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

Now and again the question is raised, is there any harm in this? Or, Is it sin to do that? Recently the question was asked, Is it a sin to go to a show? (meaning a theatre). Many young people are concerned as to this, and not wishing to put anyone under law, we said no. However, this should be qualified. There are certain questions which simply cannot be answered properly with a yes or no. Going to a theatre, for example, cannot be classified with stealing or bearing false witness. We are not given a long list of prohibitions to observe. Christianity is the opposite of Judaism in that respect.

We fear that when such questions are asked, it is because the questioner is a bit uneasy about it. When we “follow His steps” (1 Peter 2:21), we will have the proper discernment as to what is pleasing to our Saviour. So the question comes to this, Is it going to glorify God, or am I just trying to please myself and attempting to derive comfort from the fact that it cannot be classified with other things which are outright sinful and which the world also would count as being that?

No true believer will deny that our blessed lord has given us an example to follow. He alone could say without qualification, “I have glorified Thee on the earth” (John 14:4). Surely, nothing less than that should be our desire now! In fact, we are exhorted to “walk, even as He [Christ] walked” (1 John 2:6). Need we ask the question as to whether the Lord would attend any of the world’s amusements if He were here? It is almost irreverent to mention Him in such a connection, and I think we all feel that instinctively as children of God.

The word “amusement” means, literally speaking, “not to think or ponder.” We have no doubt but that is exactly what the enemy of all mankind desires; not only for the unsaved, but for God’s children as well. It is quite possible for a child of God to acquire a taste for the world’s entertainment. But there is no satisfaction in it. The Lord said to the Samaritan woman, “Whosoever drinketh of this water shall thirst again: but whosoever drinketh of the water that I shall give him shall never thirst” (John 4:13,14). To dip into the world’s cistern in order to realize satisfaction of soul instead of drinking from the heavenly perennial stream which Christ alone gives, is saying as much as this, that Christ is not enough—I must have something else besides. We would not say it audibly, but our acts would reveal just that.

If the world does not read the Bible, it does see our conduct, and people of the world are quick to form an opinion of us. Anything inconsistent with our Christian profession is soon put down against us. For example, a young Christian was seen by a fellow employee going into a theatre. When this was brought to his attention, he attempted to justify his act, but we are sure he was ashamed of it all the same. The world simply does not distinguish between one place or another, nor the type of picture it might be. The result is that we do not have the power or influence we ought to have when we seek to please ourselves instead of the Lord.

We would also warn against attending theatres where pictures are shown with a Biblical title. They can add nothing to what we have in the Bible itself, and in order to make the production interesting to the average person, things are changed and added, other things are taken away so that you do not have a true picture at all. And it is all for commercial purposes.

In answering the question at the head of this article, let us just refer to the Lord’s temptations. It was suggested by the tempter that our Lord turn stones into bread to satisfy His hunger. On the surface, it seemed the thing to do. He had the power to do it. Then, why not do it? Because He would be acting in independence of God, and this would be sin. Yes, the term “sin” means much more than breaking one of the Ten Commandments. We read: “For whatsoever is not of faith is sin” (Romans 14:23). Furthermore, “The thought of foolishness is sin” (Proverbs 24:9). Yes, and an evil desire is sin. (See the last commandment and Matt. 5:27,28).

In conclusion, we would suggest to all believers, young or old, to pray for the salvation of actors and actresses, but don’t admire them in their present position. We are exhorted to pray for all men and that would, of course, include the public entertainers. Suppose someone of them got soundly converted and left the stage or screen. This would be something to be thankful for and not to feel bad over because they would be seen no more in the theatre or television.

We would add to this, that we knew of a couple (not exactly young either) who would listen to a prize-fight over the radio, though they would not attend one. Today we have television added to this. People can sit in their homes and view such performances and no one knows they are looking at it—except God. It is now possible to sit at home and take in all sports and, alas, all kinds of theatrical performances. The theatre is now brought into the home and the time wasted in Christian homes looking at crime pictures, love scenes (so-called) and clowning, etc., is surely wasted time to say the least. Everything we see affects us to some degree. Therefore, let us be careful what we see or hear. A few years ago, a Christian man told us that a servant of the Lord visited them in their home and during the visit he was asked by his visitor if he attended the theatre, to which he replied, no. The Lord’s servant then said, “You don’t need to, you have it in your home.” This struck him very forcibly; and he told us, “I got rid of the television and haven’t missed it!”

Again, let us state that we should not place one another under law. To merely copy another believer is not enough and will not last long. We must be before the Lord as to our manner of life. Let us take to heart what the apostle wrote; “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God” (1 Cor. 10:31). We can be sure, too, that whatever is not to God’s glory is sin. Let us, then, seek to live for Him who died for us and was raised again, and not unto ourselves as once we did. (See 2 Cor. 5:15). He will surely furnish us with the strength for it, if we but come to Him with an earnest and sincere heart seeking it.

—J.F.P.

“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.

“My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous” (1 John 2:1).

If as we have learned, the child of God has still within him a fallen, sinful nature, it is not only possible, but there is the constant danger of his falling into sin, unless he is guarded by the truth, and by the power of God. Sin is not looked upon as a trifle, nor as something habitual. “He that is born of God doth not commit sin.” Any doctrine, therefore, which teaches that we are to think lightly of sin is not the doctrine of Christ, but of Satan.

But, on the other hand, there is the opposite extreme. Satan would seek, first, to make the believer careless and lead him into sin, and then to overwhelm him with despair. Both are the opposites of that which grace does. It warns against sin, speaks of its danger; but for one who has fallen into sin, it shows the remedy, and means of restoration to God.

FAILURE

What is the root and origin of all failure in the child of God? Self-confidence: this leads to self-pleasing, begets carelessness, and the eye is taken off the Lord Jesus. A living faith in Him alone is what keeps the saint in God’s ways. “By faith ye stand.” God has called His people to make progress in His ways, to go on from strength to strength, and not to be standing still. “Giving all diligence, add to your faith virtue” (courage), etc. When the soul is thus pressing on after Christ, with the one object to be with Him and like Him on high, he will despise the attractions of the world, the enticements of the flesh, and will withstand the wiles of the devil. But “he that lacketh these things is blind.” It is spiritual sloth in the child of God which leads to neglect of prayer and feeding on the manna; and thus Satan’s opportunity has come. Well is it for the soul if this inward declension is owned at once, and restoration take place immediately. The Lord’s eye, as a flame of fire, sees down in the secrets of the heart, and knows when love has grown cold. “Thou hast left thy first love”—this is the beginning and root of all declension; and to this one He says, “Repent.” This is a call to judge the state of the heart, to turn afresh to Him whose love is as intense and almighty as when He laid down His life and rose again. His love fans the heart’s dull flame into brightness and warmth, and restoration is effected in His grace. But suppose this state of coldness and worldliness is neglected; it increases, and soon will be manifest in some form of outward evil. This may be some gross act like the sin of David, or that of Peter when he denied his Lord; or it may be increased worldliness, taking up the ways of the world, its pleasures or its covetousness. Many things, doubtless, which are not regarded as evil are in the Lord’s eyes a fall. Indeed, the gross act may be used by Him to awaken the saint, who would otherwise go on with cold and careless heart. A fall: Is it a trifle? God keep us from thinking so. It means dishonor to Christ, linking His holy Name with sin. It means an example to fellow-Christians which may embolden them to trifle with sin. Who can tell the consequences of such an act?

RESTORATION

If the child of God were left alone after a fall, he would be hopeless; Satan could fill him with despair, and he would plunge still more deeply into sin, or lapse into hopeless indifference. But there is a mightier One than Satan. The Good Shepherd has His eye upon His poor wandering sheep, and none shall pluck him out of His hands. So He begins the work of restoration. “He restoreth my soul.” Indeed, this had been anticipated; for, as He said to Peter, “I have prayed for thee;” and this was before Peter dreamed of his danger. “He ever liveth to make intercession for us,” but He must bring the sin home to the conscience; for otherwise one would remain indifferent. So He recalls the soul—”the Lord turned and looked on Peter.” This brings back the warning, shows the sin, and breaks the heart. Its effect is wonderful and most blessed. All his pride and self-confidence are gone, and in true sorrow Peter goes out, not to continue in his denial, but to weep bitterly.

Nathan’s words to David, “Thou art the man,” and the effect upon David—”I have sinned against the Lord” tells the same story. The work of recovery is now effectually begun; the soul has judged its sin, and confessed it.

Confession, self-judgment, in simple faith, are God’s means of restoring the soul to communion. This is the washing of the disciples’ feet (John 13)—a bringing home to the conscience the sense of sin, and leading to true confession to the Lord. And He is as ready to forgive and restore (not to save, which had already been done when the soul first came to the Lord) as He was to receive the first feeble call of faith. There are many lessons, humbling and painful, which He has to teach, showing the root of the evil and how it developed, leading them to increased self-distrust, hatred and loathing of the sin, and earnest departure from it. Thus following restoration to communion, and the joy of the Lord is the walk in the Lord’s path, in childlike obedience and happy engagement in His service.

—S. Ridout

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.

“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.

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

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

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

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

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

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

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

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

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

—Thomas Wilson

It should be joy to anyone who loves the Lord Jesus to think of having His individual peculiar approbation and love; to find He has approved of our conduct in such and such circumstances, though none know this but ourselves who receive the approval. But, beloved, are we really content to have an approval which Christ only knows? Let us try ourselves a little.

Are we not too desirous of man’s commendation of our conduct? Or at least we desire that he should know and give us credit for the motives which actuate it. Are we content, so long as good is done, that nobody should know anything about us—even in the church to be thought nothing of? that Christ alone should give us the “white stone” of His approval, and the new name which no man knoweth save only he that receiveth it?

Are we content, I say, to seek nothing else? Oh! think what the terrible evil and treachery of that heart must be that is not satisfied with Christ’s special favor, but seeks honor (as we do) of one another instead! I ask you, beloved, which would be most precious to you, which would you prefer, the Lord’s public owning of you as a good, faithful servant, or the private individual love of Christ resting upon you—the secret knowledge of His love and approval!

He whose heart is specially attached to Christ will respond, “The latter.” Both will be ours, if faithful; but we shall value this most; and there is nothing that will carry us so straight on our course as the anticipation of it.

—J.N. Darby

It does. For the Lord’s words are as plain as can be: “Fear not them which kill the body, but are not able to kill the soul; but rather fear Him who is able to destroy both body and soul in hell” (Matthew 10:28). A soul that cannot be killed when the body is, is an immortal soul; and, as it is only “appointed unto man once to die, and after this the judgment,” that which survives this death survives forever.

Men have tried hard to make this text speak differently, but their efforts only show the impossibility of doing this. The common way is to tell us that the soul is just the life of the body—animal life: but to say that man cannot kill the life of the body is too plainly false. They therefore reply to this, that “it is a momentary death; what he has for the time extinguished is reserved by God to shine through all eternity; it is not therefore in God’s eye or mind lost, destroyed or perished.” But this is as plainly vain as an answer, for it is as true of the body, of course, that it dies but a momentary death; God will raise it again; yet the Lord is contrasting the body which man can kill, with the soul which he cannot. As then whatever is true of the body in this respect would be true of its life as much, the soul that the Lord speaks of is not the life. According to this He would have said rather; “Fear not them which kill neither body nor life.“

Seeing this difficulty, others have tried to make “soul” mean “the life to come.” But this the word never means. The word for the life to come is quite a different one; it is zoe, not as here psuche These two are never confounded; no one can produce a single passage to prove them the same.

Killing means “taking life.” For this reason alone we never, and can never, speak of killing life. Killing the body, by itself means destroying the life of the body Thus the soul is looked at as possessing a life of its own just as the body does. The soul then is a living thing, which, when the body dies, does not die. It is not only a living, but an immortal soul.

Some own this, but point us to the contrasted destruction of body and soul in hell as proving the soul to be finally annihilated. But they are not said to be “killed” in hell; and never are; judgment does not come until the death appointed “once” is passed away in resurrection The “second death” is not the first repeated; it is the lake of fire forever; and destruction is often used where annihilation is impossible.

Here it is impossible; for death is “once,” and is passed away forever when men are raised in the “resurrection of damnation.”

Reader, the salvation of the soul does not mean making it exist forever. Exist it will, in happiness or misery forever. But the Son of God died that eternity might speak to you of joy and peace, and not of terror. He has made peace by the blood of His Cross. God preaches peace by Jesus Christ. And those who believe on Him, being justified by faith, have peace with God through our Lord Jesus Christ. Reader, if already you have not, will you now make friends with eternity by faith in Him?

—F.W. Grant

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

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

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

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

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

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

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

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

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

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

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

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

POSITIONAL SANCTIFICATION or All Believers are Sanctified

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

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

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

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

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

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

PRACTICAL SANCTIFICATION or We are Being Sanctified

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

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

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

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

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

SIN IN US, YET NOT ON US

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

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

From the Word of God, then, we learn:

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

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

—T.D.W.M.

The whip and the scourge may be righteous, but there is no winning of the heart of man with these! Nor is it righteousness which reigns among the saints of God, but grace—through righteousness, unto eternal life. Alas! How many sins that might have been washed away (1 John 1) have been retained! How many brethren, alienated for all time, that might have been won back to God BECAUSE WE HAVE NOT OVERCOME EVIL WITH GOOD. We have taken readily the JUDGE’S chair, and have got back judgment; but the Master’s lowly work WE HAVE NOT DONE.

But how little yet do we understand, that mere righteous dealing—absolutely righteous as it may be, will not work the restoration of souls; that judgment, however temperate, however true, will not touch, soften and subdue hearts to receive instruction, that, by the very facts of the case, are shown not to be in their true place before God.

Man is not ALL conscience, and conscience reached, with the heart away will do what it did with the first sinner among men—drive him out among the trees of the garden to escape the unwelcome voice.

—J.N.D.

“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

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

“The Lord Jesus, the same night in which He was betrayed, took bread: and when He had given thanks, He brake it, and this do in remembrance of Me. After the same manner also He took the cup, when He had supped saying, This cup is the new testament in My blood: this do ye, as oft as ye drink it, in remembrance of Me. For as often as ye eat this bread, and drink this cup, ye do show the Lord’s death till He come” (1 Corinthians 11:23-26).

Here is the ordinance, set up by the Lord Himself, in remembrance of Him, to announce His death, till He come. Even as the Church was set up on the day of Pentecost and continues, maintained by the Lord, so is His table, which Himself did set up on the night of His betrayal, to continue “till He come.” And such power has it over the souls of His people that even during the fiery persecutions they jeopardized their lives to assemble in secret, in the depths of woods, anywhere, to remember thus their adorable and adored Saviour.

While the Church remains upon the earth, that holy eating and drinking shall not cease. It has never lapsed since our Lord set it up, and it shall not lapse “till He come.” Every man who enjoys the Saviour craves to sit at His table. Unfaithful disciples, as at Corinth, may corrupt it and reduce it to a carnal eating and drinking; or they may disfigure it and turn it into an idolatrous rite, as the church of Rome has done; or they may associate with it evil practices of various kinds, as many do; still it goes on, enjoyed and maintained by those who love our Lord Jesus Christ, in remembrance of Him “till He come,” announcing His death on the cross as their eternal salvation.

Yes, says one, But who among all the parties of Christians today has that table? Another question: Who among all the parties of Christians today is the Church of God—the body of Christ?

All must own that not one of them can lay exclusive claim to this; for the Church of God is composed of all throughout the world in whom the Spirit of Christ dwells, and these may be found in every one of the multitude of parties in Christendom. “There is one body” (Eph. 4:4), and only one, and that spite the multitude of parties of Christians, even as there is “one God,” one only, and that spite the multitude of gods existing.

There is only one Lord’s table too; the other is “the table of devils” (1 Cor. 10:21); and that one Lord’s table is with the Lord’s “one body.” He gave it to “the Church, which is His body;” and any part of that Church which would claim the exclusive possession of it would be as proud and arrogant as if claiming exclusively to be the body of Christ.

Since that night in which our Lord was betrayed and set up His holy Supper, the Church of the living God has uninterruptedly been eating it, is eating it week by week now, and will eat it “till He come.”

But again comes the question: I cannot be with every party of Christians; with many of them I could not possibly associate because of the evils going on there: where, then, am I to find the true Lord’s table at which I can sit?

Our answer is, Who has ever asked you to look for the true Lord’s table? There is no other but the true. What part of Scripture has set you looking for such a thing? You might as well seek for the true Church; or for a company of Christians where Christ is “in the midst” of them exclusively. If you are at such a task, it is not God who has set you at it, and the end of your search will be bitter disappointment of fanaticism.

The true Church, the true Lord’s table, the Lord’s presence among His own, are things which cannot be sectional. They cannot be appropriated by this or that section of the people of God exclusively with impunity. Pride alone does this, and “God resisteth the proud.”

When I saw my eternal redemption in the Cross of Christ my Substitute, my new place before God in resurrection, my union with Christ in glory, saw in an instant that Christendom was, like the churches of Galatia, “fallen from grace”—gone back to law. One could not preach the whole truth of God without rejection everywhere. It was great iniquity to forsake the grace which Christ had brought us through such untold suffering to Himself, and to return to a legal system which can only condemn man or make of him a Pharisee.

Then, in obedience to the Word of God which says, “Let every one that nameth the name of Christ depart from iniquity” (2 Tim. 2:19), I departed, though the heart felt a pang at being thereby separated from such as truly loved the Lord. Did I then “leave the church,” as many said, or deny they had the Lord’s table or the Lord’s presence among them, as some would say? Not in the least. None of these questions were raised; nor does God ask us to raise them. To attempt to decide upon them can be but assumption. He who does it meddles with business not his own, and will prove in the end that he is “like one that taketh a dog by the ears” (Prov. 26:17). What God asks of us is to depart from what is evil—what can be clearly proved evil by His Word in the sight of all who are of the household of faith. The secret things are His, and His alone; only those things which require no assumption, but can be established without question by revelation, belong to man.

If a company of Christians, therefore, hold principles condemned by the Word of God, or commit unrighteousness and refuse to repent, in obedience to God, or depart from the iniquity, we do not pretend to say that they have no more the Lord’s presence or the Lord’s table among them. This is not our business. Our business is simply to obey God in what His Word enjoins.

A Diotrephes, who loved the preeminence, did, with the consent of the church, evil things. “Beloved, follow not that which is evil” writes the apostle to Gaius, whom he loved in the truth, and who resided there. How could Gaius obey the apostolic injunction and yet walk with those who did the evil? The only possible path for him was separation, after due waiting and laboring for repentance in those with Diotrephes. As we have already seen, no question as to the oneness of the body of Christ, or of the Lord’s table, or of the Lord’s presence continuing or discontinuing with Diotrephes’ company was in any wise involved or even relevant. They despised Christ by their evil action toward those who loved Christ by their evil actions toward those who loved Christ and did Him no wrong; and the righteous must not walk with unrighteousness. Thus is separation itself God’s remedy in a scene of evil, until the judgment-seat of Christ; and, blessed be God, when compelled to do this by obedience to God, not a question is raised as to membership in the one body of Christ, nor as to His presence among those from whom we part. Authorizing evil actions on the claim of the Lord’s presence, or having His table, is iniquity of no common kind; and yielding subjection to such pretended authority is a subjection which may look like Christian humility, but is not. In the end it enslaves the conscience to the Church instead of to the Lord. It deadens the soul, for it produces the fear of man rather than the fear of God.

We are living in “perilous times.” The Lord grant Hs beloved people, one and all, the hearing ear and the seeing eye to go through them with His approval.

—P.J.L.

“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.

A few comments on 2 Corinthians 1-6

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

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

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

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

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

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

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

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

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

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

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

—W. Turner

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).

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

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.

God Uses Whom He Pleases

After we are converted to God and saved by His wondrous grace, we get into the school of God. We become subjects of His disciplinary ways, in order that we may become instruments ready to His hand, to accomplish His purpose with regard to others, and that we may be well-pleasing to Him as His people here.

We are saved, it is true, and redeemed to God by the precious blood of Christ, and without fail our God is going to bring us to His eternal glory; but in the meantime we are not only the subjects of His ceaseless care, but also of His ways as Pruner, Refiner, and Potter; so that He may get fruit from us, see His own likeness in us, and we be altogether according to His own mind. As we read, “But the God of all grace, who hath called us unto His eternal glory by Christ Jesus, after that we have suffered a while, make you perfect, establish, strengthen, settle you. To Him be glory and dominion for ever and ever. Amen” (1 Peter 5:10,11).

In the “five smooth stones out of the brook” that David chose, we have an illustration of this. These five stones lay a long time subject to the action of the water before they were ready for the hand of David, and for use in the destruction of the great adversary of Israel.

A long time ago they were rough and jagged stones, quite unfit for such a purpose; but now they are smooth—made such by the constant action of the water—and ready for the use of the already anointed king of Israel. There were many other stones in the brook, but David chose “five smooth stones out of the brook.” The others were passed by as unfit, and five were chosen. These were David’s choice, and with them he went forth to victory.

There is a lesson in all this for the people of God today. Does our God want instruments to do His work? He looks for those fitted to His hand; those who have been under His training, been in His school, learned of Him; who have been under the action and power of His Word, of which the water is a figure; in whom the flesh is refused, the will subject—fit instruments to accomplish His purposes.

The Master chooses these. They are fitted by Himself, and fit for His service. They may have lain in the water a long time, the action of the Word of God has been going on, it may be for years; but now He reaches down His hand into the brook and takes them up and uses them. He is sovereign in this, and yet there is a moral fitness in those whom He chooses. Others, whom man might deem more fit, are passed by, and these are used mightily for His glory.

How often do we see this illustrated in the Word of God—Moses, for instance. How unfit when he thought himself fit! And how unfit in his own estimation when God had really fitted him! Forty years at the backside of the desert was a long time to wear off the jagged edges and make him a “smooth stone,” “the meekest man in all the earth,” and fit to bear the burdens that rested on him as the chosen deliverer of God’s people. So with Joshua, “the young man that departed not from the tabernacle.” David was another case. What secret training had he as a youth! And all along his pathway he seemed to be under the disciplinary hand of God, “the water of the Word” seemingly ever flowing over his soul. It is the way of God. How much were the prophets of old kept in retirement, waiting for the “word from His mouth.” So with the apostles, and, last of all, the apostle Paul. Those three years in Arabia, if they were allowed to speak, would doubtless tell the story of secret training with his God, to fit him to brave the storms that met him, to enable him to suffer as he did for his Master, and at last joyfully to die for His sake. See Philippians 2:17.

There is much human training going on today. Much stress is laid on education, ordination, human credentials, and the like; but how often we are made aware of the fact that God moves outside of all this, and has His eye on the “smooth stones of the brook”; and when the time has come, He reaches down His hand and takes one up, and uses it to the astonishment of many that thought they were fit. One need not cite illustrations of this; they are too numerous. The long rows of names burdened with titles conferred by man are passed by; some obscure miner, some unlettered clerk, some one who has been in secret training with God—a stone fitted by His hand—is taken up and used sovereignly and mightily to do His work.

This is humbling to the pride of man, to all his boasted attainments in an educational way; but it is the way of God; and we have to learn that “the foolishness of God is wiser than men; and the weakness of God is stronger than men” … “that no flesh should glory in His presence” (1 Corinthians 1:25,29).

Much is made of man’s presence, his eloquence, his enunciation, his education, his titles, his ancestry; but what are these to God? The “five smooth stones,” as they lay in the brook, were the expression of weakness. What could they accomplish? Nothing, only as the hand of David took them up and used them. So with any of us. We are absolute weakness in ourselves, the expression of ignorance and nothingness; but when the mighty hand of God works in us and through us, then we are strong to accomplish the work of God. God will be no debtor to that which exalts the first man; those stones are not smooth enough for Him; He passes them by, and uses whom He pleases.

An obscure monk once shook the papal throne and wrested from the grasp of Romish superstition multitudes of souls. At the Diet of Worms, how mighty he was in the hand of his mighty Master! How smooth the stone had become through those years of secret training with his God! And so, when slung by the hand of the true David, how it smote the Goliath of superstitious unbelief and laid him low, letting the precious truth of the Gospel shine out in its heavenly beauty!

“When I am weak, then am I strong”; “If any man seem to be wise, let him become a fool, that he may be wise” (2 Cor. 12:10; 1 Cor. 3:18), are lessons to be learned in God’s school!

The time is fast approaching when it will be seen that God has not used the flesh at all, nor that which exalts man; that He has moved outside of it all; and that which has been done, which will abide, has been done by the mighty energy of His Spirit, through instruments prepared and chosen by Himself, who were willing to be nothing, so that He might be glorified.

God is at work in the world, and He has His own way of working. Instruments fitted by Himself, who have learned that “power belongeth unto God,” and that God’s work is not accomplished by the might and wisdom of man, nor in the energy of mere nature, whether refined or unrefined, educated or uneducated, but by the Spirit of God, as it is written, “Not by might, nor by power, but by My Spirit, saith the Lord of hosts.” In this way only can the mountain become a plain and the work of God be accomplished, with shoutings of “Grace, grace unto it” (Zechariah 4:6,7).

The prophet was “waked, as a man that is wakened out of his sleep,” to see and know this (Zech. 4:1.) And is not this the important lesson that the work of God, so as to do it in a way that shall work, and that it is the power of God that is at work, and that it is for the glory of His grace?

—E. Acomb

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.

I deny that God was, or ever could be, fully revealed as one. He is one; but He never was revealed as one. He was made known to be one in contrast with a multiplicity of gods, but then He was not fully revealed. He existed always in trinity in unity—not that I pretend to fathom this, but I know it, because, when fully revealed, He is so revealed. When He was made known as one (Deut. 6:4), He did not suffer Himself to be approached, only by the High Priest on the day of atonement. He, typified by the ark of the covenant, dwelt (as so made known) behind the veil. In a word, He used various sensible figures to show that He was not known, that the true light did not shine, and that the way into the holiest was not yet made manifest.

But when He does reveal Himself, the Son is on earth yet in the bosom of the Father. He is the image of the invisible God. He that has seen Him has seen the Father. The light of God was in the world, but man did not see or comprehend it. The revealed One, the Father, was known or to be known in goodness by the Son. Though the invisible God was made known by Him who was His image, yet if He had ceased to be invisible, Christ would have ceased to be a special revealer and image. If He had not perfectly shown and revealed Him as really manifested (that is, if He had not been God), no love, goodness, forbearance, patience, power—no revelation would have been made. If He had not been Son, He could not have revealed the Father to us as such.

But this is not all. The darkness comprehended not the light. The Holy Ghost became power (when the needed work was done to put us according to God’s holy and righteous nature into that place, without which He would not have been so known, that is, in truth) to give competency of apprehension, and to reveal, not as object but as communicating power, having quickened us so as to have a capacity to apprehend. I am not saying this a priori (i.e., by mere deduction) but from the revelation of God.

Without the Trinity, love was not known, righteousness, holiness—the spiritual nature of God and purity as such. That is, He never was revealed as He is and always was. All the true nature of God, that is, what He is, without the Trinity is unknown. The Father wills; the Son quickens whom He will; but because we have separate wills, why necessarily have the Father and the Son? The Spirit distributes to whom he will; but this is not separate from the will of the Father and the Son. They have not the same counsel but one counsel, mind, purpose, thought; yet they act distinctly in the manifestation of that counsel. The Father sends the Son, and the Son the Spirit. Yet when the Son comes, He is not thereby separate from the Father. “The Father that dwelleth in Me, He doeth the works.” So he casts out demons by the Spirit of God; yet He casts them out. there is unity in all that constitutes oneness when we speak spiritually—not unity as one by arriving at the same things, or union, or by being united as we are by having only one Spirit dwelling in all, but—by being one in eternal being, so that all else flows from that one will and counsel; yet so as that distinction in action in that will is revealed to us: not distinct will, but distinct willing.

Not that I have the least pretension to fathom this divine mystery where all are God, all one God, God all three; yet the Father is revealed, the Son reveals, and the Holy ghost quickens and makes known. The son who reveals is not different from the Father whom He reveals, or He would not reveal Him. By the Spirit who quickens and makes known, we are born of God and know God dwelling in us. He reveals Him to us by His own presence and is in every way the power of God, active in the creature.

Nor could the creature reach to God; or God would not be God. It is simply impossible, for if finite reach to infinite, there is neither finite nor infinite. The infinite God could not, as such, reveal Himself to a finite creature. Nor is this mentally true only, for if God in His glory had done so, the creature could not have existed before Him. So if morally revealed (that is, as righteous and holy, and simple [in essential] glory), man could not have stood before Him. There was contraiety morally. Not even love would do, for what was it to man as he was? No link, no desire, and, if man was a sinner, no fitness in the simple display of it.

But in the Son by the Holy Ghost, by the work of Christ and the operation of the Holy Ghost, God is revealed; and in the love of the Father, righteousness and holiness are maintained and glorified, with the capacity of communion in enjoyment of both the Father and the Son and intelligence of all these ways conferred by the presence of the Holy Ghost.

Hence, while John says God so loved the world, we find, whenever he speaks of grace and power bringing man into the knowledge and enjoyment of God, he speaks of the Father and the Son, adding afterward in the words of Christ the presence and work of the Comforter. John is the one who speaks specially of the revelation of God, not of the presentation of man to God, though he does this. Paul also speaks of the revelation of God, but specially of man’s presenting to God.

Thus we see that there could be no full revelation of God, but through the Son by the Spirit, and thereby of the Father. The full revelation of the one God is only thus—Father, Son and Holy Ghost. This, this only, is what the one God is, one identity of will and being, so that they are esentially one and one only, yet distinct in willing and acting (and we can distinguish them in willing and acting: hence we commonly speak of persons), yet never willing or acting but in the common will and unity of nature.

I fear much human language on this. But I affirm that the only full revelation on the one true God is the revelation of Him in the Trinity. Our prayers rise up the same. Through Him (Christ the Son) we have access by one Spirit unto the Father.

—J.N. Darby

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

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

Question—Does Scripture teach that one going out with the gospel is responsible to the Lord alone as to his service?

We quote Galatians 1:15,16 to begin our answer. “But when it pleased God, who separated me from my mother’s womb, and called me by His grace, to reveal His Son in me, that I might preach Him among the heathen; immediately I conferred not with flesh and blood.” Every passage of Scripture bearing on service proves the truth that the servant is responsible to his Lord. The following is an interesting and instructive extract from a letter by the late J.N. Darby.

“If Christ has thought proper to give me a gift, I am to trade with my talent as His servant, and the assembly has nothing to do with it. I am not their servant at all. If they wish me to teach them I will teach, but I do not go as into an assembly, but to teach those who are disposed to hear. I exercise my individual gift, the assembly has nothing to do with me. I refuse peremptorily to be its servant. If I do or say anything as an individual, calling for discipline, that is another matter; but in trading with my talent, I act neither in nor for an assembly, though I would be rejoiced to do it in fellowship with them. If ——-‘s doctrine was right, an evangelist could never exercise his gift at all, for he cannot do so in assembly as such. A teacher is just as much a servant of Christ as the evangelist, and bound to wait on his teaching. I believe it an effort of the enemy to deny ministry as service to the Lord.

“When I go to teach, I go individually to exercise my gift, and not into assembly at all. If this be denied, the authority of Christ and the liberty of the Spirit are denied to substitute for them the authority of the assembly. The lordship of Christ is denied by those who hold these ideas. They want to make the assembly or themselves lords. If I am Christ’s servant, let me serve Him in the liberty of the Spirit. They want to make the servants of Christ the servants of the assembly, and deny individual service as responsible to Christ.

“There is full liberty. Paul takes Timothy; Apollos will not go where Paul wishes, and Barnabas gets Paul to come. If they were thus teaching and preaching as in those early days, why should not those gifted be able to do so now? And if Paul and Barnabas were guided of the Spirit, why may not, in their measure, teachers be thus guided now? Who sent Titus to Crete, or left Timothy in Ephesus? Some say it was apostolic authority. Be it so; but do not let them pretend it is contrary to the liberty of the Spirit in those who serve. Paul went into the synagogue as his manner was; it was an arrangement. He separated the disciples, and discoursed daily in the school of one Tyrannus. This was arranged, and a lecture.

“Did this destroy the liberty of the Spirit? I am perfectly clear that all this is an attempt of the enemy to destroy the liberty of the Spirit, and the authority of Christ over His servants, and introduces another authority into the church of God.”

—J.N. Darby

“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.

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!

ONE OF the hardest lessons in the school of God is to “sit still.” The flesh craves activity. We live in a restless age and we are affected by it. Our restless, untiring foe will see to it that we are kept in a state of feverish activity until our lives become like the heaving ocean—never still. And we may be sure God is not in all this, anymore than He was in the Wind, the Earthquake, and the Fire when the fury of the oppressor threatened the life of Elijah (1 Kings 19). But when these were spent, Elijah heard “a still small voice” and it was God’s voice. God was not indifferent to the oppression and threats leveled against His servant, but He was leading him in paths of quietness and confidence that he might realize that God was still for him and that He was still his strength. The wind, the earthquake and the fire were the demonstrations of God, but Elijah learned that the still small voice of God is greater than all outward manifestations.

The great enemy of our souls is engaged in occupying us with affairs that seem to be of great importance but which, after all, are childish and trivial. He adopts all sorts of forms to “pain and perplex, puzzle and provoke us. He will torture, taunt and trouble us to the breaking point. He will defame and depress, distract and distress us. He will bind and bruise, blacken and blight us. He will worry and weaken, and waste us, and wear us out, if he can!” Beloved, let us not be ignorant of his devices. Those with whom we have had happy fellowship in bygone days may be the instruments in his hand for our severest torture. “They will be made by his satanic power to misunderstand us, twist our words and misrepresent us. They will construe our motives, and condemn our sincerest actions as false. They will criticise us and say unkind, cutting and untrue things about us. They will frustrate our efforts to forward the work of Christ and oppose us in all that is to us most clearly the will of God. They will scatter reports concerning us that are calumnious and cruel. Yes, these are they whose love we long for most, and whose hearts it would pain us with intensest agony to harm. But in the hands of the oppressor they become our deadliest foes.”

Under such circumstances what is the believer to do?

“Study to be quiet.”

His safety is to be found in that blessed word: “In quietness and in confidence shall be your strength” (Isaiah 30:15).

The spiritual man will thus be thrown so entirely upon God, and shut up to Him that the sense of liberty, restfulness and power will be an experience hitherto unknown. Blessed be God!

The safest course—the only course—is to simply commit the case “to Him Who judgeth righteously” and say nothing. “To speak, to retaliate, to remonstrate, even to inform or explain, while such a spirit of opposition prevails will only add fuel to the fire” and the believer will play into the hands of the enemy.

What an unspeakable comfort to the soul, while passing through such times of conflict and oppression to know that “He was oppressed and He was afflicted, yet He opened not His mouth” (Isa. 53:7). “When He was reviled, He reviled not again; when He suffered He threatened not, but committed Himself to Him that judgeth righteously” (1 Pet. 2:23).

“It is hard to the flesh to go this way of silence when there is every ground for vindication and upholding of our rights; but this must be the way. It is God’s way; it is the only way to victory. Our safety, satisfaction and success lies in following His steps in the path of silent committal of ourselves and our concerns “to Him Who judgeth righteously.”

“Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you; but rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when His glory shall be revealed, ye may be glad also with exceeding joy” (1 Pet. 4:12,13).

“God is our only Refuge. As we are thrown back on Him, and know the power that can keep us calm, and quiet, and safe, and sweet, and satisfied in the midst of all the fury, we are fitted to glorify Him by our testimony, and to help others who are in the bondage of the Devil, to experience for themselves God’s liberating and overcoming power.

“This further must be said, and it is elementary but essential. There can be no experience of victory over the fury of the oppressor unless we have a heart that is uncondemned before God (1 John 3:21,22). It is foolishness to think that we can overcome the pressure of the enemy that is laid upon us if we are conscious that we are not right with God in the details of our life.

“Let us not shirk the conflict, or fly from the fury, but face it and go through.”

The Lord Himself grant that writer and readers alike may “Study to be quiet,” (1 Thess. 4:11), to “Be still and know that I am God” (Psalm 46:10).

—F.B.T.

Who meet simply in the name of the Lord Jesus for the Breaking of Bread on the First Day of the Week

MAKE it a special point, if in your power, always to be in the place of meeting in due time; better be a few minutes before the time, and spend them in secret prayer, praise, or meditation. Coming in late tends to distract the minds of those gathered. Remember, “When the hour was come He sat down” (Luke 22:14; 1 Cor. 14:40).

2. Be occupied with “Jesus only,” as He who died and rose again; who ascended and who is coming again. Do not talk to each other, unless it be really needful, nor turn over the leaves of your Bible or Hymn-book except when necessary. “This do in remembrance of Me” (1 Cor. 11:24).

3. Remember that EACH one gathered at the Table either helps or hinders in blessing, therefore the need that EACH saint there be in realized fellowship with God. “But let a man examine himself, and so let him eat of that bread and drink of that cup” (1 Cor. 11:28).

4. Remember that the Holy Spirit is present to guide in the worship and ministry. Let the brethren see when leading in worship and ministry, that they are in the Spirit; for only as worship and ministry are in the Spirit can it be pleasing to God, and profitable to those gathered. “The Father seeketh such to worship Him … They that worship Him must worship Him in Spirit and in truth” (John 4:23,24).

5. Remember that we are all in the same position as worshipers—blood-bought sinners saved by the sovereign grace of God (Eph. 2:4,5); but not so with regard to ministry; some are special gifts given by Christ, the living Head for the edifying of the Body (Eph. 4:11-16); but there is also a general ministry, in which all members of the Body have their place (1 Cor. 14:29-34).

6. Any brother leading in worship or ministry, should read and speak so distinctly that all present can hear well, and give due time to those gathered to find the hymn, or portion to be read, before beginning. “Let all things be done unto edifying: (1 Cor. 14:26). Edifying is to be the object. “Except ye utter by the tongue words easy to be understood, how shall it be known what is spoken?” (1 Cor. 14:9).

7. When you miss any from the meeting, visit them if you can, and learn the reason; if in trouble, help them if possible. “The members should have the same care one for another” (1 Cor. 12:25). “Bear ye one another’s burdens” (Gal. 6:2).

8. Take heed not to condemn or hinder a weak or young brother in the exercise of any gift, however small; try rather to encourage and help him; but do not show love at the expense of truth—both are to be exercised together; and each member in the Body has its own special place. “Why dost thou judge thy brother? or why dost thou set at naught thy brother?” (Rom. 14:10).

9. When gathered at the Lord’s Table, remember that the special object in gathering thus is to “show the Lord’s death till He come” (1 Cor. 11:26). Just in proportion as this is kept in mind will the praise, teaching or exhortation be profitable; therefore the breaking of bread ought not to be kept in the background, as it sometimes is. Though there is no special time appointed for the dividing of the bread and wine, yet we have the example of the Lord Himself, for He gave it a prominent place, as the special teaching in John, chaps 13, 14, 15 and 16 appears to be after the breaking of bread. “The disciples came together to break bread” (Acts 20:7; Acts 2:44).

10. Be considerate and courteous to strangers who come amongst you. Bear and forbear one with another. Love each saint for Jesus’ sake. If the flesh be manifested in any one, pray for that one, speak kindly to such, and remember the flesh is also in you. “Let brotherly love CONTINUE.” “Be kindly affectioned one to another with brotherly love” (Heb. 13:1; Rom. 12:10).

11. Do not be wounded if others do not show love to you; let this rather lead you to show love to them. Manifesting thus the mind of Jesus, you will enjoy His love, and draw out their love. “Overcome evil with good” (Rom. 12:21).

12. If any one offend you, be sure to take the Scriptural way of dealing with that one; speak to that one personally first; go in the spirit of prayer and forgiveness; if possible. “Go and tell him his fault between thee and him alone (Matt. 18:15).

13. If you find your interest in gospel work abating, be sure that something is wrong; go to God at once about it in prayer and supplication. “Demas hath forsaken me, having loved this present world” (2 Tim. 4:10).

14. Remember that each saint has an individual responsibility to God, and that “we must all appear before the judgment seat of Christ” (Rom. 14;10; 2 Cor. 5:10).

15. Keep the coming of the Lord Jesus continually upon your hearts. “Looking for that blessed hope” (Titus 2:13; 1 Thess. 4:16-18).

16. Let none be brought into fellowship except with the full approval of all gathered; and if any has not full confidence in the one proposed, mention it at the time, or to those who have the rule, and who watch for souls.

17. In giving for the poor saints or the Lord’s work, give cheerfully, as the Lord hath prospered you. If you have little, the Lord only expects little; if much, the Lord expects much. Beware of “covetousness, which is idolatry” (Col 3:5). “He gave Himself for you” (2 Cor. 8:9). “This poor widow hath cast in more than they all” (Luke 21:3).

18. As stewards, each has his individual responsibility to God. There is also a responsibility as gatherings. Remember those in whom you have confidence as sent of God to preach His gospel, not only when laboring beside you, but also when they are laboring in the “regions beyond.” Ye sent once and again unto my necessity” (Phil. 4:16).

19. Do not be ashamed or backward to take your stand beside the Lord’s servants who preach the Word in the open air. “Be not thou therefore ashamed of the testimony of our Lord” (2 Tim. 1:8).

20. In speaking to anxious souls point them to the word of God. “They spake unto him the word of the Lord.” (Acts 16:32).

—W.G.S.

(1 Corinthians 2:13)

Many Christians fully believe that the very words of Scripture are inspired; that is, that not simply the sense of Scripture was directly from God, leaving various writers to choose very much their own words, but that also caused the writers to use His own words.

Without entering at any length into the question of inspiration, it may be well to just quote a few passages that bear upon the verbal inspiration of Scripture.

“Heaven and earth shall pass away, but My words shall not pass away” (Mark 13:31). “The words I speak unto you, they are spirit, and they are life” (John 6:36). “He that is of God heareth the words of God” (John 8:47). “Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law till all be fulfilled” (Matt. 5:18). “Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth” (1 Cor. 2:13). These passages may suffice, when taken with the passages usually quoted for the inspiration of the whole of Scripture.

But those who disbelieve in the inspiration of the words of Scripture, say, “Of what use is your belief in verbal inspiration, when we are not sure that we have the very words God caused to be written? The hundreds and thousands of variations in the manuscripts destroy your theory, or render it useless.”

Now, in the first place, we must insist upon it that there are two separate and distinct questions to be considered—questions which should not be allowed to interfere with one another.

The first question is—Did God so control the writers of the Scriptures that they wrote His words? We say, Yes. We have quoted some passages that speak of “words;” and we must hold this truth firmly. To give it up is to allow the thin edge of the wedge of skepticism to come in between us and God as to His Word. What distinct thought can we have, in speaking of a jot or tittle of the law not failing, if it is sufficient to consider its general sense? And how are we to arrive at the sense of Scripture except through the words used? We consider that a Christian must hold to “verbal” inspiration, or he virtually gives up inspiration altogether—at least in a way that is at all worthy of God, in giving us an infallible guide amid the surrounding darkness and error.

Now, if this point is once settled, it greatly simplifies the other, namely, “Have we a correct copy of that which God caused to be written?” Suppose for a moment I am obliged to say, “No, we have not a correct copy;” that in no way touches the other point, namely, that there were correct copies once. And if I believe that there were such, I naturally say, “I wish I had a correct copy.” But, on the other hand, I have nothing to wish for if I deny that there ever were copies of “the words of God.” If Matthew, Mark, Luke, and John gave only the sense of what God intended them to write, I have that in almost any Greek copy: why search any more? Why spend years of labor, and thousands of dollars, to get at that which never existed, namely, “the words of God”? I may labor diligently to get accurately what Paul wrote; but of what use is it, if, when I have arrived at it, I have PAUL, and not God, except as to the general sense? This I have already in the common Greek text, and in the Authorized Version.

Thus we see that by believing in the verbal inspiration of the Scriptures is given the impetus to search after a correct text; but it surely is not worth the time and labor, if I have nothing to gain but the words of those who were merely the instruments. It is because God caused the writers to use His words that gives us the earnest desire to have a correct copy of these very words.

Now, with this desire before us, we must candidly admit that we may not have every word God caused to be written; that is what desire and labor are for. But if we have not every one, we have nearly all; there are places where we have not yet been able to say with certainty that we have the exact words. In some places the weight of evidence for two or more readings is so nearly balanced, that it is not for anyone to dogmatically say what it was in the original.

As we have seen, the various readings do not touch one of the fundamental doctrines of Christianity. These all stand out in their full lustre, as they came from the finger of God. But because it is the word of God, we want to know the words He used in every place. We do know them in the main; in thousands of passages there are no variations worth speaking of, nothing to disturb the commonly received version which has been in use in the church for so long. With the exceptions that have been named, we have the “words of God” as given in the New Testament. On these we hang our souls’ salvation, and in these is the hope set before us, of so seeing our blessed Lord, and being with Him, and like Him, forever.

This is “Our Father’s Will”: let us receive it devoutly; believe every word of it; and seek to obey it in all things.

(From “Our Father’s Will”—A Short History of the Text of the New Testament.)