Cherith (1 Kings 17:1-9)

Elijah the Tishbite was an obedient servant of God in a land where God had been neglected and ignored for many years.  We do not hear about him prior to chapter 17 of 1 Kings, but we certainly do read about the deplorable state of affairs in the nation of Israel in those days.  Ahab was arguably the worst of a long line of kings in Israel; these kings had entirely forgotten about God, and collectively, they had led their nation into a state of spiritual depravity.  A good friend once described for me the effects of sin in the following simile:  sin is like a pebble dropping into a pond; the ripples go out in all directions, and many in distant places are affected. So it was with the sins of the kings of Israel in those days; the nation had by and large followed the example of their kings, and there were precious few in the land who yet stood for God.  But, Elijah was God’s man in this sad scene, and we see in James 5:17 that he prayed for God’s intervention to turn the hearts of the people back to God: “Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months.” 

Elijah was a man “subject to like passions as we are.”  It comforts me to know that!  Elijah was not a superman; he did not have the power in and of himself to change the hearts of his countrymen, nor to close up the heavenly storehouses of rain in order to cause his fellow Israelites and their king to finally look up and repent.  But, he was a man who trusted in the God for whom nothing is impossible.  We read that he prayed earnestly for God’s intervening hand, and surely he believed that his petition was granted.  Then, this man of faith went before Ahab to deliver his hard message about the coming drought.  We read in verse 1, “And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the LORD God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word.”

Elijah had obediently delivered God’s message to a godless king, and this certainly did not endear him to Ahab; speaking the truth about sin and the need for repentance in this world often elicits a very negative response.  But, Elijah was faithful in delivering this message despite the possibility of having to endure the wrath of the king.  He was also willing to trust in God for what would come next: “And the word of the LORD came unto him, saying, Get thee hence, and turn thee eastward, and hide thyself by the brook Cherith, that is before Jordan.  And it shall be, that thou shalt drink of the brook; and I have commanded the ravens to feed thee there,” (verses 2-4.  I don’t know what Elijah expected after delivering his hard message to Ahab, but I doubt he could have guessed that God would send him out into a wilderness place to be fed by ravens.  Still, in accordance with the word of the Lord, Elijah went east to Cherith, and there by the lonely banks of this wandering stream, he was protected and cared for by God.  We read in verses 5-7, “So he went and did according unto the word of the LORD: for he went and dwelt by the brook Cherith, that is before Jordan.  And the ravens brought him bread and flesh in the morning, and bread and flesh in the evening; and he drank of the brook.  And it came to pass after a while, that the brook dried up, because there had been no rain in the land.”

Can you imagine this scene?  I had a book of Sunday School stories when I was a child, and this story was one I vividly remember.  The picture showed Elijah sitting on the bank of a stream with his hands stretched towards the heavens, and he was looking at a long line of ravens trailing back toward the cloudless horizon; they were flying towards him, and each carried a piece of food in its beak to deliver to the outstretched hand of the man of God. For me, this picture strikingly portrays the place of dependence where I believe God would have His servants to be.  God was protecting Elijah from the wrath of Ahab by removing him from the king’s presence during the time that the drought would have it’s effect on the land.  Yet, the simple truth of it is that Elijah too would be touched by the very drought he had prayed for, and God would use this whole experience to accomplish another purpose.

Did you ever wonder how Elijah became such a man of faith?  We are not told in this portion, but I have to believe that many hours in Elijah’s life were spent learning the lessons of faith through the trials that God allowed in his life.  Here, this faithful man of God would be obliged to spend lonely hours in a desolate place, trusting only in the sustaining hand of God. I truly believe that faith and dependence are some of the most important things that the child of God must learn in this world, and we learn best through the trials that attend our way.

Elijah was a faithful man of prayer, yet consider his lonely vigil in the eastern wilderness.  He sat alone by his brook, his only companionship being the ravens which God had commanded to feed him.  What a humbling situation!  I do not know what Elijah’s customary diet had been previously, nor whether he found his new rations to be especially palatable.  But, God faithfully cared for His servant in this desolate place.  Whatever his previous occupation had been, Elijah was no longer able to provide for himself, and he now sat in  loneliness, waiting prayerfully for each and every bite of food he was to receive for that particular day, not knowing what the plan would be for the next day—only that God would provide.  Eventually, due to the drought in the land, even the stream itself, which provided life sustaining water, dried up; yet this man of God must still wait.  God had a plan for His servant—He always does.  But doesn’t it seem that God’s plan is often not revealed until the eleventh hour?  In this case, the stream had to first dry up leaving Elijah with no clear direction, then came the Word of the Lord showing the path of blessing for this servant: “And the word of the LORD came unto him, saying, Arise, get thee to Zarephath, which belongeth to Zidon, and dwell there: behold, I have commanded a widow woman there to sustain thee,” (verses 8,9).

My dear friend, perhaps you have sat by Cherith—perhaps you are sitting there just now.  It may be that you have been faithful in prayer and have done your best to follow the Lord, yet you are now experiencing times that try the soul.  Perhaps those who once stood with you now despise you, or your health has failed, or the economy or other circumstances have claimed your job.  Perhaps natural calamities have drastically affected your life and the lives of those around you, and the way for tomorrow seems uncertain and even forbidding.  Such times are difficult, but they are not unexpected for the child of God in this fallen world.  Our path through this life is a path that surely leads to glory; yet, God brings His children through many trials along this wilderness way.  Recall the Apostle Paul’s encouragement to the saints who were suffering persecution for their faith at Lystra, Iconium, and Antioch in Acts 14:22, “Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God.”  Yet, come what may in this world, we have the assurance of the presence of our Lord in every circumstance, “…for he hath said, I will never leave thee, nor forsake thee,” (Hebrews 13:5). 

In this account of Elijah which we have read, it occurs to me that Elijah himself had to experience loneliness and isolation in a desolate place, and also the effects of the drought, even though he himself had not forgotten God.  Yet, God certainly used the experience to strengthen Elijah’s faith, and also to teach his servant a further lesson in dependence.  God often uses the trials that are allowed into the lives of His saints to teach and perfect them.  I think of the Apostle Paul who presented the Gospel so faithfully all over the Roman world, and who by faith and by the power of the Holy Spirit healed many with infirmities among those he encountered.  Yet, God allowed an affliction to enter the life of this faithful witness to the Gentiles which even repeated prayer would not remove as we read in 2 Corinthians 12:7-10,

“And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure.  For this thing I besought the Lord thrice, that it might depart from me.  And He said unto me, My grace is sufficient for thee: for My strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake: for when I am weak, then am I strong.”  We are not told exactly what the thorn was that Paul was obliged to experience , and I think I’m glad that this is the case.  Perhaps the Holy Spirit purposely left that part untold so that we would not get the idea that God’s gracious words were intended for only one situation; that you or I might be able to find comfort in seeing God’s hand in our own particular circumstance just now. 

My dear Christian friend, as you sit on that lonely bank waiting moment by moment for the sustaining Grace of God, may you hear His loving voice calling to you, “My grace is sufficient for thee: for My strength is made perfect in weakness.” 

“Great is Thy faithfulness! great is Thy faithfulness!
Morning by morning new mercies I see;
All I have needed Thy hand hath provided- Great is Thy faithfulness, Lord, unto me!”

  Author: Steven J. Faulkner

Chebar (Ezekiel 1:1-3)

Far to the northeast of Jerusalem, somewhere near the ancient city of Babylon, was a river or a canal called Chebar.  It was along this stream, perhaps 26 centuries ago, where the children of Israel experienced one of the saddest times in all of their history.  The utter humiliation of this once proud people, and the uncertainty of their  future, was no doubt troubling in the extreme for many who were gathered here.  By way of background, the events recorded in the first three verses of Ezekiel occur during the deportation of the people of Judah to Babylon.   Recall that the nation of Israel had long since become lax in their devotion to the things of the Lord, and that idolatry had become rampant throughout the land.  The kings of the northern kingdom of Israel had failed to follow the Lord since the days of Jeroboam , and that kingdom had already been removed years before by the assyrians. In the days referred to in this portion, the southern kingdom of Judah had now been attacked and conquered by the Babylonians.  Many of the people of Judah had been rounded up and marched away into captivity, and all of the treasure from the Temple had been loaded up and hauled away to distant Babylon by the victorious invader. Can you only imagine the dreadful realities facing the people described in these verses?  At this point,  they had all been collected along the Chebar Canal near the City of Babylon in what may have been a kind of concentration camp.  Ezekiel was among those gathered here along the Chebar, and my guess is that there were a great number of people—they were taken in Nebuchadnezzar’s second visit to Jerusalem; all of them had been stripped of their possessions, their personal dignity, and certainly their freedom.  To add to their misery, their homeland had been conquered, the Temple of God plundered, and they themselves were destined to be slaves in a heathen land.  What an utterly miserable development for the people of God! 

I would guess that for many of the people encamped by Chebar, it must have seemed that God had completely forgotten them.  Yet, as we read the first three verses of Ezekiel 1, we find that even in such an apparently hopeless, helpless circumstance, God was not at all far from His people.  In verses 1-3 we read, “Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God.  In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity, The word of the LORD came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the LORD was there upon him.” 

Just think of what we see here!  Even at such a time of shattered dreams and dismal prospects, God knew the suffering of His people, and He revealed Himself to His faithful servant,  right there at the place of suffering. Glorious visions burst forth from Heaven, sent by an ever faithful and loving God,  to encourage the hearts of His people.  The Lord  was very near indeed, even though it may not have seemed so to many who had not the eyes of faith. But, this encouragement from God did not mean that the troubling times were all over for Judah; These visions of wonder were for the comfort of a people who had strayed from God, yet the realization of these blessings would only come at a later time—the people would need to be patient in their current trial, not seeking the deliverance of men, but the faithfulness of God.  The children of God, as should ever be the case, must wait patiently on the Lord for His deliverance.

Sometimes, it is so hard to wait, is it not?  Perhaps you yourself are waiting for deliverance and relief just now, and maybe you have endured a considerable wait already.  Perhaps you have lost income, possessions or even health due to infirmities,  business reverses, or calamities of some other type; perhaps your hopes and dreams for the future appear to have been wrecked like a ship running aground in a violent storm. Those long, lonely hours of prayer and fasting go on and on, yet the heavens are silent, and there is no glorious vision from above to show that the matter will be resolved any time soon.  My dear friend, take courage—your loving Father knows your situation: “The eyes of the LORD are upon the righteous, and His ears are open unto their cry,” (Psalm 34:15).  Let these lovely words from Jeremiah be the glorious beam from Heaven to brighten your days: “It is of the LORD’s mercies that we are not consumed, because His compassions fail not. They are new every morning: great is Thy faithfulness.  The LORD is my portion, saith my soul; therefore will I hope in Him.  The LORD is good unto them that wait for Him, to the soul that seeketh Him.  It is good that a man should both hope and quietly wait for the salvation of the LORD,” (Lamentations 3:22-26).  The proper place for the child of God is to wait patiently on the Lord.  Waiting patiently implies a submissiveness to His will; the submissive heart is not discouraged, even though the wait be ever so long.  In Psalm 130:5,6, we see a beautiful example of the expectant heart of the child of God  who is waiting on the Lord: “I wait for the LORD, my soul doth wait, and in His word do I hope.  My soul waiteth for the Lord more than they that watch for the morning: I say, more than they that watch for the morning.”   

A loving and faithful God revealed Himself centuries ago to His servant Ezekiel along the banks of Chebar in order to comfort His people right where they were, and in the very hour of their suffering; This same faithful and loving God comes to us in our times of need today as well, bringing words of comfort and encouragement. As believers in Christ, we can certainly be sure that the Lord is aware of whatever situation confronts us.  And, God will act, though indeed, sometimes there are lessons of faith that can only be learned through patiently waiting on Him.  Though it may seem that we are quite alone as we endure periods of trial, He comes to His own in time of need! In this world, Christians may experience afflictions which may try our very souls, yet we have the assurance of His presence during such times. The Lord Jesus was very aware of the peril of His disciples on the Sea of Galilee one stormy night, and He came to them in the night watches, in just their hour of need, calming the sea and comforting their souls (Matthew 14:22-33).  Likewise, He immediately knew and understood well the hearts of His sorrowing disciples on the Emmaus road, and He joined them their just when they needed Him, opening their eyes to Himself and encouraging their hearts (Luke 24:13-35). Our Lord Jesus is in the glory today, yet His care for His own is the same even as you read these words.  He is aware of our every trouble and disappointment; He hears and comes to His dear ones just when we need Him, and right where we are, encouraging our hearts through His Word.  If our hearts be submissive to His will, we will not be overwhelmed: “He will not suffer thy foot to be moved: He that keepeth thee will not slumber.  Behold, He that keepeth Israel shall neither slumber nor sleep,” (Psalm 121:3,4). 

My dear friend, are you a child of God?  Do you know the Lord Jesus as your Savior and Lord?  If you do, then you realize that you are so very special to God, the God of the universe.  We read in Romans 8:16-18: “The Spirit itself beareth witness with our spirit, that we are the children of God: And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with Him, that we may be also glorified together.  For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.”  These are comforting words indeed for the child of God; if, on the other hand, you are not yet a child of God, there is good news for you:  this same God who revealed Himself to Ezekiel so long ago, loves you very much, so much that He once sent His Son into the world to die for your sins, that by believing on Him, you might become one of His dear children:” But as many as received Him, to them gave He power to become the sons of God, even to them that believe on His name,” (John 1:12).

***

“Although the fig tree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls: Yet I will rejoice in the LORD, I will joy in the God of my salvation,” (Habakkuk 3:17, 18).

  Author: Steven J. Faulkner

Bless the LORD, O my soul (Psalm 103)

On a certain day in late September, my daughter and I were walking together on the bicycle path south of our home.  My heart on that day seemed burdened with many cares, and I felt the need to go to a peaceful place and just think on the Lord.  When considering a major life decision, or when troubled by some unpleasant circumstance, do you ever seek such a place of solitude for prayer and meditation? Consider the lovely expression in Genesis 24:63 relating a time of reflection for Isaac as he anticipated the arrival of Rebecca, his bride, “And Isaac went out to meditate in the field at the eventide…”.

The evening is such a lovely time of the day, don’t you think? On our bicycle trail walk, the beauty and solitude of the park seemed to encourage a thankful and prayerful spirit in me.  As we coursed our way along a winding trail through the rolling grassland, with the occasional stands of trees on either side of the path, all decorated in the vivid hues of autumn, the glory of God’s creation seemed to fairly cry out to us.  As my daughter described the scene to me, I could picture a world, though in autumnal decline, full of incredible beauty.  The woods around this field were simply on fire with color, and I rejoiced as she described the vibrant reds, oranges, and yellows that were all around us, painted against a background of golden grass and a deep blue sky.  And to think, the Lord crowned even the declining season with such splendor!  What a contrast!  It was a time when all the plants of the field were dying back, yet at this very time, the Lord of the universe brought out the most splendid scene of the year!  Though my eyes could no longer perceive this glorious display, my soul thrilled at the very description, and in my mind’s eye, I saw it all.  I immediately forgot my cares, and my very soul cried out in delight to the Lord because of His amazing works! My utter delight found expression in the words of Psalm 103:1,2: “Bless the LORD, O my soul: and all that is within me, bless His holy name.  Bless the LORD, O my soul, and forget not all His benefits…”. 

As we consider the first two verses of Psalm 103, we might find ourselves wondering what happy circumstance in David’s life elicited such praise.  But, in fact, as we read the Psalm, it seems apparent to me that the psalmist was not rejoicing so much about some recent victory or a happy occurrence in his life, though this too could certainly have been a part of his praise.  Rather, I think, David’s soul responded to something much more sublime; I believe the Holy Spirit led David to consider the amazing mercy and goodness of God for His people, and all the wonderful plans that God has for his own.  So, the praise that is called for does not depend at all upon present circumstances.  Israel, even in times of difficulty,  could bless the God whose mercies were as great as the heavens are high above the earth (verse 11); and whatever their situation over the centuries, the faithful of Israel could always rejoice in God’s lovingkindness towards His people, as well as in the ultimate blessings He had in mind for them as a nation.   Regardless of the difficulties or failures of the present, God has wonderful plans for His children!

In verse 2 of this Psalm, we are called upon to “forget not all His benefits.”  Do we remember the benefits of the Lord even during the difficult times?  They are just as real then.  What are some of these benefits?  We read in verses 3-5, “Who forgiveth all thine iniquities; who healeth all thy diseases; Who redeemeth thy life from destruction; who crowneth thee with lovingkindness and tender mercies; Who satisfieth thy mouth with good things; so that thy youth is renewed like the eagle’s”.  My dear Christian friend, just like a father provides good things for his children, God daily blesses His own. 

On any day, we who are believers can remember that God forgives our iniquities and heals our diseases.  How blessed we are to be able to say, “As far as the east is from the west, so far hath He removed our transgressions from us,” (verse 12).  This is the magnificent truth for all who have trusted in Christ!  And as for our diseases, while many of us may still have sickness or feel the effects of advancing age, we can always be cheered to know that despite our declining health, we have eternal life in Christ.  We also can know that the God of the universe understands our weaknesses and actively helps His own all along our wilderness path: “Like as a father pitieth his children, so the LORD pitieth them that fear Him. For He knoweth our frame; He remembereth that we are dust,” (verses 13,14).  Come what may in our lives, we have a great High Priest who can sympathize with us in our infirmities, having walked on this earth as a man, and this same One knows how to help us and sustain us all along our journey through this life.  He shall not suffer thy foot to be moved (Psalm 121:3). 

It may be that at times, we see only the hardness of the way, and we forget for a time all He has done and continues to do for us.  But, these benefits are just as true and real for the child of God during times of decline as during times of growth; just as true during the hard times as they are during the good times. Remember, dear Christian friend, in everything and in every circumstance, God reigns. For me, this is one of the most comforting thoughts in this Psalm.  We read in verse 19, “The LORD hath prepared His throne in the heavens; and His kingdom ruleth over all”.  He reigns in the sunshine as well as in the storm; in times of prosperity as well as in times of loss. If we experience infirmities, business reverses, or even persecution, we can know that the Lord can use those very circumstances to our ultimate benefit: “That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ: 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,” (1 Peter 1:7,8).  Bless the Lord, O my soul!

Even in our darkest hour, we can look to the cross and see the greatest gift of love the world has ever seen, “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, in His finished work on Calvary’s cross, has purchased our pardon through His blood; and we through faith in Him, have forgiveness for our sins, are become the children of God, and have great glory before us.  We who have trusted in Christ for our salvation are most blessed, and this is true whatever the ease or difficulty of our path here below!  “Bless the LORD, O my soul: and all that is within me, bless His holy name.  Bless the LORD, O my soul, and forget not all His benefits.” 1 Thessalonians 5:16-18—“Rejoice evermore.  Pray without ceasing.  In every thing give thanks: for this is the will of God in Christ Jesus concerning you.”

  Author: Steven J. Faulkner

Bethel (Genesis 28:10-19)

Were you ever far from home and seemingly all alone in the world?  I imagine that’s just the way Jacob must have felt as he left his family home in Genesis chapter 28.  As we open this portion of Scripture, we find Jacob fleeing for his life before the face of his brother Esau.  In chapter 27, Rebecca, Jacob’s mother, had persuaded Jacob to deceive his father Isaac into giving him the blessing of the first-born.  Jacob, following his mother’s direction,  had put on Esau’s clothes, and had placed goat’s hair on the backs of his hands and on his neck so he could deceive Isaac into thinking that it was indeed Esau who was presenting his father savory venison; then, after eating, Isaac had given Jacob the blessing that he had promised to give Esau, the first born.  It all had gone just like clock-work.!  But, when Esau found out what had happened, he was very angry and began to make plans to kill Jacob.  Thus Jacob got the blessing, but he had to flee for his life.  In very short order, Jacob was dispossessed of his comfortable home, and he now became an outcast and a wanderer, seeking refuge with his mother’s relatives in Mesopotamia.  In verses 10 and 11 we read, “And Jacob went out from Beersheba, and went toward Haran.  And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place, and put them for his pillows, and lay down in that place to sleep.”  Though Jacob had received the blessing he wanted, he was now wandering alone through wilderness places, without resources, homeless, friendless,  and unsure of the future.  As he reached the end of what must have been a most disheartening day, the sun went down, and Jacob was forced to sleep on the bare ground, using the very stones of the place as his pillow. One can only imagine Jacob’s thoughts as he looked up at the starry heavens and waited for sleep. But, the LORD was with Jacob, whether he realized this or not. On this night, Jacob had a most amazing dream provided to him by that One who watched over his soul.  “And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it.  And, behold, the LORD stood above it, and said, I am the LORD God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed; And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed. And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of,” (verses 12-15).

What a glorious dream!  That night on the hard ground must have been easily forgotten after such a magnificent dream! A stairway to heaven, with the very angels of God ascending and descending, and the LORD standing at the top of the ladder speaking encouraging words to His downcast servant must surely have lifted Jacob’s heart!  This man who must have felt miserable and all alone in the world on this night, was suddenly and unexpectedly provided a direct message of promise and encouragement by the God of the universe.  Not only was Jacob promised land, seed and blessing as his father Abraham had been promised, but in verse 15, he was assured of God’s presence, care,  and guidance all along the way.  This outcast child of God seemed surprised to learn that even in his present distress and in this desolate place, God was there: “And Jacob awaked out of his sleep, and he said, Surely the LORD is in this place; and I knew it not. And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven,” (verses 16-17).

My dear friends, Jacob may have lacked the assurance of God’s presence and direction in his life up to this night; but yet he was a child of God, and God graciously reached out and lifted Jacob up when he had seemingly hit rock bottom. You and I who have trusted the Lord Jesus as our Savior are definitely blessed and watched over by this same God of Jacob.  Come what may in our lives, we can be certain of the Lord’s constant presence and care for us.  Remember the precious promises of our Lord Jesus: “…and, lo, I am with you alway, even unto the end of the world,” (Matthew 28:20); “Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee,” (Hebrews 13:5); and, “Let not your heart be troubled: ye believe in God, believe also in me.  In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you.  And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also,” (John 14:1-3).

When Jacob realized the presence and nearness of God, he was deeply moved and sought to remember the place.  In verses 18-19, we read, “And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it.  And he called the name of that place Bethel: but the name of that city was called Luz at the first.”  I understand that the name of that place, “Luz” meant “separation.”  But, nothing can separate the Christian from God’s love: “For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord,” (Romans 8:38,39).  Jacob may have been an outcast from his family, and a wilderness wanderer; but despite issues in his past, and his present distress, he now realized the nearness of God, and God’s grace and constant care.  This place would now be remembered as “Bethel”, the house of God, and I expect Jacob went away from that place refreshed and encouraged.  May we as Christians walk in daily communion with our Lord, praying and reading His Word so that despite even the most difficult circumstances, we may be able to say with certainty, as Jacob of old, “surely the LORD is in this place.” But now, my dear friend, if you do not yet know the Lord Jesus as your Savior, these words may not comfort you.  You will not know the blessing of moment by moment communion with the Lord, and your current circumstances may simply seem frightening and hopeless.  .  If this is your case, then I want to assure you that, despite past failures, there is indeed a God in Heaven who knows you and loves you.  He has sent His Son, the Lord Jesus, in order that you might become a child of God through faith in Him: “He was in the world, and the world was made by him, and the world knew him not.  He came unto his own, and his own received him not.  But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name…,” (John 1:10-12).

  Author: STEVEN J. FAULKNER

Asa (2 Chronicles 14)

This account tells of a day, a little over 900 years before Christ, when a great army of a million Ethiopian troops and 300 chariots approached the nation of Judah from the south.  Somewhere near Maresha, a fenced city in the lowlands of Judah, King Asa of Judah moved his much smaller force into position to intercept the invading host.  Asa was the fifth king in the line of David; this king had followed the Lord, and the Lord had blessed Judah during his reign as we read in verses 2-6: “And Asa did that which was good and right in the eyes of the LORD his God: For he took away the altars of the strange gods, and the high places, and brake down the images, and cut down the groves: And commanded Judah to seek the LORD God of their fathers, and to do the law and the commandment.  Also he took away out of all the cities of Judah the high places and the images: and the kingdom was quiet before him. And he built fenced cities in Judah: for the land had rest, and he had no war in those years; because the LORD had given him rest.”

We read in these verses about a time preceding  the day of trial, when there was peace and rest for the children of God.  Peace and rest—what a lovely sound!  Things had been going very well for Judah during the first years of this godly king’s reign.  We see a picture of peace and prosperity on every side, because Asa was a devoted servant of God.  Yet, without much warning and without apparent cause, this challenge from the south suddenly develop, presenting a serious threat to national security, and upsetting the peace in a land where God was being honored. After some years of relative peace, Asa was suddenly faced with a serious threat in the person of Zerah and his mighty army.  We read in verses 9 and 10, “And there came out against them Zerah the Ethiopian with an host of a thousand thousand, and three hundred chariots; and came unto Mareshah.  Then Asa went out against him, and they set the battle in array in the valley of Zephathah at Mareshah.” Imagine, if you will, what this scene must have looked like as events unfolded.  I expect the first sign of the approaching horde would have been a huge and ominous cloud of dust on the southern horizon; then, the indistinct shape of a vast host filling the distant landscape, with perhaps hundreds of tiny flashes of light catching the eye as the early sun reflected off polished metal weapons. As the approaching masses of marching men began to come into clearer focus, with banners fluttering before the lead columns, the distant rumbling of a million pairs of tramping feet would have grown by degrees as the sprawling juggernaut approached.  Just imagine the sight of countless battalions now filling this arid landscape, marching inexorably forward toward Asa’s position! What a terrifying sight this must have been for the people of God!

My dear Christian friend, have you ever been faced with the growing threat of  desperate circumstances?  Perhaps you have never been on a battle field facing a mighty host like this; maybe you have never been in a land or sea battle at all, but desperate challenges can take many forms in this world.  Perhaps business reverses or tough economic times are threatening your livelihood at this very moment; perhaps floods or other calamities are threatening your home; perhaps growing infirmity is robbing you of your independence, and there is just no sign of relief anywhere before you. Does your heart long for peace and rest?  So often, we hope and pray for smooth sailing through this world, only to find that the Lord has allowed dark and ominous clouds to form on our horizon.  Perhaps, like Asa, we have been following the Lord; and, perhaps we wonder why such storms are allowed to come into the lives of the faithful.

Asa was badly outnumbered, and by all human reasoning, his prospects in the desperate struggle before him were dismal at best.  This godly king, however, realized that he could not look to his own strength for deliverance in this mounting crisis, and this is one of the primary lessons for every child of God in this life.  We must learn to depend fully and in all matters upon the One for Whom nothing is impossible.  Asa committed the entire matter to the Lord  in a short prayer, but one full of faith:  “And Asa cried unto the LORD his God, and said, LORD, it is nothing with Thee to help, whether with many, or with them that have no power: help us, O LORD our God; for we rest on Thee, and in Thy name we go against this multitude. O LORD, Thou art our God; let no man prevail against Thee,” (verse 11).

I love this prayer of Asa’s.  He realized, as every child of God must realize, that God is sovereign; He has His purposes in the events that come into the lives of His children, and our battles in this world are not fought by our own power.  Asa, at best, could muster perhaps 600,000 mighty men of valor, and yet he realized that without God, he must surely fail; in depending on the Mighty One of Israel, the battle is never in doubt, regardless of numbers.  We read in Romans 8:31, “What shall we then say to these things? If God be for us, who can be against us?”  Asa committed the battle to the Lord, and the result was a resounding victory for Judah, with all glory to God, rather than to men. We read in verse 12 and 13, ”So the LORD smote the Ethiopians before Asa, and before Judah; and the Ethiopians fled. And Asa and the people that were with him pursued them unto Gerar: and the Ethiopians were overthrown, that they could not recover themselves; for they were destroyed before the LORD, and before His host; and they carried away very much spoil.”

My dear Christian friend, are you suffering just now from some affliction or even persecution which threatens you like some mighty host which is seeking to overthrow you? Remember, God is sovereign—His plan will unfold perfectly, despite the apparent circumstances.  Take courage—if you are a child of God, you are not alone in this trial.  Perhaps, despite the misery and uncertainty of your present situation, like Jacob of old, you can say, “…Surely the LORD is in this place; and I knew it not,” (Genesis 28:16).  Your loving God and Father is above you, beneath you, and is all around you in His care; He is your refuge, and provider of every need : ”There is none like unto the God of Jeshurun, who rideth upon the heaven in thy help, and in his excellency on the sky.  The eternal God is thy refuge, and underneath are the everlasting arms: and he shall thrust out the enemy from before thee; and shall say, Destroy them.”

It is so amazing to witness how the God of the universe can use even trials and afflictions in the lives of His children in ways that the world simply cannot understand!  It has pleased our Father to use the weak things of this world to accomplish His purposes; and we, His children,  though but earthen vessels, are privileged to be a part of the unfolding of those purposes.  Yet, like the clay pots of Gideon, our vessels may need to be shattered in order that the light of the Gospel may shine forth and a great victory won.  We read in 2 Corinthians 4:7-10: “But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.  We are troubled on every side, yet not distressed; we are perplexed, but not in despair; Persecuted, but not forsaken; cast down, but not destroyed; Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body.”

I recently read the account of the Scottish preacher George Matheson, a dear servant of God from the 19th century, whose heart was broken by the news that he was becoming blind. I would imagine that this news was sobering in the extreme in its implications since it threatened his very future as a minister.  As I understand it, Matheson reflected a while in his sadness, and considered the ever loving God who had allowed this affliction in the life of one who wished only to better serve Him; and this broken vessel, who would later become known as “the blind preacher” penned the following words:

“O Joy that seekest me through pain, I cannot close my heart to Thee;
I trace the rainbow through the rain, and feel the promise is not vain,
That morn shall tearless be.”
–George Matheson, 1882

  Author: Steven J. Faulkner

Angels in the Mountains (II Kings 6: 8-19)

As this very interesting story opens, we find the king of Syria going to war against Israel.  In verse 8, the Syrian king was making his war plans, obviously hoping to ambush the army of Israel when it came out of the fortifications of Samaria.  The army of Israel would come forth unaware, then at a certain point, it would suddenly be confronted by the Syrians in battle formation with no time to prepare or even react.  The whole thing would be over in a matter of minutes!  What a beautiful plan the Syrians had, and it should have worked.  The only problem is that the Syrian king did not count on God’s intervention!

God revealed to the prophet Elisha the plan of the Syrians so that each time the plan was attempted, Israel was forewarned and thus able to avoid disaster (verse 9, 10).  After missing several seemingly foolproof opportunities to surprise the army of Israel, the Syrian king began to strongly suspect that he had a traitor in his midst who was leaking his secret plans to Israel (verse 11).  Surprisingly enough, it was one of the Syrian king’s own servants (verse 12) who seemed to have the insight as to what was going on—this was not treason, it was God who had been revealing the king’s plans to His prophet Elisha.  Now, you might think that this would give the Syrian king pause to reflect since God was acting on the side of Israel to reveal the king’s most secret plans to his enemies.  However, this Syrian, instead of bowing to the obvious will of God, decided to respond the way that the people of this world often choose when confronted with the will of God—in verse 13, we find the king of Syria seeking to locate this prophet of God so that he might take him out of the picture and thus have his own way.  In verse 14, after finding out from the servant that Elisha was in the city of Dothan, a town just a few miles north of Samaria, we find the Syrian king issuing orders for a great host with horses and chariots to go to Dothan to find the man of God—not to learn from him, but to capture him!  We read that this great host came by night and compassed the city of Dothan round about—the Syrian was taking no chances, or so he thought!  How arrogant is the heart of sinful man!  Is it any wonder that Satan often finds the people of this world to be such willing, if unaware, accomplices in his plans to oppose God and His people?

It is as the sun rises on Dothan the next morning that we observe the seeming hopelessness of the situation.  The servant of Elisha steps out of the house early in the morning to the terrifying sight of spear tips and shields flashing in the morning sunlight all around the village (verse 15): “And when the servant of the man of God was risen early and gone forth, behold, a host compassed the city, both with horses and chariots.  And his servant said unto him, ‘alas, my master, how shall we do?’”  Can you sense the despair in this young man?  This servant was young, but the gravity of the situation was not lost on him—they were surrounded by men of war, and there appeared to be no way out!  Can you imagine it?  Such a sight was enough to strike terror into this young heart. 

Have you ever experienced such fear?  Maybe you never woke up to find a host of armed men surrounding your town, but perhaps you have encountered situations that seemed to you just as hopeless.  These may have had to do with the illness of a loved one, or reversals in business, or perhaps the development of a life changing disability.  Sometimes, the things we encounter in this world appear to pose an insurmountable threat.  Satan, The enemy of our souls, will try to use such sights and situations to discourage Christians, and if possible, throw us into despair and retreat.  It is at times like these that we need to lay hold of the comforting promises of God.  Do we know a brother or a sister in the Lord who is struggling with such fear and despair?  Might we not give them hope with Godly encouragement such as Heb. 13:5, “…for He hath said, I will never leave thee, nor forsake thee;” or 1 John 4:4, “We are of God, little children, and have overcome them: because greater is He that is in you, than he that is in the world.”

At this moment in our story, Elisha answers with such words of Godly comfort in verse 16, “Fear not; for they that be with us are more than they that be with them.”  Elisha had gone on with the Lord many years and knew by experience His ways—he was not at all frightened by those things revealed by the eye of flesh, for he knew the power and care of God for His own.  But, the young man did not yet see with the eyes of faith, rather he noted only what he could see before him, and he trembled at the forces arrayed against him.  It was at this point that the man of God looked upon his servant with compassion, desiring to comfort his heart and build up his faith.  Did you notice that?  This is my favorite part of the whole story!  Elisha knew that he and his servant were in God’s hands, and come what may, he was not troubled by what he saw before him.  However, his poor servant trembled with fear, and Elisha was not content to let his servant suffer in this way.  We read next that Elisha followed up and prayed that this man’s eyes might be opened so that he might see the surpassing power of the living God.  Elisha did not pray for himself, but for the faith of his servant!  Oh Christian, would that we should have such concern for one another in the church!  Elisha had compassion on his friend—he could not bear to leave him as he was, but wanted him to know the peace afforded by the knowledge of God’s surpassing power.  So, in verse 17 we read, “and Elisha prayed and said, ‘Lord, I pray thee, open his eyes that he may see.’  And the Lord opened the eyes of the young man, and he saw, and behold, the mountain was full of horses and chariots of fire round about Elisha.”

What a sight that must have been!  How real and terrible the host of men surrounding the town had seemed a few minutes before with their banners furling in the morning breeze, and their swords and lances poised and ready.  But now, how insignificant was this show of the rage of mere man against the awesome power of God which was arrayed to defend His own!  Elisha prayed that God might reveal to this doubting and trembling servant the surpassing power that was already present to protect from all ill.  Seeing this heavenly array, who could fear?  But the servant had not been able to see it, because the eyes of his faith must be opened.  How caring an act that this man of God should pray for his young servant; and because he prayed for his servant on this day, this young man was permitted to see the glory of the Lord as He delivered Israel.  It was a sight that I expect the servant never forgot! 

How Christ-like was this loving concern of Elisha for his trembling servant.  Recall that when the Lord Jesus walked in this earth, He tenderly cared for His disciples and comforted them in their fears.  In those closing days of His earthly walk, He spoke words of comfort and peace, and instructed them regarding things that were about to happen, so that when He was risen from the dead, they would remember and believe.  He was often in prayer for His disciples (see Luke 6:12).  Is He not the same today, though ascended and sitting on the right hand of the Father?  Does He not still come to His own in our time of need, meeting us where we are and comforting us with His word?   Just as when He prayed for Peter that his faith fail not, does He not continue to intercede for us?  He is the same Lord—“Jesus Christ the same yesterday, and today, and forever,” (Heb. 13:8).  What wonderful truths we have to stand on!

We read in the final verses of this story that as they angels came down to Elisha, that he prayed, and the great enemy host was struck with blindness.  What had been so fearsome an opposition, was soon reduced to a stumbling mass which was easily lead to capture in Samaria.  What a lopsided victory for God and His own!

Oh Christian, do you see the angels in the mountains?  “If God be for us, who can be against us,” (Rom. 8:31).   As Christians walking through this wilderness world, we are beset with trials and fearsome sights on every side, set there by the enemy of our souls in an attempt to frighten and confuse us.  Let us be ever in God’s word and in prayer, abiding in Christ, that we may have on the whole armor of God, that we may be able to withstand such attacks (Ephesians 6:10-18).  Let us see with the eyes of faith, and not rely on our eyes of flesh, for we have the promises of God to rely on.  We who are His own need never despair, but let us remind one another of the surpassing power of God toward His own and thereby lift up those who may be struggling.   Let us be constantly in prayer to strengthen the faith of our brothers and sisters in Christ that they too might see the angels in the mountains!

  Author: Steven J. Faulkner

A Stormy Sea (Luke 8:22-25)

Have you ever been on a stormy sea in a small vessel?  If you have, then you probably know how terrifying the fury of wind and wave can be.  It was just this type of fury that the disciples of the Lord Jesus experienced in this account in Luke chapter 8.  In verse 22 we read, “Now it came to pass on a certain day, that He (the Lord Jesus) went into a ship with His disciples: and He said unto them, Let us go over unto the other side of the lake. And they launched forth.”  The Lord Jesus was with His disciples near the shore of the Sea of Galilee on this day, and He desired to go over to the land of the Gadarenes on the eastern shore.  He and His disciples entered a ship, and He bid them set sail.  This may have been a trip that they were used to making, but on this day, they were to encounter a great storm at sea.  It is my understanding that the Sea of Galilee is known for sudden, violent storms, so those who sailed it had to expect these kinds of events from time to time.  At least four of the disciples were experienced fishermen who had made their living on the sea; however, even for those who were very experienced, a violent storm at sea is a thing not to be taken lightly—storms on the water are always dangerous, and they can be terrifying in the extreme, especially when sailing in a small ship.  We read in verse 23, “But as they sailed He fell asleep: and there came down a storm of wind on the lake; and they were filled with water, and were in jeopardy.”

The Lord Jesus had gone to sleep during the course of this voyage, and while He slept, the winds rose and the waves began to throw the ship about.  When their ship began to take on water, the disciples realized that they were in serious trouble, and their seamanship was clearly no match for the forces that threatened to sink their vessel.  Realizing their peril and in full panic, they woke the Lord Jesus whom they assumed was not in touch at all with the desperate nature of their situation, and they cried out in despair about their circumstances.

In verses 24 and 25 we read, “And they came to Him, and awoke Him, saying, Master, master, we perish. Then He arose, and rebuked the wind and the raging of the water: and they ceased, and there was a calm.  And He said unto them, Where is your faith? And they being afraid wondered, saying one to another, What manner of man is this! for He commandeth even the winds and water, and they obey Him.” These same disciples had walked with the Lord Jesus and had seen Him do many mighty works; yet it appears that with the winds raging and the high seas tossing them about, their eyes were focused on the storm only, and they forgot who they had in the ship with them.  I wonder if we Christians sometimes focus only on the storms of our lives and forget who it is that calms the raging seas?  In their midst, the disciples had One who did mighty works in the power of God, yet it appears that it never occurred to them that the Lord Jesus was able to bring even this seemingly desperate situation under control. 

We read that Jesus rebuked the wind and the sea, and the immediate result was a calm, placid sea.  That was a miracle!  The disciples had seen other miracles at the hand of Jesus, so perhaps they should have realized just who it was that sailed with them.  But apparently they did not expect this miracle; we see that they were frightened and astonished that even the wind and sea obeyed His voice.  When we are in desperate straits and call upon the Lord, are we surprised when He is able to deliver us?

My dear Christian friend, do you realize who it is that walks with you through this stormy world?  It may be that you have never experienced a storm at sea, but my guess is that many who read this paper have encountered storms in other aspects of your lives.  Maybe you are experiencing a personal storm in your life at this very moment.  Perhaps you have lost a job or a home, or have failed in a business venture; perhaps you have been diagnosed with a serious illness that will prevent you from pursuing your career dreams or even taking care of your own personal needs; perhaps you are unable to do some work for the Lord that you want with all your heart to do; or, perhaps you have been upset at the economic and political unrest in our world just now.  Take heart, my dear Christian friend!  You have the same sure resource that the disciples had on that stormy day on the sea so long ago.  The same Lord Jesus who calmed the sea for His disciples in Luke 8 can calm each of the storms of our lives as well.  He is risen and glorified, and is seated on the right hand of the Father now, but He knows very well your present distress.  His ear is inclined toward His children, and he hears our cries just as He heard those of His disciples on that stormy day at sea.  In Psalm 34:15 we read, “The eyes of the LORD are upon the righteous, and His ears are open unto their cry.”  This same Lord Jesus once walked in this scene, and He well knows our every need: “For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.  Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need,” (Hebrews 4:15, 16).  When the storms of life rage, we can put our trust in the One who calmed the seas—He is only a prayer away!

“And call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me,” (Psalm 50:15).

My times are in Thy hand; Father, I wish them there;
My life, my soul, my all, I leave entirely to Thy care. (Grace and Truth, #144).

  Author: Steven J. Faulkner

A Funeral at Nain (Luke 7:11-16)

During His earthly ministry, the Lord Jesus spent a great deal of time in and around the city of Capernaum on the northwest coast of the Sea of Galilee. It was in this region that many of His mighty works were done. To the southwest of Capernaum was the village of Nain. Now, the Lord Jesus visited this village on a certain day according to this account in Luke 7; and as He entered the village, He encountered a funeral procession for a young man who had recently died. We read in verses 11 and 12, “And it came to pass the day after, that he went into a city called Nain; and many of his disciples went with him, and much people.
Now when He came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, and she was a widow: and much people of the city was with her.” You can just imagine the sadness of this scene! The death of a loved one is always a very sad event, but somehow I think this particular situation was especially tragic. This young man was the only son of his mother, who herself was a widow; this widow had therefore lost about everything in her world—first her husband, and now her only son. Besides this terrible loss, her very means of support was much in question given that now all the men in her family were gone. Perhaps the magnitude of this tragedy could be measured in some degree by the large number of people who accompanied her and mourned with her in this procession. It must have been a very sad day indeed for this mother, and one full of tears and uncertainty.

My dear friend, perhaps you have experienced the extreme grief and sense of loss associated with the death of a loved one. We have often heard the saying, “where there’s life, there’s hope,” but when one has died, we are powerless to help. Man has no power over death, and that fact remains true even today despite all man’s progress in science and medicine. Today, we can treat many types of life threatening conditions and extend life in certain cases. But we cannot prolong life indefinitely, and when one has died, we have no medical remedy for that. Now, death is the consequence of sin; and because all men have sinned, we are all faced with death. It was to deal with sin once and for all and to free man from the power of death that the Lord Jesus came into this world. God knew our desperate plight, lost, ruined sinners that we were, and He sent His Son. At Calvary, the Lord Jesus conquered sin which leads to death, so that we who are dead in our sins might have life through faith in him. “I am the resurrection, and the life: he that believeth in Me, though he were dead, yet shall he live: and whosoever liveth and believeth in Me shall never die. Believest thou this?” (John 11: 25, 26).

I do not believe that the widow of Nain or anyone in the crowd expected what was about to happen; yet this woman’s sorrow was about to be turned to very great joy—she and the entire crowd were about to meet the God of resurrection! We read in verse 13, “And when the Lord saw her, he had compassion on her, and said unto her, Weep not.” I love to read those words: ”He had compassion on her.” God cares, and He does see and hear when His own are in distress. We read in Psalm 34:15, “The eyes of the LORD are upon the righteous, and his ears are open unto their cry.” But sometimes I think that in the midst of deep sorrow, extreme disappointment, or desperate trials, it can seem that we are all alone in our suffering. In times of great stress, we may tend not to remember that God loves us and that He cares about our situation. Have you ever heard someone say, “where is God in this thing?,” or “Doesn’t God care?” Dear friends, we need to remember that it was the love of God which caused him to send His only begotten Son into the world to rescue us from our hopeless situation: “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).
In #135of the Little Flock Hymn Book, we sing,
“We joy in our God, and we sing of that love, So sovereign and free which did His heart move! When lost our condition, all ruined, undone. He saw with compassion, and spared not His Son!”

In verses 14 and 15 of our chapter, we find the Lord Jesus acting to comfort and restore: “And he came and touched the bier: and they that bare him stood still. And he said, Young man, I say unto thee, Arise. And he that was dead sat up, and began to speak. And he delivered him to his mother.” Can you imagine the astonishment and joy of this mother as the Lord Jesus accomplished what no other man could do? This young man was dead, and up to the point where Jesus spoke to him, he could not hear the voices of those around him as the mourners wept and lamented; he could not hear the braying of a donkey, nor the clap of a cartwheel on the stony path. But he heard the voice of the Lord Jesus, and at the sound of His voice, the life of this man was restored, and he could return to his family! This reminds me of the words of the Lord Jesus in John 5:25, “Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live.” If you have placed your trust in the Lord Jesus Christ for salvation, then you too will one day hear His voice and will be raised to life.

Raising someone from the dead is a great miracle, and one that did not go unnoticed by the crowd at Nain. We read in verse 16, “And there came a fear on all: and they glorified God, saying, That a great prophet is risen up among us; and, That God hath visited his people.” Can you imagine the astonishment of the crowd when they realized what the Lord Jesus had done? A man who was known by all to be dead and ready for the grave, suddenly sat up and began to speak when the Lord commanded him to arise. But who can raise the dead? Fear fell upon the crowd as they witnessed the power of God intervening in their lives in a very tangible way. I don’t know what the crowd actually understood regarding Jesus, whether they saw Him as just a great prophet, or the Son of God; but clearly they saw the mighty power of God touching them right where they lived, and they glorified God.

If you are a Christian, I’m sure you’ll agree that it is comforting to realize that the Lord Jesus, the very Son of God, saw with compassion the tears of a poor widow woman from an insignificant village in Galilee, and He acted to give relief and hope where previously there had been none. Remember, this is The same Lord Jesus who is now seated at the right hand of His Father in glory! Though it is true that he is no longer walking in this earthly scene, He yet loves His own. He knows our troubles and seeks to comfort His own. If you are a child of God, then whatever tragedies you may encounter as you walk through this world, you have the sure knowledge that the Lord Jesus knows and is ready to comfort and encourage, and to minister to you in your time of need. He is only a prayer away!

“For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need,” (Hebrews 4:15,16).

  Author: Steven J. Faulkner

Emmaus (Luke 24:13-35)

As we open this beautiful portion, we find two of the Lord’s disciples walking together on the road leading from Jerusalem to the village of Emmaus, a journey of 7 or 8 miles. Cleopas was the name of one of the two travelers, and the name of the other is not given. As these two companions walked along, they were deep in conversation; they were perplexed, and their hearts were very heavy. Much had happened in Jerusalem in the past few days, and these events now occupied all their thoughts. They were disciples of Jesus; and like many who had thronged about Jesus as He walked before the people in Galilee, they had heard His wonderful words—words full of love and grace, and authority and wisdom. These disciples had seen His mighty works—He had fed 5000 people with only five loaves of bread and a couple fishes, and He had calmed the sea. He had healed the sick and had even raised the dead. But as His disciples, they had come also to know Him personally and had come to love Him. They believed Him to be the Messiah, the hope for the redemption of Israel. But then in the past week, they had seen Him arrested by the Jewish leaders, mistreated, and handed over to the Romans for execution. They had watched Him be led to Calvary’s hill, there to suffer on a cruel cross, and there under blackened skies and with the earth quaking beneath their feet, they had watched Him die. Despite the fact that He had told them ahead of time all that would happen, they must have been deeply troubled by all they had seen. As they watched their Lord be laid in the tomb, all their hopes must have seemed to be crumbling. Then on this first day of the week, the third day since these events had occurred, these disciples awoke to reports of an empty tomb and of visions of angels, and reports that this One that they loved so much had risen from the dead. Those reports must have been so hard to believe—they had seen Him die and be laid in the tomb. Small wonder that the disciples were so perplexed and absorbed in thought and conversation as they walked along.

It was at just this time that the Lord Himself came to them, but their eyes were “holden” and they did not recognize Him. Being so absorbed. I imagine they scarcely noticed this stranger as He came among them on the road. But isn’t it just like the Lord to draw near His own when in times of trouble and deep sorrow? This is the same Lord Jesus who had walked with His disciples in Galilee, who had rebuked the storm when they had been frightened, and who had washed their feet. He was risen, but He still loved His own individually and hearkened to them in their time of sorrow seeking to comfort them. He is the same today as well! He knows our troubles and our burdens, and He comes to us at just such times to comfort and encourage. “Though in glory I am seated, e’en the softest word I hear; and the voice of little children, soundeth sweetly in Mine ear.”

The Lord came among these two and began to draw them out, though they did not yet recognize Him. They had deep sorrow, but soon this sorrow was to be turned to great joy! In verse 17 we read, “What manner of communications are these that ye have one to another as ye walk and are sad?” The Lord knew very well the sorrows of their hearts, but as yet, these two disciples did not seem to be looking to Him for the answers. Do we ever react that way? When faced with problems and sorrows that we don’t understand, do we talk to others instead of the Lord about those things? At His prompting, they began to reveal their thoughts, which of course He was quite aware of already—thoughts of Him and all that had happened. They poured out their broken hearts about their Lord Jesus, the events that had occurred, and the reports of the empty tomb. While their hearts still ached, the Lord Himself began to minister to them by opening up His word to them. We read in verse 25, “O fools and slow of heart to believe all that the prophets have spoken; ought not Christ to have suffered these things and to enter into His glory?” Isn’t that so often the case with us? In times of sorrow, I sometimes find that my pain is primarily due to a senseless slowness to believe the promises of God in His word. And as Christians, we have so many promises to lay hold of! Just think of the promise in Hebrews 13:5, “Let your conversation be without covetousness; and be content with such things as ye have: for He hath said, I will never leave thee, nor forsake thee.” No matter how much or how little we have in this world, we have the promise that our Lord will never leave us nor forsake us. We also read in John 14:3, “And if I go and prepare a place for you, I will come again, and receive you unto Myself; that where I am, there ye may be also.” My dear friend, if you are saved, you need never fear. We will never be forsaken of the Lord in this life, come what may; and soon enough, the Lord will come and take us to be with Himself forever. With such promises, why should we ever be anxious or fearful? We must not be slow to believe the promises of God’s Word.

So then, the Lord opened the scriptures beginning with Moses and the prophets, and He revealed one by one all those prophesies and types in the Old Testament Scriptures which spoke of Himself. Can you imagine it? The Lord Himself ministered to them by revealing Himself in His Word. Some have said that they wish they could have been there to hear that ministry, and I guess I wonder who could not wish that! But in fact, this is just what we have today when we open God’s Word and prayerfully read. Our risen Lord knows all about our sorrows and comes to us in our times of need, seeking to minister to us through His word. Who is it but the Holy Spirit that reveals Christ to us in the scriptures, and when that is done, what blessing we have! We receive peace, strength and joy in having Christ ministered to us, and when absorbed in this, how small the troubles of this world become! And, how precious is such sweet fellowship as in times when Christians are enjoying together the precious things of Christ in His Word. Isn’t this a beautiful picture of what we are to be about while walking this wilderness path?

I expect this walk to Emmaus went very quickly for these two disciples. However long the actual trip was. I imagine these two were scarcely aware of the time. Suddenly, they were in Emmaus and at the door of their house, but they were not at all ready for the fellowship to end. The Lord made as though He would go on, but they constrained Him “abide with us.” It has been said that Christ will not force Himself upon anyone—but I promise you that if you make time for the Lord and constrain Him to be part of your family life. He will be there. You may have as much time with Christ as you want! I love this picture of these two constraining the Lord Jesus to come into their home to abide with them. He entered their home to tarry with them, they no doubt hoping to continue the wonderful conversation. Do we invite the Lord to come into our homes? That time around the table when we as families open God’s Word and read, and that time which we spend in prayer as a family is. I believe, precious. This is just what our families need, isn’t it? To sit as it were at the feet of Jesus, and have communion with Him!

When the Lord sat down to eat with them, we read that He took bread and blessed it, and brake and gave to them. It was at this point that they recognized Him. He had first opened the Scriptures to them; now He opened their eyes, and what they saw was wonderful! It was the Lord!! Can you imagine!? The one that they longed for, the one they loved, but whom they had seen die, now was revealed before them alive, just as He had said! I expect their mouths dropped open, and their hearts were flooded with immense joy!

He then vanished out of their sight, but we do not hear them complain. He was alive, and suddenly I believe that the truth of all He had told them about Himself came flooding upon them. He was risen, and ALL that He had said was true! What unspeakable joy!!

Do you have that joy? If you are a child of God, if you have come to know the Lord Jesus as your Savior, then I have no doubt that you have a thrill of joy as you hear this account of the empty tomb and the risen Lord! The hearts of these two disciples burned within them as He had ministered the Scriptures to them, and do not our hearts burn within us as we hear the old, old story of Jesus and His love told again and again? I hope that is true of each one who reads this paper. If so, then I would guess that like these two happy disciples, you are anxious to share this news of the risen Christ with others. I believe they dropped what was left of their dinners, and without washing so much as a dish, they were back on the road to Jerusalem, quickly retracing their steps to get back to the eleven to tell what they had seen. Again I ask, do you have this joy? Do you believe that the Lord Jesus is alive and that He is the Christ? If you do not, then you will not find much comfort or joy in the words of this account. But just consider the appeal of the Spirit of God written for you in John 20:30,31, “And many other signs truly did Jesus in the presence of His disciples, which are not written in this book: But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through His name.” You have the authority of God’s Word that Jesus is alive. Will you believe? This same Lord Jesus is alive today and seated in glory, but He longs to hear your prayers and provide for your needs. He loves you so much that He once came into this world to die on a cross and open up the gates of Heaven if you will but believe on Him—”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.)

  Author: Steven J. Faulkner

Resources of Faith (Two lectures on 2 Timothy 2 and 3)

Resources of Faith Amidst Present Confusion
Lecture One
2 Timothy 2
It is profitable to look at any portion of God’s blessed word, but especially that part of it which bears on times that we ourselves are in. If there be a purposed distinctiveness in any portion of the Word which was intended to bear in a special way on the peculiar position which we occupy, then, I say, we are bound in every way to give special attention to it.
I suppose there is hardly a Christian anywhere, who is walking with the smallest exercise of conscience before God, who will not freely own that we are in a remarkable era of this world’s history. And I trust that you would refuse, with all your soul, the horrible idea that (though we are positively in the midst of the confusions which God has distinctly marked out prophetically in His Word, and which He says in this very epistle characterize “the last days”), we are here, left simply, to do our best in them. Mark, beloved friends, that notion, if accepted, would not merely minister to the self-will, self-conceit, and human judgment of poor creatures like us, but it would be a slur on the character and care of our God. It would be a slur on the love of Christ for His people and His Church, to say that we are here allowed to grope our way as best we can in the very confusions that are marked out in this Word—every kind of wickedness increasing and getting to a head on every side—and yet without one single special instruction for us, without one single truth marked out specially by the Spirit of God to apply to the circumstances in which these times involve us. No, it is this special care of God that makes the second epistle to Timothy, as no doubt many of you know, of special and peculiar value to the saint of God at this present moment. This is the reason why it has been on my mind to call your attention to some of the facts and features that are brought out in these chapters.
Now, first of all, let me say this distinctly to you; and I do so now for the sake of those who have not had the same opportunity of instruction, or of having these things brought before their consciences, as no doubt many of the elder and aged have had. I notice that there is a distinct character marking both these epistles to Timothy. The first contemplates the house of God here upon this earth in its order; so much so that you will find all the minute directions, even to the distribution of money, marked out. There is no point omitted that could possibly bear upon the well-being of the saints of God, who are looked at as His house in both epistles to Timothy. It is well to know this, and to be assured of it.
There is, then, God’s house, the sphere of His Spirit’s activity, God’s habitation, here upon this earth; and there is beside that, and distinct from it, Christ’s body. The expression “church” is applied to both these; both when it is the house of God—the sphere of profession—that is meant, and when it is the body of Christ, composed of all true members here upon this earth, united by the Holy Ghost to the Head in heaven.
There are these two things in Scripture; and I do not hesitate in the least to bring them out, because I am sure of the truth of them in my own soul. I feel it is wrong not to speak distinctly where one is sure of the truth. One is responsible to God as His servant for speaking what he knows to be His truth. If one were uncertain about it, it would be better to be silent, but if one is clear as to the truth of God, then there is no reason why it should not be spoken plainly.
Now the epistles to Timothy do not contemplate “the body” at all. That is not their subject; that is not what the Spirit of God is speaking of. He is referring to that which owes responsibility to God as His house, His habitation, where He dwells, where there is the rule and authority of His Spirit. This may clear the ground a little, perhaps, to those who do not know these things. Remember, I am speaking more with reference to such, than to those who are already acquainted with them.
When we speak then, as we do, of “the ruin of the church”—and you constantly hear people speaking of it—what does it mean ? It certainly does not refer to the “body of Christ”; and yet it is a true expression. It means what is found in Scripture; namely, the ruin, the confusion, the thorough break-up, through man’s incompetency, of what was committed in trust and responsibility into his hand by God. That is what is meant by the ruin of the church, but that is not the ruin of Christ’s body. The body of Christ is as safe as the Head Himself. Therefore when we speak of the ruin of the church, we speak of a thing that is true. But at the same time you must be distinct in your mind, and in your thoughts, as to that which can get into disorder and confusion, and that which is outside the sphere of man’s responsibility entirely. The body of Christ was never committed to man’s responsibility, whereas the house of God was.
Now I see all this distinctly and clearly in Scripture; and how can I refuse what I know to be the truth? You may say, “I do not see it.” Very well, then, I say, the Lord help us to search His Word more humbly, and whatever is true, may the Lord enable us to see it. Only let us beware of any will about it, because that always hinders in the things of God.
When I come to the second epistle to Timothy I find the house in confusion. It is broken up. I find every sort of thing in it that ought not to be there. Look at this one verse for a moment, though it is anticipating a little; I mean the twentieth verse. “But in a great house there are not only vessels of gold and silver, but also of wood and of earth; and some to honor, and some to dishonor.” I do not know any passage of Scripture that is more entirely misinterpreted and misunderstood than that. And there is an expression current, which I daresay we have all heard sometime or another, which no doubt has a certain amount of truth in it. It is built upon this Scripture, and the force and power of this Scripture is thereby in measure taken away. The expression is this, “the great house.” There is no such expression in Scripture. The house of God, “the pillar and ground of the truth” (1 Tim. 3:15), is contemplated in second Timothy as having become, through man’s failure in his responsibility, like unto “a great house,” with every sort of thing in it, bad and good. There is no such thing in that verse as “the great house.” The apostle is likening the “house of God,” in the confusion in which it is found at this present moment, to “a great house,” with every sort of vessel, clean and unclean, in it.
I simply note this now, because it marks out in the most distinct possible way the difference between the two epistles—the house, in the first epistle, in order; everything arranged and ordered by the Spirit of God, and Timothy instructed how to carry himself there. There were dangers on the horizon, the prospect of what would be developed when the apostle was off the scene. The incipient principles were at work while he was there, but would come to a head when he was removed. Still, the thing was there in its order, and in its correctness. But when you come to the second epistle, you find the exact contrast of all that—confusion, things turned upside down, everything out of gear. The Holy Ghost has marked out through the apostle here for Timothy, and for the saints of God at the present moment, what kind of conduct and character they were to exhibit, and what path they were to pursue in the midst of this confusion.
I see increasingly in Scripture that you cannot take up the directions which are so plainly marked out in God’s word with reference to any time in our history or to any conduct that God looks for from His children, apart from moral condition. That I see everywhere in Scripture. You might have the most perfect code of directions marked out by God, but what good are they to me if my condition of soul is not in some way answering to it? I cannot use them for myself, unless I am walking with God. You will find that is the way people break down. It is in the application of the truth where they break down, rather than in their intelligence of it; this is where the difficulty is. There must be a condition of soul suited to God Himself before I can really take His truth and use it for myself in the clearing away of difficulties, or the marking out of my path, or before I can be piloted by it according to the chart and program of the blessed God Himself in the midst of all the confusions in which I find myself enveloped in these times.
There are certain moral qualities which the apostle seeks to enforce upon Timothy, his son in the faith. In the third verse we have “Thou therefore endure hardness, as a good soldier of Jesus Christ. No man that warreth entangleth himself with the affairs of this life”; and so on. That is all moral condition of soul—a certain state which the apostle seeks to awaken Timothy to a sense of, in order that he might be fitted to make use of these blessed directions of God with reference to abounding disorder. This is very important for every one of us, old or young; because, be assured of it, many of the difficulties of saints of God arise from their condition of soul. It is the state people are in that produces the difficulties. I do not know anything more detrimental than handling the things of God if I am not in communion. I do not know anything that is more searing to the conscience, or that has a more lowering effect upon the whole moral tone of a man than to take up the things of God out of communion. It has a peculiarly deadening effect upon the soul. And that is the reason why I believe you will see everywhere in Scripture that there is no thought in God’s mind of a saint of God, either in his individual walk, or as a member of the Church of God, being led apart from that moral quality and tone of soul, under the power of His Spirit. Be assured there is no provision of God for saints not walking with Him. That is an important thing to get clearly before our souls. God has made no provision available to us, apart from characteristics in us, suitable to Himself. Without this, you cannot get people to see and comprehend the things of God. That is where I think the harm and mischief has been, that there have been attempts to educate people into God’s things. You can never do it. It is through moral condition of soul, and this alone, that we are able truly to discern the mind of God; and thus we see how distinctly the apostle marks it out with reference to Timothy.
Now the first quality that is spoken of here is a very important one. Remembering the hardships that would be met with in such days as second Timothy contemplates, he says, “Thou therefore endure hardness.” You are not fit to be a servant of the Lord Jesus Christ in days of confusion and disorder unless you can endure hardness. That is the very first quality that the apostle looks for in Timothy, and it is one that we want, every one of us. Of course it was needed in a special way in one who was to be in such a prominent position as Timothy, but it is needed for every saint of God. I do not hesitate to say that a person at this present moment who cannot endure hardness (after his measure, of course) is entirely unfitted for that which God contemplates as to His people now. The rest will come by-and-by—blessed rest it will be; but this is the time to go through the hardships, all those things that belong to a suffering testimony in the midst of a world that has rejected and cast out the Lord Jesus Christ.
What I feel is this, that if there were a little more loyalty to Christ in our hearts, more genuine devotedness to His person and interests, we should not want to be in any different circumstances to those He was in Himself. And (if such were the Lord’s will) we should be ready to be thrown into the very forefront in testimony for Him, for it is the path of the Lord Jesus Christ which is the path of His servant. There is really no difference, and therefore you are not carrying upon you the marks that God looks for in His people in the midst of such a scene as this, if there is not the capacity to endure hardness as a good soldier of Jesus Christ. You are to be like a soldier campaigning, able to put up with everything.
There is another thing here in the fourth verse that is important: “No man that warreth entangleth himself with the affairs of this life; that he may please Him who hath chosen him to be a soldier.” Now there is immense wisdom—blessed wisdom—of God’s Spirit in the very expressions that are employed in that verse. He does not say, “No man that warreth undertakes the affairs of this life.” He does not say that a man who is warring gives up his lawful occupation and calling. There is a vast difference between a person taking up a lawful calling which God has distinctly marked out for him, and entangling himself with it. The point which the Spirit of God presses upon Timothy here is the entanglement. No man that wars entangles himself. He does not allow the thing that his hands are occupied with to be a net all around him so that he has not energy, or spiritual desires, or real power of heart to be for Christ. On the contrary, he keeps himself free, although his hands are occupied with his lawful calling. In spirit, in his affections, he is free so that he may “please Him who hath chosen him to be a soldier.”
Look how wonderfully objective all this truth is, in order to produce a subjective state in us. You will never have a subjective state answering to God or to Christ unless there is an objective power before your soul to produce it. You cannot get up a subjective state of soul suitable to God. You become a mere legal ascetic if you attempt it. There must be an object which is distinctly before the eye of your soul, with reference to which every thing is handled by you. Look at it here “to please”—whom? yourself? No. Anybody else? No. But “Him who hath chosen you to be a soldier.” You see in this warfare the apostle keeps the eye of the one who is enduring hardness and walking through the scenes of confusion into which “the house” has fallen on that blessed One who is outside and above all, and he makes His pleasure to be the commanding power of the heart.
Alas ! how little that is the case with any of our hearts! How very little that comes before one’s soul all day long—“Am I doing this for the One who has chosen me? or am I seeking to do the best thing for myself, and leaving Christ outside?” You may say, “I have Christ as my Object.” Well, of course I do not dispute it, though it is a great thing to say. One hopes and trusts in one’s own soul that he is true as to that, but mark, there is another thing. Christ may be my Object, but is there the diligence of heart and soul to be suitable to that Object? That is the thing. And it is just as He is before you, and you have His pleasure before you, and you study it in order to get tastes, and longings, and desires that are after Him, as you consider Him, as you view everything in relation to Him, that you get power to do things suitable to Him.
Thus, then, the apostle expresses it, “that he may please Him who hath chosen him to be a soldier.” He goes on in the next verse, “And if a man also strive for masteries, yet is he not crowned, except he strive lawfully;” that is, being subject to the whole order and mind of God and of Christ. “The husbandman that laboreth must be first partaker of the fruits. Consider what I say; and the Lord give thee understanding in all things.”
We now come to a Scripture that I want particularly to press upon you. How is all this made good? You may say, Well, it is an immense thing to endure hardness as a good soldier of Jesus Christ, and to toil and labor in the midst of all the things that are here, and to be suitable, and so on; but how is all that secured? Now look at this eighth verse for a moment; and see the company he puts you into. I know no Scripture more precious and blessed in the midst of the confusion, than this one. It is a most precious word of God to drop upon a poor creature’s soul like yours and mine. “Remember”—mark that. May I just say, in all humility, that the KJV fails to give the mind of the Spirit of God in that verse; because, if you read it the way it is given in the KJV, you would suppose that it was a certain fact that the Spirit of God wanted to press upon the attention of Timothy. Now it is not the fact of Christ’s resurrection that Timothy’s attention is called to at all. There is not a word about the doctrine, or the fact of the resurrection, as such. But the way this Scripture should read is thus: “Remember Jesus Christ, of David’s seed, raised from the dead”; and not, “Remember that Jesus Christ was raised from the dead.” There is another Scripture that will make this familiar to your minds. I refer to the well-known passage in the epistle of John, where the apostle says, “Every spirit that confesseth that Jesus Christ is come in the flesh is of God: and every spirit that confesseth not that Jesus Christ is come in the flesh is not of God” (1 John 4:2,3). That Scripture ought to be rendered exactly as this one now before us; “confesses Jesus Christ, come in flesh;” and, “confesses not Jesus Christ, come in flesh.” That is, it is not so much the fact about the Person as the Person Himself, in a certain condition.
So here, it is the company he puts the saints into with reference to the confusion of the house which is before us. What does he say, then, when he wants to produce these moral qualities in the man who has to carry himself in the midst of this confusion? “Remember Jesus Christ, of David’s seed, raised from the dead.” It is wonderful that he should thus link us, as to company, association, and power, with the One who, although He was the seed of David, and therefore entitled to every thing as Messiah (for that is the thought here). He takes it all in resurrection. He was rejected in this world by man, refused in everything, though, in virtue of His death and resurrection, as well as the glory of His person, He will by-and-by take up all things in heaven and earth. Such is the company in which he places us. I press this upon our hearts because it is an aspect of Christ’s death which I do think is forgotten. We are familiar with the victim-character of the death of the Lord Jesus Christ, but we do not sufficiently think of the martyr-character of it. He died in both characters. He died as a victim; that is a wonderful truth. What would we have without it? But He died as a martyr at the hands of man for the testimony of God, whose faithful witness He was. His death as a victim settled the whole question of our sins; but it is in connection with His martyr-sufferings and character that we, through grace, can be really on the road of testimony with Him. We could not be on the road with Him in His atoning sufferings. We have all the blessedness that flows out of it, but we could not be on the road with Him as to company. However, we are privileged to be on the road with Christ, in any sense in which the heart apprehends the fact that He was a martyr for the truth of God in this world which would not have either God, or Himself, or the truth. In the same measure as I can enter into it, I am in His company, and it is exceedingly blessed to the heart.
In this company of “Jesus Christ raised from the dead” the apostle puts in this word, “My gospel.” There is a distinctiveness, and a speciality, and a peculiarity about those words linked with Paul’s testimony which the Lord gives you to work out for yourselves, if you have not done so already. “My gospel.” It is not the gospel in the abstract, but the peculiar character of testimony which was committed to Paul and entrusted to him as one “born out of due time.”
All this, then, marks out the moral condition that the Spirit of God, through the apostle, seeks to create in Timothy as demanded by the terrible circumstances in which the house of God is found in these days. Let me pass over from the ninth verse, where these things are pursued in further details to the sixteenth: “But shun profane and vain babblings: for they will increase unto more ungodliness.” Here we get a little description of what was in this house of God. “And their word will eat as doth a canker: of whom is Hymenaeus and Philetus; who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some.” Now, these men were in the “house,” and they had introduced this doctrine into it. Just look for a moment at the solemnity of it. If the resurrection is past already, then we are in our ultimate state. If the resurrection is past already, we may settle down here as comfortably as we can. This is the effect of such a doctrine—it brings the most terrible principle of worldliness and earthliness into God’s house. Therefore it is that the apostle marks it so distinctly, though it was but one of the things which were then in the “house.”
Now mark what he says: “Nevertheless” (notwithstanding all these vain babblings, notwithstanding the janglings that were there, the evils of doctrine and practice too), “the firm foundation of God stands.” That is a wonderful thing to have before one’s soul. Notwithstanding all that man may do with what is entrusted to him in responsibility, although he may make the most terrible havoc of God’s things and introduce the most fearful confusion into God’s house, “nevertheless the firm foundation of God stands.” Nothing can touch that. Nothing can alter that. It is a firm foundation. There it stands. There is a seal to it, and I should like to dwell a little upon this seal. It is a seal with two sides. “The firm foundation of God stands, having this seal, The Lord knoweth them that are His.” Now that, beloved friends, is God’s side. We have nothing whatever to say to that side of the seal, except humbly to own the fact, “The Lord knows them that are His.” What a mercy it is that we have not to say, or decide who are His! No saint of God can to do that, because, just look at all the mistakes, the ten thousand mistakes, that would be made!
But now mark what is the other side. “Let every one that nameth the name of the Lord ” [kuriou] “depart from iniquity.” That is our side of the seal. God’s side of it is, “The Lord knoweth them that are His.” Man’s side is, “Let every one that nameth the name of the Lord depart from iniquity.” That is, let every one who puts himself under the authority of that Lord, every one who knows the truth of that Lord, and the claims of that Lord, depart from iniquity.
Now, how many saints of God are falsely using this Scripture as a kind of relief in the midst of the terrible confusion into which the house of God has fallen at this present moment, and amid all the vain janglings and noise around them? Many Christians—not only those that are outside God’s thoughts at this present moment, but many that own this truth—say, “There is a dear child of God, a beloved saint of God, a beloved servant of God, in such and such a position, surely he cannot be wrong.” I reply, that is not your side of the seal at all. You are using God’s side of it. “The Lord knoweth them that are His.” You say, “But is not so and so a Christian?” I answer, I am not disputing it; but that is not the question. The question for me is, not who is the Lord’s; but, who is departing from iniquity? Here is the question—Who, having owned His claims, is suitable to Himself? A most solemn question, and that is the meaning of “departing from iniquity.” Where is the person that departs from iniquity? How little that is in our minds!
Remember, I am speaking upon what I know. I remember perfectly well how that Scripture came to myself, and what use I made of it. I know, alas! too well how easily one seeks to use Scripture as a warrant for continuing every sort of unsuitability to Christ. A person who is religious—and by that I mean any one who has a desire after the things of God, in contrast to the mere worldling—if there are certain things that please such a person, and his own will takes the lead in them, he will always think he has the Word of God to back him up. And therefore, when people are in false associations and memberships so called, at this present moment—and I do not say it harshly—you will always find that this is the Scripture which they misapply, totally misunderstanding the mind of God about it. They say, with reference to any one of these associations, “It cannot be so very wrong; for are there not many dear saints of God in it?” I do not question the presence of such for a moment, for there are saints of God to be found in all the ramifications of Christendom. There are many that would put to shame some who are outside of them, and therefore we have not anything to boast of. It is not that one would stand up and throw a stone at one’s brother, but I am speaking of the truth, and not of people, and the truth is more dear and precious than the people.
Let us not then be found in the misuse of God’s side of the seal. I see those who are, without doubt, His people, scattered up and down and mixed up with all kinds of things. But here is the point as I see it. It is a word to individuals, and I speak it as an individual word for every person’s conscience—Have you departed from iniquity? “Let every one that nameth the name of the Lord”—that bows to the authority of that Lord—“depart from iniquity.”
Now, beloved friends, I trust I need not answer another question—How much? There are some that positively do seem to imply they would raise the question “How much?” Oh, I need not answer that question! Surely there is no necessity whatever to answer such a question as that. Nothing is more solemn, deeply solemn, to our hearts than this. What am I associating the name of Christ with? That is the question. If we thought of that, and pondered over it, how differently it would tell upon the things we are connected with. How much iniquity! Am I to put the name of Christ with the smallest particle of iniquity? Surely not. The Scripture, then, is as simple as it can be: “Let every one that nameth the name of the Lord depart from iniquity”—all iniquity.
Mark now how it brings out the next verse. “For in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor.” That is, the house of God, the sphere of profession here upon this earth, has become, in analogy, like unto a great house, with vessels, clean and unclean in it. God’s home, the sphere of profession on this earth has become, through the incompetency of man, who had responsibility with respect to it entrusted to him, like a house with all sorts of vessels, good and bad, in it.
What is to be done? Now, observe, you cannot leave the house. Bear with me for a moment; there is a little difficulty in that, to some. What I mean by leaving the house is this, that you cannot give up the profession of Christ. There is not a Christian who would do that. Hence you cannot get outside the sphere of the profession of His name. You cannot leave it. God never tells you to go out of it. God never says you are to get out of this scene of confusion. If He does, show me where He says so. No, I cannot get outside of it. Suppose I had the will to get outside. I could not do it. It is out of my power. What then am I to do? Just read—“If a man purge himself.” How simple. Look how individual it is—intensely individual. “If a man purge himself from these”—that is, from the vessels of dishonor that are in the house, from all the elements of confusion that are in the house—“he shall be a vessel unto honor, sanctified, and meet for the Master’s use, prepared unto every good work.”
I have not touched what is collective at all. I hope to treat that when we take up the third chapter. But here we have the simple claim of the truth of God on the conscience, and as an individual saint of God in the midst of the confusion into which the house has fallen in these times through man’s folly. The Holy Ghost by the apostle addresses me and says, Have you purged yourself from those vessels of dishonor? Have you purged yourself from those things that are unsuitable to Christ in the midst of this sphere of profession? He does not say, “If a man purge himself from these, he shall be a Christian, or a true believer in Christ”; but, “he shall be a vessel unto honor, sanctified, and meet for the Master’s use.” Oh how many there are that are not sanctified, not meet for the Master’s use! Do let me drop these words into your hearts because they have a moral bearing upon us as well as a historical direction for our path and ways down here. Those words of the Spirit of God come to us with trumpet-voice, even to the very oldest of us here, and even to those who have, in mercy, been given to know what it is to escape from the corruptions and confusions which crowd the sphere where His name is named. Do you not see how plainly God is keeping us up, practically, to the maintenance of the truth? It is not simply to glide into it once and for all, but there is to be the daily inward maintenance of what is outwardly expressed. Therefore there must be the cleansing ourselves from all filthiness of the flesh and spirit. Remember that the filthiness of the spirit is worse than the filthiness of the flesh. Some people would make the latter worse, but it is not so. That is a shame to us, but the other is a dishonor to Christ.
The Lord instruct us and help us by His Spirit to be in suited circumstances in the midst of the confusion of these times so that we may be more suitable to Himself—vessels meet for His use!

Lecture Two
2 Timothy 3
There is one point in the second chapter to which I must revert so as to make that portion of our subject complete. I allude to the twentieth and twenty-first verses and if I recapitulate a little, it is simply to keep up the connection with what I propose to look at in this third chapter.
Observe how the apostle presses this truth of the house of God—all-important, not only in the consideration of the epistles before us now, but of any portion of Scripture. You cannot grasp the mind of the Spirit unless you intelligently understand the difference between the Church of God in its responsibility as His house, and the body of Christ, in its perfectness before God. The former is before the apostle distinctly when he likens (in this twentieth verse) the “house of God,” the sphere of profession, committed to man in responsibility as a builder, not to the great house, as we noticed before, but to a great house. That is, he takes up the figure of a house, any house, with all kinds of vessels in confusion in it; and he likens the house of God, which he calls the “church of the living God, the pillar and ground of the truth,” to this house. He says this is what it has become in man’s hand. God entrusted it to man, as the sphere of his building, and that is what he has made out of it. He has reduced it to that state, that it is compared to a great house with everything in it, clean and unclean.
And now comes the solemn question—what is a Christian, a believer in the Lord Jesus Christ, to do in that state of things? And what becomes a child of God, awakened to the sense of the confusion in which everything is, the wreck which the house of God has become? How is he to walk according to God? What is called Christendom is really “the house of God.” Let people say what they will. I will only say, if you deny that Christendom is the house of God, you take away the ground upon which God will judge it. It is because it is His house that He will judge it. No one denies that Christendom will be judged. On what ground, then? Because it is His house. He has a claim on it. He has authority over it. It is an entire blunder to say, as many do, that because man has introduced all sorts of false materials into it, that therefore it ceases to be, in responsibility, the house of God. I tell you what it has become. It is a witness to confusion, but it does not cease to be God’s house because of this confusion.
Well now, the apostle here, speaking to any saint of God (because it is individual here) wishing to find his or her way in the confusion in which everything is, says, “If a man therefore”—what? Leaves it? How can he do that? Let me dwell a little further on this for the sake of many who may not understand. You cannot leave this house of God. Are you prepared to give up the profession of Christ’s name? Leaving the house would be as much as to say that you give up the profession of the name of Christ. In other words, you would cease publicly to profess that you were a Christian. If a person could go out of the house, that is what it would amount to. It would be an entire disavowal of the distinct and open profession of Christ’s name. You cannot do that. That is the very thing that a Christian glories in. He rejoices to profess the name of Christ.
But the words of the Spirit of God, through the apostle, to any one seeking His path in the midst of confusion, are these—much more difficult than going out of the house, if that were possible—“If a man purge himself” from what is unsuitable to God in the house, “he shall be a vessel unto honor, sanctified….” Beloved friends, it is that purging one’s self from vessels to honor and dishonor that are found now in the house of God here upon this earth that entails upon us trouble, exercise, anxiety, difficulty, and persecution. When I see I have to retain and keep my place in the house, but to purge myself from vessels that are in it, then I am called to exercise of soul and nearness to God to know what is suitable to His tastes, and what is not suitable. It also requires boldness, which nothing but devotedness to Christ can really give, a determination that at any cost I will glorify Him. Therefore, says the apostle, “If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified, and meet for the Master’s use, and prepared unto every good work.”
Now I do not deny that there are instruments whom God in His grace uses which have not purged themselves from the things that are unsuitable. But mark this, they are not sanctified vessels, not meet for the Master’s use, and not prepared to every good work. I could not deny that God uses as instruments many who are mixed up with all the things that are unsuitable to Him in the sphere of profession. There is one thing—just let me suggest it in passing, because it may be helpful to bring in what is closely connected with this subject. A difficulty presents itself to some people with reference to the gifts which Christ has given to His church because these gifts are found in all sorts of associations. Now mark this, the gifts are in the whole church, not in part of it. When you see intelligently that this is the case, that the gifts are scattered over the whole thing, and not found only in one part of the church, then you are not in the least surprised if God in His sovereignty is pleased to make use of the gifts though they may be in associations unsuitable to Him. Many a person argues to a false position, because of the sovereignty of God in the use of some gift. Now I cannot argue so at all. I may argue as to His sovereignty, or as to the fact that the gifts are in the whole church; but I understand this clearly from Scripture, that in order for a man to be a vessel suited to the Master’s use, sanctified, and prepared unto every good work, he must be purged and therefore it comes down to the individual thing, “If a man therefore purge himself.”
Now that is the first practical point which the Spirit of God brings out in connection with the disorder in which this sphere of profession is found. The first thing is, I have to purge myself from the things that are unsuitable to Him in this house of His. Mark the next verse, and then we will proceed to the third chapter: “Flee also youthful lusts, but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart.” The pathway of God for His people in times like these would not be clearly marked without that verse. I can conceive this, that many a person might have confidence in God sufficient to say, “Well, I will purge myself.” Many a person says, “I am not connected with any of the associations.” And I am not speaking this unkindly, or disrespectfully, with reference to any denomination so-called. Many say, “I am not mixed up with any of the associations which are found in that sphere which has become confused. I am apart from them all.” But observe this, the apostle does not say that a man is to purge himself so as to remain in intense individuality. There is not a word of that in Scripture, but this is the condition in which we find some Christians. They say, “I am apart from the whole thing. I am standing all alone by myself, and I am not with anyone else.”
But mark this, it is “follow with.” Who are we to follow with? Now just leave out for a moment the beginning of that twenty-second verse, so as to make the sense a little clearer, and read the passage thus: “Follow with them that call upon the Lord out of a pure heart.” There are certain characteristics of this following—“righteousness, peace”—but just leave them out for the moment. The associations, then, what are they? What is their character? Not that I am to be an individual unit, that is clear. Not a person isolated and alone, associated with no one else. It is “follow with them that call upon the Lord out of a pure heart.” What is the meaning of that? I have no hesitation in saying that it refers not so much to individual purity of heart, as to corporate purity. That which is in the mind of the Spirit of God here is collective purity; that is, a purity marking the association. Those who are gathered together in the association which is spoken of here are those who meet on the ground of the Word of God with a devotedness and affection for the Lord Jesus Christ, seeking the maintenance of His name, His truth, and His honor, in the non-toleration of everything that would be unsuitable to Him. That is, I believe, what the apostle speaks of when he says, “Them that call on the Lord out of a pure heart.” Purity of heart, integrity of heart, and personal devotedness to Christ are the characteristic marks of the association that I am bound to seek when I have individually purged myself.
Thus we have the two things, very distinct and marked, as to the path which becomes the saint of God in days contemplated in Second Timothy. He must “purge himself,” then “follow with them that call on the Lord out of a pure heart.”
Well, now I will say one word on the twenty-fourth verse. The infinite wisdom and blessed care of God the Holy Ghost in putting these words in connection with what has gone before is manifest. He says in this verse, “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.” There is nothing that makes more demands on the patience, meekness, and long-suffering of the saint, than to be called to walk in a path of entire separation and isolation from all that is unsuitable to Christ in such days as these. And that is the very reason those words are put in there by the Spirit of God—a seasonable exhortation to Timothy, and, of course, to every saint of God in measure. Every saint of God is a servant in one sense, though of course Timothy was in a special sense, and therefore more exposed to the attacks, trials, and difficulties which beset the path.
Let me recall to your memory then these three things before we pass on to the third chapter. The first simple direction of the Spirit of God is, that I am to purge myself from what is unsuitable to Christ in the house. Then I am to follow all these characteristics of godliness with those that are corporately pure. And last, I am to maintain this position in patience, and gentleness, and meekness. These three things are most distinctly brought out in these verses.
When we come to the third chapter we find what comes down more to our own times, because we have in it the distinct features of this present moment. “This know also, that in the last days perilous times shall be present” (not “come”). These are the very times in which we are. We are in the perilous times of the last days. Now the first thing the apostle does is to give a description of certain great characteristics of these times. I do not dwell upon them, because I believe most are familiar with them. When we come to the fifth verse we have what unquestionably fastens all these characteristics upon the present period, and that is, “having a form of godliness.” It is a wonderful thing that with all that is enumerated in those verses, all the covetousness, boasting, pride, blasphemy, and so on, that mark these days, there should be this “form of godliness.” With all these salient features of the very times we are in, there is to be found around it and over it all a specious pretext or form of godliness, but without “the power thereof.”
That this really brings the subject down to our days must be acknowledged. Is there any one so lacking in observation as to the character of our times as not to see that the apostle is exactly describing them? If you were asked to delineate them, you could not do so more accurately than this. You could not select certain great features of character which would more adequately describe the circumstances we are in than what we find in these verses before us. Is it not what is all around us? Is there not an increasing, growing “form of godliness”? Is not “religion” entwined around everything that men take up? You must remember, there is a very great difference between “religion” and Christ. Man will do anything for “religion.” He is “religious” in his very nature, and thus “religion” is connected with everything. There must be a certain amount of “religion” about everything to give it respectability in the eyes of man, and to make it palatable, oftentimes to an uneasy conscience.
But where is the “power” of it? Now you must know very well that men will not have Christ, and that is why I make the distinction between “religion” and Christ. People must have “religion,” they have no objection to it whatever. But when it is Christ, when it is what is suitable to Christ, when it is what is becoming the claims of Christ, the honor of Christ, it cuts, like a knife, far too deep for such an age as this, and thus people reject it, and throw it off.
Now I would speak even to those who may have escaped from the corruptions that are in the professing house of God. Although we may have escaped, through sovereign grace and mercy, so as to stand outwardly upon a divine position, it is quite possible for us to put that position in place of Christ. When a person puts any position, be it ever so divine or true in itself, in place of Christ, he will lose the power to retain that position, suitably to Christ, and sooner or later he gives it up. You can never maintain anything of God except as in relation to Christ. That is the safeguard of your heart, and a power to keep the affections of your heart true to it.
Now here, you observe, it is very distinctly said that there is all the outward show of godliness, and that is on the increase. There is formality and profession abounding, and everything of the kind is freely accepted and freely owned, but the “power” is wanting. “Having a form of godliness, but denying the power thereof: from such turn away.”
Well, I go on to verse six. “For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts, ever learning, and never able to come to the knowledge of the truth.” Such are the actings of the promulgators of this false system that abounds. When we come to the eighth verse, we find another character of present days. “As Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith. But they shall proceed no further: for their folly shall be made manifest unto all men, as their’s also was.”
The apostle here is likening the characteristics that are found in this great show, this empty pageant of religion without the power of it, to what took place in the history of God’s dealings with His people Israel when He was bringing them out of Egypt into Canaan. There were the magicians of Egypt (they are those referred to here) who sought to set aside the power of God (through Moses) in the hearts of His people. It was not by open opposition, not by distinct, hostile, inimical display; not that, but something a thousand times more dangerous—it was subtle imitation. It was the imitation of the real thing which was attempted by Satan, through Pharaoh’s magicians, to turn aside the power of God through Moses in the deliverance of the people.
There is a saying with which we are familiar—“history repeats itself.” That is perfectly true in divine things, as in human. Here you have Satan repeating himself. The very effort of the devil to hinder the deliverance of Israel through the hand of Moses is the principle which is resorted to by him in Christendom at this present moment to set aside the truth of God—a specious, subtle, and crafty imitation. You will therefore admit that we are justified in saying, and in saying solemnly, that what is most dangerous at this present moment is the thing that is nearest to what is true. The thing that is nearest to the truth is the thing that is most dangerous because there is more of imitation about it, and souls are less on their guard respecting that which has the appearance of truth upon it than that which is marked by open opposition.
I feel it is exceedingly important, and very solemn, to read such a word as this, and connect it with the past history of God’s dealings with His people, and also with the present moment—that as Jannes and Jambres, by their imitation of God’s doings, sought to withstand God’s working, so do these also “resist the truth.” And I would say to my brethren in the Lord, be not without exercise in your consciences and hearts as to whether you are lending yourselves in any sense to a principle like that, because I believe there is far more of this imitation going on, and receiving countenance, amongst the saints of God, than we have the smallest idea of.
There is one peculiar element about all this, one special feature—it is all intensely human. The more a thing appeals to what is human, the more general is its reception on all sides; it is acceptable and attractive. But the moment you introduce what is divine, that which makes demands upon a person’s conscience, and brings a person to stand totally outside the whole platform of the first man, as such, and to have to do with “the second man,” the Lord Jesus Christ, then it is another matter altogether. Therefore you find now that any effort in Christendom that seeks to benefit man as he is will be acceptable to the mass. Why? Because it does not ignore and disallow totally the standing of the first man as such. In fact, it works from the first man as a basis. It seeks to ameliorate him, it gives him a place, it seeks to operate upon him, whether upon his religious feelings, like ritualism, or upon his intellectual feelings, like rationalism. You get these two things—ritualism and rationalism promoting the status of the first man in a religious way and in an intellectual way.
These are world powers. You know well—you must be aware of it—that these are increasingly popular. There is a certain large class that is caught by each of them. Now I call that imitation. It is Jannes and Jambres repeated. It is exactly the same thing over again as that by which Satan sought to obstruct the deliverance of God’s people. And therefore, says the apostle to Timothy, warning him with reference to it, “As Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith. But they shall proceed no further: for their folly shall be manifest unto all, as their’s also was.”
Where then is the security? I answer, as I have often done before, that the only security for any person against what is false is, knowing what is true. I do not believe any one is ever safe against that which is spurious unless he knows the genuine article. You must know the real thing not only in order to be fortified against what is false, but in order to be able to unmask it. Is it not solemn to think that there are numbers of God’s saints who could not tell you what is false? Why? Because they do not know what is true. They have not the knowledge of the truth, by which to weigh that which is false.
Here, then, is the preservative. The apostle says to Timothy in this tenth verse, “Thou hast fully known my doctrine.” Now, may I ask you, What does the apostle really mean, what has he in his mind, what is the purpose of the Holy Ghost in speaking in that way? If you were asked what is Paul’s doctrine, what answer would you give? He speaks of something special, something peculiar—“My doctrine.” What was it? Let me tell you in as few words as I can. Paul’s doctrine started with this—the total and complete setting aside and non-recognition of man as man—the utter denial of the first man before God, and the putting of everything in connection with the second Man, the Lord Jesus Christ, who in His death closed the history of the first man, and in His resurrection became the last Adam, the second Man, the beginning of God’s creation.
That is what Paul’s doctrine especially rested on; that was the basis of it. Of course I do not mean to say that he does not include here the Church, the body of Christ—what he calls elsewhere “the mystery.” But mark this, even the truth of the church, the mystery (that is, the taking Jews and Gentiles out of their respective nationalities, and uniting them in one new man to the Lord Jesus Christ, as we have it in Ephesians 2), all this stood for its basis on the redemption work of Christ, which was itself the complete setting aside of man in the flesh, and placing everything in connection with the second Man. The whole truth of the Church, the body of Christ, flows from that. And therefore Paul’s doctrine may be described as specially that which brought out the complete setting aside of man as a child of Adam before God, and the union of Jew and Gentile in one body, united by the Holy Ghost to the Head in heaven, and equally to one another on earth. Paul says to Timothy, “You have fully known my doctrine.” The same is true today, for no soul is safe from the hostile wiles and imitations of Satan unless he knows Paul’s doctrine. You are not, be assured, safe without this. You may be tripped up at any moment by the subtilty of Jannes and Jambres unless you are versed intelligently in your soul in what the apostle speaks of here, by the Spirit, as “my doctrine.” Unless you know that, you will not be able to unravel the mysteries, cunning, and imitations of Satan at this present time.
Now Timothy had “fully known Paul’s doctrine,” not partially known it. In connection, there is a passage I should like to refer to in Colossians 1:24, 25, “Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for His body’s sake, which is the church: whereof I am made a minister, according to the dispensation of God which is given to me for you, to complete the word of God,” that is, “to fill up the word of God.” What he means is, that until he had by the Holy Ghost brought out the special truth which God had committed to him to be the minister of, the testimony of God was not filled up. The testimony of God, or “Word of God,” comprised all that we have in the Old Testament Scriptures, and in the New Testament Scriptures, minus “the mystery.” But the moment that the apostle brought out what is called “the mystery”—something that was hidden, but is now revealed—as soon as he had brought out this special revelation which was committed to him, exercising his stewardship in bringing it out, then the Word of God was complete. The whole Word of God, His testimony, as the fortifying power to keep His people in the midst of the hostilities and imitations of present times, was then fully filled up.
Now it is to this that the apostle alludes here, when he says to Timothy, “You have fully known my doctrine.” The whole Word of God is complete. The testimony which God has provided for His people to guard them against the counterfeits and imitations, and everything else that Satan would bring against them, is embodied now in the Scriptures. Hence it is that the apostle refers to the Scriptures a little lower down, when he says, “From a child thou hast known the holy Scriptures, which are able to make thee wise unto salvation.”
There are thus three great realities in 2 Timothy 3 upon which the apostle would ground Timothy and the saints of God which are their security with reference to everything that besets them. There is Paul’s doctrine, which was pre-eminently the truth of Jew and Gentile, united into one body by the Holy Ghost sent down from heaven, with the “manner of life” corresponding to it. That is the first thing. Then there is the person of Christ, in which everything is secured for eternal life, and for God’s ways even upon this earth. That is the next reality. And then there are the Scriptures, which reveal it all to us.
The apostle thus casts Timothy upon this blessed Word of God, which is able to make a child wise unto salvation, and to fully furnish the man of God for every good work. And if ever there was a day when the saints of God needed to be recalled with more distinctness than ever to that blessed, precious revelation and communication of His mind, these are the days. It is to be feared there is little deep searching of God’s Word. And there is a danger, that what is merely based upon Scripture, and founded upon it, though blessed and useful in its place, should take the place of the authority of God’s own blessed Book, in the hearts and consciences of His people. Such will make the saints correspondingly deficient as to power, and firmness, and definiteness, amid a hostile Christendom. Because, be assured, if it is not the Scriptures that are at the foundation, if it is not the Word of God that is the power of our souls with regard to every position I take and occupy, then our faith is simply standing in the wisdom of men. And I do say that we are not free from that danger. We as much as others are exposed to the snare of our faith resting in the wisdom of men instead of the power of God. It is the Scriptures, the word of God alone, which can furnish and perfect (Artios) a man of God for every good work.
I will say a little upon the latter part of the tenth verse. “You have fully known my doctrine,” which he connects with “manner of life.” Now, here is the terrible lack, more or less with us all; that is, as to the “manner of life” which is suited to “my doctrine.” What is the “manner of life,” as he expresses it, which he connects with his doctrine? I have no hesitation in saying that it was a practical maintenance of heavenly citizenship in an earthly scene. I believe his “manner of life” was that complete, total, thorough strangership, heavenly strangership, in the midst of a scene that is preeminently earthly, and in the midst of a world characterized greatly by those who profess largely, and yet “mind earthly things.”
This it is which makes it solemn to every one of us. A man may say, “I know what Paul’s doctrine is”; but let us challenge our hearts, Is there “the manner of life”? Are there the circumstance, habit, ways, appearance, suited to that doctrine? And mark how he lays as much stress upon one as the other. It is not simply, “You have fully known my doctrine,” but “doctrine, manner of life.” Then he tells the features of this life, “purpose, faith, longsuffering, charity, patience” (endurance). All these are to be combined with the maintenance of a distinct, isolated, heavenly citizenship, and narrow path in a hostile world.
I know very well we are sometimes inclined to plead the narrowness of the path as an excuse for the narrowness of our affections. That will not do. If a man says, “My heart is narrow because my path is narrow,” I say he is ignorant, foolish, or worse. If your heart is narrow it is because you are not near enough to Christ. That is the true reason. The nearer I am to Christ, the more I know what it is to have personal fellowship with that blessed One who has brought me into such a wondrous position. My path will be narrower, but I shall seek to have my heart large. That is, my heart will expand in proportion to my knowledge of the heart of Christ, and at the same time my feet will traverse more closely the path which He has marked out for me.
May the Lord, by His Spirit, fix these things upon our hearts. I feel it is a subject of the deepest importance for every one of us in view of the nearness of the coming of our Lord Jesus Christ. We have positively arrived at the beginning of the end. If the apostle could say, by the Holy Ghost, that it was “the last hour”—“little children, it is the last hour” (1 John 2:18)—how much more are we in the closing seconds, as it were, of that last hour? And ought there not to be in your heart and mine, not merely a desire to be found in a clean path in the midst of the corruptions around us, but if Christ is our object, ought there not to be in our hearts at least this longing to be suitable to Him?
It is not merely that I may be suitable to the claims of my conscience. I believe many are satisfied with that. But the thing is, suitability in the power of life, and in the affection of a heart that draws its springs from a love that never changes goes beyond the conscience. It is suitability to my Object, and how can I be suitable to Him if I do not study His pleasure, and how can I know what that is, unless I personally know Himself? It is from Himself I get the expression of His mind and will, His desires and His tastes. How much do we study the pleasure of the One that we delight to call our Object? What exercise of heart does it give us to be suitable to Him? What exercise of heart do we go through to find out what He would like? And when we have found out what would please that blessed One (who is so little pleased in this world), how much self-denial is there to carry it out?
Remember, too, that you will never get motives apart from your object, and you never get the satisfaction of your desires except in the Person who creates those desires in you. Oh, what one looks for increasingly is, such a real, whole-hearted, genuine desire to be suitable to Christ, that blessed One, the rejected man on earth, but the accepted, glorified Man at God’s right hand. This alone will enable one to please Christ in the face of the hostilities, confusions, and imitations that are in His house! And do not forget that it is His house still. You may call it “the great house,” if you rightly understand the expression, but it is His house, “the house of God.” It belongs to Him. He has authority, claims, and rights over it, and He will judge it.
Here we are, then, in the midst of all this, with Himself set before us as the spring and power for all that is suitable to Him. If we are looking for His coming, and expecting Him, what delight to the heart to desire through grace that which is suitable to Himself. What a blessing it would be if there was a little more of that amongst us, that nothing about us could hinder us from looking forward, with welcome and anticipation of joy, to His coming for us any moment.
May the Lord, by His Spirit, set Him before us increasingly, and give us a more true desire to know His mind, and cast us more upon the Word of God in these times, more upon the blessed revelation of God so that we may know what we are standing upon. I maintain there is not one of us who ought not to be as certain about his position ecclesiastically as he is about his soul’s salvation. We ought to have as much divine certainty about the one as the other. If it is contained in this Book, then I ought to be sure of it—divinely certified because my soul is resting upon this unerring testimony, just as I know the truth with reference to my title by the blood of Christ.
The Lord bless His Word by His Spirit, and create a desire in us to know its depths, for His own name’s sake!

  Author: W. T. Turpin

Heaven

(New King James Version)

1 Cor. 2:9,10&12: “But as it is written: ‘Eye has not seen, nor ear heard, nor have entered into the heart of man the things which God has prepared for those who love Him.’ But God has revealed them to us through His Spirit. For the Spirit searches all things, yes, the deep things of God. . . . Now we have received, not the spirit of the world, but the Spirit who is from God, that we might know the things that have been freely given to us by God.”

1 Cor. 13:12: “For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I shall know just as I also am known.”

2 Pet. 3:13: “Nevertheless we, according to His promise, look for new heavens and a new earth in which righteousness dwells.”

John 14:1-4: “Let not your heart be troubled; you believe in God, believe also in Me. In My Father’s house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also. And where I go you know, and the way you know.”

John 17:24: “Father, I desire that they also whom You gave Me may be with Me where I am, that they may behold My glory which You have given Me; for You loved Me before the foundation of the world.”

Jude 24: “Now to Him who is able to keep you from stumbling, And to present you faultless Before the presence of His glory with exceeding joy.”

Who Will Be In Heaven?

Daniel 2:28: “There is a God in heaven.”

Matt. 5:16: “Glorify your Father in heaven.”

Matt. 19:14: “Little children come to Me . . . for of such is the kingdom of heaven.”

Heb. 1:13-14: “The angels . . . are . . . all ministering spirits sent forth to minister for those who will inherit salvation?”

Heb. 12:22: “An innumerable company of angels.”

Heb. 12:23: “The spirits of just men made perfect.” (Old Testament saints)

Rev. 4:6 & 5:8, etc.: “Four living creatures.”

Rev. 4:10 & 5:8, etc.: “Twenty-four elders.”

Rev. 5:6: “A Lamb as though it had been slain.”

Rev. 5:9: “Out of every tribe and tongue and people and nation.”

Rev. 5:11: “Many angels . . . and the number of them was ten thousand times ten thousand, and thousands of thousands.”

Rev. 7:9 & 14: “A great multitude . . . of all nations . . . who come out of the great tribulation.”

Rev. 21:22: “The Lord God Almighty and the Lamb are its temple.”

Rev. 21:27: “Only those who are written in the Lamb’s Book of Life.”

What Will We Be Doing In Heaven?

John 17:24: Beholding His glory: “Father, I desire that they . . . may behold My glory.”

Eph. 2:7: “That in the ages to come He might show the exceeding riches of His grace in His kindness toward us in Christ Jesus.” 

Rev. 5:9 & 13: Singing “a new song . . . [of the] redeemed . . . forever and ever!”

Rev. 5:12 & 13: Worshipping “the Lamb who was slain . . . forever and ever!”

Rev. 7:15: “Serve Him day and night in His temple.”

Rev. 14:3: “They sang as it were a new song before the throne, before the four living creatures, and the elders; and no one could learn that song except the hundred and forty-four thousand who were redeemed from the earth.”

Rev. 15:3: “They sing the song of Moses, the servant of God, and the song of the Lamb, saying: “Great and marvelous are Your works, Lord God Almighty! Just and true are Your ways, O King of the saints!”

Rev. 22:3: “And there shall be no more curse, but the throne of God and of the Lamb shall be in it, and His servants shall serve Him.”

What Do We Know About Heaven from Scripture?

2 Sam. 12:23: David said: “But now he is dead; why should I fast? Can I bring him back again? I shall go to him, but he shall not return to me.”

Psa. 11:4: “The LORD’S throne is in heaven.”

Psa. 16:11: “In Your presence is fullness of joy; At Your right hand are pleasures forevermore.”

Psa. 150:3: “Praise Him with the sound of the trumpet; Praise Him with the lute and harp!”

Isa. 66:1: “Heaven is My throne.”

Matt. 6:20: “Lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal.”

Matt. 19:14; Mark 10:14; Luke 18:16: “Let the little children come to Me, and do not forbid them; for of such is the kingdom of heaven.”

Matt. 22:30: “For in the resurrection they neither marry nor are given in marriage, but are like angels of God in heaven.”

Mark 12:25: “They neither marry nor are given in marriage but are like angels in heaven.”

Luke 10:20: “[Our] names are written in heaven.”

Luke 15:7 & 10: “I say to you that likewise there will be more joy in heaven over one sinner who repents than over ninety-nine just persons who need no repentance. . . . Likewise, I say to you, there is joy in the presence of the angels of God over one sinner who repents.” (Until the Rapture.)

John 14:2: “In My Father’s house are many mansions” (NKJV); “house” (JND); “rooms” (ESV & NIV); “dwelling places” (NAS); “more than enough room in my Father’s home” (NLT). [Greek word is mone, means = a staying, abiding, dwelling, abode. – A permanence spacious variety.]

John 14:3: We will be where He is. 

1 Cor. 15:52: Our resurrected body will be “incorruptible.”

1 Cor. 15:43: “It is raised in glory . . . raised in power.”

1 Cor. 15:44: “It is raised a spiritual body.”

1 Cor. 15:51: “Behold, I tell you a mystery: We shall not all sleep, but we shall all be changed.” 

1 Cor. 15:53: “For this corruptible must put on incorruption, and this mortal must put on immortality.”

Eph. 1:11: “In Him also we have obtained an inheritance, being predestined according to the purpose of Him who works all things according to the counsel of His will.”

Eph. 2:6: “Raised us up together and made us sit together in the heavenly places in Christ Jesus.”

Eph. 5:27: “He will “present her to Himself a glorious church, not having spot or wrinkle or any such thing, but that she should be holy and without blemish.”

Phil. 3:20: “Our citizenship is in heaven.”

Phil. 3:20 & 21: “The Savior, the Lord Jesus Christ . . . will transform our lowly body that it may be conformed to His glorious body, according to the working by which He is able even to subdue all things to Himself.”

Col. 3:4: “When Christ who is our life appears, then you also will appear with Him in glory.”

Heb. 2:9: “We see Jesus . . . crowned with glory and honor.”

Heb. 9:15: “The promise of the eternal inheritance.”

Heb. 12:22: “An innumerable company of angels.”

1 Peter 1:4: “An inheritance incorruptible [death proof – priceless] and undefiled [sin proof – pure] and that does not fade away [age proof – permanent], reserved [protected – preserved] in heaven for you.”

1 John 3:2: “We shall be like Him, for we shall see Him as He is.”

Rev. 2:10: “Do not fear any of those things which you are about to suffer. Indeed, the devil is about to throw some of you into prison, that you may be tested, and you will have tribulation ten days. Be faithful until death, and I will give you the crown of life.”

Rev. 5:9 & 11 & 13: We will sing “a new song” with many “angels,” “the living creatures and the elders . . . and the number of them was ten thousand times ten thousand, and thousands of thousands.” [10,000 X 10,000 + 1,000s of 1,000s.] ”And every creature which is in heaven and on the earth and under the earth and such as are in the sea, and all that are in them . . . to the Lamb, forever and ever!”

Rev. 14:2: “Harpers harping with their harps.”

Rev. 19:1 & 6: “A loud voice of a great multitude in heaven, saying, “Alleluia! Salvation and glory and honor and power belong to the Lord our God! . . . the voice of a great multitude, as the sound of many waters and as the sound of mighty thunderings, saying, “Alleluia! For the Lord God Omnipotent reigns!

Rev. 19:7: “The marriage of the Lamb has come, and His wife has made herself ready.”

Rev. 19:16: “He has on His robe and on His thigh a name written: KING OF KINGS AND LORD OF LORDS.”

Rev. 21:12: 12 gates and twelve angels at the gates all named with “the names of the twelve tribes of the children of Israel.”

Rev. 21:13: “3 gates on the east, 3 gates on the north, 3 gates on the south, and 3 gates on the west.”

Rev. 21:14: “The wall of the city had 12 foundations, and on them were the names of the 12 apostles of the Lamb.”

Rev. 21:16: The New Jerusalem “is laid out as a square . . . twelve thousand furlongs. Its length, breadth, and height are equal.” [Furlong is 600 feet X 12,000 = 7,200,000 feet.]

Rev. 21:17: “Its wall: 144 cubits.” [Cubit is 18 inches X 144 = 2,592 inches, or 216 feet.

Rev. 21:18a: “The construction of its wall was of jasper.” The jasper is a symbol of the communicable glory of God.” Compare John 17:22.

Rev. 21:18b: “The city was pure gold, like clear glass.”

Rev. 21:19 & 20: “The foundations of the wall of the city were adorned with all kinds of precious stones: the first foundation was jasper, the second sapphire, the third chalcedony, the fourth emerald, the fifth sardonyx, the sixth sardius, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprase, the eleventh jacinth, and the twelfth amethyst.”

Rev. 21:21a: “The twelve gates were twelve pearls: each individual gate was of one pearl.

Rev. 21:21b: “And the street of the city was pure gold, like transparent glass.”

Rev. 21:22: “The Lord God Almighty and the Lamb are its temple.”

Rev. 21:23: “The city had no need of the sun or of the moon to shine in it, for the glory of God illuminated it. The Lamb is its light.”

Rev. 21:25a: “Its gates shall not be shut at all by day.”

Rev. 21:25b: “There shall be no night there.”

Rev. 21:27: “Only those who are written in the Lamb’s Book of Life.”

Rev. 22:1: “A pure river of water of life, clear as crystal, proceeding from the throne of God and of the Lamb.”

Rev. 22:2: “In the middle of its street, and on either side of the river, was the tree of life, which bore twelve fruits, each tree yielding its fruit every month.”

Rev. 22:3: “His servants shall serve Him.”

Rev. 22:4: “They shall see His face, and His name shall be on their foreheads.”

What Is Not In Heaven?

1 Cor. 15:50: “Flesh and blood cannot inherit the kingdom of God.”

Gal. 5:19-21: “Now the works of the flesh are evident, which are: adultery, fornication, etc., . . . those who practice such things will not inherit the kingdom of God.”

Rev. 21:4: No tears, no death, “nor sorrow, nor crying. There shall be no more pain, for the former things have passed away.”

Rev. 21:5: Nothing old, “I make all things new.”

Rev. 21:23: “No need of the sun or of the moon to shine in it, for the glory of God illuminated it. The Lamb is its light.”

Rev. 21:25: “No night there.”

Rev. 21:27: “There shall by no means enter it anything that defiles or causes an abomination or a lie.” (All unbelievers.)

Quotes and Questions:

“It is not the Jasper Wall or the Pearly gates that makes heaven attractive. It’s being with God.”                                                                                                                          – Dwight L. Moody

On a tombstone: “2 Cor. 5:8: Ascended and Present with the Lord.”

Are you looking forward to going to heaven? (2 Cor. 5:2,4,8; Phil. 1:23).

Is there anything you would very much like to do or complete or accomplish before you finish this present life? (Phil. 1:24).

Would you be happy if the Lord came today? (1 Thess. 4:17,18).

Are you sure you are going to heaven? (1 John 5:13). Will we eat in heaven? (Rev. 22:2).          

Songs About Heaven

Little Flock

(Appendix = *)

46* – Have I an object, Lord, below

48 – High, in the Father’s house above.

89 – Hosanna to the King of kings!

127 (GT-397) – How blest a home!

78* (GT-377) – I am waiting for Thee, Lord

19*(4&5)(GT-124)–In heavenly love abiding

208 – In hope we lift our wishful, longing eyes

143 – King of glory, set on high

170 (GT-384)– Lo! He comes, from heaven de-

134 – Lord of Glory, we Adore Thee!

335 (GT-3) – O God, how wide Thy glory shines

110 – O God! Thou now hast glorified

86 – O Lord! Thou now art seated

106 – O Lord! ‘tis joy to look above

80 – On earth the song begins

39 – On His Father’s throne is seated

79 – Rest of the saints above

30* (v3) – Rest of the saints in glory

304 – Soon the saints in glory singing

286 – Soon Thou wilt come again

244 – That bright and blessed morn is near

173 – “A little while” – the Lord shall come

226 – And art Thou, gracious Master, gone

18* – And is it so! I shall be like Thy Son

270 – And shall we see Thy face

74* – “Behold the Lamb” enthroned on high

125 – Behold the Lamb with glory crowned!

179(GT 61) – Brightness of eternal glory

212 – Called from above, and heavenly men

161 – “Forever with the Lord!”

93 – From the palace of His glory

14 – Hark! Ten thousand voices crying

233(GT-62) – Hark! The choirs of angels crying

Grace and Truth

258 – Amazing Grace

309 – Around the Throne of God in Heaven

376 – Called From Above

379 – He is Coming, Coming for Us

380 – In Us the Hope of Glory

357 – Jesus Shall Reign Where’er the Sun

84 – Satisfied With Thee, Lord Jesus

352 – The Glory Shines Before Me

393 – We Are But Strangers Here

398 – Oh, Bright and Blessed Scenes

400 – The Sands of Time are Sinking

354 – There is a Happy Land

349 – We’re Traveling Home to Heaven Above

378 – We Wait For Thee, O Son of God

400 – The Sands of Time are Sinking

  Author: Compiled By Lee Seeley

Our Path and our Associations

2 Timothy 2:20-22

IT IS a very simple, and yet a very important thing, to realize that the path for each of us must be an individual one. Many may, in fact, be in company with us, but to be right it must be the identity of the path that brings us together, not the any wise the desire of companionship, save with One alone. If others walk with Him, then we shall be together; but this is not, and must not be, ever what makes the path for us; this must be before God, and with God alone.

It should be needless to insist upon it, but doctrine and practice, alas! may be widely asunder; and conscience may be at a much lower level than the theory (for it is then really that) of which we have got hold.

And there will be a great many delicate points to consider, which nothing but real nearness to God will enable us to have settled; for are we not members of Christ’s body together, and not mere individuals? And does not this impose limits on the individuality of the path? Here we must answer, No; in no wise. It is by the careful preservation of our individuality alone that the church’s welfare can realized and maintained.

But our dissociations and associations are both prescribed for us in the text which heads this paper; and that in full view of the disorder which so soon came in and disfigured, and has never ceased to disfigure, the church of God on earth, while it has made the path of the true saint only more manifestly individual, as this scripture speaks it. For if “in a great house” (such as Christendom has now become) “there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor; it results that only “if a man purge himself from these, he shall be a vessel unto honor, sanctified and meet for the Master’s use, and prepared unto every good work.” Thus our associations, of which it is the fashion of the day to think so lightly, are put in the forefront here, as affecting our own spiritual condition and fitness for being used of God. There may be, and are, vessels to honor, which are mixed up with the vessels to dishonor, as we know, but you cannot say, according to this scripture (and “scripture cannot be broken”), that they are “sanctified and meet for the Master’s use” while in such a condition. Sovereignly he may of course use them, as He can use a vessel to dishonor even, if He will; but that is a totally different thing.

Who can say, then, that a man’s own condition may be godly, while in open-eyed association with ungodliness around? The second Epistle of John is no plainer than the second Epistle to Timothy is here. Both say we are responsible for, and partakers of, the sins of others, with whom we knowingly associate ourselves. Concord between Christ and Belial there cannot be–this will be granted. Then, for half-hearted following, which would in effect unite them, toleration there cannot be. The fiftieth link with evil is as real an one as the first; and to maintain our link of fellowship with Christ, we must refuse the fiftieth as we would refuse the first. Dissociation is the first thing here enjoined, that we may be free to walk in that individual path with God to which the Apostle is here exhorting.

Now as to association on the other side, “Follow righteousness, faith, love, peace, with them that call on the Lord out of a pure heart.” How are we to find these? How are we to test the heart? Why, by their ways. And I find my companions as I walk myself in the path of righteousness, and faith, and love, and peace, to which I am called. Suppose I wanted to find the people going by a certain train to the next town, what’s more simple than to put myself in the train? Ourselves upon the road, we find the people that are upon the road, and it is the only practical way. The individuality of my path is preserved with distinctness, and that path it is which governs my associations, not my associations the path.

Now what am I to follow, if I may not follow people? I am to “follow righteousness, faith, love, peace.” Leaders I may own, and rightly if, and only as, they can shew me that the path they lead in has these marks. But I must be shewn the marks of refuse the path, no matter what else may commend it to me. Nor will it do to take counsel with humility, and walk by the judgment of others, when God is bidding us hearken to His Word.

Now for the marks: the first is “righteousness.” Here, as it is our own path that is in question, we cannot be too rigorously exact. We are under grace, blessed be God, as to our relationship with Him, and to be witnesses of that grace to others, but wherever our own path is in question it is no matter of grace at all; the first and peremptory demand we must make upon ourselves is, is it righteous? This will be as far as possible from leading to hardness as to others; for even from this side of righteousness we must take them into account. Exaction is not this, but its opposite. On the other hand, no real love to others will ever lead me to put my foot down there where I cannot be sure it is of God, or according to Him. “By this we know that we love the children of God, when we love God and keep His commandments.” It must not even be doubtful if we are keeping His commandments; to doubt and do is to make light at least of disobedience; and if we should thus stumble, even in the right path, we should not ourselves be rightly on it.

We are to judge our own ways. If in this the judgment of others becomes necessary, the necessity is its sufficient justification. “Do not ye judge them that are within? But them that are without God judgeth; wherefore put away from among yourselves that wicked person.” He was among themselves, and being among them their association with him gave sanction to his wickedness. Toleration was thus unrighteousness in them, and even to eat a common meal with such was this.

Righteousness is then the first requisite here, and the severity we have to exercise is upon ourselves rather than others. If it be really upon ourselves rather than others. If it be really upon others we are sitting in judgment, we are not really righteous according to the standard of the kingdom of heaven: “I forgave thee all that debt, because thou desiredst me: shouldest not thou also have had compassion on thy fellow servant, even as I had pity on thee?”

Righteousness being secured, there is still further question. Not every righteous way is a way of “faith.” Here then the path becomes still further narrowed. “Faith” supposes a having to do with God as a living God; with Christ the Shepherd of the sheep as a living Guide. It supposes, not a “king’s highway,” such as Israel might have had in passing through the land of Edom (Num. 20), but that trackless desert path which was God’s choice rather for them; there where the pillar led, fire by night and cloud by day, that they might go, independent of nature, by day or by night.

A righteous path merely may, after all, be of the nature of the “fold,” a hemming in between certain limits, outside of which I may not be, but within which I may do my own will. A path of faith is a path which I recognize as God’s for me, not my will any longer, save as following His. This makes it, looking from one point of view, as narrow as it can be. For as there can be but one step at any time, which He really has for me to take–one and no other–there is no permission for self-acting for single moment. This for the legalist would be intolerable legality. Only grace can make it as broad a way as it is safe; for it is always broad enough for another to walk with us, whose presence is all for strength, for comfort, for satisfaction; and our own will means sorrow, defilement, and the ditch. Think of the eye of love never withdrawing its tender interest in the path we take! Would we desire it? Are we wiser, better, or more careful for ourselves, than He Who counts every hair of our heads?

Yet a path of faith is just the one for plenty of exercise and searching of heart. It is one as to which more seldom than we think can one pronounce for another, and when the need for spirituality is absolute and necessary. “The spiritual man discerneth all things.” He “discerns.” It is not internal feeling or blind impulse which controls but the knowledge of one whose mind and ways of thought are formed by the word, and who is in the presence of God, so as to be guided by His eye. This guidance infers present nearness and knowledge of Himself–the instruction of the word; but where the soul waits upon God, and occupies itself with Him, so as to see and interpret every look of His.

Faith then requires God’s word to justify it, in a path whence self-will is absolutely excluded. It thus guards the “love,” of which the Apostle next speaks, from being taken for the liberality,” so miscalled such on every hand. True love finds within the sphere which the word thus marks out for it, its amply sufficient field of exercise. “Seeking not its own,” it teaches no soul to do its own will or to show large-heartedness by setting aside even for a moment, its Master’s constant claim. It supposes no possible accomplishment of good to others by swerving from the good and the right way oneself; and this whether it be in one line of things or in another; “faith” having taught it, there is, and can be, no matter of “ecclesiastical policy,” if you will, or anything else which affects His people in any way which He, who has thought of the covering of a woman’s head, has not thought of and provided for. To swerve from His mind by way of accommodation to others, or for whatever way of accommodation to others, or for whatever purpose, would be but the unseemly “liberality” of a servant in things that appertain to his master–not liberality, but carelessness or worse.

Righteousness and faith however being maintained as to our course personally, “love” is next surely to be followed–safely under these conditions. Our hearts are to embrace not only the brethren, still less only those whom we find walking on the path with ourselves, but, as in “fellowship with the gospel,” all men. There is nothing however in which we are so apt to make mistake as we are with regard to “love:” there are so many and subtle imitations. We like people who please us–who minister to our selfish gratification, and we call that “love.” And if these are the people of God, this may help still more effectually to deceive us. How often does this kind of feeling betray itself by fermenting, on occasion given, into the most thorough animosity! True love, seeking not its own holds fast its objects with a pertinacity of grasp which never fails: “having loved His own which were in the world, He loved them unto the end.” We may be forced to separation, forced to walk alone, forced to judge and condemn the ways of those whom nevertheless we cling to before God with desire which will not admit of giving them up even for a moment. Thus if judgment, where it is not that of an enemy but of a friend; and blessed they who in the spirit of mourners find themselves thus in company with the “Man of sorrows.”

We must be content here to point out the order, and the meaning of the order, in which “love” occurs in connection with our path. It does not form this (divine love has formed it for us, not our own): it is the spirit which is to animate us rather in the path–not the rails, but the motive power–and here, of course, love to God first, as that from which all other springs.

“Peace” closes the catalogue. It is the necessary issue to which all this tends. “The fruit of righteousness is peace.” While love seeks the peace of the objects of it, and satisfies itself with what it finds in blessing for them. Every way peace is reached; and only here as the end of the rest–guarded and defined by what precedes it–can it be true or safe as an object to be sought after. Here it comes in seemly order and due place. May God grant us more attainment of it such as it is here presented.

  Author: Frederick W. Grant

Hades As Used In Scripture

QUESTION: Would you infer that in Luke 16 you get two compartments in Hades—a great gulf fixed between, so that there is no passing between the two in the spirit-world, the occupants of the one in comfort and happiness, and that of the other in suffering and misery?

Also in 2 Corinthians 5 it says “To be absent from the body” is “to be present with the Lord.” If the spirit is in Hades, what does this mean? In verse 17 we read, “If any man be in Christ, he is a new creature” (or, “there is a new creature”). Would it be Scriptural to say that it is the new man, that which we receive at new birth, that is present with the Lord?

ANSWER: To get a right idea of Hades you must look at it as in relation to Death. Hades is not a place, but a condition. Death is not a place, but a condition. Hades is the condition of the SOUL without the body; Death is the condition of the BODY without the soul. The condition of the soul of the unbeliever is one of suffering and misery; the condition of the soul of the believer, one of comfort and happiness. “The great gulf fixed” is a symbolical expression signifying the truth of the eternal separation between the believer and the unbeliever without the hope of a second chance.

If you apply the test of Hades being a condition and not a place, you will find that is the Scriptural thought. One striking instance is found in Revelation 20:14—”And Death and Hades were cast into the lake of fire.” This means that all the dead bodies being raised and the disembodied souls being reunited to the resurrected bodies, the individuals, who in their former state represented the conditions of Death and Hades, will be cast into the lake of fire. If Hades were a place, then we should have the incongruous idea of a condition (Death) and a place (Hades) cast into a place (the Lake of fire). But keeping in mind that Hades is a condition and a counterpart to Death, all is simple and plain.

What we have said really answers the second part of the question also. Our questioner can see the difficulty that believing Hades to be a place puts him in. Hades being a condition, that is of soul without body, the soul of the believer is happily present with the Lord. The condition is one thing; the place is another. The condition is a disembodied soul, the place—with Christ. Don’t mix up condition and place—keeping these thoughts clear in your mind will solve your difficulties in understanding these things.

It is true that “new creation” only obtains before God, but that is linked up with us as individuals, who have been saved by the grace of God Himself.

—A.J.P.

  Author: A.J. P.

Seven Thoughts on Romans 7

The Law

(1) “The law hath dominion over a man as long as he liveth,” i.e., a living, responsible man on earth as such; and here, and here only, does it apply (ver. 1-3).

(2) The believer has died (with Christ, Romans 6:2,8), and hence the law has nothing more to say to him. As it looks upon his death and grave it is now satisfied, and has no further claim or dominion over him as such (ver. 4).

(3) The believer is in God’s sight (and this faith apprehends and enjoys) now alive again, alive in Christ (as also risen, Col. 2:20; 3:1); alive in Him, the risen, ascended and glorified Head of the new creation (Rom. 6:10,11,23). Christ, the true Ark of Salvation, who passed through the waters of death and judgment, and who is now alive and risen, has brought all His own through death and judgment, and they are alive in Him, in life associated with Him on resurrection soil, our Mount Ararat—”that we should be to (Gr.) another, even to Him who is raised from the dead” (Romans 7:4, R.V.).

(4) In this new scene, the new creation, where the believer (who was crucified with Christ, and buried with Him) is now associated with Christ in life and fellowship, FRUIT is the result—”that we should bring forth fruit unto God.” Once he brought forth “fruit unto death” (ver. 5), but now he produces the fruit of a new life, in a new creation, upon new soil, and under the pruning and care of a new hand (ver. 4; Gal. 5:22,23). Hence the believer is dead to the law as a means of justification, or as a rule of life (ver. 4).

(5) The believer now learns the work of the law, the especial place ordained of God for it, and what it produces and works out. It gives the knowledge of sin (3:20); by it the offense abounds (v. 20), and transgression is apparent (4:15). It also “worketh wrath,” and in our chapter awakens lust; and hence we learn by it what man is (ver 5-23), and this is the main lesson taught us in detail in these verses.

(6) The believer now sees his wretched condition, because the man in Romans 7 who goes through these exercises is not one, as in Romans 3, with the guilt of sins upon him. The loathsome and incurable nature that produced the sins, i.e., the flesh, he is learning to hate. The new life and nature that he now possesses as born of God leads him to this, as well as the teaching of the Holy Spirit—a never-to-be forgotten lesson. The two natures are here recognized, while a good deal of darkness may cloud the mind, and the man cry out, “O wretched man that I am” (21-24). Here it is “I,” “I,” “I,” the personal pronoun, some forty times or more.

(7) Deliverance is near at hand for the believer (for, be it noted carefully, this is not the deliverance of a sinner; that lesson is taught in Romans 3-5. The cry for deliverance is what Pihahiroth (the door of liberty) was for Israel, the eve of their emancipation and final triumph over Pharaoh and the Egyptians. The souls get light, the light of Divine truth; the Spirit leads in this, for they both work together from the first—the Spirit and the truth (John 8:32; Rom. 8:2). Christ is not only apprehended as the sin-bearer on the cross, but now as the risen and glorified Man in whom we are alive, the Head of the new creation. “There is, therefore, now no condemnation to them which are in Christ Jesus.” Here the soul emerges from the darkness of this experience, as Israel on the night they passed the sea. Now we get the song of a delivered soul—Israel (Exodus 15); the believer (Rom. 7:25 and through the whole of chapter 8). What a deliverance and what a freedom! Christ in the glory my acceptance, my object now for life and for eternity. Hence the heart is freed from the distress occasioned by the law, and walks by a new rule—the Spirit’s law (Rom. 8:2), and this is the rule of the new creation (Gal. 6:15,16).

—A.E.B.

  Author: A.E. Booth

ON BAPTISM…

QUESTION: Can Infant Baptism by immersion be proved from Scripture having in mind the six households mentioned where baptism would have taken place?

ANSWER: Firstly, as to the mode of baptism, we are informed in Scripture that it is to be with water, unto Jesus Christ (Rom. 6:3) in the Name of the Father and of the Son and of the Holy Ghost (Matt. 28:19). We are not told anywhere how the water was applied. Arguments from the word “Baptizo” are quite inconclusive. Baptism signifies burial with Christ and therefore immersion may be the most suitable method. On the other hand it also signifies washing (Acts 22:16) putting on Christ as a garment (Gal. 3:27). Obviously one method cannot symbolize things so different as burial, putting on a garment, washing. As Scripture tells us nothing about it, the way the water is applied cannot be very important.

One cannot find six cases of households being baptized, only three definite cases—Lydia, the jailor, and Stephanus—and two possible ones—Crispus and Cornelius. There is nothing in Scripture to justify indiscriminate baptism of infants, but when Christians had households, the Scriptural practice was for the households to be baptized. There is nothing to show that these households contained small children and nothing to prove that they did not. We must judge whether believing parents should have their children baptised by our understanding of the meanings of baptism. It is an individual matter and need not affect fellowship between Christians in any way. Let every man be fully persuaded in his own mind and put what he believes into practice.

The Baptist view can be easily obtained, but the case for so-called Household Baptism is not so easily found in print. Accordingly I will quote from some notes by the late Mr. A Jacob, not hitherto published.

“I should judge that there are few who would deny that baptism is a figure of death (Rom. 6:4). But death of what? Is it death of me—if so, that would be the end of me and this it cannot be, because I am to walk in newness of life. Verse 6 explains that it is the death of “the old man” called elsewhere “The flesh” (that is in my view). I, therefore, am buried with Christ in death that the “old man” may die and the “new man” live in the power of the Spirit.

“But the sign is not the reality and must not be confused with it. A man may have been immersed in water as an adult believer and yet be an utterly unchanged man in heart. We have a clear case of this in Acts 8:13. Before he was baptised Simon Magus was a heathen—what was he after it? In my judgment he was a professing Christian—he had been identified with Christ in baptism and it was not until after-events showed that there had been no real change within him that Peter said, “Thy heart is not right in the sight of God,” because it is with the heart that man believeth unto righteousness (Romans 10:10). Peter in effect said he was not a child of God which is a very different thing.

“There is an exact parallel to this under the old covenant. In that case every Jew was circumcised and he might claim to be and was recognised as an Israelite—but he was no true Israelite unless there was also an inward work of the heart (see Rom. 2:28-29).

“This brings me to another point. Col 2:11-12 declares that a true believer is circumcised. Now we know that circumcision is not preached by Christians (in a literal sense) at all; but the Apostle goes on to say that the believer’s circumcision is baptism. Some who fear the force of those verses deny this, but for me the words are clear and the point settled. Baptism is thus to us what circumcision was to the Jew. What did circumcision do? It marked off by a ceremony a race of people from all others. That rite also signified, spiritually, the putting away of the flesh or the old man. Every circumcised man was admitted into the covenant with God and he was recognised as such by God whether he was Jew or Gentile, but it did not (as shown before) make him an Israelite inwardly. Spiritual things can only be brought about by spiritual means—otherwise we would soon be in the company of those who profess baptismal regeneration.

“Water, a visible thing, can only accomplish a visible result—identification with the Christian profession. Death with Christ (a spiritual thing) accomplishes a spiritual result—the death of old man—in so far only as we are truly dead with Christ; and we then walk in newness of life.

“Now who was circumcised? Abraham and Isaac. Romans 4:9-16 gives a beautiful exposition of this. In those days to the Jew it was all important that they were Isaacs, the seed of Abraham, and circumcised on the eighth day as babes, and they could hardly bear the thought that anyone might be of the real seed of Abraham and be circumcised as an adult! They did let in some proselytes however.

“So Paul is pressing hard the case of the despised adult-believer! He goes on to show that Abraham himself was circumcised as an adult as a sign of the faith he had. This is stressed to show that all who are baptised as adults (after faith has come) are to share equally with the Isaacs who are born in the household of faith and were baptised as babes. In this way Abraham becomes father of all the faithful (verse 16). Fancy having to write half a chapter of the Bible to establish the right of adult believers who are thereafter baptised to equality with those who are baptised as babes!

“Where the Gospel is preached to those who have not heard it before and they believe, those who believe are baptised. They are ‘Abrahams.’ Later on children are born to believers and they will have their children baptised and they (the children) will be ‘Isaacs.’

“But people say, ‘Oh but supposing they don’t believe afterwards.’ Well we have shown that circumcision did not make a true Jew and neither does baptism make a true child of God, but both rites did have an outward effect. Circumcision made a Jew outwardly and baptism makes a Christian outwardly. Is that not clear?

“My judgment therefore is that if I had children I should most certainly baptize them in the faith and expectation that such children would in due course be born of the Spirit and become the true children of God. I would endeavor to keep before their eyes, mind and hearts what had been done to him and why: he could not have known otherwise.

“Sometimes the foolish question is asked: ‘In what way is your child who has been baptised better off than mine who has not?’ It would be equally easy to ask as foolish a counter question, ‘In what way are you who have been baptised as an adult believer better off than I who have not?’ No power of the Spirit enables one believer to discern whether another has been immersed as a believer or not.

“As a matter of fact, if there is spiritual perception in the parents, I think there is a very important difference and that is their own approach to the presence of God on behalf of their child and the instruction the child receives. If believing parents bring their child unbaptized to God they bring them in the flesh unjudged, and as such subject only to condemnation; if they bring them baptized in virtue of the death of Christ, they acknowledge that death with Christ is the only way of deliverance and that in His Name they acknowledge that death with Christ is the only way of deliverance and that in His Name they seek a blessing through the new man. This is what I would do anyway, but none can act in another’s faith.”

—W.R. Dronsfield

  Author: W.R. Dronsfield

JESUS of Nazareth IS JEHOVAH God of the Hebrews

Proved by comparing Old Testament prophecies with New Testament statements.

Webster’s New International Dictionary, published 1929, on page 1161 gives the name Jesus and defines it as follows: “(Latin Jesus Greek ‘Iesous from Hebrew Yeshua‘; Yah Jehovah + hoshia’ to help.)

1. Literally probably, Jehovah or Yahweh is salvation or deliverance;—Latin-Greek form of the Hebrew proper name Joshua later Jeshua, used as a masculine personal name.”

“Specifically Bible, The son of Mary, the founder of the Christian religion and object of the Christian faith; the Saviour. Luke 1:31; 2:21.”

JESUS OF NAZARETH IS JEHOVAH, GOD OF THE HEBREWS

Note: All Bible quotations in this article are taken from the American Standard Version, published in 1901.

There are persons who undertake to teach us that, though Jesus is very great and very high, Jehovah is greater and higher than Jesus. Let us see what the inspired Scriptures say.

The Old Testament prophet Isaiah, writing 700 years before the birth of Jesus, mentioned three characters in which Jehovah appears. He says, “Jehovah is our judge, Jehovah is our lawgiver, Jehovah is our king; He will save us” (Isaiah 33:22).

1. JUDGE. In John 5:22,23 Jesus is seen as Jehovah, the Judge. He says, “For neither doth the Father judge any man, but He hath given all judgment unto the Son that all may honor the Son, even as they honor the Father. He that honoreth not the Son honoreth not the Father that sent Him.”

2. LAWGIVER. In Matthew 5:21 Jesus is presented as Jehovah our Lawgiver: for he says, “Ye have heard that it was said to them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment; but I say unto you, that every one who is angry with his brother shall be in danger of the judgment.”

3. KING. In Luke 1:31-33 we learn that Jesus is Jehovah, Israel’s King: for we read, “And behold, thou shalt conceive in thy womb, and bring forth a son and shalt call His Name Jesus. He shall be great, and shall be called the Son of the Most High; and the Lord God shall give unto Him the throne of His father David; and He shall reign over the house of Jacob forever; and of His kingdom there shall be no end.”

Jesus, then, is Jehovah, God of the Hebrews, Who fulfills in His own person the prophecy of Isaiah 33:22. Let us compare some additional Scriptures.

Isaiah 43:11 says, “I, even I, am Jehovah; and beside Me there is no Saviour.” Acts 4:10-12 declares, “Be it known unto you all, and to all the people of Israel that in the Name of Jesus Christ of Nazareth whom ye crucified, whom God raised from the dead, in Him doth this man stand here before you whole. … And in none other is there salvation.” Since besides Jehovah there is no Saviour and in none other than Jesus is there salvation, it follows that Jesus is Jehovah, God of the Hebrews.

Isaiah 43:13 declared, “Thus sayeth Jehovah, your Redeemer, the Holy One of Israel.” Ephesians 1:5-7 reveals that God has “foreordained us unto adoption as sons through Jesus Christ unto Himself … in Whom we have our redemption through His blood, the forgiveness of our trespasses according to the riches of His grace.” 1 Peter 1:18-19 gives a similar testimony, “Ye were redeemed, not with corruptible things … but with the precious blood … of Christ.” Jesus, then Who shed His blood on the cross for our redemption, is Jehovah God, Redeemer of Jew and Gentile alike.

Hosea 13:4 says, “Yet I am Jehovah thy God from the land of Egypt, and thou shalt know no god but Me, and beside Me there is no saviour.” This testimony, given more than seven centuries before the birth of Jesus, shuts us up to one of two conclusions. Either Jesus is Jehovah, God of the Hebrews, that One who said to Moses in Exodus 3:14, “I AM THAT I AM.” (A footnote to this verse reads, “Or, I AM BECAUSE I AM, or, I AM WHO AM or, I WILL BE THAT I WILL BE”), or we are forbidden to know Him as a god or a saviour.

If we deny that Jesus is Jehovah, then we must conclude that Thomas was wrong when he said, “My Lord and my God” (John 20:28). Yet Jesus said in verse 27 of this same chapter, “Be not faithless but believing.” Thus to condemn the faith of Thomas would be to condemn our Lord Jesus Christ.

Psalm 149:1 reads, “Sing unto Jehovah a new song.” In Revelation 4 and 5, John saw a door opened in heaven and heard one saying, “Come up hither.” He saw there in the midst of the throne, a Lamb standing as though it had been slain, having seven horns and seven eyes which are the seven spirits of God. And the four living creatures and the four and twenty elders fell down before the Lamb, having each one a harp and golden bowls full of incense which are the prayers of the saints. And they sing a new song, saying Worthy art Thou to take the book, and to open the seals thereof: for Thou wast slain, and didst purchase unto God with Thy blood men of every tribe and tongue and people and nation, and madest them to be unto our God a kingdom and priests and they reign upon the earth.” The worthiness of the Lamb is, accordingly, the theme of the New Song that John heard there above.

The old song that Adam’s guilty race has been singing throughout these weary centuries from Adam to our present day has been one of self-justification. This song—must, however, give place to the New Song that is unto Jehovah—Jesus, the Lamb of God.

Reader, have you learned to sing that song of praise unto the Lamb? Sinners redeemed by His blood will sing it above forever.

The following texts give further proof that Jesus of Nazareth is Jehovah:—

The First and the Last “Jehovah … I am the first and I am the last” (Isaiah 44:6).
“I am Alpha and Omega” (Rev. 1:8). “And he laid His right hand upon me, saying, Fear not: I am the first and the last” (Rev. 1:17).

King for ever and forever “Jehovah is king for ever and ever” (Psa. 10:16).
“Jesus … Son of the Highest … He shall reign over the house of Jacob forever” (Luke 1:31-33).

The Rock “Jehovah is my rock” (Psalm 18:2).
“And the rock was the (Gr.) Christ” (1 Cor. 10:4).

Redeemer “O Jehovah, my rock and my redeemer” (Psa. 19:14).
“But Christ being come … by His own blood He entered in … having obtained eternal redemption” (Hebrews 9:11,12).
“All flesh shall know that I, Jehovah, am thy Saviour and thy Redeemer, the Mighty One of Jacob” (Isaiah 49:26).
“Christ redeemed us from the curse of the law” (Galatians 3:13).

Advocate “Their Redeemer is strong; Jehovah of hosts is His Name; He will thoroughly plead their cause” (Jeremiah 50:34).
“An advocate with the Father, Jesus Christ the righteous” ( John 2:1). An advocate pleads our cause for us.

Shepherd “Jehovah is my shepherd” (Psa. 23:1), “I (Jesus) am the good shepherd” (John 10:11).

Strong and Mighty “Who is the King of glory? Jehovah strong and mighty” (Psalm 24:8).
“A white horse (symbol of a conqueror) and He that sat thereon called Faithful and True … the Word of God” (Rev. 19:11-13). “In the beginning … the Word … Word became flesh” (John 1:1,14). Here we have the strong and mighty Conqueror.

The Creator “For all the gods of the peoples are idols (things of nought): but Jehovah made the heavens” (1 Chronicles 16:26).
“All things were made through Him (Jesus); and without Him was not anything made that hath been made” (John 1:3).

The Most High “Thou whose Name alone is Jehovah art the Most High” (Psalm 83:18).
“Jesus … spake … saying, All authority hath been given unto Me in heaven and on earth” (Matt. 28:18).

The Cause of Joy “My soul shall be joyful in Jehovah” (Psa. 35:9).
“He made haste and came down and received Him (Jesus) joyfully” (Luke 19:6).

God With Us “Jehovah of hosts is with us; the God of Jacob is our refuge” (Psalm 46:11).
“His Name Jesus … call His Name Immanuel … interpreted, God with us” (Matt. 1:21-23).

Our Hope “Thou art my hope, O Lord Jehovah” (Psa. 71:5).
“Christ Jesus our hope” (1 Timothy 1:1).

The Righteous “I will come with the mighty acts of the Lord Jehovah. I will make mention of Thy righteousness, even of Thine only” (Psa. 71:16).
“Jesus Christ the righteous” (1 John 2:1).

Acts 7:2 tells us that the God of glory appeared unto Abraham when he was in Mesopotamia. And in Exodus 6:2,3 we read, “I am Jehovah and I appeared unto Abraham, unto Isaac, and unto Jacob as God Almighty; but by My Name Jehovah I was not known; (or, as the footnote says, ‘made known’) to them.” Thus we learn that, when God was about to redeem Israel from the house of bondmen, He was pleased to make Himself known to Moses under this Name Jehovah, saying to Him, “Thus shalt thou say unto the children of Israel, I AM hath sent me unto you” (Ex. 3:14).” *

Now a striking fact is that this Name, I Am, is one that no idol can take, for the simple reason that all idols are mute (1 Cor. 12:2). The prophets of Baal (1 Kings 118:19-40) could speak to Baal, thus putting Baal in the second person. Elijah could say, “Cry aloud: for he is a god” and thus put Baal in the third person, saying, I AM. Thus has God marked Himself off from all false gods by this Name Jehovah. It is by this Name that He speaks the Name that is above every a=name and it is the Name given to the virgin’s son—Jesus—Jehovah, God of the Hebrews (Phil. 2:9).

John the Baptist (Luke 7:19,20) sent his disciples to inquire of Jesus, “Art Thou He that cometh, or look we for another?” “At that season Jesus answered and said, I thank Thee, O Father, Lord of heaven and earth, that Thou didst hide these things from the wise and understanding and didst reveal them unto babes. All things have been delivered unto Me of My Father. Come unto Me, all ye that labor and are heavy laden and I will give you rest. Take My yoke upon you and learn of Me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For My yoke is easy and My burden is light” (Matt. 11:25-30).

Reader, are you conscious of your guilt? Are you aware that you have sinned against God? If so, now, as you read these words, is the time to come to Jesus—Jehovah the Saviour. But if you ask, How shall I come to Him? We reply, As a burdened sinner, a heavy laden one, who finds no relief in all his strivings after self-justification. “He that covereth his transgressions shall not prosper; but whoso confesseth and forsaketh them shall obtain mercy” (Proverbs 28:13).

* (Note: Jehovah means “He who is” and is he equivalent of “I AM.”)

—R.H. Hall

  Author: R.H. Hall

Sanctification: POSITIONAL and PRACTICAL

It is a source of pleasure to meet with anyone who is really concerned about God’s truth. Regarding this there is but one standard—the Bible—which is the Word of God. Therefore, “To the law and to the testimony: if they speak not according to this Word, it is because there is no light in them” (Isa. 8:20). And the Spirit of God—the Author—is the only One who can interpret the Word of God. In the understanding, then, of the Word, two things are necessary:

1. A man must be born of the Spirit of God.

2. A man must be subject to the teachings of the Spirit of God.

Inasmuch as the Spirit of God always speaks according to the Word, it is thence we must get our doctrine as well as the law of our new life.

In examining the subject of Sanctification it is well to clear the ground by looking into the root meaning of the word. It is uniform in both Old and New Testaments; namely, “to separate” or “to set apart.” Usually this is for some purpose in connection with the service of God. There is one instance, however, in Isaiah 66:17, in which it is not so, but the opposite, even a setting of themselves apart to do evil: “They that sanctify themselves, and purify themselves in the gardens behind one tree in the midst, eating swine’s flesh, and the abomination, and the mouse, shall be consumed together, said the Lord.”

Now such a use by the Spirit of the term “sanctify” shows us that the idea of being “made holy, or sinless,” is not necessarily connected with sanctification. The reference already given from Isaiah 66 evidently means that they separated themselves from the Temple of Jehovah and His altar, to do evil, and hence they were to be dealt with in judgment.

Then, may say we have the word used in connection with inanimate things, such as:

  • The seventh day—Genesis 2:3
  • Mount Sinai—Exodus 19:23
  • Altar of burnt offering—Exodus 29:36,37
  • The tabernacle—Exodus 29:43,44
  • The laver—Exodus 40:11
  • The temple—2 Chronicles 7:16-20
  • Our daily food—1 Timothy 4:5
  • A dwelling house—Leviticus 27:14,15
  • A field—Leviticus 27:17-22

Now, in none of these things can the thought of essential holiness enter, for there is nothing essentially holy about one day more than another, or one mountain than another, or in one piece of gold, silver, brass or wood more than another. The simple explanation is that God set those apart for Himself and hence they were said to be “sanctified.” The same can be said of the food we eat. It is sanctified by the Word of God and prayer and thus is set apart for our temporal refreshment and blessing and “not to be refused.”

Again, it may still further help in understanding the word “sanctify” to note how the Lord Jesus applies it to Himself: “Say ye of Him, whom the Father hath sanctified, and sent into the world” (John 10:36). And “For their sakes I sanctify Myself, that they also might be sanctified through the truth” (John 17:19).

Here we have the Lord Jesus, the spotless, holy One of God, “sanctified by the Father,” and again sanctifying Himself! What does it mean? Clearly that God sets Him apart for the same purpose—to do the will of God in order that we might be sanctified through the truth. He could not be made more holy, for He was absolutely such from the beginning.

But I have simply quoted these Scriptures to show the use of the word. And this is its use applied to the believer, whether in relation to his standing or his walk. When we speak of his “standing” we mean what the believer is in Christ. When we speak of his “walk” we mean the measure in which he manifests, in his daily life, what he is in Christ. The confounding of these two aspects of the truth is where much of the confusion comes in. To avoid this confusion we will look at the subject of sanctification, or, what we are being made.

POSITIONAL SANCTIFICATION or All Believers are Sanctified

You will possibly have noticed that the epistles are generally addressed to Christians who are usually called “saints.” The term simply means “sanctified ones.” It was not a select few among the many of God’s people who are thus addressed. They are all so denominated—not because of a “second blessing” they have attained unto since they were justified, but because they were “in Christ.”

The believers at Corinth are so addressed: “To the church of God is at Corinth, to them that are sanctified in Christ Jesus and called saints” (1 Cor. 1:2). And yet, the whole epistle is largely taken up with correcting wrong things both in practice and doctrine. In 1 Corinthians 6:9,10, we read of what they were before God saved them; but, verse 11 tells us they were now “washed,” “sanctified” and “justified” in the Name of the Lord Jesus, and by the Spirit of our God! Note the order—and it is perfect—washed, sanctified, justified. This reverses the theory held by many that a man is first justified through faith in Jesus and later on must pass through a second experience in order to be sanctified.

The fact is they all go together and the moment a poor, guilty sinner believes on the Lord Jesus Christ to the salvation of his soul, he is washed, sanctified and justified in His Name. Christ is made unto us wisdom, righteousness, sanctification and redemption (1 Cor. 1:30). I am, and have, all in Christ risen. It is not a question of attainment on the part of some. This is the portion and position of the feeblest babe in Christ. We are said to be Sanctified:

  • By God the Father—Jude 1:1
  • By the Lord Jesus—Heb. 2:11
  • Through the Holy Spirit—1 Pet. 1:2
  • By the will of God—Heb. 10:10
  • By the blood of Christ—Heb. 13:12
  • By faith in Him—Acts 26:18

And the perfected forever through the one offering of Jesus Christ—Heb. 10:14

Such is absolutely true of all who are “in Christ,” and nothing less than this would give them a place in the presence of a holy God. But, remember, it is only “in Christ” that all this is true of any and is the result solely of His finished work on the cross and not in any sense because of any good found in them.

PRACTICAL SANCTIFICATION or We are Being Sanctified

It is equally true, however, that the believer is being sanctified. This goes on daily, if there be the daily going on with God and His Word. In that wonderful prayer of our Lord Jesus in John 17 we find Him praying for His own: “Sanctify them through Thy truth, Thy Word is truth” (v. 17). And again, He “gave Himself for the church, that He might sanctify and cleanse it with the washing of water by the Word” (Eph. 5:26, 27). Also read Titus 2:14.

Thus do we see His desire expressed to have us manifest practically what His grace has made us absolutely in Christ. In other words, He wants us to reflect Him in this dark, unholy world of which Satan is its ruler and prince, being set apart from that which is of the world, to seek those things that are of God!

In 1 Peter 2:5-9 we are called an “holy nation, a peculiar people,” and hence God tells us we are to be holy, because He is holy. We are exhorted to “reckon” ourselves dead unto sin and alive unto God, because we have already died with Christ (Romans 6:1-11). For the same reason we are exhorted to “mortify” or make dead, our members which are upon the earth (Col. 3:5), and, yet again, to “put ye on the Lord Jesus Christ, and make not provision for the flesh to fulfill the lusts thereof” (Romans 13:14).

All this, and much more to the same effect, we are exhorted to do, and we would not have the standard lowered one bit. God has put no lower standard before us than His own Son when He says, “He that saith he abideth in Him ought himself also so to walk, even as He walked” (1 John 2:6).

Many there are, however, who make high pretension of “living without sin,” but they can only honestly speak thus because of a human estimate of what sin is, and a human standard of holiness. Sinlessness, while we are in the body, is unknown to Scripture, though often loudly professed by some who would know better if they read their Bibles. Alas! some get so far with this fallacy as to boast that they don’t need the Bible now! They prove this by ignoring its most positive commands.

SIN IN US, YET NOT ON US

“If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we say we have not sinned, we make Him a liar, and His Word is not in us” (John 1:8, 10).

Now, you will please notice again that the Apostle is writing to believers (1 John 2:12) and he includes himself with them. He is not, therefore, speaking of unsaved or unsanctified ones, as we have heard it ignorantly objected. He is speaking of saints whose sins were forgiven never to be remembered (Heb. 10:17), but who had sin in them and were deceived if they said they had not. In 1 John 1:9 we have one side of the provision God has made for restoration of communion broken by sin being allowed to act and bring forth its fruit, namely confession. “If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” In 1 John 2:1,2 we have the other side of the provision: “If any man sin we have an Advocate with the Father, Jesus Christ the Righteous.” God is still our Father though sin has marred our fellowship with Him. God is not the Father, nor is the Lord Jesus the Advocate of the unregenerate. From the above it is evident the Apostle John who leaned on Jesus’ bosom when He was here did not profess to have reached sinless perfection in his life and walk!

From the Word of God, then, we learn:

1. That the believer is sanctified in Jesus Christ. This is positional. This is perfect and absolute. It is the effect of the threefold work of the Father, Son and Holy Spirit. It cannot be added to or made more complete, for we are “complete in Him” (Col. 2:10).

2. That the believer is being sanctified day by day, as he is submitting himself to the cleansing power of the Word of God which negatively shows him what he should not be and do and positively shows him what he is to be and do. This is practical. Thus God gives no license for self-will in anything—it is God’s will in everything as it is revealed in the Word of God. Paul took the first step in practical sanctification when he asked, “Lord, what wilt Thou have me to do?” (Acts 9:6). His own will was set aside and God’s will became the only rule of conduct or service.

—T.D.W.M.

  Author: T.D.W. M.

Service and Communion

A Word to Young Workers

If I had the ear of my younger brethren in Christ who seek to serve their gracious Master in the ministry of the Word, in Sunday school work, in street preaching, in tract distribution, or any other form of Christian labor, I would say to them in deep affection, See to it that your service is the outcome of communion with Christ. Rivers of living water can only flow from those who go unto Him and drink, and you must go continually. Be careful to allow nothing to hinder your enjoyment of divine love, for the joy of the Lord is your strength. Seek to realize for yourselves the exceeding preciousness of Christ, so that when you speak of Him it may be out of the fulness of a heart made abundantly happy. It is true the outward form of service may be sustained by the mere energy of nature apart from communion with Christ, but then every element will be lacking that makes the service acceptable to Him and your own souls will be powerless and become like withered grass.

I would further say, Be on your guard against making service your one object. They seldom serve well who do. We have known earnest men who have fallen into this snare. They are never satisfied unless always on the move, and they think little of others who follow not in their steps. Now Martha served much and found fault with one who seemed to serve less, yet the latter received the Lord’s commendation and Martha missed it. There is a zeal that compasses sea and land, but it is not fed from celestial fires. There is a running to and fro with restless feet and a doing of this and that which after all may be but the goodliness of the flesh which fadeth away. The Spirit of the Lord bloweth upon it and it is gone.

Cultivate communion with God. Be much in prayer and study the Word of God that your own soul may be fed. How shall you feed others else? “It is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen? Or saith He it altogether for our sakes? For our sakes, no doubt, this is written.” In thinking of others and laboring for their good, God would have us feed for ourselves. We shall soon famish if we do not and spiritual strength will decline—a keeper of the vineyard of others while our own vineyard will not have been kept.

You will find it a deadening habit to read the Word only to search out something for other people. It is a Gibeonitish service (Joshua 9:21). Moreover, what you gather up and set before others will be mere religious information in which there will be no heavenly unction. It differs from the living ministry of the Holy Ghost as chalk from cheese.

Be faithful also in little things. It may be that God will then entrust you with greater matters. We are a little afraid of those who neglect the commonplace duties of everyday life for what they are pleased to think and call the work of the Lord. At all times do faithfully and well whatever comes to your hand. In a humble school, far removed from public observation, God often trains His servants for their higher mission. Moses was forty years in the backside of the desert keeping the flocks of his father-in-law before he was called to lead out the tribes of Israel from the house of bondage. David, in the wilderness watching over the few sheep of Jesse, was there prepared for his conflict with Goliath in the valley of Elah. The years thus spent were not wasted years. The fruit of them was seen afterwards.

But though I say this, let none hold back from serving Christ under the mistaken plea or inexperience. An infant’s hand may plant the acorn that shall yet become a stately oak. It is no uncommon thing for small beginnings to have endings that are by no means small. What know we of Andrew’s public preaching? Nothing. But it was he who brought his brother Simon to Jesus, and Simon’s ministry we know was blessed to thousands. When John Williams was an apprentice lad a humble Christian woman invited him to go with her and hear the gospel. William went and was converted and afterwards became one of the most famous missionaries whose labors in the South Sea Islands led multitudes to Christ. We may not be able to do much, but let us do what we can. A word fervently spoken, a tract discreetly given may yield abundant fruit if God’s blessing go with it. Be it ours to sow the seed in prayerful hope, for who can tell but what the harvest shall be most abundant. “Withhold not thine hand.” “Freely ye have received, freely give.”

—W. Barkker

  Author: W. Barkker

Circumstances

At all times and under all circumstances the Christian should realize that God is behind the circumstances through which he is passing. It is God with whom the saint of God “has to do,” not merely the circumstances.

When we come to really know God, we know Him as love. Then, knowing that everything comes to us from Him, though we find ourselves having to pass through pain and sorrow and trials as part of His discipline; but everything that comes from God comes from a source and spring in which we have fullest confidence. We look through the circumstances to Him, knowing that nothing can separate us from His love.

Is it not quite true, however, that we often look at the circumstances in which we find ourselves placed and consider only our feelings and judgment about them? What we should be occupied with is, not the circumstances, but what God intends by them. There may be some secret evil (one of the thousands of things that, if allowed, hinders the enjoyment of God) working in our hearts without our realizing it. It is good that God sends some circumstance that shows us the evil, in order that it may be put away. Is not this a blessing? The circumstance does not create the evil; it only acts upon what it finds to be in our hearts and makes it manifest to us. When we discover the evil and put it away, God’s purpose for the circumstance is seen, and the trials are all forgotten.

If there are circumstances that try and perplex our hearts, let us realize it is God with whom we “have to do,” and all He has in mind for us is done in divine love. The moment the heart is brought into the recognition of God’s presence, it can submit and God’s work is done. The soul finds itself in communion with Him about the circumstances.

—J.N. Darby

  Author: J.N. Darby

GOD IN EVERYTHING

NOTHING so much helps the Christian to endure the trials of his path as the habit of seeing God in everything. There is no circumstance, be it ever so trivial or ever so commonplace, which may not be regarded as messenger from God, if only the ear be circumcised to hear, and the mind spiritual to understand the message. If we lose sight of this valuable truth, life, in many instances at least, will be but a dull monotony, presenting nothing beyond the most ordinary circumstances. On the other hand, if we could but remember, as we start each day on our course, that the hand of our Father can be traced in every scene—if we could see in the smallest, as well as in the most weighty circumstances, traces of the divine presence, how full of deep interest would each day’s history be found!

The Book of Jonah illustrates this truth in a very marked way. There we learn, what we need to remember, that there is nothing ordinary to the Christian; everything is extraordinary. The most commonplace things, the simplest circumstances, exhibit in the history of Jonah, the evidences of special interference. To see this instructive feature, it is not needful to enter upon the detailed exposition of the Book of Jonah; we only need to notice one expression, which occurs in it again and again, namely, the Lord prepared.”

In chapter one the Lord sends out a great wind into the sea, and this wind had in it a solemn voice for the prophet’s ear, had he been wakeful to hear it. Jonah was the one who needed to be taught; for him the messenger was sent forth. The poor pagan mariners, no doubt, had often encountered a storm; to them it was nothing new, nothing special, nothing but what fell to the common lot of seamen; yet it was special and extraordinary for one individual on board, though that one was asleep in the sides of the ship. In vain did the sailors seek to counteract the storm; nothing would avail until the Lord’s message had reached the ears of him to whom it was sent.

Following Jonah a little further, we perceive another instance of what we may term God in everything. He is brought into new circumstances, yet he is not beyond the reach of the messengers of God. The Christian can never find himself in a position in which his Father’s voice cannot reach his ear, or his Father’s hand meet his view; for His voice can be heard, His hand seen, in everything. Thus, when Jonah had been cast forth into the sea, “the Lord prepared a great fish.” Here, too, we see that there is nothing ordinary to the child of God. A great fish was nothing uncommon; there are many such in the sea; yet did the Lord prepare one for Jonah, in order that it might be the messenger of God to his soul.

Again, in chapter four, we find the prophet sitting on the east side of the city of Nineveh, in sullenness and impatience, grieved because the city had not been overthrown, and entreating the Lord to take away his life. He would seem to have forgotten the lesson learned during his three days’ sojourn in the deep, and he therefore needed a fresh message from God: “And the Lord prepared a gourd.” This is very instructive. There was surely nothing uncommon in the mere circumstance of a gourd; other men might see a thousand gourds, and, moreover, might sit beneath their shade, and yet see nothing extraordinary in them. But Jonah’s gourd exhibited traces of the hand of God, and forms a link—an important link—in the chain of circumstances through which, according to the design of God, the prophet was passing. The gourd now, like the great fish before, though very different in its kind, was the messenger of God to his soul. “So Jonah was exceeding glad of the gourd.” He had before longed to depart, but his longing was more the result of impatience and chagrin, than of holy desire to depart and be at rest forever. It was the painfulness of the present, rather than the happiness of the future, that made him wish to be gone.

This is often the case. We are frequently anxious to get away from present pressure; but if the pressure were removed, the longing would cease. If we longed for the coming of Jesus, and the glory of His blessed presence, circumstances would make no difference; we should then long as ardently to get away from those of pressure and sorrow. Jonah while he sat beneath the shadow of the gourd, thought not of departing, and the very fact of his being “exceeding glad of the gourd” proved how much he needed that special messenger from the Lord; it served to make manifest the true condition of his soul, when he uttered the words, “Take, I beseech Thee, my life from me; for it is better for me to die than to live.” The Lord can make even a gourd the instrument for developing the secrets of the human heart. Truly the Christian can say, God is in everything. The tempest roars, and the voice of God is heard, a gourd springs up in silence, and the hand of God is seen. Yet the gourd was but a link in the chain; for “the Lord prepared a worm, and this worm, trifling as it was when viewed in the light of an instrument, was, nevertheless, as much the divine agent as was the “great wind,” or the “great fish.” A worm, when used by God, can do wonders; it withered Jonah’s gourd, and taught him, as it teaches us, a solemn lesson. True, it was only an insignificant agent, the efficacy of which depended upon its conjunction with others; but this only illustrates the more strikingly the greatness of our Father’s mind. He can prepare a worm, and He can prepare a vehement east wind, and make them both, though so unlike, conductive to His great designs.

In a word, the spiritual mind sees God in everything. The worm, the whale, and the tempest, all are instruments in His hand. The most insignificant, as well as the most splendid agents, further His ends. The east wind would not have proved effectual, though it had been ever so vehement, had not the worm first done its appointed work. How striking is all this! Who would have thought that a worm and an east wind could be joint agents in doing a work of God? Yet so it was. Great and small are only terms in use among men, and cannot apply to Him “Who humbleth Himself to behold the things that are in heaven,” as well as “the things that are on earth.” They are all alike to Him “Who sitteth on the circle of the earth.” Jehovah can tell the number of the stars, and while he does so He can take knowledge of a falling sparrow; He can make the whirlwind His chariot, and a broken heart His dwelling place. Nothing is great or small with God.

The believer, therefore, must not look upon anything as ordinary, for God is in everything. True, he may have to pass through the same circumstances—to meet the same trials—to encounter the same reverses as other men; but he must not meet them in the same way, nor interpret them on the same principle; nor do they convey the same report to his ear. He should hear the voice of God, and heed His message, in the most trifling as well as in the most momentous occurrence of the day. The disobedience of a child, or the loss of an estate, the obliquity of a servant or the death of a friend, should all be regarded as divine messengers to his soul.

So also, when we look around us in the world, God is in everything. The overturning of thrones, the crashing of empires, the famine, the pestilence, and every event that occurs among nations, exhibit traces of the hand of God, and utter a voice for the ear of man. The devil will seek to rob the Christian of the real sweetness of this thought; he will tempt him to think that, at least, the commonplace circumstances of every-day life exhibit nothing extraordinary, but only such as happen to other men. But we must not yield to him in this. We must start on our course every morning, with this truth vividly impressed on our mind—God is in everything. The sun that rolls along the heavens in splendid brilliancy, and the worm that crawls along the path, have both alike been prepared of God, and moreover, could both alike cooperate in the development of his unsearchable designs.

I would observe, in conclusion, that the only one who walked in the abiding remembrance of the above precious and important truth was our blessed Master. He saw the Master’s hand and heard the Father’s voice in everything. This appears preeminently in the season of the deepest sorrow. He came forth from the garden of Gethsemane with those memorable words, “The cup which my Father hath given me, shall I not drink it?” thus recognizing the fullest manner, that God is in everything.

—C.H.M.

  Author: C.H. Mackintosh

Our Children: Their Instruction and Government

NOTHING perhaps presses itself more upon the Christian parents. We are living in “perilous times.” Many Christians do not realize this enough. Apostasy in a multitude of forms is advancing with rapid strides under cover of Christianity, making it more necessary than ever that our children be well instructed in the Word of God. Nothing is so effective for this as the home, where the Christian father daily gathers his household for reading the Word and infusing it into their minds and lives. They may afterward depart from it in practice yet, as a hook in the mouth of the fish, will abide in them, and compel them, sooner or later, to yield to the blessed hand of God. The Sunday School is a blessed adjunct to this. Other witnesses will there add their testimony to that of the home, and we know the power of “two or three witnesses.” Then there are the various meetings of the people of God, where the Scriptures are in constant use. How we should value all these means of instruction, and have our children with us! All this is illustrated in the frequent gatherings and feasts of the people of Israel.

If we think we can do without these helps we will surely find ourselves and our children the losers. “Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before Him for them that feared the Lord, and that thought upon His Name” (Mal. 3:16)

We are also living in days of great pride, when not only are men subject to God no more, but are not even subject to rulers, nor to parents—days of socialism and rising anarchy. The more careful therefore should we be to instil obedience in our children’s minds—not tyrannize over them, not “provoke them,” but see to it that they obey, and obey cheerfully. Obedience is the very first principle, and at the root of all godliness. Many think that because we “are not under law, but under grace,” therefore to command and to govern are unworthy of a Christian. It is all wrong. Grace in no way destroys government—government in the assembly or in the family. An assembly without godly government is a ruin, and so also a family. We have seen many a time a row of children sit quietly by their mother through a long meeting without a move from one of them. They were no less active than others when free, but they were under government, and knew where and when to be quiet and reverent. Will this be the exception? or will it be the rule? Beloved fathers and mothers, this will depend on how well we fulfill our responsibilities as such.

How encouraging it is to find in various places that many of the young recruits in the assemblies are from godly families, and from the Sunday Schools! May the Lord increase still the labor and the fruit of both!

—Paul J. Loizeaux

  Author: 

Christlike Tenderness

“Be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you” (Ephesians 4:32).

The very essence of the gospel of grace is divine tenderness. Without tenderness and gentleness of spirit even the most strict religious life is a misrepresentation of the true Christ-life. Tenderness of Spirit is preeminently divine. It is the fountain of God’s love within. True, Christlike tenderness overflows all mental faculties, saturating with its own sweetness and manners, expressions, words, and tone of voice. It mellows the will, softens the judgments, melts the affections, refines the manners, and molds the whole being after the image of Him who was meek and lowly in spirit. It cannot be borrowed or put on for special occasions.

Jesus, source of our salvation, may we now Thy nature know;
Then more kindness and compassion we to Thy dear saints shall show.
May the grace Thou hast imparted, in relieving our complaints,
Make us kind and tenderhearted to the feeblest of Thy saints.

  Author: 

OUR PATH and our Associations

2 Timothy 2:20-22

IT IS a very simple, and yet a very important thing, to realize that the path for each of us must be an individual one. Many may, in fact, be in company with us, but to be right it must be the identity of the path that brings us together, not the any wise the desire of companionship, save with One alone. If others walk with Him, then we shall be together; but this is not, and must not be, ever what makes the path for us; this must be before God, and with God alone.

It should be needless to insist upon it, but doctrine and practice, alas! may be widely asunder; and conscience may be at a much lower level than the theory (for it is then really that) of which we have got hold.

And there will be a great many delicate points to consider, which nothing but real nearness to God will enable us to have settled; for are we not members of Christ’s body together, and not mere individuals? And does not this impose limits on the individuality of the path? Here we must answer, No; in no wise. It is by the careful preservation of our individuality alone that the church’s welfare can realized and maintained.

But our dissociations and associations are both prescribed for us in the text which heads this paper; and that in full view of the disorder which so soon came in and disfigured, and has never ceased to disfigure, the church of God on earth, while it has made the path of the true saint only more manifestly individual, as this scripture speaks it. For if “in a great house” (such as Christendom has now become) “there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor; it results that only “if a man purge himself from these, he shall be a vessel unto honor, sanctified and meet for the Master’s use, and prepared unto every good work.” Thus our associations, of which it is the fashion of the day to think so lightly, are put in the forefront here, as affecting our own spiritual condition and fitness for being used of God. There may be, and are, vessels to honor, which are mixed up with the vessels to dishonor, as we know, but you cannot say, according to this scripture (and “scripture cannot be broken”), that they are “sanctified and meet for the Master’s use” while in such a condition. Sovereignly he may of course use them, as He can use a vessel to dishonor even, if He will; but that is a totally different thing.

Who can say, then, that a man’s own condition may be godly, while in open-eyed association with ungodliness around? The second Epistle of John is no plainer than the second Epistle to Timothy is here. Both say we are responsible for, and partakers of, the sins of others, with whom we knowingly associate ourselves. Concord between Christ and Belial there cannot be—this will be granted. Then, for half-hearted following, which would in effect unite them, toleration there cannot be. The fiftieth link with evil is as real an one as the first; and to maintain our link of fellowship with Christ, we must refuse the fiftieth as we would refuse the first. Dissociation is the first thing here enjoined, that we may be free to walk in that individual path with God to which the Apostle is here exhorting.

Now as to association on the other side, “Follow righteousness, faith, love, peace, with them that call on the Lord out of a pure heart.” How are we to find these? How are we to test the heart? Why, by their ways. And I find my companions as I walk myself in the path of righteousness, and faith, and love, and peace, to which I am called. Suppose I wanted to find the people going by a certain train to the next town, what’s more simple than to put myself in the train? Ourselves upon the road, we find the people that are upon the road, and it is the only practical way. The individuality of my path is preserved with distinctness, and that path it is which governs my associations, not my associations the path.

Now what am I to follow, if I may not follow people? I am to “follow righteousness, faith, love, peace.” Leaders I may own, and rightly if, and only as, they can shew me that the path they lead in has these marks. But I must be shewn the marks of refuse the path, no matter what else may commend it to me. Nor will it do to take counsel with humility, and walk by the judgment of others, when God is bidding us hearken to His Word.

Now for the marks: the first is “righteousness.” Here, as it is our own path that is in question, we cannot be too rigorously exact. We are under grace, blessed be God, as to our relationship with Him, and to be witnesses of that grace to others, but wherever our own path is in question it is no matter of grace at all; the first and peremptory demand we must make upon ourselves is, is it righteous? This will be as far as possible from leading to hardness as to others; for even from this side of righteousness we must take them into account. Exaction is not this, but its opposite. On the other hand, no real love to others will ever lead me to put my foot down there where I cannot be sure it is of God, or according to Him. “By this we know that we love the children of God, when we love God and keep His commandments.” It must not even be doubtful if we are keeping His commandments; to doubt and do is to make light at least of disobedience; and if we should thus stumble, even in the right path, we should not ourselves be rightly on it.

We are to judge our own ways. If in this the judgment of others becomes necessary, the necessity is its sufficient justification. “Do not ye judge them that are within? But them that are without God judgeth; wherefore put away from among yourselves that wicked person.” He was among themselves, and being among them their association with him gave sanction to his wickedness. Toleration was thus unrighteousness in them, and even to eat a common meal with such was this.

Righteousness is then the first requisite here, and the severity we have to exercise is upon ourselves rather than others. If it be really upon ourselves rather than others. If it be really upon others we are sitting in judgment, we are not really righteous according to the standard of the kingdom of heaven: “I forgave thee all that debt, because thou desiredst me: shouldest not thou also have had compassion on thy fellow servant, even as I had pity on thee?”

Righteousness being secured, there is still further question. Not every righteous way is a way of “faith.” Here then the path becomes still further narrowed. “Faith” supposes a having to do with God as a living God; with Christ the Shepherd of the sheep as a living Guide. It supposes, not a “king’s highway,” such as Israel might have had in passing through the land of Edom (Num. 20), but that trackless desert path which was God’s choice rather for them; there where the pillar led, fire by night and cloud by day, that they might go, independent of nature, by day or by night.

A righteous path merely may, after all, be of the nature of the “fold,” a hemming in between certain limits, outside of which I may not be, but within which I may do my own will. A path of faith is a path which I recognize as God’s for me, not my will any longer, save as following His. This makes it, looking from one point of view, as narrow as it can be. For as there can be but one step at any time, which He really has for me to take—one and no other—there is no permission for self-acting for single moment. This for the legalist would be intolerable legality. Only grace can make it as broad a way as it is safe; for it is always broad enough for another to walk with us, whose presence is all for strength, for comfort, for satisfaction; and our own will means sorrow, defilement, and the ditch. Think of the eye of love never withdrawing its tender interest in the path we take! Would we desire it? Are we wiser, better, or more careful for ourselves, than He Who counts every hair of our heads?

Yet a path of faith is just the one for plenty of exercise and searching of heart. It is one as to which more seldom than we think can one pronounce for another, and when the need for spirituality is absolute and necessary. “The spiritual man discerneth all things.” He “discerns.” It is not internal feeling or blind impulse which controls but the knowledge of one whose mind and ways of thought are formed by the word, and who is in the presence of God, so as to be guided by His eye. This guidance infers present nearness and knowledge of Himself—the instruction of the word; but where the soul waits upon God, and occupies itself with Him, so as to see and interpret every look of His.

Faith then requires God’s word to justify it, in a path whence self-will is absolutely excluded. It thus guards the “love,” of which the Apostle next speaks, from being taken for the liberality,” so miscalled such on every hand. True love finds within the sphere which the word thus marks out for it, its amply sufficient field of exercise. “Seeking not its own,” it teaches no soul to do its own will or to show large-heartedness by setting aside even for a moment, its Master’s constant claim. It supposes no possible accomplishment of good to others by swerving from the good and the right way oneself; and this whether it be in one line of things or in another; “faith” having taught it, there is, and can be, no matter of “ecclesiastical policy,” if you will, or anything else which affects His people in any way which He, who has thought of the covering of a woman’s head, has not thought of and provided for. To swerve from His mind by way of accommodation to others, or for whatever way of accommodation to others, or for whatever purpose, would be but the unseemly “liberality” of a servant in things that appertain to his master—not liberality, but carelessness or worse.

Righteousness and faith however being maintained as to our course personally, “love” is next surely to be followed—safely under these conditions. Our hearts are to embrace not only the brethren, still less only those whom we find walking on the path with ourselves, but, as in “fellowship with the gospel,” all men. There is nothing however in which we are so apt to make mistake as we are with regard to “love:” there are so many and subtle imitations. We like people who please us—who minister to our selfish gratification, and we call that “love.” And if these are the people of God, this may help still more effectually to deceive us. How often does this kind of feeling betray itself by fermenting, on occasion given, into the most thorough animosity! True love, seeking not its own holds fast its objects with a pertinacity of grasp which never fails: “having loved His own which were in the world, He loved them unto the end.” We may be forced to separation, forced to walk alone, forced to judge and condemn the ways of those whom nevertheless we cling to before God with desire which will not admit of giving them up even for a moment. Thus if judgment, where it is not that of an enemy but of a friend; and blessed they who in the spirit of mourners find themselves thus in company with the “Man of sorrows.”

We must be content here to point out the order, and the meaning of the order, in which “love” occurs in connection with our path. It does not form this (divine love has formed it for us, not our own): it is the spirit which is to animate us rather in the path—not the rails, but the motive power—and here, of course, love to God first, as that from which all other springs.

“Peace” closes the catalogue. It is the necessary issue to which all this tends. “The fruit of righteousness is peace.” While love seeks the peace of the objects of it, and satisfies itself with what it finds in blessing for them. Every way peace is reached; and only here as the end of the rest—guarded and defined by what precedes it—can it be true or safe as an object to be sought after. Here it comes in seemly order and due place. May God grant us more attainment of it such as it is here presented.

—F.W. Grant

  Author: F.W. Grant

The Missing Ministry

Where is the missing ministry? Where is the voice of the prophet? Making the Word of God heard in the conscience, not the foretelling of future events, is the character of prophecy today.

We have teachers who, through the grace of God, have given us back many long lost truths. But the ministry of yesterday is not that of today. Yesterday, ignorance was the prevailing sin, and for this, teachers were needed. Today it is deadness of conscience, and for this, a prophet’s voice is required.

Truth that was previously dug out with years of prayer and fasting can now be clearly apprehended by the reading of a single tract, without the least reading of a single tract, without the least exercise of heart of conscience. The result is appalling.

Laying hold of truth and having truth hold us are two vastly different things. We should cry to God for true prophets, men who lead godly lives and who are gifted to speak solemnly, and searchingly; men who can awaken the long slumbering conscience, and who will not flinch in exposing “in the light” that hidden corruption that loves darkness.

Let none say love forbids such an exercise of gift. LOVE CALLS FOR IT. None loved like the Master, and yet none ever spoke to the conscience like Him, Who was full not only of grace but also of truth.

Such a ministry is greatly needed. If it were present, self-satisfaction would receive a death blow. Much “fair show in the flesh” would be brought to an untimely end. But only that which is false and unreal would suffer, and surely no heart would regret this.

The question for us is whether OUR REPUTATION is dearer to our hearts than GOD’S GLORY. We have speakers and writers, but where is this ministry to be found? Is it silent through fear of man?

The Lord will hear our prayer. Let every true heart to whom his honor is dear, cry to Him to raise up in our midst in conscience-searching power this missing ministry.

“HE THAT HATH MY WORD, LET HIM SPEAK MY WORD FAITHFULLY. WHAT IS THE CHAFF TO THE WHEAT? SAITH THE LORD. IS NOT MY WORD LIKE A HAMMER THAT BREAKETH THE ROCK IN PIECES?” (Jeremiah 23:28,29)

—Thomas Wilson

  Author: Thomas Wilson

Competent Ministers

A few comments on 2 Corinthians 1-6

It has often been said that the Second Epistle to the Corinthians unfolds truth to that assembly of the greatest import, which could not be imparted to them in the first epistle. The reason was that their moral condition had improved by way of repentance and godly clearing.

But it is not always seen by what means this blessed truth of the new covenant reconciliation and new creation is given. The apostle had been attacked as a minister. Sinister motives had been suggested as a reason for his activities, which he felt most keenly, and proceeds, as every minister should, to give his answer to such charges by unfolding ministry which was unique, and especially entrusted to him by God, both as a minister and an ambassador. Thus it came about that no one else could unfold what the apostle Paul did.

This letter involves a rebuke to the assembly for refusing to take what God sovereignly chose should be given by Paul only, and incidentally to show what they had missed through despising the servant of God. A truth we might take to heart today!

Chapter 1 shows the apostle to be accused of vacillation, and there he tells us that his word was not yea and nay, but that his preaching of the Son of God was in regard to the confirmation of all God’s promises, whatever their number, and was indeed in the stability of promise and fulfillment a means of promoting the glory of God as a performer of His promises.

Chapter 2 shows how God in Christ sets His seal on His servant’s work by heading the triumphant procession which marked the taking of spoil from the enemy in the persons of all who were converted to God by his preaching, and at the same time waves the sweet incense of God’s saving grace in every place, and marks out the preachers as a fragrance of Christ in both those who are saved and those who perish.

Chapter 3. So far from arrogating to themselves service in the gospel, he informs them it is God who made them (that is, the preachers) competent ministers, unlike others who are mere hucksters of the Word of God, trading corruptly, and what is most important of all is that the ministry so graciously entrusted to the apostle, with others, is to be the sole letter of commendation as the results of such ministry are worked out, and to show that the power was of God and not of us.

Chapter 4 definitely unfolds that that fragile vessel survived the afflictions and brutality, the dashing to the ground, the stoning by stones, that Paul as such was subjected to, and remained intact to the end, till such time as Paul himself said, I have finished my course and am ready for sacrifice.

In chapter 5 he says, graciously including his fellow-workers, “We then as ambassadors for Christ.” Such they were by special appointment, no one else being sent from heaven to God’s enemies to appeal to the world to be reconciled to God, but then our privilege is to continue to set forth God’s attitude, which was indeed first divulged by the apostle Paul and his colleagues.

Then as to personal conduct, Chapter 6 shows that they, the apostles, gave no offense whatever, lest the blame came upon the ministry, not the minister; but, as he shows, if there is not the living out of the ministry the latter suffers.

When the Corinthians read this letter they would be prepared to admit the choice of God in service, and it would come home to them that they were indebted to the apostle in God’s hands for the building of their local assembly—undoubtedly an apostle to them, for the seal of that communion were they in the Lord.

Moreover, they were after their conversion the letter of Christ entrusted to the apostle’s care (2 Corinthians 3:3), the word “ministered” being the same as “cared for” (that is, ministered to Him of their substance), and as such Paul valued that epistle or letter with such a loving care as to say, I “abundantly love you,” and as a key to all his exercises for them he says, “I am jealous over you with godly jealousy; for I have espoused you to one husband, that I may present you as a chaste virgin in Christ.”

—W. Turner

  Author: W. Turner

Prayer

Prayer is a song we all can sing,
A light that the blind can see,
Prayer is a gift the poor can bring,
However poor they be.

Prayer is a star that lights the way,
For those who are in despair,
And when your heart kneels down to pray,
God will hear your prayer.

Prayer is a pillar for the weak,
A comfort for those who fear,
Prayer is a word the dumb can speak,
A sound the deaf can hear.

Prayer gives itself to everyone,
None will God its power deny,
To those that call upon His Son
Their needs He will supply.

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