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
COMFORT FOR CHRISTIANS IN A CHANGING WORLD
by R. Reynolds
Assembly Testimony Bible Class
by J. M. Riddle (England)
THE FIRST BOOK OF PSALMS
No.69: PSALM 38 (Part 2)
In the previous paper, we saw that this Psalm may be divided with reference to David’s appeals to the Lord: Discipline, vv.1-8; Distress, vv.9-14; and Dependence, vv.15-22. Having considered Discipline, we will now look at Distress and Dependence.
DISTRESS – vv.9-14
We are told that the third paragraph begins here in the Hebrew text, and that the second paragraph commences with v.2.
The section commences: “Lord [Adonai], all my desire [longing] is before Thee; and my groaning is not hid from Thee” v.9. Job knew that too. He said, “He knoweth the way that I take”, and continued, “when He hath tried me, I shall come forth as gold” Job 23.10. In a different setting, Peter said, “Lord, Thou knowest all things” Jn.21.17. It is always well to remember that the longings and burdens of our hearts are known to the Lord.
David therefore draws attention to: firstly, the distraction of his heart, v.10; secondly, the distance of his friends, v.11; and, thirdly, the danger from his enemies, vv.12-14.
The Distraction of His Heart – v.10
“My heart panteth [‘throbbeth’ (J.N.D.)], my strength faileth me: as for the light of mine eyes, it also is gone from me.” The expression, “the light of mine eyes” refers, not so much to blindness, but to lustreless eyes. Compare Ezra 9.8: “And now for a little space grace hath been shewed from the Lord our God, to leave us a remnant to escape, and to give us a nail in His holy place, that our God may lighten our eyes, and give us a little reviving in our bondage.” See also Ps.13.3: “Consider and hear me, O Lord my God: lighten mine eyes, lest I sleep the sleep of death.” To ‘lighten the eye’ means to give illumination after darkness and doubt.
The Distance of His Friends – v.11
“My lovers and my friends stand aloof from my sore [‘plague’ (J.N.D. margin); the word is used in connection with leprosy, Lev.13.42,43], and my kinsmen stand afar off.” “These … not only observe his suffering but actually increase his pain and add to his distress by shunning him” (J.M. Flanigan1). C.H. Spurgeon puts it like this: “Whatever affection they might pretend to, they kept out of his company, lest as a sinking vessel often draws down boats with it, they might be made to suffer through his calamities. It is very hard when those who should be the first to come to the rescue, are the first to desert us.”2 A.F. Kirkpatrick puts it as follows: “His friends treat him as a leper, standing over against him, within sight but at a distance. Even his near kinsmen falsify their name by standing afar off”3 (italics his).
- 1 Flanigan, J. “What the Bible Teaches – Psalms”. John Ritchie Ltd., Kilmarnock.
- 2 Spurgeon, C.H. “The Treasury of David.”
- 3 Kirkpatrick, A.F. “The Book of Psalms”. Cambridge University Press, Cambridge.
How about our attitude to those in distress? Especially to those who have stumbled. See Gal.6.1: “Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.” Or do we “stand aloof … stand afar off”?
The Lord Jesus experienced this distance, for “all the disciples forsook Him and fled” Matt.26.56. See Ps.88.18, where “the Spirit of Christ” 1Pet.1.11, was in the Psalmist when he cried, “Lover and friend hast Thou put far from me, and mine acquaintance into darkness [‘my familiar friends are darkness’ (J.N.D.)].” Paul experienced this distance too: “At my first answer no man stood with me, but all men forsook me.” But the Lord Jesus, Who knew exactly what this was like, did not forsake him! “Notwithstanding the Lord stood with me, and strengthened me …” 2Tim.4.16,17.
The Danger from His Enemies – vv.12-14
Their intention is clear: “They also that seek after my life lay snares for me: and they that seek my hurt speak mischievous things, and imagine [‘meditate’ (J.N.D.)] deceits all the day long” v.12.
So David’s enemies sought his “life” and his “hurt”. To that end they laid “snares” and spoke “mischievous things” incessantly (“all the day long”). They took advantage of his weakness and vulnerability. The enemy certainly knows when ‘to put the boot in’. We can be sure that he will lay snares for us too, and say “mischievous things” about us as well. Paul knew this only too well: he refers to the same kind of people who oppressed David, saying, “as we be slanderously reported, and as some affirm that we say” Rom.3.8.
In all this, like the Lord Jesus, David uttered not a word. “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.13,14. C.H. Spurgeon calls this “a sacred indifference to the slanders of malevolence” and adds that this “is true courage and a wise policy”. He does add, however, bearing in mind the context: “Perhaps the psalmist means that this deafness on his part was unavoidable because he had no power to answer the taunts of the cruel, but felt much of the truth of their ungenerous accusations.”2 A.F. Kirkpatrick agrees: “Conscious of guilt he must keep silence and commit his cause to God, resigned and patient as though he did not hear the insults, or had no power to answer them … No arguments for his own defence”.3
- 3 Kirkpatrick, A.F. “The Book of Psalms”. Cambridge University Press, Cambridge.
The Lord Jesus, against Whom no justified accusation could be brought, responded in the same way: “Christ also suffered for us, leaving us an example, that ye should follow His steps … Who, when He was reviled, reviled not again; when He suffered, He threatened not; but committed Himself to Him that judgeth righteously” 1Pet.2.21-23.
DEPENDENCE – vv.15-22
In the final section of the Psalm, vv.15-22, David gives four reasons why he uttered not a word in his defence: “For in Thee, O Lord, do I hope: Thou wilt hear, O Lord my God. For I said, ‘Hear me, lest otherwise they should rejoice over me: when my foot slippeth, they magnify themselves against me.’ ForI am ready to halt, and my sorrow is continually before me. For I will declare mine iniquity; I will be sorry for my sin” vv.15-18. There is a logical progression. In the first case, David did not utter a word in his own defence because his faith was in God, v.15. In the second case, following on from the first, if his faith was otherwise than in God, his enemies would have cause to rejoice over him, v.16. In the third case, following on from the second, his faith was in God because he had no resources of his own, v.17. In the fourth case, following on from the third, he was utterly bankrupt in himself, and his faith in God brought him to confession and penitence, v.18.
In this section we should notice:
- David’s confidence, v.15;
- David’s concern, v.16;
- David’s confession, vv.17,18;
- David’s consternation, vv.19,20;
- David’s cry, vv.21,22.
David’s Confidence – v.15
“For in Thee, O Lord [Jehovah], do I hope: Thou wilt hear [‘answer’ (J.N.D.)], O Lord [Adonai] my God [Elohim].” David’s assurance and confidence were based on the Lord’s unfailing faithfulness. In the face of enemies who continually attacked him, David knew that the Lord would not fail him.
David’s Concern – v.16
“For I said, ‘Hear me; lest otherwise they should rejoice over me: when my foot slippeth, they magnify themselves against me’”, or “Let them not rejoice over me! When my foot slipped, they magnified [past tense] [themselves] against me” (J.N.D.). David knew by experience that his enemies would take every opportunity to capitalise on his errors. Sadly, he had “given great occasion to the enemies of the Lord to blaspheme” 2Sam.12.14.
The way in which David’s enemies rejoiced in his failures is something that should be foreign to us as children of God. It is all too easy to take a superior ‘holier than thou’ attitude when fellow-believers stumble.
David’s Confession – vv.17,18
“For I am ready to halt, and my sorrow [‘pain’ (J.N.D.)] is continually before me. For I will declare mine iniquity; I will be sorry for my sin.” David knew just how vulnerable he was, and how easily, apart from Divine help, he could give opportunity for his enemies to exult in his downfall. With that in mind he confesses his sin and weakness to God. We cannot expect Divine help unless we do this. “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. Only then can we say with David, “In Thee, O Lord, do I hope: Thou wilt hear, O Lord my God” v.15. There was nothing self-sufficient about David. He was deeply conscious of his tendency to fail, and we too must remember the injunction, “Let him that thinketh he standeth take heed lest he fall” 1Cor.10.12.
David’s Consternation – vv.19,20
“But mine enemies are lively, and they are strong: and they that hate me wrongfully are multiplied. They also that render evil for good are mine adversaries. Because I follow the thing that good is [or ‘pursue what is good’ (J.N.D.)].” The antagonism of his enemies is emphasised: “mine enemies … they that hate me … mine adversaries”. All of which reminds us that we are not on a playground but a battleground.
We should notice the energy of his enemies: “lively”; the strength of his enemies: “strong”; the number of his enemies: “multiplied”; and the injustice of his enemies: they “render evil for good”. The last may well refer to the way in which former recipients of his kindness had turned against him. Sadly, this is not unknown amongst the Lord’s people.
David did not underestimate the power of those who opposed him. We too need to be aware of the power of the enemy. But “greater is He that is in you, than he that is in the world” 1Jn.4.4. Then follows:
David’s Cry – vv.21,22
“Forsake me not, O Lord [Jehovah]: O my God [Elohim], be not far from me. Make haste to help me, O Lord [Adonai] my salvation.” The personal plea is very strong: “Forsake me not … be not far from me … make haste to help me”.
Once again (compare v.15) David pleads the character of his God. Unlike his “lovers … friends … kinsmen”, who were “afar off” v.11, David could say with confidence, “be not far from me”.
As J.M. Flanigan observes, “The Psalmist’s final address to God is very significant; ‘O Lord my salvation’. It is so similar to that cry from the heart in that most touching of ‘Penitential Psalms’, ‘O God, Thou God of my salvation’ Ps.51.14. David’s sin had brought him low. He had no personal merit to plead, but casts himself in repentance upon God. Jehovah was his salvation, whether from sin, or from his enemies, or from the depression and anxiety into which sin had sunk him. But real confession and genuine contrition bring the blessing of salvation and recovery.”1
- 1 Flanigan, J. “What the Bible Teaches – Psalms”. John Ritchie Ltd., Kilmarnock.
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 23
THE OUTWORKING OF DIVINE PURPOSE – Ephesians 4.1-16
In our consideration of Divine purpose in Ephesians, we have looked at its objects, in chapter 2, and its operation, in chapter 3. We now turn to its outworking, in chapter 4.
The Lord Jesus said, “I will build My church; and the gates of hell shall not prevail against it” Matt.16.18. Likewise, in John chapter 17 the Lord prays regarding the unity of the same. In our chapter, Ephesians chapter 4, the apostle Paul follows with an explanation of the doctrine relating to that unity, with details of its outworking.
Most will agree with the pattern discerned especially in Paul’s Epistles, in which he stresses first the positional aspect of teaching, before emphasising the practical aspect. This becomes very relevant when we accept that without an understanding of the doctrine first, we would not be able to live in practical conformity to it.
As we approach this second part of the Epistle we are encouraged to put into practice what we have learned in chapters 1 to 3. This involves our daily walk as believers. Perhaps this is one of the reasons for the change to the title of “Lord” used in 4.1. At the end of 3.21 we have the last mention of “in Christ” in the Epistle (“by Christ” here is literally “in [en] Christ”), speaking of our position in Him. This is now followed by “the Lord” 4.1. In God’s ordering, responsibility follows revelation, as surely as light follows day.
Chapter 4 divides almost evenly, with vv.1-16 dealing with the vocation wherewith we have been called, and vv.17-32 the separation to which we have been called. A royal son should always act according to the dignity of his position.
In this article we shall concentrate on the first section, vv.1-16, and gather some ‘crumbs from the Master’s table’. These are very precious and satisfying, as they give fibre to our being and strength to our bones. The section brings before us a four-fold emphasis:
- vv.1-3 — Guarding the Unity — Responsibility
- vv.4-6 — Godhead and Unity — Relationships
- vv.7-13 — Gifts and Unity — Resources
- vv.14-16 — Growth in Unity — Readjustment
GUARDING THE UNITY – vv.1-3
The believers at Ephesus were well aware of Paul’s captivity and the reason for it. He reminds the saints of it here to bring home to them that he takes the matter of Lordship very seriously indeed. The picture he draws to mind has behind it the conscious weight of his confession of, and relationship to, the Lord. He calls himself “the prisoner of the Lord” v.1. This is so precious to him that he beseeches that it might have a similar effect upon them. Paul realises that proper outcomes from ministry given are linked to personal obedience in those who receive it. All this, of course, springs from acknowledgement of the Lordship of Christ in both speaker and hearer.
Clear lines are laid out in vv.1-6. First, what we are to do: “walk worthy of the vocation [or ‘calling’]” wherewith we have been called, v.1. We are told that the word “worthy” means ‘to weigh as much as’, and here it is linked with the calling. We can easily observe the balance expected. Our walk must be commensurate with our calling. This will add weight to our testimony and reflect our link to the One Who has called us. Second, how we are to do it, vv.2,3: “with all lowliness and meekness, with longsuffering, forbearing one another in love; endeavouring to keep the unity of the Spirit in the bond [‘the uniting bond’ (J.N.D.)] of peace”. It has been noted that we are not enjoined to make the unity. That has already been done. Our position in the Body by the Holy Spirit guarantees this. But we are to keep the unity of the Spirit in the uniting bond of peace, this peace having been already made by God, between Jew and Gentile, 2.15. Third, why we are to do it, vv.4-6. It is the outcome of what God has already done. The unity has been made but we are to guard, or keep, it in the bond of peace.
The word “walk” v.1, is also interesting. It is not the idea of walking from one place to another on one errand, and returning. This is rather the all-round walk of daily living, covering every sphere: the home life, the social sphere, the workplace and the assembly. This teaches us that in every place we should honour His Lordship. The same word is used also in v.17 (“that ye henceforth walk not as other Gentiles walk”); in 5.2 (“and walk in love”); in 5.8 (“walk as children of light”) and in 5.15 (“See then that ye walk circumspectly”). Consistency is the norm in our walk; there is no part of our lives where these principles are relaxed, and in all our deliberation there is no room for pride or arrogance. Lowliness and meekness are to be evident and there is a distinct absence of glorying in self, for all is of God.
GODHEAD AND UNITY – vv.4-6
Three circles of relationship are advanced:
- v.4 The Character of Unity: “one body … one Spirit … one hope”;
- v.5 The Confession of Unity: “one Lord, one faith, one baptism”;
- v.6 The Creation of Unity: “one God and Father of all, who is above all, and through all, and in you all”.
The Character of Unity
“There is one body, and one Spirit, even as ye are called in one hope of your calling” v.4.
Every saved person belongs to this unity, and saved persons are the only ones who belong to it. As has been stated, it has already been made, as evidenced by the indwelling Spirit of God. The mention of the Godhead is purposely in the order “Spirit”, then “Lord”, then “God”, as God is stressing the unity of the Spirit. The same order is seen in verses 4 to 6 of 1Corinthians chapter 12, and for the same reason. There, of course, it is in a local application.
After reminding the Ephesians of their call at conversion, Paul follows with the result: hope. This distinguishes their heavenly position. Once the Jew had an earthly hope; the Gentile had no hope. But now every believer has a heavenly hope, which characterises the spiritual reality of our future eternal enjoyment.
The Confession of Unity
“One Lord, one faith, one baptism” v.5.
Simply put, there is one Lord Whom we own. There is one faith to which we adhere (this refers to the body of truth “once delivered unto the saints” Jude v.3, now recorded in the Word of God). Then there is one baptism to which we submit, referring, in my judgement, to water baptism, as part of the confession of unity. In contrast, baptism in the Spirit is linked with the formation of the Body, Acts 2.33; 1Cor.12.13.
The Creation of Unity
“One God and Father of all who is above all [supremacy], and through all [sovereignty], and in you all [spiritually]” v.6.
GIFTS AND UNITY – vv.7-13
The remainder of this section speaks of the measure of grace given, v.7; the measure of glory realised, v.13; and the measure of growth expected, v.16.
Note that grace is given to each, v.7, whereas gifts are given to some, v.11. In this case men are the gifts. What we have here is based upon two things: the descending and the ascending of Christ. The reference quoted is from Ps.68.18. Comparing that reference with verse 8 of our chapter, we see that both receiving of gifts from God and the distribution of them by the Lord to men are the prerogatives of Deity and consistent with the outworking of God’s purpose and plan for the present age, beginning with the ascension of Christ and the descent of the Holy Spirit. God is here showing to us what was in His mind and how in time it must be advanced, bringing the edification of the Body to full realisation in the future. The passage is not so much stressing our input but His outworking and focus toward an intended goal. Just a few gifts are mentioned, in keeping with this, and more especially in keeping with the overall view of the Age of grace. The permanence of the results of these gifts is therefore visualised.
Beginning with v.11 the writer speaks of what we might call foundation gifts, that is, apostles and prophets; see 2.20. This foundation was laid by these men in the doctrine they taught, which was later enshrined for us in the New Testament. The prophets here are of course New Testament prophets. Then there are gifts for the furtherance of the testimony and these are evangelists. Finally, we view pastors and teachers. This seems to be what one might call a ‘double-barrelled’ gift, with both pastoring and teaching being exercised by each individual thus described. The word “pastors” emphasises how they relate to people and “teachers” how they relate to principles. The handling of this gift is therefore very precious and really important for the feeding ministry. Room must be made for the exercise and development of this gift among the people of God. There is no place in the New Testament where one person possesses all the gifts. To teach that such is the case is an insult to the Holy Spirit, Who divides to each “severally as He will” 1Cor.12.11.
This provision by the risen Head is “for the perfecting of the saints” (individually), “for the work of the ministry” (functionally), and “for the edifying of the body of Christ” (ultimately), v.12. God is kindly giving to us a synopsis of His intention in this age. This is something that we can only appreciate by faith in His Word. In these verses, Paul is not underlining our responsibility, but rather His resources and what He is doing for our ultimate blessing. “The measure of the stature of the fulness of Christ [‘the Christ’]” v.13, will be realised when we see Him face to face.
GROWTH IN UNITY – vv.14-16
Being “no more children” v.14, will be the result of appreciating the full “stature of the fulness of Christ” v.13. This will enable us to avoid being deceived by “the sleight of men, and cunning craftiness, whereby they lie in wait to deceive” v.14. The language used here by Paul is derived from the idea of surreptitiously throwing the dice. The cunning action of deceivers is used to disrupt the confidence of our security in Christ. Forgetting the negatives, we are rather to be sincere by “speaking the truth in love”, and focusing on growth provided by the Head, v.15. Christ is the source of all edification and increase in relation to the Church which is His Body.
To be continued (D.V.)
GLIMPSES OF CHRIST
by D. Strahan
Paper 16
The Sun of Righteousness
The previous article in this series considered the fact that the Lord Jesus is presented at the close of the New Testament as the Bright and Morning Star, Rev.22.16. This points forward to His second coming and assures every believer that the night will soon be over, the Lord will come for His own, and a new day will break upon the earth. It is to the arrival of this new day that the close of the Old Testament points: “But unto you that fear My name shall the sun of righteousness arise with healing in His wings” Mal.4.2. The “bright and morning star” points forward to the Rapture, while the “sun of righteousness” points further forward still, to the manifestation of the Lord Jesus and to the brilliance of the day of the Millennium that follows.
THE CONTRAST AT HIS COMING – “But unto you that fear My name”
The immediate context of this title of the Lord Jesus, the Sun of Righteousness, is one of judgment. The first verse of Malachi chapter 4 details the future judgment of the Lord upon the wicked: “For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch” Mal.4.1. When the Lord returns in manifested glory His judgment will be: inevitable, as emphasised by the repetition in “behold, the day cometh” and “the day that cometh”; inclusive, for it shall include “all the proud” and “all that do wickedly”; intense, for the judgment shall be as the “oven” (or ‘furnace’) and it shall “burn them up”; irreversible, for it “shall leave them neither root nor branch”. This is the judgment of which the apostle Paul writes: “The Lord Jesus shall be revealed from heaven with His mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of His power” 2Thess.1.7-9.
However, Mal.4.2 introduces a contrast with what has gone before, commencing with the word “but”. Verse 2 turns our attention from the “proud”, or those “that do wickedly”, of v.1 to those “that fear My name”. These are the righteous and Godly, in contrast to the wicked and ungodly of the previous verse. For the wicked the Lord’s manifestation will bring terrible judgment: “He will burn up the chaff with unquenchable fire” Matt.3.12. But for the righteous His appearing will bring the warmth, blessing and healing rays of the “sun of righteousness”.
THE CERTAINTY OF HIS COMING – “shall”
The prophet says of the rising of the “sun of righteousness” that it “shall” come to pass: “unto you that fear My name shall the sun of righteousness arise”. The sun rises day after day. Solomon wrote of the sun: “The sun also ariseth, and the sun goeth down, and hasteth to his place where he arose” Eccl.1.5. We take for granted the rising of the sun each day. It is one of life’s certainties. The rising of the sun each morning can be relied upon.
Just as we are sure each day of the rising of the sun so too we can be certain that the Sun of Righteousness shall arise. Central to God’s programme for the future is the return of the Lord Jesus to the earth. His coming is inevitable. No event on earth or opposition from any quarter will prevent that coming. “He that shall come will come, and will not tarry” Heb.10.37. There will be no delay.
THE CHARACTER OF HIS COMING – “the sun of righteousness”
It is interesting that only Matthew records that when the Lord was transfigured on the mount “His face did shine as the sun” Matt.17.2. Neither Mark, the Gospel of the perfect Servant, nor Luke, the Gospel of the perfect Man, mentions this detail. It is left to Matthew alone to speak of His face shining as the sun, for He is presenting the One Who is the coming King Who will arise as the Sun of Righteousness. The sun is unavoidable. It casts its rays everywhere. None will be left in any doubt that the Lord has come. “Behold, He cometh with clouds; and every eye shall see Him” Rev.1.7. In the Old Testament David looked beyond his own rule and that of his son to the coming Messiah and said of Him Who would come: “And He shall be as the light of the morning, when the sun riseth, even a morning without clouds; as the tender grass springing out of the earth by clear shining after rain” 2Sam.23.4.
In Matthew, the Gospel that presents the Lord as the coming King, there are seven references to “righteousness”. The first is to the first spoken words of the Lord Jesus that Matthew records, when, at the Jordan River, the Lord spoke of fulfilling “all righteousness” Matt.3.15. On the mountain, when the Lord taught the people, He said, “Blessed are they which do hunger and thirst after righteousness: for they shall be filled” Matt.5.6. In that coming day there will be a faithful remnant that will thirst after righteousness. The day will break and the bright rays of the Sun of Righteousness shall shine righteousness into every corner of the earth.
- There’s a King who is coming to reign,
- Whose throne is on righteousness laid,
- And all who salvation obtain
- Shall reign through the blood that was shed.
- (Hawthorne Bailie)
THE CONSEQUENCE OF HIS COMING – “arise with healing in His wings”
Matthew also makes numerous mentions of the healing ministry of the Lord Jesus. There were no cases beyond His ability to heal. He was able to heal those who were ill for a long time. He healed a great number: “He healed them all” Matt.12.15, and a great variety of cases: “And great multitudes came unto Him, having with them those that were lame, blind, dumb, maimed, and many others, and cast them down at Jesus’ feet; and He healed them” Matt.15.30. He healed immediately: “his servant was healed in the selfsame hour” Matt.8.13. He healed in different locations: “He healed them there” Matt.19.2. The glimpse of the healing ministry of the Lord Jesus that Matthew has already provided us with will be seen in much deeper and fuller splendour when the “sun of righteousness [shall] arise with healing in His wings”.
The healing will be “in His wings”, speaking of the rays of the sun which will, like wings with swiftness, spread light and warmth over the earth. Jeremiah prophesied of Jerusalem and the Nation when the Lord returns: “Behold, I will bring it health and cure, and I will cure them, and will reveal unto them the abundance of peace and truth” Jer.33.6.
Even though we await the arrival of the Lord for us as the Bright and Morning Star, in a world marked by so much unrighteousness, we also “thirst after righteousness” Matt.5.6. However, we rest in the settled conviction that at His manifestation in glory He will be the Sun of Righteousness, “with healing in His wings” Mal.4.2, and then “a King shall reign in righteousness, and princes shall rule in judgment” Isa.32.1.
To be continued (D.V.)
MEN WHO KNEW GOD
by J. Alan Davidson (N. Ireland)
Paper 10
Moses (Part 1)
- “So Moses the servant of the Lord died there in the land of Moab, according to the word [lit. ‘mouth’ (J.N.D., Newberry margin); some scholars read this as ‘kiss’] of the Lord. And He buried him in a valley in the land of Moab, over against Beth-peor: but no man knoweth of his sepulchre unto this day” Deuteronomy 34.5,6
This was a unique token of approval for God’s faithful servant, the man whom He called “Moses My servant” Josh.1.2.
The life of Moses covers four books in our Bible. His name occurs about eight hundred times in Scripture. In the account of the life of Moses given in Hebrews chapter 11, the expression, “by/through faith” occurs five times, vv.23,24,27,28,29. He was the meekest of men, who put his faith in the great God, that God might have all the glory.
- He was the son of a slave; he was the child of a princess.
- He was born in bondage; he lived in a palace.
- He was laid by the river; he appeared on the mountain.
- He dwelt in the desert; he built a sanctuary for God.
- He fled in fear; his face shone in glory.
- He kept sheep; he led a nation.
- He was hidden three months; he walked forty years.
- He had the wealth of a king; he suffered affliction.
- He refused the treasures of Egypt; he bore the reproach of Christ.
- He forsook Egypt; he saw the Invisible.
MOSES THE BABE
“By faith Moses, when he was born, was hid three months of his parents, because they saw he was a proper child; and they were not afraid of the king’s commandment” Heb.11.23. In this reference to the faith of his parents, we are introduced to that which marked Moses throughout his life: he was the hidden man:
- He was hidden by his parents for three months in the home.
- He was hidden in the ark of bulrushes by the brink of the river.
- He was hidden in the wilderness for forty years.
- He was hidden on Mount Sinai for forty days.
- He was hidden on the mount a second time, alone with God.
- He was hidden in the cleft of the rock by the hand of God.
- He was hidden upon Mount Nebo, where God buried him.
We are only allowed brief glimpses of the most noble of God’s servants when they appear in public service. The greater portion of their lives is not revealed to us, as they were spent in private communion with God. The great example is the Lord Himself, for Whom the ratio of time spent in private to that spent in public was approximately ten to one. There is great profit in studying His public life, His private life and His prayer life. “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. When the Lord taught the disciples to pray, He referred to “thy Father which seeth in secret” three times, Matt.6.4,6,18. Moses communed with God, face to face. God spoke to him, mouth to mouth. The constant refrain in his writings was “as the Lord commanded Moses”.
“The king’s commandment” to murder all the male children did not apply to Aaron, who was three years older than his brother, Moses. This wicked decree was successfully outwitted by the shrewdness of the women in attendance and does not seem to have been prolonged. Stephen’s statement, “In which time Moses was born” Acts 7.20, indicates that Moses was born at the very time that the bitter bondage in Egypt was at its peak. In the fulness of Divine purposes God caused the future deliverer of His people to be born in a humble peasant home. Like his blessed Lord, Moses the young child was under sentence of death at the king’s command. Moses’ parents saw that he was “a goodly child” Ex.2.2, and seemed to recognise the mark of God’s favour. As with Joseph and Mary, Amram and Jochebed may have received Divine communication, or maybe simply by faith, they refused the royal edict.
“She hid him three months” Ex.2.2. Moses was “nourished up in his father’s house three months” Acts 7.20. He was “hid three months of his parents” Heb.11.23. They raised him together, united in their concern, a Godly couple guided and preserved by God to raise a great family. Aaron, their elder boy, became the high priest; Miriam, their daughter, led the praise of all the women in the song unto the Lord at the Red Sea; and Moses was raised up to lead the people of God out of Egypt. Some reader of these pages may be a father who was never called to specific public service or a mother who has served God in her own sphere of Godly silence and subjection. What an honour in present conditions to have the joy and privilege of rearing a family to honour God, in a society where marriage and family life are under such satanic attack.
In the formative years of Moses, God used five women: Jochebed, Miriam, Shiphrah, Puah and Pharaoh’s daughter. God worked in the domestic sphere, the home life. The first to influence, the first to encourage, the beginning of great things for God, may begin in a house of prayer and Godly example, where it is the done thing for the whole family, from earliest days, to go to the meetings and to be taught the Scriptures, which are able to make wise unto salvation, in Sunday School. Indeed, often the early training of a servant of God begins when he himself teaches a little Sunday School class and is encouraged to see God’s hand in salvation.
MOSES AND THE BULRUSHES
An ark of bulrushes and the tears of a babe were vital links in God’s plan to raise up a man to lead His people out of Egypt. When God’s purpose was to call Moses to this great work, He placed Moses in the palace and allowed Pharaoh to feed him. “And we know that all things work together for good to them that love God, to them who are the called according to His purpose” Rom.8.28.
“She could not longer hide him” Ex.2.3. Moses’ mother parted with him three times. She nursed him in the home, embraced him in her arms as long as she could. There came the day of her last kiss and she tenderly laid him in the ark of papyrus rushes and bitumen, closed the lid and laid it in the flags by the river’s brink. She did not trust him to the buoyancy of the Nile but, by faith, with sensible precautions, she placed him in the care of God, for “they were not afraid of the king’s commandment” Heb.11.23. The place of death was the place where he lived, illustrating the principle of death and life in the believer’s experience: “Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life” Rom.6.4.
“Behold, the babe wept” Ex.2.6. To deliver His people, God used the cry of a babe to move the power of the nation. The lesson is that we must trust God, right up to the line. This was also the lesson that Moses repeated at the impassable waters of the Red Sea, Ex.14.13. Peter slept, chained between two soldiers, as Herod planned his execution for the next day, Acts 12.6. Gallows fifty cubits high had been constructed by Haman to hang Mordecai in the morning, Esther 5.14. “Many are the afflictions of the righteous: but the Lord delivereth him out of them all” Ps.34.19.
One of the residences of the Pharaohs was at the estuary, near the sea, where there was less danger of crocodiles. Moses’ mother placed the little ark among the reeds, not midstream, so it would not float away. This area was commonly frequented by members of the royal court. Pharaoh’s daughter would have been suspicious of a Hebrew woman but the presence of a child was an act of wisdom and overruled by Divine design so that he was returned to his mother, who “took the child, and nursed it. And the child grew” Ex.2.9,10. She had him when he was growing while under royal protection and she was receiving wages. We read, “When Moses was grown, that he went out unto his brethren” Ex.2.11. Who taught Moses that those people serving in bitterness with vigour and hard bondage, working in mortar and brick, were his brethren? His mother taught him that this nation of slaves was God’s people. The lesson is: never criticise God’s people before your family. Moses’ mother had him growing up, in a God-fearing home, in those early formative years. This was no accident or happy coincidence but by the overruling hand of God that Moses would be taught those vital convictions essential for the future deliverer of Israel. Dear mother, rear that boy for the Lord. Do not, for material gain, give him out to someone else to rear for you. In school days guide him from the Scriptures. In college years order and supervise his company before he leaves the shelter of the home. God gave the precious opportunity to Moses, in those first personal, irretrievable years, to be under the Godly influence of prayer and faith.
“She brought him unto Pharaoh’s daughter, and he became her son” Ex.2.10. Doubtless it was another distressing occasion when Moses’ mother, with her last words, final advice and parting kiss, delivered him up to enter the palace.
MOSES AND HIS BRETHREN
“By faith Moses, when he was come to years, refused to be called the son of Pharaoh’s daughter” Heb.11.24. Historians suggest that this lady was Thermutis, who was married but childless. “And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds” Acts 7.22. Moses obtained the best education, as a prince in the most advanced nation on earth at that time. He would have learned arithmetic (the Egyptians left detailed land markings of the annual inundations of the Nile); astronomy (the pyramids of Egypt were built in exact orientation to the sun in years of 365 days); art, the excellence of which is still preserved; architecture of massive proportions; anatomy; medicine; dentistry (as evidenced in the teeth of the mummies); amusements (“pleasures of sin” associated with Egyptian idolatry); athletics; sports; and music of ancient Egyptian culture. The extreme dryness of the Egyptian atmosphere has preserved, in almost perfect condition, the inscriptions of the early civilisation. “Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season” Heb.11.25. To obey the call of God is costly. A choice must be made before God. Moses never forgot that his parents were slaves; his brethren were groaning. Like Ruth, he would say, “Thy people shall be my people, and thy God my God” Ruth 1.16. He belonged to an alien race of people who were treated with suspicion and hatred in Egypt. His brethren were an oppressed people, under a cruel lash. They were living in savage slavery, building cities for Pharaoh. “He went out unto his brethren, and looked on their burdens” Ex.2.11.
“Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward” Heb.11.26. Some believers speak about providential guidance in their service and read the will of God into the circumstances in which they find themselves. Moses was in circumstances in Pharaoh’s palace where he could have helped the people of God. Perhaps he could try to influence Egyptian politics or send money or food to ease their burden. He had the opportunity to ride in chariots of grandeur or float on the Nile in a golden barge listening to pleasant Egyptian music. “Esteeming [accounting] the reproach of Christ” was a decisive act, once for all. Moses wrote about Christ as the coming Messiah 1500 years before He came: “until Shiloh come; and unto Him shall the gathering of the people be” Gen.49.10.
In the wilderness they “were all baptized unto Moses in the cloud and in the sea; and did all eat the same spiritual meat; and did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ” 1Cor.10.2-4. Heb.11.26, taken from the Old Testament background, asserts that Moses was focused upon the Person of Christ as the future “recompence of the reward” of faith. Hebrews chapter 11 also speaks of Moses’ parents not fearing “the king’s commandment” v.23, and Moses himself “not fearing the wrath of the king” v.27. Moses led the people, by faith, out of Egypt, not fearing the waters of the Red Sea, or the pursuing chariots of Pharaoh, v.29. The key to the choice that Moses made was that “he endured, as seeing Him who is invisible [‘the unseen One’ (Newberry margin)]” v.27. Faith steps out when it has nothing visible on which to tread. Faith is prepared to give up what it cannot keep to gain what it cannot lose.
Moses’ choice (responsibility) was made before he got a definitive call from God (sovereignty). A choice is not made by one who has nothing to give up. Service is worth nothing if it costs nothing. Paul said, “I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord” Phil.3.8. A man should be at no material advantage by ‘going out full time’ in the work of the Lord. This was the first decisive step of Moses on to the ladder of faith leading to Horeb, Sinai, Pisgah, the Mount of Transfiguration and heaven. Moses knew God face to face.
To be continued (D.V.)
GIFTS OF THE HOLY SPIRIT IN 1CORINTHIANS CHAPTERS 12 TO 14
by Ken Wilkins (England)
Paper 10
1CORINTHIANS CHAPTER 12 (continued)
Verse 14: This verse emphasises that the “body” spoken of up to this point in this chapter is the Church. From here on, the unity and diversity in that body is seen as being expressed in the local church, the local assembly, in its many members. In the following verses, Paul helpfully illustrates this by viewing various members of the human body.
Verse 15: The foot and the hand are different limbs of the body, but neither of them can say that it is not of the same body, and they are both necessary for its efficient function.
Verse 16: The same applies to the ear and the eye. They are both body members and are vital for its efficient function.
Verse 17: The lesson from this verse surely is that one member with a certain dominant gift should not be prominent in the body, that is, in the assembly. A body whose sole member was one eye, or one ear, with no other members, would be a grotesque sight. There is no provision in this chapter for one-man ministry. The Lord Jesus Himself must have the preeminence, as Head of the body, the Church, and His preeminence should be seen there at all times locally. See also Col.1.18.
Verses 18 to 20: The local assembly belongs to God, and in each company He has set together the many and varied members of that body for His pleasure. Just one member would not be a body at all.
Verse 21: This verse teaches how that in the local assembly we all need one another: our support for each other is an expression of fellowship one with another. It is evident in this epistle that this fellowship was sadly lacking in Corinth, hence this exhortation. The construction of this verse in our proper original English language is very instructive, in the use of the singular word “thee” and the plural word “you”. Follow this construction with me through the verse, for without the singular “thee” and plural “you” (that is, if only “you” was used) it would not give such an accurate translation from the Greek Received Text:
“And the [one] eye [singular] cannot say unto the [one] hand [singular], ‘I have no need of thee [singular word]:’ nor again the [one] head [singular] to the [two] feet [plural], ‘I have no need of you [plural word].’” Whilst this verse is not concerning the subject of prayer, it does highlight a principle to follow. Young believers sometimes question why we address Divine Persons as “Thee”, “Thou”, “Thy” and “Thine” in prayer. Do we know how to answer them? Why not help by lovingly telling them this: English has singular and plural words, and therefore it is becoming of us to address God with the accuracy and dignity available to us in our language.
Verses 22 to 24: In the natural body there are visible parts, and feeble, weak parts that are internal and obscure. We must, however, always realise, when it comes to the local assembly as a body, that saints who are in the background, serving the Lord behind the scenes, are necessary, and the Lord values their quiet, humble faithfulness to Him, and would expect us to honour and value these quiet, humble believers.
Verse 25: We need to take note that it was the absence of care and appreciation of one another that caused a schism (or a ‘division’) in the local assembly at Corinth.
Verse 26: If one member of our natural body is injured, not only the injured member suffers, but other parts of the body share that suffering, impairing the function of other parts of the body. So it is in the assembly: in some way or other, all the members suffer when one member is suffering. Yet if another member is honoured all the members should rejoice with it, and this can be more difficult than suffering. So easily jealousy and envy can come over us when another member of the assembly is honoured. That attitude should never be, for we should rejoice with, and encourage, such a brother or sister.
Verse 27: As the body of Christ here on earth we should be Christ-like, and always be conscious that we are all “members in particular”, valuing one another.
Verse 28: God now sets before us three groups of people with spiritual gifts, and the order in which they are mentioned appears largely to be the chronological order in which their gifts were apparent in the local assembly:
“First apostles”: “First” because they had all seen the risen Christ. Paul saw Him at his conversion on the Damascus Road in Acts chapter 9, but all the other apostles saw the risen Christ before His ascension. 1Cor.15.7-9 makes this clear, and those people we hear of today who claim to be apostles cannot be, because they have never physically seen the risen Christ, and to claim they saw Him in a vision or a dream is false, because Christ did not just appear in a dream to the true apostles: they physically saw Him. With apostolic authority they were involved in laying the foundation of the local assemblies: “the apostles’ doctrine” Acts 2.42.
“Secondarily prophets”: They were also foundational in their operation. As we have seen earlier, prophets received revelation directly from God, and taught these truths to the saints in the local assemblies before they were eventually contained in New Testament Scripture, which was still to be written. So, apostles and prophets belonged to the foundation of the Church, and Jesus Christ Himself is the chief corner stone of that building, which is still being built; see Eph.2.20,21. Of course now, in this twenty-first century, we do not expect to find apostles and prophets. Looking at it even from the standpoint of a building being constructed, who ever heard of a foundation being laid on the twenty-first storey of a block of flats, for example? The gift of prophecy was no longer needed once the written Word of God was complete.
“Thirdly teachers”: Teachers in the assembly have long since completely taken over the role that New Testament prophets once had, but with this vital difference, of course: all teaching today is expounded from the now-completed Scriptures, the written Word of God. The only group of those three that is permanent is that of teachers.
Then follow two temporary spectacular sign gifts: “miracles” and “healings”, both of which we have already considered in some detail. Next come two permanent gifts, namely “helps” and “governments”:
“Helps” are very necessary, and are often viewed in a general or practical way, and it is good to apply the word in that way, although, being a spiritual gift, it more carries the thought of being a spiritual help towards a weak or needy believer. This is a very valuable and necessary service, and often unseen by others.
“Governments”: this word translates the Greek word kubernesis, which means steering as the captain of a ship. Much of this gift would be exercised by elders, but nevertheless God often gifts men behind the scenes who can gently and respectfully assist, and be a good spiritual support for the elders, who carry a great weight of responsibility in the assembly for steering the assembly rightly, in the fear of God.
Finally, as in the earlier list of gifts, the then genuine, albeit temporary, gift of “diversities of tongues” comes last. Why? At Corinth the desire for “tongues” was more popular than anything else. We will see when we come to chapter 14 that even when the genuine gift of tongues was still present, Paul wrote to wean saints away from what had become an obsession with them: the envious desire to speak in tongues more than other gifts, as ‘charismatics’ also do today.
Verses 29 and 30: Now we have a set of questions about some of the gifts from v.28. Notice that there are no questions about helps or governments, because those gifts are private, quietly done out of love for the Lord, to help and guide His people individually, and no one was ‘queueing’ to have those gifts that the Lord alone notices.
With those gifts that are listed, notice the repetition of the word “all”. We now see the reason why: in v.17 we saw the grotesqueness of the body consisting only of ‘one eye’ or of ‘one ear’. All these listed gifts, being public, were desired out of wanting prominence. We see that today, and we also see the desire for monetary gain. How corrupt and fleshly those desires are! Notice that “tongues” and “interpretation of tongues” come last on the list, yet again!
Verse 31: The chapter ends on a positive note. There is to be a genuine, earnest desire for the gifts that are the best: gifts that will draw believers to Christ and build them up spiritually. In chapters 13 and 14 we will see this “more excellent way” unfolded.
To be continued (D.V.)
PROPHECY
by Alan Summers (Scotland)
Paper 6
PROPHECY AND THE CHURCH
The Revelation of the Church
There are no prophecies in the Old Testament concerning the Church. The prophets foresaw a glorious future for Israel and the Gentiles through the Messiah but they did not foresee a day when Jew and Gentile would be united in one new body, Eph.2.16; 3.6. There are therefore no Old Testament Scriptures that describe the Church age. According to the New Testament the Church was a “mystery” Eph.3.3-6; Col.1.24-26, not revealed in the Old Testament. The Lord Jesus was the first to speak of the Church, Matt.16.18, and in doing so He anticipated the rejection by Israel of their Messiah.
The Ruin of the Church
In a sense the Church can never be ‘ruined’. God’s ultimate purposes will be fulfilled. When the Church is taken to heaven it will be complete and perfect, Eph.5.27. But Scripture does anticipate the emergence of a ‘professing church’ on earth. Scripture anticipates that in the “last days” there will be deterioration, 1Tim.4.1-3; 2Tim.3.1-5. Revelation chapters 2 and 3 give a description of a number of churches. In some cases it is difficult to say that the members are saved, for example, Sardis, Thyatira and Laodicea. The Lord Jesus also spoke of the growth of the kingdom of heaven in Matthew chapter 13, in seven parables. It is evident that the kingdom is a mixture of the true and false, Matt.13.24-33. The kingdom evidently includes the Church but extends beyond it. Revelation chapters 17 and 18 contain a description of “Babylon”. This is obviously not the same city as that to which Israel was exiled. The site of ancient Babylon is now an archaeological site. This is because the doom of Babylon was prophesied in the Old Testament and its ruin came to pass. Some think that Babylon will be built again. Others think the term “Babylon” will be applied to a new empire that will emerge in the days of tribulation: a system that exhibits the characteristics of the old Babylon: wealth, power and idolatry. This system called Babylon is spoken about in the section of Revelation where the Church is absent. This is consistent with the dispensational interpretation of Revelation which notes that after chapters 1-3 the Church is no longer mentioned. This is because chapters 4-19 describe world events after the Church has been taken to heaven, culminating in the return of Christ to the earth.
The Role of the Church
Although Israel and the Church have much in common it is clear from Scripture that they are different bodies. In Romans chapter 11, for example, Paul clearly regards the nation of Israel as distinct from the Gentiles and prophesies that once the “fulness of the Gentiles” has arrived, Rom.11.25, God will return to complete His work with Israel. The Church does not take over from Israel and inherit her blessings. The period of Israel’s rejection is the “times of the Gentiles” Lk.21.24.
The Rapture of the Church
Paul speaks of a moment when the whole Church will be taken simultaneously to heaven. He speaks in 1Thessalonians chapter 4 of being “caught up”. This is the English translation of the Greek word harpazō. “Rapture” is the anglicisation of the Latin word rapto, which means ‘to seize, snatch or carry away’. In Latin versions of the Bible it was the word used to translate harpazō where it occurs in 1Thess.4.17. The word “Rapture” came to be used to describe the catching away of living believers to heaven. We do not know whether God will take children to heaven at the Rapture, nor do we know what He will do with babies or the children of believers. Whatever He does, He will “do right” Gen.18.25.
The Resurrection of the Church
Resurrections in the Bible prior to those discussed in 1Corinthians chapter 15 and 1Thessalonians chapter 4 always restored the individual to mortal life. The resurrection of the Church involves resurrection to a new kind of life, where the body is not limited by physical need and is suited to its new environment in heaven, Phil.3.21. This will see the resurrection of the bodies of great saints, such as Paul, and also obscure saints. Perhaps too the bodies of children who have died or been aborted will also be taken to heaven at this point.
The Reward of the Church
The events of which we have just spoken will take place before the commencement of a dreadful period in earth’s history called the “Tribulation”. Despite the fact that most Christians will already have entered heaven and met the Lord, the presentation of the Church to Christ and the Judgment Seat of Christ await the end of the Church age, 2Cor.5.10; Eph.5.27. Those that have been faithful will then be rewarded by the Son.
Once the Church is taken to heaven will she or any of the New Testament saints ever set foot on earth again? There is no reason to think that this is impossible, since the Lord, in His resurrected body, was on earth for forty days. On the other hand, the Church is provided with a heavenly dwelling place in the “many mansions” Jn.14.2, and in the “new Jerusalem” Rev.21.1-22.5. I suggest that the Church will be raised before the Tribulation and the Old Testament saints (including Israel) and the martyrs of the Tribulation will be raised at the start of the Millennium, Heb.11.10, and take up their abode in the “new” or “heavenly” Jerusalem, Heb.12.22, that is the “Jerusalem which is above” Gal.4.26. That city has gates, which seems to indicate that the inhabitants may leave the city. Hence we may perhaps return to earth, but not to stay. Matt.19.28 and Lk.22.28-30 say the apostles will judge Israel. The apostles, though born Jews under the Old Covenant, became part of the Church on the Day of Pentecost. The Church will judge the world, 1Cor.6.2, and will reign with Christ, Rev.2.27, so perhaps we will have some freedom of movement.
To be continued (D.V.)
The Son Of Man Glorified
by Ian W. Gibson (Canada)
Paper 2
In the previous article, we noted that in John chapter 13 the Lord Jesus made 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
In this article we consider the second and third of these references.
“And God is glorified in Him” Jn.13.31
As our blessed Saviour accomplished God’s will for Him by giving Himself in death, in doing so He was not only glorified Himself, but He also glorified God His Father. It is a crucial truth, and a wonderful outcome of Calvary’s sacrifice, that God has been infinitely and eternally glorified in the death of a Man, even His own Son as the Son of man. His accepted sacrifice and death on the cross is the basis for the accomplishment of all Divine purpose, and that fulfilment of Divine purpose will be for the eternal glory of God.
In John chapter 12, as He entered the city of Jerusalem, speaking of “what death He should die” v.33, the expressed desire of the Son was “Father, glorify Thy name.” The response that thundered back from heaven was “I have both glorified it, and will glorify it again” v.28. The Father’s name had been glorified in all that the Son had done up till then, and the Father’s name was going to be further glorified, indeed eternally glorified, by the Son of man being “lifted up from the earth” v.32, and the giving of Himself at Calvary. God is glorified in His creation, and the material creation does indeed display so much of God’s unrivalled majesty, omnipotent power and supreme wisdom: “The heavens declare the glory of God; and the firmament sheweth His handiwork” Ps.19.1. That creation has been terribly marred by man’s sin, but because of Christ’s redeeming work at Calvary, His tasting of death for everything, Heb.2.9 (J.N.D.), creation will be redeemed, there will be “the times of restitution of all things” Acts 3.21, the world will be fully restored to its pristine creatorial condition, and there will be wonderful creatorial glory for God throughout the coming Millennial age.
Creation displays God’s great power, but it required Calvary, and the Son of man submitting to death, to deal with man’s sin and to provide for man’s salvation; to display fully God’s inflexible holiness, His absolute righteousness, and (praise God) His great love, His rich grace and His abundant mercy. There at Calvary, when God “spared not His own Son, but delivered Him up for us all” Rom.8.32, there was displayed all the moral glory of the grace, mercy and love of the holy and righteous God. The Saviour’s death gave full expression of all that is in the heart of God, in terms of Divine love, mercy, grace, holiness and righteousness.
The truth that “God is glorified in Him” at Calvary is most precious to all believers, as our eternal salvation depends upon the fact that God has been eternally glorified in the death of His Son. We are assured that God can forgive us in Christ, because of the glory He brought to God in His sacrifice upon the cross. But the Saviour’s glorious sacrifice was not just for my salvation; it was first and foremost for the glory of God His Father. We know that countless multitudes of sinful humanity will be in heaven because of His saving work at Calvary. But even if a mere handful of sinners were saved, it would still be true that Calvary’s sacrifice was primarily Godward, the perfect fulfilment of the burnt offering, a sweet-savour, ascending offering all for the Father’s pleasure and eternal glory. Given such a display of sacrificial glory at Calvary, the Lord Jesus says in view of His imminent death, “and God is glorified in Him”.
“If God be glorified in Him, God shall also glorify Him in Himself” Jn.13.32
This is not the “if” of doubt, but of reason, that is, since it is the case that God is glorified in the death of His Son, then in response “God shall also glorify Him in Himself”. This is a difficult expression, and the following statement could be explanatory: “and shall straightway glorify Him”. But we think of the immediate glory the Saviour Himself entered into as a risen Man on the other side of death, His resurrection glory, as the Lord Jesus was glorified “in Himself”, even prior to His glorious ascension back to heaven.
Rom.6.4 gives a lovely statement connected with Christ’s resurrection: “that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life”. At Calvary, God became a debtor to His own Son, in terms of a debt of glory, and as long as He was in death, the Father’s glory was at stake. But such was the glory He had brought to God the Father in His death, He must be raised out from among the dead, and God repaid that debt of glory by raising His Son. “Whom God hath raised up, having loosed the pains of death: because it was not possible that He should be holden of it” Acts 2.24. “For Thou wilt not leave My soul in hell; neither wilt Thou suffer Thine Holy One to see corruption” Ps.16.10. This was God’s immediate answer to Calvary, and the glory that the sacrifice of Christ had brought to Himself; He raised His beloved Son from the dead “by the glory of the Father”.
We think of the glory that characterised the risen Lord Jesus on that glorious first day of the week when He moved in a glorified resurrection body, “His body of glory” Phil.3.21 (J.N.D.). His first resurrection appearance to Mary Magdalene was glorious, not only in His personal dealings with Mary, but also in the profound announcement given to her of a new relationship for believers of this present age, of knowing the God and Father of our Lord Jesus Christ, Jn.20.17. The glory of His grace was then wonderfully displayed in His personal restoration of Simon Peter, 1Cor.15.5.
He then drew near to the two who travelled to Emmaus, giving them a glorious exposition of Himself in all the Old Testament Scriptures, Lk.24.27, before He gloriously “vanished out of their sight” Lk.24.31. Upon their return to Jerusalem, they gathered with the rest of the disciples, and He appeared in their midst, even with all the doors shut for fear of the Jews, Jn.20.19. He proceeded to give them the glorious provision of the Spirit of God, Jn.20.22, and further explanation of His glorious fulfilment of all Old Testament Scripture concerning Himself: “Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day” Lk.24.46.
Such is the unique resurrection glory of Christ, pre-eminent in resurrection as the “Firstborn from among the dead” Col.1.18 (J.N.D.), Whom death could not hold, and Who is gloriously alive for evermore. Truly we can see how “God shall also glorify Him in Himself” as a risen Man.
To be continued (D.V.)
Comfort for Christians in a Changing World
by Roy Reynolds (N. Ireland)
“Thou hast been my help” Psalm 63.7
God’s faithfulness in the past fortifies us to face the future. As we anticipate the end of another year drawing nigh, we know not what lies ahead: untrodden paths, uncharted waters, unfamiliar landscape, but we survey the past and appreciate His care and kindness and unfailing provision. Have we not been conscious of His leading, preserving us again and again from our own foolish choices and selfish desires? He has opened doors for us, directing our footsteps and at other times has prevented us from taking steps that would have been to our detriment. We have dwelt securely under the shadow of His wings and enjoyed His protection from dangers seen and unseen, at times unconscious that we were being shielded from hurt and harm.
The Psalmist had acquired a knowledge of God experientially so that he could say, “O God, Thou art my God” v.1. He knew he could not do without God, nor would he ever have wanted to be without Him; his soul thirsted for God and his flesh longed for Him. How blessèd that David’s God “is our God for ever and ever” Ps.48.14.
- O God, our help in ages past, our hope for years to come,
- Our shelter from the stormy blast, and our eternal home!
He hath done all things well” Mark 7.37
Many are famous and remembered for some outstanding feat they accomplished, an amazing discovery they made, unequalled success they achieved in their realm of expertise and some attained ‘world champion’ status in their chosen sport. In spite of the heights they reached, every one of them encountered failure along the way. Absolutely no one has managed to spend a lifetime here without experiencing failure and defeat at various times, much to their annoyance and disappointment.
There was only one glorious Person Who, throughout His entire life here on earth, did everything perfectly, never once making a mistake or failing to finish what He had commenced. He never had to give up because He could not complete the task nor did He ever do anything with which He was not totally satisfied. Never did He have to make several attempts before achieving success. He never had to apologise that His work was not of the very highest standard. Flawless perfection characterised Him in all that He was and everything He did.
- Now in a song of grateful praise to my blest Lord my voice I’ll raise;
- With all His saints I’ll join to tell – My Jesus hath done all things well.
Good Tidings from Heaven
Follow the Instructions
Have you ever opened a box of flat-pack furniture that needs to be assembled and felt bewildered by the complicated instructions that you are supposed to follow? Maybe you have bought a piece of equipment and were baffled by the detail and complexity of the instructions and diagrams.
Thank God that in the all-important matter of your soul’s salvation the directions are simple and stated in language easily understood. God really desires your eternal blessing and has made salvation so simple that all are without excuse if they never obtain it. All the verses explaining how to be saved lead us to one inevitable conclusion: that it is by faith alone in Christ alone by grace alone. “For by grace are ye saved through faith; and that not of yourselves: it [salvation] is the gift of God: not of works, lest any man should boast” Ephesians 2.8,9. Salvation is found alone in a Person, the Lord Jesus Christ; it is not a process or a reward for good works or trying one’s best. To be saved you must trust Christ; He said, “I am the way, the truth, and the life: no man cometh unto the Father but by Me” John 14.6.
Again and again we read of people who were healed, saved, blessed, and all they had to do was obey the simple instructions given. In 2Kings chapter 5 we read the very interesting story of the healing of Naaman the leper. In verse 10 he was given these instructions: “Go and wash in Jordan seven times, and thy flesh shall come again to thee, and thou shalt be clean.” It sounded strange to say the least but it was the only way by which he could be cleansed. At first he refused to do as he was told but after some gentle persuasion by those who cared for him, he eventually “dipped himself seven times in Jordan, according to the saying of the man of God: and his flesh came again like unto the flesh of a little child, and he was clean” v.14. In Numbers chapter 21 we read of the Israelites travelling through the wilderness and many of them were dying as a result of having been bitten by venomous snakes. God commanded Moses to make a serpent of brass and raise it on a pole in the midst of the camp so that it could be seen by everyone. Instructions were given for the bitten Israelites to look to the serpent of brass and they would be healed instantaneously, “and it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass, he lived” Numbers 21.9. In John chapter 9 you will read of a man who was blind from birth receiving his sight. He summarised what happened. “A man that is called Jesus made clay, and anointed mine eyes, and said unto me, ‘Go to the pool of Siloam, and wash:’ and I went and washed, and I received sight” v.11. The blind man simply did as he was told, and blessing followed. In Exodus chapter 12 there is a verse which is seldom read when the Passover story is being told, and yet it is so important: “And the children of Israel went away, and did as the Lord had commanded Moses and Aaron, so did they” v.28.
How many reading this article know they need salvation and know how to be saved but have never followed the instructions? The Bible says, “He that believeth on the Son hath everlasting life …” John 3.36. In response to the Philippian jailor’s question, “What must I do to be saved?” Paul and Silas told him, “Believe on the Lord Jesus Christ, and thou shalt be saved” Acts 16.30,31. Have you ever trusted Christ? If not, you can never be in Heaven. You must do what God tells you, to obtain everlasting life.
- How simple God’s plan of salvation, not trying or doing one’s best;
- But just in believing on Jesus the weary and sinful find rest.
QUOTES
- “As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith” Gal.6.10
- Do all the good you can,
- By all the means you can,
- In all the ways you can,
- In all the places you can,
- At all the times you can,
- To all the people you can,
- As long as ever you can.
- John Wesley