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.

The WORD OF GOD says “There is one body” (Eph. 4:4), not two, nor three, but one—only one. That “one body” is the body of Christ (Eph. 1:23); that is, every true Christian is to Christ what a man’s foot, hand, etc., is to that man (1 Cor. 12:12-27). Nowhere in Scripture do we read or find the idea of a Baptist, a Methodist, a Presbyterian, or any other body. The only thing found there is the one body of Christ, formed by the “one Spirit” of God. The relationship therefore of all true Christians is that of fellow-members of the one body of Christ—a divine relationship entered into at conversion by the Spirit’s baptism, and consummated in the glory of heaven to which the Church is destined.

Christians assuming any other relationship than this with one another, associating themselves together on any other principle that this, are therefore sectarian. They form another tie than that which God has formed, and by which He binds all His children of this dispensation together.

But the members of that one body are scattered all over the earth. They cannot assemble together in one place. They therefore assemble in any locality convenient to those who live in that locality. There may be “two or three,” or two or three hundred or thousand; Christ, the Saviour and Head of the Church, has pledged Himself to be present in the midst of them thus assembled (Matt. 18:20). He is their Center of assembling as the Ark was of old the gathering-center of Israel. He is also the attractive Object of all their hearts—every one rejoicing in the presence, to faith, of the Lord Jesus. These local churches, or assemblies, are, of course, even as the persons who compose them, “one body in Christ, and every one members one of another” (Rom. 12:5). If new converts be received in one locality, they are received there on behalf of the whole Church of God universal, and thus introduced into her fellowship—her fellowship, mark, not her membership, for they were already made members by the baptism of the Holy Spirit. Should one move where he is unknown, a letter of commendation gives him full access to all privileges everywhere. If one walks in evil and is put under discipline in one place, he is under discipline in the whole Church universal until he repents.

All these local assemblies are, for their doctrine and their practice, primarily responsible to the Lord, inasmuch as “Christ is the head of the Church” (Eph. 5:23), and should any of them fall into evil doctrine or practice He may visit them with judgment, as in 1 Cor. 11:26-32, or take away its candlestick testimony altogether as threatened in Rev 2:5. They are also responsible to one another, for all “are members one of another” (Rom. 12:5). No local assembly can act for itself alone. Its actions affect all others, and render thus all others responsible with it. It must therefore, when questioned, be open in the fullest way to investigation, as it is accountable to all the rest. The sense of this responsibility toward one another produces wholesome care in all that is done in each place.

But some one may say, this is all very true, and sound doctrine, and in accord with all Scripture, but Christendom is full of divisions and parties, insubject to each other, which in turn abound with persons who are in nowise subject to Scripture or to the Lord. What then are you going to do? Walk apart from them, and, by scriptural teaching and godly labor after the fashion of the apostles, form a fellowship on the principle of the whole Church of God, to practice among themselves what the whole Church should practice. It may be small and weak, and cause opposition and contempt, as in the days of Ezra and Nehemiah, when they were building afresh upon the old foundations; but it will please God. The mere attempt will please Him. Faithful labor at it He will bless; and when the Lord returns He will manifest that every “living stone” which had been set on the old foundations had been set in a place of special blessing—blessing for eternity.

—P.J.L.

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

2 Timothy 3:17

IN THE New Testament “the man of God” supposes one faithful in the service of souls. However, the term is by no means confined to the New Testament, being rather in itself a familiar Old Testament expression. By it we may understand a believer who has the moral courage and the spiritual power to identify himself with the Lord’s interests, and to maintain the good fight of faith in the midst of perils and obstacles of every sort. Such a testimony is incompatible with yielding to human principles and the spirit of the age.

We must not suppose, however, that fidelity in such a day as ours wears an imposing garb. An appearance of strength is out of course when declension has come in and judgment is approaching. God will have a state of ruin felt, and His testimony must be in keeping. When He calls to sackcloth and ashes, He does not give such a character of power as has price in the world’s eyes. Thus one of the truest signs of practical communion with the Lord is that at such a moment one is heartily content to be little. This is reality, but it is only a little strength. It is according to the mind of God.

That which attracts the world must please and pander to the self-importance of man. The world itself is a vain show, and likes its own. Consequently there is nothing which so carries the mass of men along with it as that which flatters the vanity of the human mind. It may assume the lowliest air, but sinful man seeks his own honor and present exaltation. But when a servant of God is thus drawn into the spirit of men, he naturally shrinks back from fairly facing the solemn call of God addressed to His own, loses his bright confidence, and gets either hardened or stands in dread of the judgment of God. When Christians lose the power and reproach of the cross, philanthropy has been taken up which gives influence among men and general activity in what men call doing good replaces the life of faith with the vain hope of staving off the evil day in their time at any rate. One need not deny zeal and earnest pursuit of what is good morally; self denial, too, one sees in spending for purposes religious or benevolent. But the man of God, now that ruin has entered the field of Christ’s profession, is more urgently than ever called to be true to a crucified Christ. As surely as He is soon coming to take us on high, He will in due time appear for the judgment of every high thought and the fairest looking enterprises of men which will all be swallowed up in the yawning gulf of the apostasy.

—W.K.

“They angered him also at the Waters of Strife, so that it went ill with Moses for their sakes; because they PROVOKED HIS SPIRIT, so that he spake unadvisedly with his lips” [Psalm 106:32,33].

What is a provoked spirit? A wrong spirit about wrong things. Perhaps there is no greater hindrance than this to the Holy Spirit being poured out abundantly.

These verses sum up Numbers 20:1-13. The people were thirsty, and uttered rebellious words against God and against Moses. God came in and wrought deliverance, but the spirit of Moses and Aaron was provoked. See the comment: “It went ill with Moses.” Who was Moses? Few men had such privileges. See this aged servant of God, who was faithful in all his house, yet in this fortieth year of the Wilderness journey this great disaster came on that man.

Are we not liable to disaster from the same cause? It went ill with Moses, and the crowning honor of his life was withheld. But the people were wicked? Yes, atrociously wrong: “they provoked his spirit.” But Moses was wrong, and who can tell the loss it brought into his own life.

Good people (children of God) often talk of “righteous indignation”; they feel wrong things so keenly, and the devil takes advantage to provoke the spirit, and the child of God does not see that this is a hateful thing to God, the greatest hindrance in Communion and Service.

Turning to the narrative, in Exodus 17, of the smitten Rock, we have the record of an event which took place forty years before. The people wanted water—were thirsty: there was a wicked, murmuring spirit, much wrong doing; they were aggravating and ungrateful to the last degree. But the wrong did not get into the spirit of Moses. He puts the case into God’s hands, and God comes into it and works salvation. An unprovoked spirit always calls God to the scene. The provoked spirit always calls God to the scene. The provoked spirit shuts God out. This is why the devil works to get us provoked. He knows if he gets us wrong, his triumph will be complete. If God keeps our spirit, we can get hold of Him to deal with the wrongdoer. In Numbers 20, the scene is very similar. All goes well at first (verses 6,7,8); Moses and Aaron get to God; but (verse 10) the wrong spirit gets into Moses. He smites the Rock instead of speaking to it, and calls the people “rebels,” etc. He “spake unadvisedly with his lips.”

God is infinitely patient with wrong-doing. He is never provoked. He meant His servants to represent Him, and those men by their provoked spirit put a cloud over God’s character of patience.

In the New Testament we have similar scenes recorded. In Luke 9:51-55, is the narrative of the Samaritan villagers refusing to give Jesus and His disciples shelter. The wrong spirit gets into James and John. It was not the spirit of His own children. God’s greatest sorrow now is over our wrong spirits. What damage has this wrought! We do need this grace—never to be provoked in spirit.

Last sumer a servant of God, Mr. A.M., gave an illustration of this very thing. He was visiting his sister. She was in a great state about her husband—wanted Mr. M. to pray for him. He neglected family worship, and all the home-life was wrong. Mr. M. said, it was never God’s will that anyone should do wrong, but that we, His children, should take wrong in the right spirit. She did not see it. All the fault lay at her husband’s door. Mr. M. came back again in three weeks. “God has been dealing with me; I see it now,” she said. Directly she was in the right, the Spirit of God wrought in her husband, and the home life was adjusted. A provoked spirit keeps His hand off the very circumstances we want Him to touch. There may be wrong in our own work; we see it, fret, struggle; no good is done. We can never get things mended when we touch them with a provoked spirit. God hears our cry, and will shew us His salvation, if we surrender that wrong spirit.

Turn to Matthew 16:47, and onward. Look at the Lord Jesus under circumstances of the most intense provocation.

Look at Peter (verse 51), manifesting the “provoked spirit,” Peter could not stand it—his spirit was up; it was not the Spirit of Christ ; Jesus could not pass it by. Peter altogether missed the duty of that hour. “If I had wanted retaliation on the evildoers, ten thousand angels are at My bidding; I do not need your tiny sword, Peter!” Jesus Christ has too much to do now—healing the ears we cut off. He wants us to be filled with His Spirit. See how He treated Judas. “Friend … ” (Matt. 26:50). Wonderful, the unprovoked Spirit of the Lamb of God!—in presence of such depths of meanness and baseness, as if Judas was an angel sent from the Father’s throne. The Lamb of God—and we followers of the Lamb of God!! Oh, brothers and sisters!

But here an objection may be raised—”Would you have people without backbone?” The answer to this is: “Look at Peter on the day of Pentecost.” This exhibition of his conduct in attacking the bad sent to take Jesus, was strength of a kind. But can you fancy Peter bringing Malchus to the feet of Jesus? James and John certainly acted with spirit, but you could not fancy them going and preaching the Gospel to those Samaritans. Look at all the group “filled with the Spirit.” Were they men without character on the day of Pentecost? Which kind of strength do you choose? The weak things of God overthrow the things that are mighty. If the Spirit of Christ is in us, we shall rebuke evil, but tenderly love the evildoer. I believe this provoked spirit is one of the greatest hindrances to the mighty outpouring of God’s Spirit. I am certain that I—— the greatest hindrance is the spirit of the Protestants. God has to put up with all the wicked and wrong doings in the universe. Have you learned to take things as God takes them? Heaven is a very easy, blessed place! Thank God that we are not there yet, that we may learn the mind of Christ and live like Him. What a glorious opportunity our God is giving us for this lesson!

Did you ever think that God uses the evil in men around us to excavate our souls to make room for the Holy Spirit? I do not think we have taken it to heart how much our God counts on the unprovoked spirit of His people. He works always through this channel.

Look at Jesus on the ross—read again and again that wondrous story. What wrong done to you or me compares to the insults heaped on Jesus Christ the Beloved Son of God! What did He say? “Father, forgive them, for they know not what they do!” Behold the Lamb of God, wronged by evildoers, yet untouched by it! Our whole Redemption is rooted in the unprovoked spirit—Spirit of the Lamb of God. The Lord God of heaven and earth came down to our utmost need in that unprovoked Spirit. When God wants to reach atrociously wrongdoers, He seems to say again: “I will let them do their evil will, that they may see my Spirit in my child;” and when our spirit is provoked, it hides His glory and stays His hand. We must make way for God. Make way for the Spirit of His Son to possess our spirits. Have you suffered sorely? Do you feel you have a perfect right to feel so wronged? Let the Lord Jesus possess your spirit, beloved, and will have all God’s power on your side to overwhelm the evildoer,

—C.G.M.

WE EXTEND a sincere welcome to each one who has desired to be present and to observe the order of our meetings; and we trust the Lord may make this a very real blessing to every visitor.

Yet in order to avoid misunderstanding, it is only becoming that this word of explanation be given as regards the meeting for THE REMEMBRANCE OF THE LORD.

From the Scriptures, we are persuaded that this feast of sacred significance is intended for those who are drawn by love toward the Lord Jesus to participate in worship and thanksgiving to Him, in fellowship with others of “like precious faith.”

For this reason, we consider it only fair and right toward the visitor and feel that the visitor should consider it also fair toward ourselves and toward the Lord, that he should not be expected to take part in the breaking of bread until such time as there is some definite knowledge of one another, and the visitor is persuaded in his heart that the Lord desires him to enjoy this fellowship with us.

It will be understood, we trust, that this care and consideration is not dictated by any thoughts of being better than others, but by concern for the honor of the Lord Jesus and for the proper and godly order of His Church in a world where disorder is so prevalent. “Let all things be done decently and in order” is a Divine injunction given in 1 Corinthians 14:40.

There is no reason for the visitor therefore to feel badly that he does not actually participate in the breaking of bread. This should not at all hinder a true believer from deeply enjoying the presence of the Lord; and we shall be thankful if this is so.

Any questions concerning these matters will be gladly discussed with the inquirer by brethren who are present, following the meeting. “The meek will He guide in judgment: and the meek will He teach His way” (Psalm 25:9).

WHAT can be happier than a Christian home, where the Lord is known, loved and obeyed? There is light in the dwelling—the light of heaven. It is a profitable study to go through the Scriptures and see God’s thoughts as to the family. We find that His grace reaches out to all members of the household, is offered to all. “Come thou and all thy house into the ark.” “Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house” (Gen. 7:1; Acts 16:31).

We also find that His claims for obedience are upon the entire family, and the parents are responsible to bring up the children in the “nurture and admonition of the Lord” (Eph. 6:4). A man’s faithfulness is shown by the order he maintains in the house. “I know him that he will command his children and his household after him” (Gen. 18:19; 1 Tim. 3:4).

Nor does this mean that gloom and sadness will pervade the home, but exactly the reverse. God’s own joy and light, where He is known in grace, will fill each heart, so that even the little ones will share in it. Home thus becomes the most attractive of all places, the happy asylum from the worry and care of business, the nursery for the tender little ones, and the busy beehive of Christian industry. May our God make more such homes.

—S.R.

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

A Lesson from Ephesians 4:16: “From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.”

Samuel Hebich lived and labored on the west coast of India, being used mightily of God in blessing to saint and sinner. I was greatly struck by my first sight of the missionary, and the message I heard him deliver has never left me.

I will attempt to relate his discourse with the same vernacular in which it was given. I do this because there was a force and a pathos in his words that so materially helped me to remember the subject, and I do not wish to take away from it.

He read the fourth of Ephesians, and expounded it till he came to the sixteenth verse, which he read slowly, and repeated the words, “Fitly shoined togeder.”

He paused a few seconds, and abruptly put the question, “Did you ever see a tob?” This homely appeal roused the sleepy and caused a smile to pass over every face.

“If you go to Palhully (a factory in the neighborhood), you will see some fery large tobs. You and I cannot make a tob; it requires a good carpenter to make a tob; or it vill hold no water, because it is not made of vone peece of ood, but of many, and de many must be fitly shoined togeder. Dere are four tings to make a good tob.

“1. It must have a good bottom.

“2. Each of de peeces must be fitly shoined to de bottom.

“3. Each von must be fitly shoined to his fellow.

“4. Each von shall be kept close by de bands outside.

“Von peece may be narrow and de next peece be vide, yet it shall be a good tob; but if a little shtone or bit of shtick vill come between de peeces it vill not do at all. If de peeces are near, but do not touch, it vill not do at all; and if all de peeces but von touch, and are fitly shoined togeder, and dis von fall in or fall out of de circle, it is no tob at all. Now if vee haf a good bottom and efry peece be fitly shoined to de bottom, and all are fitly shoined togeder from de top to de bottom, haf vee now a tob? No, it vill not hold water for von moment till the bands are put on. De bands press hard on each peece of ood, and den are day yet more fitly shoined togeder.

“‘Oder foundation can no man lay dan dat is laid, vich is Jesus Christ.’ Here vee haf de good bottom for our tob. It is perfect, and efry von dat truly believes in Him is resting on dis good bottom, and is fitly shoined to it by de Holy Spirit.

“Dere are many who call demselves Christians who are not so shoined, but vee are not speaking of dem now.

“In de Acts of de Apostles, we read often of being ‘filled vid de Holy Ghost,’ and ven gadered togeder for prayer vonce de whole house did shake vid His power. Shust so now He fills vid peace and shoy de soul dat loves de Lord Jesus, and likewise de company gadered togeder in His Name, Sometimes! not always. Sometimes—not always—Vy not always? Ve shall see. Vat is de small shtick or shtone between de peeces of ood dat make de tob? It is de leetle quarrel—de hard vord—de dirty bit of money, dat keeps broder from being fitly shoined to broder. Vat is de space between de peeces from top to bottom, troo vich you can see de light? It is de coldness dat you feel, but do not tell. De Major’s vife and de Captain’s vife vill bow, but not speak or greet each oder as formerly, because vispering has come between dem. Vat is de peece of ood dat falls out of de circle? It is de proud, unforgiving spirit dat efry von can feel is in de meeting, and vich causes all heavenly peace to run out. So you vill pray dat de power of de Spirit may be known in de meeting but de Spirit is grieved and cannot act because you are no more fitly shoined togeder. You are fery sorry dot you have no blessing, and you leave de meeting because it can do you no good. You stay at home vid de debil, and become dry indeed.

“Oh, beloved, be fitly shoined togeder! You haf no power of your own. Dat vich shall keep you is de encircling bands of de love of Jesus, from head to foot, and as dis power presses on each of you, so vill you become yet more closely shoined togeder. Den de Holy Spirit shall remain among you and fill you to overflowing. Den all who come into your midst shall be refreshed, and de Name of de Lord Jesus be glorified! Amen.”

“Let us therefore follow after the things which make for peace, and things wherewith one may edify another” (Romans 14:19).

“Endeavoring to keep the unity of the Spirit in the bond of peace” (Ephesians 4:3).

“Verily, verily, I say unto you, Whatsoever ye shall ask the Father in My Name, He will give it you”
—John 16:23

WHAT liberty is given here, my brethren! “Whatsoever!” Were it alone, it would be boundless, and the Lord would thus have opened the door to all the desires of unbroken wills among His people. But He adds, “In My Name.” This is His limit—that which He sets up.

If we apply to God for anything in the Name of Christ—and He will accept no other—it must be in keeping with what Christ is. It is as if Christ Himself were asking it of His Father. He does not want us to make Him the messenger, as if we had not the liberty to approach. We have the same blessed liberty which He has, for grace has made us sons, and we are loved of the Father with the same love wherewith He is loved. He wants us to realize that holy liberty, and go ourselves with our requests straight to the Father in His Name—that is, as if it were Himself presenting it—He who is always heard, because He always does what is pleasing to the Father.

But then how could Christ present any request to His Father in anything inconsistent with His own character and ways?—they were ever within the circle of the Father’s will.

To pray in His Name, then, involves our presenting to God only that which Christ could and would present. It calls for a real setting aside of our own wills, and for moving only within the circle of God’s will, where Christ always was and is. Setting up our own plans, then making use of Christ’s Name with God, as if He were pledged by it to obey us, is an awful mistake, which He will rebuke to our shame.

But oh, for more of that lowly, broken spirit which finds its home in the Father’s will, its delight in Christ’s interests here, and which, burdened with that, knows how to plead with God, and never give up! And though He tarry long, victory is as sure as His throne. “Scripture cannot be broken,” and He has said, “Verily, verily, I say unto you, Whatsoever ye shall ask of the Father in My Name, He will give it you.”

But, alas! how much more earnest we are apt to be when our will is at work than when it has been surrendered! How much more earnestly men will work in a business of their own than in the employ and interests of others! It but reveals that in us (that is, in our flesh) dwells no good thing. Yet, though we be only servants as regards our service here, and, as such, owe absolute obedience to our Lord and Master, and should perform our service as pleasing Him and not ourselves, are we not sons too? Are we not going to be sharers of His glory, and partakers of of every fruit of His obedience and of ours? Does He not call us “friends?” Does He not mingle with us? And while we call Him “Master and Lord,” and rightly so, is He not even our constant Servant? Surely, surely!

Let us, then, take courage. Let us lay hold of His business—carry it in our hearts—make it our own—plead with God about it according to the measure He has given. If Christ be our object, let us ask of God—ask much—and we will receive much, and our joy will be full here, and our reward great there.

—P.J. Loizeaux

Self-awareness of Christ-awareness?

There is a wide-spread and popular movement sweeping the land. It claims over 600,000 adherents, with 15,000 added each month! It promises peace of mind, relief from tensions, and release of latent energy. It is called “TRANSCENDENTAL MEDITATION.” The promised results attract many, for who does not desire what is offered? But perhaps most who are involved are unaware of the subtle nature of the movement and the ruinous power behind it.

As learned from a teacher of it, one must be initiated into the movement by a ritual of sorts. Then, the object is to get the pupil into a state of “self-awareness” through mental activity in this direction. After a private interview with the person, the instructor is to discern certain traits which seem to characterize him, and then gives him a “Mantra”—a word which he is to employ in his meditation. This, as repeated and thought upon certain times a day for different lengths of time, is to relax the body from tensions, and give peace of mind, so that the person really “begins to live” through “self-awareness.” Oh, yes, by the way, there is an “initiation fee,” because private professional instruction and group participation in classes are required for success.

“Transcendental Meditation” asserts it is not a religion, but this is contrary to fact. It’s founder, the Maharishi Mahesh Yogi says, “Transcendental Meditations is a path to God.” — He also writes, “The Lord Krishna declares that realization of the state of all knowledge (TM) is the only way to salvation and success in life: there is no other way.” These statements definitely classify it as a religion. The fact that it is a FALSE RELIGION is seen by comparing the Maharishi’s statements with the Bible. Jesus Christ says: “I AM THE WAY, the Truth and the Life: no man cometh unto the Father but by ME” (John 14:6).

The Bible teaches meditation, but it always directs to Christ and the Word of God as the Subjects for the mind and heart. This is the exact opposite of “self-awareness.” It is what we can call “Christ-awareness,” and this through the Words of God, of which Jesus says: “They are Spirit and they are Life” (John 6:63).

Through Joshua, the Spirit of God says: “This Book of the Law shall not depart out of thy mouth; but thou shalt meditate therein day and night; that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success” (Joshua 1:8).

Through Paul, the Spirit writes to Timothy—”Meditate upon these things”—the truths of God revealed in Holy Scripture—”give thyself wholly to them; that thy profiting may appear to all” (1 Timothy 4:15). This is God-directed meditation. It will fill the mind and heart—not with self—but with CHRIST, Who is both “the Power of God, and the Wisdom of God” (1 Corinthians 1:24).

“Transcendental Meditation” is Satan’s imitation of God’s plan. It is deadly in its end-results, for it occupies one with worthless “self,” and robs the soul of the Christ of God Who alone can give true peace of mind and heart. It may lull one into a mirage of peace, but this, without the Lord Jesus Christ, is but the sleep of spiritual death!

A sinister trick of the Devil is to label TM as a “science.” In this way the pagan religious character of the movement is hidden from view, and is being accepted into public institutions—jails, hospitals, the armed forces, etc.

Should the reader be tempted to take up with such a movement, let him seriously consider the above. Turn rather to the Saviour for salvation from your sins, and receive by faith in Him the peace He offers you on the basis of His finished work done for you on the Cross of Calvary. Then, by faith turn your thoughts to Him through the medium of the Word of God and find the true peace of heart, with its attendant, freedom from tensions, and the Spiritual energy THIS BIBLICAL MEDITATION will impart to you. Through Isaiah we learn a promise upon which you may depend: “Thou wilt keep him in PERFECT PEACE, whose mind is stayed on Thee: because he trusteth in Thee” (Isaiah 26:3).

—Don Johnson

A WORD OF ENCOURAGEMENT

IN THE majority of our meeting-rooms the Sunday evening is devoted to the preaching of the gospel. Even where a series of such meetings is rare, it is seldom that the regular weekly preaching is discarded. Sometimes, however, even this is done, because the brethren consider they lack the “gift” to carry it on, and a Bible reading is substituted—care being taken to introduce gospel remarks should strangers attend. No doubt circumstances may sometimes justify this, especially if the brethren are isolated by distance; but this omission has occurred when the confessed lack could have been supplied.

At least one night out of seven for gospel preaching in our rooms is desirable—for the glory of God and the salvation of sinners. Besides, where this work is unnecessarily suspended the affections of God’s people dry up, and the very meeting-room seems somewhat at variance with God’s attitude toward the world.

Nor is it sufficient that the Word be regularly proclaimed; it should be done in such a way that one would gladly urge strangers to attend, confident that they would hear a good gospel. A sister relates overhearing a man remark to a woman with whom he was walking: “Do you see that hall with a bill-board by the door? Well, if you want to hear the pure gospel, go there!” This testimony should apply to all our meeting rooms.

It is a fact however, that this testimony cannot always be given, and I have known brethren who, willing to attend personally, would not invite strangers because of the uncertain character of the preaching. But had these brethren faced this matter with God, it might have been remedied; for much of the unsatisfactory preaching in our rooms springs from a haphazard method of conducing it, so that whispering is sometimes heard in the audience as to who is going to speak. At other times there is even a pause for this one or that one to get to his feet.

There is a mistaken notion with some that it is the business of the brethren to conduct the preaching. Gospel preaching is the work of the Lord’s servant, not the work of the saints. The latter ought to support him in every way and contribute what service they can, for some of them can do parts in the work better than he, even though they take no part in the preaching.

In the city where I lived forty years ago, one of the halls rented by the brethren could seat about five hundred people, and as they determined to secure interest by giving good gospel, a suitable brother was asked to “undertake this responsibility.” Consequently he saw that men whom God had fitted for the work were on hand, and sometimes large and interested audiences listened to the Word.

But a few years later when I got to know of this arrangement, I considered it a human interference with the liberty of the Spirit, and asked an older brother, “Who authorized the brethren to take this work out of the hands of the Lord and commit it to brother ———-?” He replied by asking me, “How do you think this work ought to be done?” “Well,” I answered, “when we come together to break bread, we wait upon the Lord, and He guides us; why should not this be done at the gospel meeting?” But he pointed out that I was confounding things that differ; that at the breaking of bread the question of “gift” does not properly arise; that all are upon one level; that no brother takes charge; that the Lord in our midst must be looked to as Leader; that on such occasions a few sentences from a worshipful heart may be a touching evidence of the Lord’s guidance, whereas a coherent but premeditated address from “a gifted brother” may indicate failure to recognize Who is in charge. He then pointed out that in the gospel-meeting things are on a different basis; that the question of “gift” must be recognized, even if it be limited; that the Lord had so ordained. If the brethren desire the message to go forth in their hall, they will turn to those whom the Lord fits for this work, and seek with prayer to strengthen them in it. But the meeting held is not theirs, but his who preaches. And if such an one proves unsatisfactory the brethren will rescind their offer, and seek others to take up the work.

In this day, however, what we call “gift” is not always distinctive. A Charles Stanley is an evangelist; a William Kelly is a teacher; but there are brethren who preach a good gospel and do solid work among the saints who could not be described so simply. Let me illustrate. In our elaborate civilization we have skilled engineers, pattern-makers, carpenters, decorators, etc., whom we consider indispensable. But when a vessel founders and its passengers are cast ashore, these skilled persons are not indispensable in the altered circumstances. But if there is a “handy man” at hand, who can do some needed wok, even roughly, what a “find” he is. But let this be noted: Although he is not a specialized mechanic, he does not make a failure of his work, and the cabin he erects is not blown downn by the first storm that arises.

Similarly, the brother who preaches the gospel, even if not a distinctive evangelist, must have the ability to say what he means, and the conviction of what he says, and say it with a measure of unction. Rambling talks will empty the room, and give a wrong impression of the truth we hold dear. It is only right to add, however, that where the measure of ability is small, if it be used with humility and devotedness to the Lord, the measure may be increased. Are we not told to desire earnestly the best gifts? But this excludes self-confidence, and begets dependence that will only move at the Lord’s behest.

Of course the brethren, not the preacher, will judge of the preaching; but on the whole they welcome any indication of a helpful word. Mistakes may be made, but as a rule God’s people judge correctly, and ultimately they always do.

A preacher once invited a young brother to share the meeting with him, and to speak as long as he had anything definite to say. He spoke for about ten minutes, and stopped suddenly. It was then surmised by a few that he could never be a preacher; but the preacher thought it well that the young man stopped when he had expressed what was on his mind—which so few are willing to do. And his judgment was correct, for this young man became a true winner of souls.

A few years ago a brother who did a little preaching locally and acceptably, gave up his trade to devote all his energy to the gospel. His brethren thought, and said, he was going beyond his measure in the contemplated move. However, he was decided, and departed to another region to proclaim the gospel—his brethren wisely leaving him to his Master. Not long after, this brother was in a small town where I worked, and the audiences which came to listen to his earnest message could not always find room, and many precious souls were being saved.

To sum up: If brethren would renounce haphazard methods for gospel-meetings; if they would remember that the preaching is the work of the Lord’s servant; if they would ask a spiritually competent brother to see that preachers are on hand even if sometimes they may have to come a distance; if they would support the work in every way; if they would use care and kindness in judging and take sufficient time; if they would leave room for variety; if their chief concern would be to discern whether the Lord is giving anything, and if they would show some warmth of heart when He grants it, the tone of our gospel meeting would be better.

—R.J.R.

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

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

“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.

“That they all may be one” (John 17:21).

In vain you say, “Let sects and systems fall,
And Jesus’ precious name be all in all;”
In vain you say, “By His blest name alone
His members should, while here on earth, be known;”
Yet cling to what that blessed Jesus pains—
Sectarian union and sectarian names.

And can it be that “Baptist” sweeter sounds
Than the dear name which each believer owns?
Does “Independent” tell of Jesus’ love,
Or efficacious in conversions prove?
Is “Bible Christian” God’s appointed term
By which He’d have mankind His own discern?
Or does the Spirit in “the Word” insist
Their being known by “Friend” or Methodist”?
That Word is silent—not one single name
Of all the multitudes which now obtain,
Is sanctioned there, but His, whose precious blood
Has sanctified the family of God.

Say not, “How otherwise shall we be known?”
Did Paul or Peter such distinctions own?
Say not, “Names nothing mean” alas! we see
How oft they move the heart to jealousy.
Say not, “They’re harmless,” for too well we know
How under them what fierce contentions grow,
They gather to their standard—not the Lord:
Enforce their own enactments—not “the Word.”

Just think of heaven, where happy oneness reigns,
A gathering place for parties, sects and names!
Ah no! ‘twould dim the glory of that place
‘Twould throw a cloud o’er every saved one;’s face.
One name ALONE the heavenly host adore;
Nor is there space or room in heaven for more.
Jesus is there—His name alone is sung,
His blessed name’s the theme of every tongue.
Jesus is there—no other name they know;
Why should we hear of other names below?

Survey the vast profession of the day;
How many men—how few the Lord obey!
Men’s systems, rules and principles abound,
While cleaving to “the Word” how few are found.
“Our cause” now takes the place of Jesus’ fold—
“Our church” the place of Church of God of old—
“Our pastor” now is bound by space and time,
And paid accordingly—is that divine?
Oft fills his place in special robes arrayed,
Spurning alike the ordinary dress and trade.
Before his name the prefix “Reverend” stands,
Which God, in Scripture, for Himself demands;
Usurping thus the title due alone
To Him who sits on the eternal throne!
O how unlike the noble few of old,
Whose labor was for souls, and not for gold;
Distinguished by their spirit, not their dress,
Patterns of Godlike, holy loveliness!

For these majestic edifices rise
Of every character, and shape, and size;
Gorgeous in structure, costly in their plan,
Majestic ‘mentoes of the pride of man!
These buildings reared are called “the saints’ abode,”
The “sanctuary” and the “house of God”;
The “place of worship,” and the “temple,” too,
Names so applied, the Apostles never knew.
Alas! ’tis earthly worship that they teach,
And hinder souls that would beyond it reach;
Keeping at distance those love bids draw near,
To worship in their priestly character,
Within the temple pitched by heavenly hands,
Where Christ, our Great High Priest, our surety stands.

There is the only proper “saints’ abode”;
The purchased Church, the only “house of God”;
Where Jesus is, our joy it is to know,
Our “place of worship” is, and not below,
No grand conception of the builder’s mind—
No taste or elegance, howe’er refined—
No lofty eloquence, that charmeth so—
No sounds harmonious that from organs flow—
No “dim religious light”—no High degrees,
No gorgeous vestments—can the Father please.

Ah, no! man looketh to the outward part,
But God surveys the secrets of the heart;
And that by man esteemed perfection’s height
Is but abomination in His sight.
No man’s invention can adorn the cross;
‘Tis abomination, dung, and dross.

Christian, go search the Word of God, and see,
How far the statements here with it agree.
Let not these things, unheeded be, I pray,
I speak as to the wise, judge what I say.

“A time to love and a time to hate” (Eccles. 3:8).

“He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal” (John 12:25).

COMPROMISE here has ruined the testimony of many. They once made a fair start, but the fear of man or the love of ease or of social standing or of the approval of kindred or acquaintances has come between them and the Lord. It is a poor exchange, but many a one has made it, and adhered to it to the end. It should break our hearts as we think of it, and make us hate the thought of compromise.

Let us trace the way of departure. Family influence is in opposition. Simplicity and faithfulness to Christ are derided, a name or reproach is given to true Christians; and the soul, because not abiding in Christ, is caught in the snare. Fearful of reproach or discomfort, the soul gives way and steers a middle course henceforth. Men call it moderation and wisdom, but the soul has been damaged and is adrift. God is merciful, but the Word and communion with God and with His people are less and less enjoyed, and trials and chastenings are too much for the heart. The peaceable fruits of righteousness do not follow. A sad witness for Christ! Such bear witness in their family and in the world that godliness is but a name, not a reality; or if not altogether so, still the course is vacillating and the heart not at rest, and the testimony correspondingly marred.

The fear of man is, however, closely connected with our love of the world in some form. We are unweaned in some way when the fear of God is displaced by the fear of man and Satan has power with us. The pride of life—how weak our hearts that it should ever ensnare us! Ought not a glance at the life of the Lord make us ashamed? What pure joy is lost by love of social standing; how withering to the soul is such a preference and such an atmosphere. Self-love and idolatry are thrusting Christ from the heart. In such cases there is also this grave danger—that of the hardening of the heart by the continuance of religious forms and outward service and utterances. But either way the soul has made an evil choice, and has turned from the narrow way. Jesus is still knocking at the door, standing there, but He has been left outside—abandoned for Herod’s feast. Friendship with the world is enmity against God.

Commonly in the Church today members of a family who are Christians are so in accord with the world that their witness gives little or no trouble to those of the same house who make no profession of faith. Indeed, a plain witness for God these Christians would themselves oppose, as the men of Judah opposed Samson for fear of the Philistines—”Knowest thou not that the Philistines rule over us?” (Judges 15:11). A shameful admission, but a fact.

But this peace with the world is not Christianity. “Think not I am come to send peace on earth. I came not to send peace, but a sword.” Therefore, the trouble Samson made was of the same kind the Lord Himself made in this world, and that every faithful Christian makes wherever found. “For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law. And a man’s foes shall be they of his own household. He that loveth father or mother more than Me is not worthy of Me, and he that loveth son or daughter more than Me is not worthy of Me. And he that taketh not his cross and followeth after Me is not worthy of Me. He that findeth his life shall lose it; and he that loseth his life for My sake shall find it” (Matthew 10:34-39).

Christian, let no one come between the soul and Christ, and let nothing turn you aside from the cross. Christ has redeemed you by His blood, and has given you the Holy Spirit. By this great redemption you are separated to God from all worldly friendships and alliances and purposes. Christ has joined you to Himself forever, and He has joined you to His people; for we are members of His Body and members one of another. His sheep can never perish (John 10:27,28). Let that encourage the heart to rise up and follow Him. He loves His own and loves them to the end (John 13:1). Hence He washes their feet, cleanses away defilements; for if He washes us not we have no part with Him. So He restores our souls, never forsaking us.

Let us flee, then, from half-heartedness and world-bordering and compromise, in the family, in business, in the inward exercises of the soul. As Christ has died for us, let us live for Him (2 Cor. 5:15), and we shall realize the word, “If God be for us, who can be against us?” “Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine or nakedness, or peril, or sword? … Nay, in all these things we are more than conquerors through Him that loved us.” In all these things. In the midst of your fiery trials, Christian, “more than conquerors” through Him who loves you. With such a word, may we let go all carnal seeking and carnal shrinking, and go forth upon the water to Him. Go forth to Him without the camp, hearing His reproach. Let us boldly take faith’s reckoning from Rom. 8:18: “For I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us.”

“By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went … Through faith also Sara herself received strength to conceiver seed. … Therefore sprang there even of one, and him as good as dead, so many as the stars of the sky in multitude and as the sand which is by the seashore innumerable. These all … confessed that they were strangers and pilgrims on the earth. For they that say such things declare plainly that they seek a country; and truly if they had been mindful of that country from whence they came out, they might have had opportunity to have returned. But now they desire a better country, that is, an heavenly; wherefore God is not ashamed to be called their God; for He hath prepared for them a city” (Hebrews 11:8-16).

—E.S.L.

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.

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

BELIEVING the name of “Brethren” to belong equally to all children of God, we disclaim the title of “The Brethren” as distinctive; for we do not mean either to un-christianize others, or to forego our relationship with any member of the household of God (Eph. 2:19); and all we mean by rejecting other names than Christians, brethren, believers, is, that we unite together solely in the Name of Christ, and as brethren who have “boldness to enter into the holiest by the blood of Jesus” (Heb. 10:19). Being made “priests unto God” (Rev. 1:6) “to offer up spiritual sacrifices” (1 Pet. 2:5), we neither deem any man appointed as leader essential to any act of worship, nor do we need any help for our infirmities but the Spirit (Rom. 8:26, 27) knowing also that “Christ … maketh intercession for us” (Rom. 8:34): nor can we recognize any gift or qualification for office, except it come from above (Jas. 1:17; Eph. 4:8; 1 Cor. 12:4).

We do not, however, reject Christian ministry, but accept it thankfully in its widest extent, whether in rule or pastoral care, teaching, exhortation, preaching or ministering to the saints in any way, even to the cup of cold water (Acts 20:28; Rom. 12:7,8; Eph. 4:12; 2 Cor. 8:4; Matt. 10:42); believing that every joint supplies strength and ministers nourishment to the body, unto the edifying of itself in love (Eph. 4:16; Col. 2:19). Having, then, gifts differing according to the grace that is given to us (Rom. 12:6), we desire that there may be perfect liberty for their exercise. In our assembly meetings, we are prepared to receive portions of Scripture, an exhortation, from any brother, as he may be led by the Holy Spirit, or to unite as the Lord may enable us, with any brother who can pray or sing with the Spirit (1 Cor. 14:15,26,31; Eph. 5:19); but, conscious of the weakness and folly of the flesh, we would entreat our dear brethren to be “slow to speak,” and to wait humbly for the Spirit of truth to lead them, according to the written Word of God in all they may utter.

In an assembly gathered together on Scriptural principles, we believe we have room to hope there will be such as can speak to edification, exhortation, and comfort (1 Cor. 14:3); since THE SPIRIT, who divideth to every man severally as He will (1 Cor. 12:11), abideth ever as Ruler, Guide and Comforter in the Church of Christ on earth till He comes again (John 14:16; John 16:14; 2 Cor. 3:17). According to the Word of God (1 Cor. 14:24,25), when an unbeliever comes into such an assembly, he will not be deceived by being called to join in a service which he cannot perform (Rom. 8:8).

We come together the first day of the week to break bread (Acts 20:7), only desiring that all who are partakers of that one loaf should indeed manifest that they are one body (1 Cor. 10:17); heavenly in character, because the LORD, the Head of the body, the Church, is risen (Col. 3:12; Eph. 2:6). Therefore, we consider it due to the Lord, who presides at His own table, that those partaking thereof give good evidence of new birth, soundness in the faith, and godliness in their walk and associations. We are commanded to withdraw ourselves from every brother that walketh disorderly (2 Thess. 3:6), and we are required to judge those that are within (1 Cor. 5:12; Heb. 12:15). By the grace of God, we would cleave to the simplicity that is in Christ, avoiding “strifes of words,” yet earnestly contending for the faith once delivered to the saints (Jude 3), building up ourselves only on that (Jude 20), and according to our ability, preach the gospel to every creature.

Acknowledging our own weakness, yet deeply lamenting the widespread departure from the apostles’ doctrine in the professing church, we desire to cling to the Word of God, alone, walking in obedience to all therein revealed for the Church’s guidance.

We believe implicitly in the verbal inspiration of the entire Bible, and receive it as in very truth the Word of God (2 Tim. 3:16). From it we learn that man is utterly lost and ruined by nature and guilty by practice, unable to save himself; but that through the atoning work of Christ Jesus, and that alone, every believer born of God, has eternal life and is therefore forever secure (John 10:27-29). We see also in Scripture that all such are sealed with the Holy Spirit and baptized into one body (Eph. 4:32; 1 Cor. 12:13).

We look for the Saviour’s return at the rapture to receive all His redeemed to Himself (1 Thess. 4:16,17), then, seven years later, to set up His kingdom in power and glory over all the earth (Matthew 24:27-31).

We believe in the eternal blessedness of the saved and the everlasting doom of all Christ rejectors.

Reader, may all brethren in Christ acknowledge these doctrines of Christ by obedience to them!

An answer to inquiries received concerning those who are gathered to the Name of the Lord Jesus Christ.

WE believe in the absolute and perfect inspiration of the Bible; which we hold to be, not in name only, but in reality—the WORD OF GOD.

Having in it the perfect revelation of the mind of God, we refuse all human creeds as being both unnecessary, and a slur upon His Word.

We, however, have no uncertain belief in the doctrines unfolded in the Scriptures—the fall and absolute ruin of man; his guilty, lost and helpless condition; the utter worthlessness of works, lawkeeping or reformation as a GROUND of salvation; the amazing love of God in providing a Saviour in His blessed Son; the spotless perfection of Christ, both in His divine nature and His true humanity; atonement by the blood-shedding of Christ on the cross, by which alone redemption has been accomplished; His resurrection as the proof of God’s acceptance of that atonement.

We also see in Scripture the absolute necessity for new birth by the Holy Spirit, through the Word of God, and of justification by faith alone, without the works of the law.

We see that the believer is warranted to have the fullest assurance of his present and eternal salvation, and that this assurance comes not through feelings or experiences, but by the Word of God.

We also see that being saved by a work once for all, the believer can never be lost, but is as secure as though he were in heaven already—because of Christ’s death and resurrection.

We see, however, that Scripture guards from abuse of this doctrine by insisting upon good works as the fruit of salvation, that the believer is to reckon himself dead to sin, and to live not only a moral life, but one of love and devotedness to Christ and of separation from the ways and thoughts of the world.

We believe that the proper hope of God’s people is not the improvement of the world, but the coming of Christ for His own, to raise the dead in Christ, and change the living, and then take them all out of the world, which He will then purge and cleanse by judgments preparatory to the Millennium, when Israel and the nations of the earth will inhabit it under His rule but His Church will always be a Heavenly company.

We hold that rejecters of the Gospel and all unbelievers will “have their part in the lake that burneth with fire and brimstone,” eternal punishment and not extinction or restoration. We therefore believe in an earnest and affectionate presentation of the simple gospel of the grace of God.

As to Church Government, we refuse, as unscriptural, all denominational names, and all systems of human devising for church order. Believing that the Church is one body, composed of all believers, we refuse to assume any name that is not common to all the people of God.

We see, however, a Scriptural order of meeting, worship and discipline and seek to carry this out.

As to ministry, we refuse all ordination as merely human, but recognize the various gifts which Christ has given for His whole Church.

We believe that when a company of Christians is gathered for worship, there should be no human leader in charge, but that all should be left to the Spirit of God to use whom He may choose, in prayer, praise or exhortation (1 Cor. 14).

We refuse all thought of salary or stipulated remuneration for the preaching of the Word but hold ourselves responsible to minister in temporal affairs to those who give themselves to the Lord’s work.

We take no collections at public meetings, and refuse all help from the world.

We meet in hired halls, or other modest buildings, believing such to be more in accord with the spirit of Christianity.

As to ordinances, we believe in Baptism, and in the Lord’s Supper, which last is celebrated weekly.

—S.R.

“With all lowliness and meekness, with longsuffering, forbearing one another in love” (Ephesians 4:2).

SURELY there was great need that the prisoner of the Lord should put these qualities first, before those whom he besought “to walk worthy” of their vocation, and to “keep the unity of the Spirit in the bond of peace.”

Can any say it is a distinguishing feature amongst us now? Are we to whom the third verse is so precious ignoring the force of the second? Is there not a quiet self-assertion, a tone of superiority often shown in speaking to other Christians, that only betrays to them, and to our Lord, how far we are in heart from the spirit of the apostle. We find that his ministry (who was gifted and honored above all others,) was marked by “humility of mind” (Acts 20:19). Is ours?

We find the Lord was “lowly in heart.”

He “humbled Himself.” Is “this mind” in us? Have we put on “as the elect of God, humbleness of mind”?

Are we all of us “clothed with humility”?

It is greatly to be feared that such a spirit, such a state, is becoming rare amongst us. Time was, when the ruin of all was so felt, that our only position was in the dust. But the truth of the “One Body,” accepted in the head instead of searching the conscience, has “puffed up” instead of humbling those who thus hold it. How painful must it be to Christ, who loves and yearns over His whole Church, that those whom, in His grace, He has called around Himself to feel and own its utter ruin on earth, should sometimes carry a high head, a self-satisfied air, and be “exalted” by the very greatness of His love. Is not this indeed in principle the Laodicean brand?

May God give us to shun and dread spiritual pride (that subtile vice) in every shape and form, and enable us to show true brokenness of spirit, that His dear children around may see that there is a little company in their midst whose hearts deeply feel the ruin of all dear to Christ in this scene.

Surely, beloved brethren, He is allowing things to take such a course, even in our midst, that we have nothing left but shame and confusion of face, our only relief being to look upon His glory, that which nothing shall ever dim or mar.

The more Thy glories strike mine eyes,
The humbler I shall lie;
Thus while I sink, my joys shall rise
Immeasurably high.

(Read Matthew 17:14-21 and Mark 9:14-29)

In the Lord’s answer to the inquiry of His disciples as to their failure to cast the demon out of an only son, we are brought face to face with existing causes for the weakness and failure amongst us today. The distraught father had come to the Lord Jesus with his disappointment, and Jesus intervened on his behalf to free the child. “Why could not we cast him out?” the disciples queried, to which the Lord Jesus produced three reasons as the cause.

The fact that they asked the reason is in itself a favorable sign on their part, as well as an encouraging example to us. Whenever there is soul-exercise as to loss of power with a turning to God to seek His face concerning it, the reason is certain to be pointed out, and the remedy readily given.

REASON ONE: LACK of FAITH

“And Jesus saith unto them, ‘Because of your unbelief’” (Matthew 17:19, 20).

When faith is lacking, communication with the God of power is broken, and hence there is no manifestation of the power of God. Faith is the connecting link between the soul and God. When this link is missing, we cannot expect God to display Himself because, in the first place, Lack of faith robs Him of His pleasure. In Hebrews 11:6 we read, “Without faith it is impossible to please Him.” In the second place, Lack of faith fails to comprehend His presence. The same Scripture continues, “He that cometh to God must believe that HE IS.” And in the third place, Lack of faith sets aside the fact of His Goodness, as Hebrews 11:6 concludes, “He is the Rewarder of them that diligently seek Him.”

Certainly we can see that when this principle of faith which pleases and honors Him is lacking, we cannot expect Him to work in power amongst us. We ourselves would not encourage our children in an attitude contrary to our principles and thoughts; much less can we expect Him to encourage our continuance in lack of faith, which according to His divine standard is nothing less than sin. The Scripture plainly declares, “Whatsoever is not of faith is sin” (Romans 14:23).

The seriousness of such a deficiency in our lives is thus readily seen as an illustration from a page in Israel’s history confirms. A whole generation, except Joshua and Caleb, found out through bitter experience what God thinks of unbelief by His necessary government because of it. Of that generation we read in Hebrews 3:19, “They could not enter in because of unbelief.” A similar condition prevailed when the Lord was here on earth of which we read, “He did not many mighty works there, because of their unbelief” (Matthew 13:58).

But from all this, do we not see the remedy? The Lord would ever encourage our faith even in the face of seemingly insurmountable obstacles. Did He not promise, “If ye have faith as a grain of mustard seed, ye shall say to this mountain ‘Remove hence to yonder place;’ and it shall remove; and nothing shall be impossible unto you” (Matt. 17:20)? Let not the visible ensnare our souls to the exclusion of faith. To be discouraged, to be discontented, to be dismayed is definite evidence of lack of faith in God to Whom mountains and gilants are nothing but stepping stones to victory. Let us confess our sin of unbelief and begin NOW to put simple confidences in Him Who liveth to lead us in triumph over every foe. “This is the victory that overcometh the world, even our FAITH” (1 John 5:4).

REASON TWO: LACK of PRAYER

“This kind can come forth by nothing, but by prayer…,” says Jesus in Mark 9:29, and from this we infer that the deficiency of prayer is another reason for the failure of power.

Prayer acknowledges one’s own weakness and lays hold upon God’s strength. It is the expression of absolute helplessness on the one hand, but the confession of God’s infinite ability on the other. Without prayer there is the ever-destroying spirit of self-confidence, with the corresponding lack of God-consciousness which dishonors Him. As “Power belongeth unto God” (Psalm 62:11), what dishonors Him must necessarily, in His holiness, short-circuit the manifestation of His power.

Our God delights to give in response to our requests. “Ask and it shall be given” is a divine wisdom. When His Word is kept, He ever honors the obedience with divine power.

In Israel’s day it was power that stopped the rain from falling for 3 and one-half years, and then it was power that again brought the desired relief. But what power? Nothing more nor less than the power of prayer. Elijah was just a man, however his prayer dried the heavens and parched the earth; and in turn, his prayer watered the ground with the needed blessing. God presses this illustration upon us to encourage us to likewise pray, promising that “the effectual fervent prayer of a righteous man availeth much” (James 5:17).

If the earnest prayer of a righteous man availeth much, surely we conclude that the lack of prayer availeth little. On the disciple’s part, their powerlessness is traced by the Lord to what, perhaps, no one else could see,—neglecting to get alone with God in the closet of prayer. How many ills amongst us can be traced right to this point! We may be well able to detect the symptoms of wrong, deplore the weakness and failure, and know what to do to bring God’s intervention, but alas, we don’t pray! Prayer requires time; it calls for patience; it means labor. But prayer is that which reaches the throne of God and unleashes His power. Brethren, Let us pray!

REASON THREE: LACK of FASTING

“This kind can come forth by nothing, but by … fasting,” the Lord continues in His answer to the disciples. In this we see a divine principle that underlines all service for Him.

If there is to be power for God, it must be the power of God, and not the energy of man that is in operation. Hence it is imperative that the flesh be kept in the place of death. The flesh, or that inherent nature, which cannot please God nor have any place before Him, can produce nothing for His glory. Though the flesh is condemned and set aside in the believer, yet it is still present (and will be until the day of redemption at the coming of Christ). It ever seeks to vaunt itself and clamor for a place. Even in the things of God, where it is most obnoxious, is this case. Unless it is continually judged and abstained from, it will act to our shame and to the Lord’s discredit. Now fasting is suggestive of this self-judgment and abstinence from selfish motives, aims, and acts which would keep the flesh in its proper place of nothingness. Walking in the Spirit will allow the divine nature to characterize us, and permit the power of God through His Holy Spirit to operate unhinderedly in effectual service for Him.

Fasting suggests the living of a life of self-denial. It may at times be a denial of food, especially during periods of deep exercise of soul, but far more does it imply the selflessness that should permeate and characterize every sphere of our life’s activity. How essential this is, if one is to be a faithful servant whose object is the will of his master, for we can readily see that a selfish person would never be a useful servant. His activities center around his own interests, and of such Paul writes in Philippians 2:20, “All seek their own, not the things which are Jesus Christ’s.” But a person given to self-denial for Christ’s sake will be found “watching” and “occupying” until He comes. His time, his money, his comforts, — yea, all he has and is are regarded and held not for himself, but for Christ and for others.

Take the matter of time: Do I deny myself time that could be legitimately spent in so many selfish ways, by using it rather for the Lord and for others? Take the matter of money: Do I deny myself what I desire and could rightfully possess for the sake of furthering the Lord’s interest in a practical way? Take the matter of comfort: Do I cheerfully deny myself the personal comfort which may at times be demanded in order to serve the Lord and His own in whatever way He may direct? But enough to remind us of our bounden duty and inestimable privilege as disciples of Christ. “If any man will come after Me,” says Jesus, “Let him deny himself, and take up his cross and follow Me” (Matthew 16:24). The path of discipleship is the path of self-denial; and only in the path of self-denial is there to be found power for the path. This the Saviour Himself, Whom we are called to follow, exemplifies.

In what particular feature of self-denial the disciples failed we are not told, but Jesus knew and laid it to their charge as another reason for their power failure. The Same One knows our particular lack. Are we willing to accept the challenge of having Him point it out to us? With the Psalmist, are we ready to pray, “Search ME, O God”?

Does the lack of power in ministry in our assemblies exercise us? Are we appalled by the prevalent weakness and the state of apathy on every hand? Are we discouraged by the dearth of praise in our gatherings for worship, along with a dozen or more symptoms of power failure? Surely the Lord’s diagnosis of the disciples’ failure should speak forcibly to each of us, for we are all a part of the ruin today. Let it bring us low in confession before Him, but at the same time let us remember that HIS POWER is the same, for He and His Word can never change.

Let us, by His grace, practically combine the three remedies of Faith, Prayer and Fasting, individually and collectively! Shall we not then soon experience more of God’s ways in power amongst us in worship and service? It cannot be otherwise, for He cannot deny Himself.

—D.T.J.

As an elder I am venturing to address a word of exhortation to my young brethren; addressing specially those of you who find your place in assemblies of the Lord’s people gathered unto His name, where the direction of the Lord and the guidance of the Holy Spirit is sought in a practical way. In these assemblies the truth of the one body of Christ is happily stressed—the ascended Christ in glory the Head of the body; the Lord’s people, the members of that one body, through whom the life of our Lord is to be perpetuated on earth; the Holy Spirit indwelling believers, uniting them to the Head in heaven, and to each other on earth in a most blessed and wonderful way.

When we gather to remember the Lord in His death, or in other meetings of an assembly character, such as prayer meetings it is noticeable that active part in these meetings is so often left to the elder brethren. It is well indeed that elder brethren should be recognized, if they have maturity and experience in the things of the Lord. Such are presented in Scripture as “guides” (Hebrews 13:7), and exhorted to be “ensamples to the flock” (1 Peter 5:3). Such are worthy to be esteemed.

On the other hand we have to beware of clericalism, the bane of the professing church of God. It was an evil day when a sacerdotal (priestly) class was recognized, and Christians outside that caste (group of special distinction) were called “the laity,” and not expected to take audible part in the worship. In this way the priesthood of all believers (1 Peter 2:5) was practically denied.

Scripture very plainly teaches that the Holy Spirit is free to lead in praise, worship, or prayer, any brother, who is present. I once heard it said that every brother has a right to take part in assembly meetings. I ventured to dissent from this, and pointed out that no brother has a right to take part, but it is his privilege to do so as led of the Spirit of God.

Alas! is it not true that it never enters the mind of many a young brother that this privilege is theirs, and consequently there is no exercise of heart as to placing themselves in the hands of the Spirit of God for His direction? It is sad indeed to be in an assembly meeting when the pauses are dreary and long, and those taking part are all elder brethren, while the young brethren sit in silence with no thought that the Spirit of God might lead them as the mouthpiece of the assembly in praise, worship and prayer. It is true that many assemblies are small and isolated. It is wonderful how year after year they carry on; a tribute to the sustaining power of the Spirit of God, in spite of the feeble condition of things.

We are surely living in Laodicean days, characterized by profession neither hot nor cold, not absolutely dead, and certainly not fervent in spirit. If this article stirs up any young brother to prayerful exercise in this matter, it will be well worth the writing these few lines.

Reverting to assemblies small in numbers with few brothers present, the writer remembers when he was young that it was pointed out that the smaller the meeting the more important each brother became. If it were an assembly of one hundred persons, the brother would be one percent of the whole; if the meeting consisted of ten individuals, he would be ten percent. If he were meeting with a single individual he would be fifty percent, and so important that, if he failed to attend, the meeting could not be held at all. To such small meetings how cheering are the words of our Lord, “Where two or three are gathered together in My name, there am I in the midst of them” (Matthew 18:20). How wonderful it is that we have such a cheering assurance from the lips of our Lord Himself. Where realized, what a wonderful character it would give to the gatherings unto His name.

When a young brother is led of the Spirit to take part in an assembly meeting, all who are spiritual will recognize that it is so, and rejoice, and none more so than the elder brethren. There is nothing more offensive than a forward young brother, who will insist upon taking part, when it is very apparent that he has the spirit of Diotrephes, of whom it was said, that he loved to have the pre-eminence among the saints (3 John 9).

Now a word to the young sisters. They are just as much an integral part of the assembly as the young brothers, and just as much priests unto God the Father. Yet Scripture for its own wise purpose bids them to be silent in assembly meetings. But how helpful and sweet it is when an assembly has among it earnest, devoted sisters who are exercised before God as to the meetings, so that their exercises may often put a brother upon his feet to give utterance to what is passing in their minds. The presence of the sisters as exercised members of the assembly is a great cheer and encouragement to the brothers, and to none more than the older brethren.

Some may feel there is little or no young society in an assembly, or may feel the pull of counter attractions, such as large numbers, agreeable society, good singing, and the like, and so may wander away from the assembly. May this article stir our young brethren to give their interest and energy to the welfare and worship of the assembly. Then they themselves may develop in due time into elder brethren, “guides,” “ensamples to the flock.”

It is very evident, that the old brethren, if the Lord tarry, will pass off the scene one by one, and if the young ones do not develop, then weakness increases. The Lord lead us all, brother and sister, young and old, to give the Lord what is His due and to “continue stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers” (Acts 2:42).

—A.J. Pollock

IF IN this meeting each heart were set upon the living God, how the power of His presence would be realized amongst us! In prayer, the most important thing is to get to the ear of Him to whom we speak; it is better not to offer a petition unless fully conscious of this. Waiting on God, with hearts bowed in humble and silent acknowledgment of His holy presence and nearness, is the first and best beginning for a prayer meeting. Then, ere we begin, there will be blessing that often we only get towards the end. If, from the very beginning, we are face to face with God, and His presence is the controlling power, there will be prayer “in the Spirit.” The prayers will not be long. All the prayers of Scripture are short. Solomon’s, at the dedication of the temple, is the longest, and it can be repeated deliberately in less than seven minutes. Long prayers kill a prayer meeting quicker than almost anything. We may pray all night in our closets, if we wish. Prayers edify most when brief. Better pray twice, than “wear out the saints” with lengthy discourses delivered in a kneeling position. A revival in our prayer meetings would result in still greater blessing. Shall we heed the words in Psalm 62:5, “My soul, wait thou only upon God,” and take time to be still before God?

“When thou saidst, Seek ye My face, my heart said, Thy face, Lord, will I seek.”

QUESTION: Is it more scriptural to use unleavened bread at the Lord’s Supper since leaven in Scripture always typifies sin?

ANSWER: No. The Lord’s Supper was instituted at the close of the Passover feast. Therefore, we could assume that the Lord used the type of bread which was readily available. By necessity, this would have been unleavened bread, the only bread allowed at the Passover feast (Exodus 12:15). However, this fact does not justify the sole use of unleavened bread, the only bread allowed at the Passover feast (Exodus 12:15). The following two reasons explain why it is not more scriptural to use unleavened bread at the Lord’s Supper.

1. We find that two different Greek words are used for bread in the New Testament—artos and azumos. Artos signifies (1) a small loaf or cake composed of flour and water, baked in an oblong or round shape and about as thick as the thumb. Artos means unleavened bread—bread without any process of fermentation. It is used metaphorically of (1) a holy, spiritual condition and of (2) sincerity and truth (1 Cor. 5:7,8). It is also used when (3) designating the feast of unleavened bread. (Note: The above remarks taken from W.E. Vine’s Expository Dictionary of New Testament Words.)

Whenever the Lord’s Supper (often called the breaking of bread) is mentioned in Scripture, the word artos is used. This even holds true at the institution of the Lord’s Supper given to us in the gospels. (See Matt. 26:26; Mark 14:22; Luke 22:19; Acts 2:42; Acts 20:7; 1 Cor. 10:16; 1 Cor. 11:23,26-28). If the Lord intended us to use unleavened bread at the Lord’s Supper, the Holy Spirit would have directed the writers to use the word azumos (unleavened bread) instead of artos (bread) in these verses.

2. In the Old Testament, God’s people were forbidden to eat leavened bread or to have it in their houses during the seven days of the Passover feast (Exodus 12:15). For that period of seven days leaven was used as a type of sin and therefore could not be used or eaten. The unleavened bread typified holiness, sincerity and truth which should ever characterize God’s people (1 Cor. 5:8).

In the New Testament, God’s people are never forbidden to eat leavened bread nor to have leaven in their houses. It is important to see that though the physical use of leaven (or yeast as we would call it today) is never forbidden in the New Testament, yet the spiritual value of leaven as a type of sin remains. (See Matt. 13:33; Luke 12:1; 1 Cor. 5:6-8.) Therefore, when leaven is mentioned in the New Testament, I am reminded of the spiritual lessons in leaven as a type of sin but never of the physical prohibitions connected with its use in the Old Testament. I quote from one who has made the following observation about types. “There is a general principle relating to Biblical Typology: what was once typical as to its literal usage retains its spiritual value as a type when the literal usage as a type has passed away with the legal system.”

As a reminder, would add that in the Lord’s Supper the Lord has directed our hearts not to the bread’s composition—leavened or unleavened; nor to its color—dark or white; nor to it’s shape—oblong, round or square, but to what the bread symbolizes—”This is My body which is given for you. This do in remembrance of Me.” We can thank Him that His precious body was and is sinless and holy. It is not, however, the physical composition of the bread that would remind us of that blessed truth but the Scriptures themselves!

QUESTION: Does Scripture teach that grape juice rather than wine is to be used at the Lord’s Supper?

ANSWER: No. We believe that the Scriptures teach that wine rather than grape juice was used at the Lord’s Supper in New Testament times and so should be used now. Consider the following points:

1. In the New Testament the word “wine” occurs 37 times and in each case means fermented wine. There are two basic Greek words which are translated “wine” in the New Testament. The word oinos occurs 36 times. Oinos is said to come from the Hebrew word yayin which means “fermented.” The other Greek word is gleukos which occurs once. It is translated “new wine” in Acts 2:13. That this wine was intoxicating is evident from the accusation made by the Jews in Acts 2:13,15.

2. It is also clear from 1 Corinthians 11:17-34 that there were some who had come to the Lord’s Supper in a drunken state. The early disciples had what they called a “Love Feast” just prior to the Lord’s Supper. This took the place of the Passover meal. Here, the abuse of wine had led to drunkenness before the Lord’s Supper had taken place. This definitely could not have been true if the Corinthians were using grape juice. Two things to notice here are:

a. It does not seem probable that they would have wine at their Love Feast and grape juice at the Lord’s Supper, and
b. The Holy Spirit through the apostle Paul does not condemn their use of wine but their abuse of it.

3. Nowhere in Scripture do we read about the prohibition of the use of wine. See Proverbs 23:30-32. On the contrary we find in Psalm 104:14,15 that wine (yayin, or fermented wine) is one of the things that God has made to make glad the heart of man. In the Old Testament yayin was used in the drink offerings unto the Lord. See Leviticus 23:13. In the New Testament, bishops (or elders), deacons, and aged women were exhorted not to be given to much wine. See 1 Timothy 3:3,8; Titus 2:3. Timothy was exhorted to use a little wine for his stomach’s sake and frequent infirmities (1 Timothy 5:23). The abuse of wine does not make wine evil. Similarly, the love of money does not make money evil. Adultery and fornication do not make the sexual relationship in marriage evil. It is the abuse of God-given things which is evil and not the things themselves.

4. From reliable sources we find that wine, not grape juice was used at the Passover supper. Mosheim’s Ecclesastical History, A.D. 1694, says: “The Passover is celebrated with bread and wine. The bread is broken after thanks and passed among them. Four cups of wine are required at this feast.” Another historian, Dr. Edersheim, writes in his book, The Temple, Its Ministry and Services as they were at the Time of Christ: “The use of wine in the Paschal Supper, though not mentioned in the Law, was strictly enjoined by tradition. According to the Jerusalem Talmud, it was intended to express Israel’s joy on the Paschal night, and even the poorest must have ‘at least four cups, though he were to receive the money for it from the poor’s box.'” From the above it seems unreasonable to say that the Lord Jesus used wine at the Passover Supper and then chose grape juice for the institution of the Lord’s Supper. Some have claimed, since the Lord Jesus used the words “fruit of the vine” instead of “wine” when instituting the Lord’s Supper, that grape juice must be used. However, both wine and grape juice are the fruit of the vine.

The above facts would lead us to believe that fermented wine was used by the Lord Jesus when instituting the Lord’s Supper. It also leads us to believe that the early Church used fermented wine at the Lord’s Supper. Grape juice does not seem to have been used until the Temperance societies came into existence in the late 1800’s. The main objection raised regarding the use of wine at the Lord’s Supper is that it will expose to continued temptation those who have a craving for strong drink or who formerly were alcoholics. Scripture would reply to this objection that the boundless grace of God which has saved one from a life of sin is fully able to keep one from the power of sin including the sin of drunkenness (Jude 24).

—John D. McNeil

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.

“God has set certain in the assembly: first, apostles secondly, prophets; thirdly, teachers … helps” (1 Corinthians 12:28).

WE MIGHT easily skip the little word, “helps,” in the list of gifts in the assembly. To us, apostles, prophets, miraculous powers, and tongues bulk large, and overshadow such a vague, undefined term as “helps.” We are equally liable to pass over as insignificant the persons whom God is using as “helps” in the gathering.

The truth is we are not always clear what is a “help”. We know the teacher because he teaches, the pastor because he feeds the flock, the overseer because he cares for assembly affairs. But the work of the “help” is not so easily defined. He is ready and willing to do anything needful and anything useful. Like a “help” on a farm, or in a house, he lends a hand to any job of work that comes along. He may be a feeble member of the body of Christ, but he is “necessary” (1 Corinthians 12:22).

The “help” is a kind and gracious person, quite incompetent to take any part in public ministry, but by his active sympathy and loving concern for others he often exercises a more powerful influence upon the spiritual well-being of the assembly than those who occupy a more prominent part.

Mostly, the “help” is no preacher nor lecturer. He is not able to explain or expound the Scripture at the Bible-reading. He blushes and trembles at the very thought of standing on the platform or at the desk to preach the gospel. But it does your heart good to see the way in which he opens the door for you, leads you to a seat, and hands you a Bible and a hymn book.

What a man the true “help” is! His heart is in his work. He is ready to do anything or everything to further the good cause. He carries about a genial brightness that makes him a most delightful element in all the activities of the assembly. He is never at a loss for a good word, and he is always ready for a good work. No matter what you want done, he is your man, and as often as not does it before you ask him.

The “help” is always busy, but never “cumbered about much serving,” which makes a person fretful, peevish, and unpleasant. Difficulties are nothing to him; he will go miles to read a chapter to a sick saint. He is not hindered in his happy service by other people’s crotchets and odd ideas about Scripture. He has no use for peculiar views. He pities the poor soul with “a bee in his bonnet,” but lends him a helping hand in the name of his Master, if possible.

The life of Christ is flowing through the heart of the true helper in the assembly. He is full of the joy of being Christ’s himself, that he cannot help loving all others who belong to Christ. His heart is free from all selfishness and worldliness. His spirit is fresh and bright in the presence of the Lord. He is a cheer and a comfort to his brethren without knowing it. Many a time it might be said of him, as it was of Moses, that he “wist not that his face shone.”

The love of Christ and of all his fellow-members is the simple secret of this effective “help”. The Spirit of God makes him, by his unobtrusive activity, a vital and a health-giving link in promoting the unity of that same Spirit in the bond of peace.

We have little idea how much the blessing of God’s saints and the progress of the gospel depend upon those persons—brothers and sisters—who are included in that comprehensive term—”helps”. God has set them in His assembly specially to undertake simple, lowly, and often unrecognized duties in service to those He loves.

But if the labors of the helpers are so often unnoticed now, the will be fully displayed and amply rewarded in the day of Christ’s glory. He will remember the cup of cold water given in His name. A few “helps” are mentioned in Scripture. Paul refers to brother Urbane, and brother Clement with some women (Rom. 16:9; Phil. 4:3), and others too, but not by name. This record is given to encourage other “helps” to go on their quiet way.

Another word for this class of workers is “God is not unrighteous to forget your work and labor of love which ye have ministered to the saints, and do minister” (Hebrews 6:10).

Let us, therefore, pray that though we come behind in the foremost gifts, God may maintain the supply of “helps” in our midst. Let each helper be diligent in his task of living not for self but for others. And let those who believe they are called to labor “in word and doctrine” remember that they are also called to support the weak and to comfort that feebleminded, not with an unctuous word so much as with a Christ-like deed.

TEN POINTS AS TO PERSONS GATHERED ON THE GROUND OF GOD’S ASSEMBLY …

1. Consist of believers only (1 Cor. 1:2);

2. Permit the free action of the Holy Spirit when gathered as an assembly (1 Cor. 14). This would certainly be impossible if an individual or any number of individuals presided there;

3. Are gathered on the Lord’s day to break bread, thus showing the “Lord’s death till He come”; remembering Him and manifesting the ONENESS of the body in the one unbroken loaf (1 Cor. 11:23-26; 10:16, 17; Acts 20:7; John 20:19; Luke 24);

4. Are guided by the Word of God only;

5. Are gathered to the Name of the Lord Jesus, as they would be to His person if He were in the world (Matt. 18:20); refusing every other name as sectarian;

6. Carefully exclude moral evils (as 1 Cor. 5), and doctrinal evils (1 Tim. 6:3-5; 2 John 1:9-11), and those in association with them, knowing that “a little leaven leaveneth the whole lump” (1 Cor. 5:6; Gal. 5:9), and “evil communications [or, associations] corrupt good manners” (1 Cor. 15:33);

7. Mourn over the present ruinous condition of the Church testimony with large-heartedness towards all Christians, but stand apart in separation from what the Word condemns, and seek to “follow righteousness, faith, [love], peace, with them that call on the Lord out of a pure heart” (2 Tim. 2:19-22); own God’s “within and without” (1 Cor. 5:12), but they never imagine themselves to be THE body to the exclusion of other believers;

8. Own the unity of the gatherings of God’s saints, and recognize the discipline of each other, believing that, apart from the necessary separation from what the Word condemns, only distance should separate the people of God (1 Cor. 1:2; 7:17; 11:16; 14:33);

9. Own God’s ministry in evangelists, pastors, and teachers raised up by GOD, and approving themselves as such (Eph. 4; 1 Timothy 4:14-16);

10. Own the God-given guides in the local assemblies who seek to bear oversight (1 Thess. 5:12, 13; Hebrews 13:7,17,24; 1 Peter 5:1-3).

THE BODY OF CHRIST AND MEMBERS EACH IN HIS PART

How blessed is the communion of saints! Redeemed from judgment by the precious blood of Christ, and separated from the course of the world, theirs is the joy of a common salvation. They are brethren of the same family, for they are children and sons of the same Father. They are “members one of another,” for, being “baptized by one Spirit into one body,” they are alike members of the body of Christ. Hewn out of the quarry of the old and ruined creation, and quickened by the voice of the Son of God, they are living stones of the same “holy temple,” which is “builded together for AN HABITATION OF GOD through the Spirit.”

Sealed by the Holy Ghost they are brought by the same Spirit into fellowship with the Father and the Son, and also into fellowship one with another. Receiving grace upon grace out of “the fulness” which is in Christ, their hearts are filled with joy; they overflow with love, and break forth in united praise. Thus the communion of saints on earth is a real anticipation of the blessedness of heaven.

Their joys are doubled by being shared; their sorrows lessened by being divided. According to the divine standard, whatever each has, he has for all; and whatever all are possessed of, is possessed for each. Each has a part in the enjoyment of all. One with each other, and joint-heirs with Christ in His inheritance, it is truly said of them “all things are yours.” Incorporated into the “one body,” and animated by “one Spirit,” they are bound together by the sympathies of that one living Spirit. One, therefore, prays for all, and all for one. The whole body is nourished by that which each member, each joint, supplieth “for the edifying of itself in love.” There is no place for haughtiness or personal strife among saints; for why should I envy that which is my own? Why should I despise that which serves for my necessary assistance? And why should I strive against and harm him whose hurt is my own hurt? Is there any strife between the members of the natural body? By no means; they all serve and assist one another. If one be injured and suffer, all the rest sympathize with it, and lend relief, and are neither tried nor angry if the healing doesn’t immediately follow. So should it be with members of Christ’s spiritual body; each seeking to be the servant of all, and like his Master, to take the lowest place.

O Lord, unite thus Thy saints in hearty fellowship, and in tender sympathy for each other. Remove dissensions, and, by Thy Spirit, knit our hearts together in love. Suffer not the spirit of the world or party spirit to influence the members of Thy body; but grant us to be clothed with humility. Let the joy of each be in the prosperity of all. Make us more like Thyself, and so happy in Thyself, that we may love each other unfeignedly for Thy sake. Then, indeed, shall it be manifested that we are thine.

—Selected

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