israel after they have seen the fire of the Lord come upon the sacrifice, that is, it will not come until Israel realises that their Messiah bore the fire of Jehovah’s judgment as the perfect Sacrifice on their behalf; only then will Israel experience the showers of blessing. Presently, the nation is still in the state of famine, and has been for about two thousand years. The days of Millennial glory will see the arrival of the Messiah, and He shall come down like the showers of blessing upon the nation. Hear what the Psalmist says in this Messianic Psalm:

He shall come down like rain upon the mown grass:

As showers that water the earth.

In His days shall the righteous flourish;

And abundance of peace so long as the moon endureth.

He shall have dominion also from sea to sea,

And from the river unto the ends of the earth.

            Ps.72.6-8.

Elijah girded his loins and ran ahead of Ahab and his horse chariot. He ran faster than the horses. It is significant that this chapter should end with Elijah running and winning a race. However, in the next chapter, we read that the prophet did not run so well in another race: that of his service as a prophet. He was giving up the race, which ended with him passing the baton to Elisha. So, I suggest that chapter 18 ending with a won race serves to paint the contrast with another race, which did not go so well, in chapter 19. The lesson is again clear and solemn: it is not only how we run, but also how we finish. Paul said, “I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love His appearing” 2Tim.4.7,8.

Ravens that bring food; a barrel and a cruse that are not exhausted; fire from heaven; running faster than horses. What a way to carry out the Lord’s work! But the danger is this: we can ascend the peak of spiritual conquest and plunge into the depths of spiritual despondency, as we shall see in 1Kings chapter 19¹. Self-centredness and pride are often the cause. May the Lord preserve us, that we might run well, and finish the race.

Concluded

¹ In the will of the Lord, the articles on 1Kings chapter 19 will appear in the magazine as a new series, at a future date.

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Comfort for Christians in a Changing World

by Roy Reynolds (N. Ireland)

“When the morning was come …” Matthew 27.1

As the sun climbed in the eastern sky, a cross-laden Man emerged from the ancient city of Jerusalem to make His painful way to Golgotha. His bleeding and buffeted face and His cruelly-torn back bore testimony to the unparalleled hatred that had been shown to Him in the sleepless hours that had just passed. Silent He was and dignified though so shamefully treated by puny men.

Never did a day dawn like this day: the events about to unfold would be remembered eternally and because of the sacrifice offered that day and the work accomplished which His Father gave Him to do, countless myriads would have their sins righteously forgiven and escape the eternal punishment they so justly deserved.

Onlookers must have been amazed to see how calmly the Lord Jesus resigned Himself to the sufferings He was about to endure. As the Lamb of God, without resistance or reluctance, He offered His hands to those who would drive the cruel nails through them and in those first moments of excruciating pain, was heard to pray, “Father, forgive them; for they know not what they do” Lk.23.34. That unique day of intense suffering for the Saviour will mean an eternity of songs unending for the redeemed who will adore and praise the Saviour forever.

O day of greatest sorrow, Day of unfathomed grief

When Thou didst taste the horror of wrath without relief.

“And I will make all My mountains a way” Isaiah 49.11

Sometimes majestic, sometimes mysterious but always fearsome and forbidding, preventing access instead of providing access; mountains restrict progress and present us at times with insuperable problems. Have you had a crisis in life that has slowed you up, that has meant you cannot gather with the people of God as you were cheerfully wont to do? Have you had to curtail your service for the Master and life has become tedious and burdensome? Have you come up against an immovable barrier and you wonder if this obstacle will ever be removed?

What a comfort it must have been to hear the words of the Lord as reported by the prophet that those mountains would become the very way by which further progress could be made; instead of hindering the nation, they would help them; instead of opposing they would open up the way for them to move on. How comforting for us to remember how great our God is; He Who formed the mountains can transform them to assist His people.

He everywhere hath sway, and all things serve His might;

His every act pure blessing is, His path unsullied light.

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Good Tidings from Heaven

Problem Solving

There are countless problems in the world, many of which are global, serious and demand the input of leaders and experts internationally to solve them: economic, social and environmental problems. For example, here in the UK, ‘stopping the boats’ carrying illegal immigrants has been engaging the minds of politicians for a number of years and a solution seems as far away as ever.

Every day we face problems, some of them very minor and inconsequential, others major and necessitating much thought in case we exacerbate them. It seems wise therefore to train us from early years to develop problem-solving techniques. So school examinations have become less of a memory test (demanding recall and regurgitation of facts) and instead require students to apply their acquired knowledge in problem-solving situations. Problem solving demands at least three things: identifying the problem, finding the solution and implementing that solution. If there is a breakdown in any of these stages, it is highly unlikely that the problem will ever be solved. That explains why, to a large extent, the world is in chaos and crisis: many problems have become apparent for which there is no solution as yet, and also, frequently, for one reason or another, an inability or unwillingness to implement the proposed solution leads to failure.

The greatest problem, by far, is that of sin, yet it never makes the headlines. It is packaged and publicised to be of no consequence and even as something desirable and pleasurable. The violence and immorality so prevalent in modern society are blamed on lack of social housing, a disadvantaged upbringing, peer pressure and a plethora of other issues. The story of Genesis chapter 3, which informs us of the entry of sin into the world, with its disastrous consequences for all humanity; the defiance and disobedience of our foreparents in the Garden of Eden, is treated with incredulity by some and downright contempt by others. The fact remains, however, that every single problem in the world is the result of sin, which has become embedded in our very being from the moment of conception. It has destroyed the relationship between man and his Creator, making us at enmity with Him. We cannot adequately express how detrimental sin has been and how much damage it has caused over the centuries. That is why we are mortal and must die: “Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned” Romans 5.12. We have all committed sin and not only will we reap the consequences in life but will be banished from God eternally: “For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord” Romans 6.23.

Having identified the problem, is there a solution? Thank God, the remedy was in the mind of God in eternity, before sin was ever committed in Eden. The great plan of redemption, involved Him sending “His only begotten Son into the world, that we might live through Him” 1John 4.9. “For God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life” John 3.16. The Lord Jesus Christ, the sinless Saviour, would take the place of the sinful and guilty and suffer for their sins at Calvary. “But God commendeth His love toward us, in that, while we were yet sinners, Christ died for us” Romans 5.8.

To implement the solution and benefit from all that the Saviour did for you, you must personally trust Christ as your own Saviour; no longer depend upon your efforts but rest alone upon Christ and His all-sufficient sacrifice to solve your greatest problem.

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QUOTES

“And Abraham gat up early in the morning to the place where he stood before the Lord” Gen.19.27

 

“And in the morning, rising up a great while before day, He went out, and departed into a solitary place, and there prayed” Mk.1.35

 

Let us see God before man every day.

 

     Robert Murray McCheyne

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Consider Him

 

“And so shall we ever be with the Lord” 1Thessalonians 4.17

 

In 1Thessalonians, Paul has written of two ways his readers have known separation from fellow-believers. The first was between them and him: “But we, brethren, being taken from you for a short time in presence, not in heart” 2.17. The second was between them and those who are “asleep” 4.13,15; “which sleep in Jesus” 4.14; “the “dead in Christ” 4.16. Regarding the first separation, Paul prayed for a reunion on earth: “Now God himself … direct our way unto you” 3.11, but he did not know if it would take place. However, as for the second, there was no need to pray, for reunion was certain, not on earth, but “in the air”. And there was an even greater prospect than being “with them”: to “ever be with the Lord” 4.17! Well might they (and we) “comfort one another with these words” 4.18!

 

Be still my soul: the hour is hastening on

When we shall be forever with the Lord,

When disappointment, grief and fear are gone,

Sorrow forgot, love’s purest joys restored.

Be still my soul: when change and tears are past,

All safe and blessèd we shall meet at last.

   (Katharina von Schlegel, tr. Jane Borthwick)