Characteristics of the Early

                    Church:Ministry in the

                         House of God

"The House of God … is the
pillar and ground of the truth" (1 Tim. 3:15).

Members of the body of Christ
today are used to the idea of a clergy-laity distinction or of a one- or
few-man ministry in the local church. Is this how it was in the early Church?
What do we learn about ministry of God’s Word in the Church as described in the
New Testament?

In Part V of this series, we noted
the teaching of the New Testament of the priesthood of all believers,
rather than one man in each local assembly leading the worship on behalf of the
entire congregation. Just so, the New Testament stresses the fact that all
believers have received spiritual gifts and all have a ministry to carry
out in conjunction with the body of Christ. The following scriptures bear this
out:

"I say … to every man that
is among you not to think of himself more highly than he ought to think, but to
think soberly, according as God has dealt to every man the measure of
faith. For as we have many members in one body, and all members have not the
same office, so we, being many, are one body in Christ, and every one members
one of another. Having then gifts differing according to the grace that is
given to us, whether prophecy, let us prophesy according to the proportion of
faith…." (Rom. 12:3-8).

"The manifestation of the
Spirit is given to every man to profit withal. For to one is given by the
Spirit the word of wisdom; to another the word of knowledge by the same
Spirit…. All these works that one and the selfsame Spirit, dividing to every
man severally as He will" (1 Cor. 12:7-11).

"And He gave same, apostles;
and some, prophets; and some, evangelists; and some, pastors and teachers; for
the perfecting of the saints, for the work of the ministry, for the edifying of
the body of Christ" (Eph. 4:11,12).

These passages show clearly that every
believer in Christ has received a spiritual gift. The next verses show that every
believer has a responsible role to play in the assembly:

"The body is not one member
but many…. If the ear shall say, Because I am not the eye, I am not of the
body, is it therefore not of the body? If the whole body were an eye, where
were the hearing? … But now has God set the members every one of them in the
body, as it has pleased Him. And if they were all one member, where were the
body? But now are they many members, yet but one body" (1 Cor. 12:14-20).

Those with positions of oversight
and leadership in a local assembly are warned in Scripture not to lord it over
God’s people:"The elders who are among you I exhort…. Feed the flock of
God that is among you, taking the oversight thereof; not by constraint, but
willingly; not for filthy lucre, but of a ready mind; neither as being lords over
God’s heritage, but being examples to the flock" (1 Pet. 5:1-3). 
"Lords over God’s heritage" is a very interesting expression given
subsequent developments in the history of the Church. The Greek word for
"heritage" is kleeros, which basically means "lot"
or "inheritance." The words "clergy" and "cleric"
are derived from this Greek word. Thus, the only reference to
"clergy" in the New Testament applies this word to the flock of
believers as a whole, and not to the leaders.

An early abuse of leadership in
the Church is discussed in 3 John 9-10:"I wrote unto the church, but
Diotrephes, who loves to have the preeminence among them, receives us not …
neither does he himself receive the brethren, and forbids those who would, and
casts them out of the church."

In Part IV of this series we
discussed a type of assembly meeting called the open ministry meeting,
described in 1 Corinthians 14. Here is a meeting where every brother in the
assembly is free, as led by the Holy Spirit, to minister the Word of God for
"edification, and exhortation, and comfort" (1 Cor. 14:3).

While elders, overseers (or
bishops), and deacons were appointed in each local assembly in New Testament
times (these will be discussed more completely in the next issue), there is no
hint in the New Testament of one man appointed to be the priest, pastor, or
clergyman of a local assembly.

Who was appointed to be the pastor
of the 3,000 souls that made up the infant church at Jerusalem following the
day of Pentecost (Acts 2:41)? All 12 of the apostles were part of that company;
their teaching and their wonders and signs were prominent. But there is no
evidence on one being more prominent than another.

How about the assembly at Antioch? Barnabas and Paul spent a year in Antioch establishing the new assembly there in
the Word of God (Acts 11:19-26). Paul and Barnabas, neither separately nor
together, established themselves as pastors of the church at Antioch. Rather,
they spent their time helping the new believers to grow in their knowledge of
God’s Word and to develop their own spiritual gifts. After a year, we read,
"There were in the church that was at Antioch certain prophets and
teachers, as Barnabas and Simeon … and Lucius … and Manaen … and
Saul." There were now several gifted and devoted brothers in the Antioch assembly. They were all leaders by virtue of their gift and devotion to the Lord,
but there is no indication of any one of them being the pastor or president of
the assembly.

In the apostle Paul’s several
epistles, he either greets or sends greetings from many named fellow believers.
He speaks often of his "fellow laborers" and his "fellow
prisoners" (for example, Philem. 23,24), but never once makes mention of
pastors or leaders of a particular local assembly.

It is not simply the author’s
opinion that the New Testament teaches nothing about a system of clergy and
laity in the Church. The following quotation is from the Schaff-Herzog
Encyclopedia of Religious Knowledge edited by Professor Philip Schaff of
Union Theological Seminary along with "Reverends" Samuel Jackson and
D. S. Schaff:"It may be considered settled that there is no order of
clergy, in the modern sense of the term, in the New Testament; that is, there
is no class of men mentioned to whom spiritual functions exclusively belonged.
Every believer is a priest unto God. Every believer has as much right as
anybody else to pray, to preach, to baptize, to administer communion (Rom. 5:2;
Eph. 2:19-22; 3:12; 1 Pet. 2:9; 1 John 2:27; Rev. 1:6; 5:10, etc.)…. Baptism,
the Lord’s Supper, preaching, and prayer—like singing, taking up a collection,
reading of the Scriptures, and reading of notices—may be performed by laymen
with precisely the same spiritual effect as if the highest or the most godly
minister in the land had been the administrator…. Although, in the New
Testament, there is no clergy in the modern sense of the term, very early in
Church history do we find the distinction between clergy and laity," etc.

If not ordered by scripture, how
and why did such a clergy-laity distinction develop. Schaff explains:"It
does not follow [from not being found in the New Testament] that therefore the
clergy are superfluous. Experience has shown that certain persons are by
natural endowment better fitted for spiritual functions than others, and also
that, in the Christian communities, there will be leaders to whom will
gravitate the major part of the work. The clerical order took its rise,
therefore, in the very necessity of the case. Decency, order, and efficiency
demanded that certain persons should make it their business to conduct the
services, and have the oversight, of the congregations."

Notice the human reasoning in the
preceding paragraph that seeks to justify that which has no foundation in the
New Testament. And what has been the outcome of such a human arrangement? In
large measure there has been a stifling of the development and manifestation of
spiritual gifts by the believers in congregations having a one-man or few-men
ministry. The following personal anecdote is one of many that could illustrate
the point:A long-time friend of mine went to seminary and became pastor of an
independent Bible church. Having had some familiarity with assemblies that did
not have ordained pastors, he sought to encourage his congregation to develop
and use their spiritual gifts in preaching and other ministries in the local
church. Because of their long history of being dependent upon the ministry of
one man, my friend’s efforts ended in utter failure.

Coming to present day practices,
what if the appointed pastor of a local church is gifted as an evangelist but
not as a teacher? or what if he is gifted as a teacher but not as an
evangelist? The following are excerpts of two letters written to a Christian
magazine a few years ago:

1. "When we moved two years
ago, my family and I joined a new church. After a year I realized I wasn’t
growing spiritually. The pastor’s sermons are always the same:salvation. That
alone is wonderful, but he never preaches on anything else, morning and
evening."

2. "My church is not
evangelistic. When a few of us talked with our pastor about reaching out to the
community, he answered, ‘Evangelism is just not my gift.’"

I have heard and read many times
about the frustrations expressed by pastors who are expected to have every
spiritual gift and to carry out every possible function of an assembly. To
illustrate this, here, from another Christian magazine, is a job description
for an ideal pastor:"Jack-of-all-trades. Must be strong preacher—deep yet
clear—and simple teacher, capable of instructing adults and children. Expert
counselor; warm, outgoing personality for visiting newcomers and members of
church family; adept at comforting sick, bereaved and elderly. Emcee with great
sense of humor for social events. Top-notch administrator. Pastor or wife must
be gifted secretary; budget does not allow for one. Wife must be able to play
piano (or at least guitar); children should also possess musical talent. Must
be content with salary we are willing to offer." This was written
"tongue in cheek" to illustrate what, too often, are the unrealistic
expectations of a congregation that is seeking a pastor.

The irony and tragedy of these
situations is that while a pastoral search committee is putting advertisements
in papers all over the country, devoted believers possessing a whole range of
spiritual gifts often are already present in that same church.

A properly functioning assembly
according to the scriptures is one in which all the members are assuming
their God-given role and serving and ministering by means of their
Spirit-imparted gift. In an assembly where leadership is granted to the Holy
Spirit alone, there is liberty for all of the gifts to be manifested in
appropriate, Spirit-directed balance. In the assembly Bible studies there is
liberty for those gifted in knowledge and teaching to bring out the doctrinal
aspects of the passage, and those gifted in wisdom, shepherding, and exhorting
to point out the practical applications to people’s lives. Those with other
gifts are likewise free to share lessons from the passage that may have
impressed them and that others with different gifts, different sensitivities,
may have failed to notice. This liberty is not thwarted but is often enhanced
in instances where a brother may take the responsibility to open the
discussion, keep bringing it back on the track of the particular passage or
topic under study, keep the group from bogging down on one verse or part of a
verse, and draw out the participation of others by asking various questions
concerning the passage or topic.

In a local assembly, regular
meetings may be announced for different brothers in the assembly to give
lectures on various scriptural topics. These may include lectures on doctrines
of Scripture, practical applications of Scripture and exhortations, meditations
on the Person and work of Christ, presentation of the gospel of salvation,
etc., according as the Lord may lead the brother.

Other typical activities and
duties usually relegated to the so-called "pastor" or "chief
elder" of a local church, such as visiting the sick, exhorting
backsliders, baptizing converts, conducting weddings and funerals, and so
forth, may likewise be carried out by different ones in the assembly who, by
virtue of spiritual gift and desire to be of service to the Lord, will take
responsibility to see that these needful activities are carried out.

If any reader would like to learn
more about gatherings of believers that do not have clergy-laity distinctions,
and where they might find such a gathering in their locale, please write to the
editor at the address given on the inside front cover of this issue.

I have purposely avoided reference
to the Nicolaitans in Revelation 2:6 and 15. Certain writers, notably F.W.
Grant, H.A. Ironside, and John Ritchie, believe that the Nicolaitans were the
originators of the clergy-laity system. They base this on the meaning of
"Nicolaitan," which is "victory over the people" from nike
("victory") and laos ("people"). (In Greek
mythology, Nike was the winged goddess of victory, and the manufacturers of the
athletic shoes take their name from this Greek goddess.) In some churches, a
clergyman may indeed exercise an almost tyrannical control over the
congregation, thus having "victory over the people." However, in many
others cases, such as the one I described earlier involving my friend, it may
be the laziness of the congregation, or ignorance of what is expected of them,
that by default compels one man to "do it all." So this is not
"victory over the people" but "negligence of the
congregation."

Other writers, such as William
Kelly, Hamilton Smith, Walter Scott, Charles Stanley, T.B. Baines, Edward
Dennett, and A.J. Pollock, believe that identification of the Nicolaitans with
the origin of the clergy-laity movement is tenuous; rather they believe it more
likely to apply to an immoral sect that used the grace of God to indulge the
lusts of the flesh. Because there is such uncertainty and disagreement as to
the exact sin of the Nicolaitans, it seems unwise to use these scriptures
concerning the Nicolaitans as an argument against the system of clergy and
laity. There are enough scriptures that provide clear teaching on the
subject to render unnecessary the resorting to unclear scriptures to
make a point.

Finally, let those assemblies that
practice a "many-man ministry" rather than a "one-man
ministry" beware of falling into one of two extremes:

1. Let no brother become a
controller like Diotrephes (3 John 9,10). I have known assemblies where, in
principle, there was renunciation of the clergy-laity system, but in
practice, one man had arrogated to himself almost absolute control over the
assembly. He was "King of the Hill." No decision could be made by the
assembly unless he agreed with it. Any teaching in a Bible study that he
did not agree with was summarily denounced. This is the spirit of Diotrephes.

2. Let us not so neglect our
spiritual gift (1 Tim. 4:14) and our responsibilities in the local assembly
that other, less qualified but more devoted persons, are compelled to do the
work that could better be done by ourselves.

This article began with a
quotation from 1 Timothy 3:15. The House of God will not succeed as
"pillar and ground of the truth" when only one person, or even a
small subset of the local assembly, has total responsibility for ministry of
God’s Word. (See Part III of this series for more on the meaning of
"pillar and ground.") It is when the spiritual gifts of all
the believers are exercised under the control and leading of the Holy Spirit
that the House of God will in practical reality be the pillar and ground of the
truth.

A scriptural study of heaven and
hell is a study of immense contrasts.

                             * * *

Hell:Weeping and gnashing
of teeth (Matt. 8:12; 22:13; 24:51).

Heaven:Singing (Rev. 5:9;
14:3; 15:3).

                             * * *

Hell:Outer darkness (Matt.
8:12; 22:13).

Heaven:No night (Rev.
21:25); the Lamb is the light (Rev. 21:23); variety of color (Rev. 21:19-21).

                             * * *

Hell:Lake of fire (Rev.
19:20; 20:10,14,15; Luke 16:24).

Heaven:Lamps of fire (Rev.
4:5); pure river of water of life (Rev. 22:3).

                             * * *

Hell:Intense thirst (Luke
16:24).

Heaven:Water of life (Rev.
22:17); twelve kinds of fruit (Rev. 22:2).

                             * * *

Hell:Naked (2 Cor. 5:3).

Heaven:Clothed upon with a
spiritual body (1 Cor. 15:44), our house that is from heaven (2 Cor. 5:1,2,4).

                             * * *

Hell:Preceded by supper of
the great God, with birds of prey doing the feasting (Rev. 19:17,18).

Heaven:Initiated by
marriage supper of the Lamb (Rev. 19:7-9).

                             * * *

Hell:Companionship of
Satan, the beast, the false prophet, the abominable, murderers, fornicators,
sorcerers, idolaters, liars (Rev. 19:20; 20:10; 21:8; 22:15).

Heaven:Companionship of
God (Matt. 5:8; John 14:2; Rev. 4:2); of Christ (1 Thess. 4:17; John 14:3); of
angels (Rev. 5:11,12); of fellow believers who comprise a holy, glorious
Church, without sin, spot, wrinkle, or blemish (Eph. 5:27; Rev. 21:27).

                             * * *

Which is more appealing to you?
Weeping or singing? absolute darkness or great light? a lake of fire or a river
of life? intense thirst or a variety of fresh fruit? being naked or being
clothed with a new body fit for heaven? being feasted upon by vultures or
partaking of a marriage supper? having the company of all that is abominable or
the company of Christ?

As long as the Church is upon
earth, as long as sinners are to be brought into it and saints are to be
edified, there will be the absolute necessity for ministry, and that of a most varied
and complete kind. Let us see what Scripture teaches as to the source,
character, and power of true ministry.

                   
The Source of Ministry

The Source and Author of all true
ministry is the glorified Head of the Church, the Lord Jesus Christ. "When
He ascended up on high, He led captivity captive, and gave gifts unto men….
And He gave some, apostles; and some, prophets; and some, evangelists; and
some, pastors and teachers; for the perfecting of the saints," etc. (Eph.
4:8-12). We are reminded in verses 9 and 10 that all gifts are the purchase of
the death of Christ, and that His ascension was preceded by His descent first
into the grave. So is our adorable Lord ever contemplated now:"I am He
who lives, and was dead; and behold, I am alive for evermore. Amen" (Rev.
1:18). As glorified, He has bestowed gifts upon men. The Church that He loved
and for which He gave Himself has not been forgotten or neglected by her absent
Lord. He has sent down from the glory all that is needed for the ingathering
and upbuilding of His beloved people. As we enjoy the varied gifts of ministry,
let us ever remember their source. In this way we gain a clear perception of
two things:the love and care of Christ and the dignity of Christian ministry.
In every gift, whether more or less prominent, we see the love of Christ. There
could be no true ministry apart from His gift. The effect, then, of enjoying it
should ever be to lead our hearts up in grateful love to Him. But if on the one
hand His love is manifested in the gift bestowed for ministry, on the other we
see the dignity and the responsibility attaching to it. "Neither count I
my life dear unto myself, so that I might finish my course with joy, and the
ministry that I have received of the Lord to testify the gospel of the grace of
God" (Acts 20:24). "For I neither received [the gospel] of man,
neither was I taught it, but by the revelation of Jesus Christ" (Gal.
1:12). Such and many other scriptures show the dignity attaching to a Christ-given
ministry.

                  
The Character of Ministry

Apostles and Prophets. As
to the character of ministry, it is most varied and complete, taking in its
range all manner of service needed for the Church. In the list already quoted
from Ephesians 4, we have apostles and prophets:these are connected with the
foundation. "And are built upon the foundation of the apostles and
prophets, Jesus Christ Himself being the chief corner stone" (Eph. 2:20).
The apostles were entrusted with the planting of the church and nourishing its
infancy, as well as providing it with an infallible guide (along with the rest
of Scripture) for its whole earthly history. This we have in the apostolic
writings, which are, equally with the whole sacred volume, absolutely and
perfectly inspired (2 Pet. 3:15,16; 1 John 4:6). Thus, while we do not have the
apostles personally with us, we have them in their writings.

Evangelists. These, as
their names suggest, are heralds of the glad tidings, preachers of the gospel
of the grace of God, who awaken the careless and win souls to Christ. It is not
every one who is an evangelist, though all should have the love of souls, and
be ready to point the sinner to Christ. But men who are evangelists by gift
have a true passion for souls, true longing and travailing in birth for them.
They are instructed how to present the gospel, how to gather in the souls, to
distinguish true anxiety from false, and reality from mere profession. It is
their joy to bring sinners to Christ, to see those who were in the world brought
into the Church. The evangelist is a man of prayer, for he realizes that the
work is all of God, and that "methods" are but of little worth. He is
a man of faith, who counts on the living God. He is a student of Scripture,
that he may present only the truth to souls. He is a man of courage, not
fearing to go even where "bonds and imprisonment" may await him, that
he may carry the glorious gospel of the blessed God to the perishing. He is a
man of energy, instant in season, out of season. He is a man of perseverance,
not discouraged if he fails to see immediate fruit from his labor. Lastly, he
is a man of humility, glorying in Another, saying from the heart, "Not I,
but the grace of God which was with me."

Pastors. The evangelist, in
his love for the newborn souls as their spiritual father, will see to it that,
as they have through the Spirit been introduced into the body of Christ, they
also may be brought into its fellowship. The true evangelist cannot be
indifferent as to their ecclesiastical associations. And as the evangelist
introduces the convert into the Church, a ministry of a new kind awaits him.
After evangelists, in the passage we are considering, come "pastors."
The word is literally "shepherds," and fittingly designates those
whom the Lord has qualified to "feed the flock of God." The sheep of
Christ need care. The Good Shepherd, who laid down His life for them, will see
that they are not only delivered from the enemy, but guarded, led, and fed as
well. It is here that the importance of the gift of pastor is seen. His it is
to look after the Lord’s people; to see that they do not go astray, and seek to
recover them if they do; to comfort them under affliction; to cheer and
sympathize with them under trial; to warn them if they grow worldly or
careless, watching over their souls as one who must give account. The pastor’s
work is necessarily largely of a private character. He need not be a public
speaker nor take a prominent place. The true pastor’s sphere of service is not
a limited one. How such a one is needed by the Lord’s people everywhere—one who
can rejoice with those who rejoice and weep with those who weep; ready to give
counsel, encouragement, or correction. Are we sufficiently thankful for
pastors? What would the Church of God be without them? And is it not well for
us to pray that this precious gift of Christ may be more recognized and made
use of? Let those who have the care of Christ’s flock awaken afresh to their
responsibilities.

Teachers. Closely linked
with the gift of pastor is that of teacher. In a distinctive sense, as
contrasted with pastor, the teacher is one gifted to unfold the Word of God.
How important is this gift! It is the truth that makes free and keeps free; and
it is the work of the teacher to minister the truth to the people of God. The
Word of God is to be unfolded, its perfections to be exhibited, its doctrines
expounded, and its difficulties explained. The teacher is the student of this
Book, devoted to it. In days like these when all sorts of error abound professing
to be derived from the Scriptures, when the very foundations are being
undermined, we need teachers, men who turn us back "to the law and to the
testimony" (Isa. 8:20), and show us that, in the midst of the confusion of
tongues, there is still a Voice that speaks with no uncertain sound.

Let us pray for teachers:that
they may be kept dependent, and thus free from error; that they may keep the
even balance of truth and present "the whole counsel of God"; that
the study and impartation of the treasures of God’s Word may never be with them
a cold intellectual task, but rather that all their service may be as the river
that brings beauty and fertility to its own banks while it bears refreshment on
to the country beyond.

There are other gifts mentioned in
Romans 12 and 1 Corinthians 12, several of which are closely related to those
we have described from Ephesians 4. While not all are gifted or qualified for
prominent service in any of the ways we have described above, it is still true
that all are needed and none can be ignored—none too insignificant to render
valuable service. Indeed, "those members of the body that seem to be more
feeble are necessary" (1 Cor. 12:22). Every member of the body is a member
of Christ, and is gifted for service to the whole. How can he know his gift and
exercise it? Not by thrusting himself forward, but simply by abiding in Christ.
"Speaking the truth in love, may grow up into Him in all things, which is
the Head, even Christ:from whom the whole body, fitly joined to together and
compacted by that which every joint supplies according to the effectual working
in the measure of every part, makes increase of the body unto the edifying of
itself in love" (Eph. 4:15,16).

How beautifully does each member
fall into its place to do its appointed ministry here! And what is the secret
of this harmonious and effectual working? "Holding the Head!"
(Col. 2:19).

                    
The Power of Ministry

Having seen the various classes of
ministry, we are now to inquire whence comes the power for its exercise. And
this brings us again face to face with that most evident fact, which is so
constantly ignored, that the Holy Spirit is present in the Church as the power
for ministry of whatever kind. Power in an evangelist is shown in the conversion
of souls; in a teacher, in the divine instruction and upbuilding of the people
of God; and in a pastor, in their true, real shepherding. We repeat—alas that
we all profess to believe it, but so little realize it—that there is no power
apart from the operation of the Holy Spirit. Were this truth acted upon, we
would see less dependence upon man and more upon God. We would see more true
prayer, more deep self-judgment, and we would, as a result, see more divine
power exercised. Man’s power, like Saul’s armor for David, is only a hindrance.
How often must God strip His people, as in Gideon’s day, of all earthly
strength, showing them that the treasure is in earthen vessels—and vessels to
be broken at that—that the excellency of the power may be seen to be of Him
alone (Judg. 7:1-20; 2 Cor. 4:5-10).

We will now conclude this subject
as one upon which we need, not instruction, but exhortation; not theory, but
practice. May God awaken His servants afresh to see where their weakness and
their power lies.

(From The Church and Its Order
According to Scripture.)

                        
Introduction

In the New Testament we read of
the formation of the Church, its unity, worship, ministry, government, and
discipline.  In New Testament times there was, in every sense of the word,
one body of believers.

Since New Testament days the
outward testimony of the Church has been smashed into several thousand pieces,
which we call denominations or fellowships. Given this sad state of affairs, what
is the Christian to do? Some counsel us, "Go to the church of your
choice." That is pretty poor advice because it suggests that we are
capable of coming up with reasonable criteria on our own for selecting the most
suitable church fellowship. It also suggests that the differences among
churches and fellowships are relatively trivial. This is not at all the case,
for some deny fundamental teachings of the Bible such as the deity, virgin
birth, and resurrection of Christ and salvation by faith alone; some wink at
serious sins that are utterly condemned by the Bible; and others seek to be
guided, in doctrine and practice, by the Bible alone.

Others give better counsel:Find a
Bible-believing church, one that teaches and seeks to live and operate
according to the Bible, the Word of God. But we still will find a great variety
of churches, assemblies, fellowships, and denominations that claim to be
Bible-believing, but differ widely among themselves in doctrine, practice, and
organization.

The best we can do is:

1. Study, study, and study some
more what the Bible teaches about the Church.

2. Pray earnestly that the Lord
will help us to understand rightly what the Bible teaches concerning Christ and
the Church.

3. Pray for a pure heart for
ourselves and a deep desire to know and do God’s will in all things in
our personal life.

4. Pray that the Lord will lead us
to others who "call on the Lord out of a pure heart" (2 Tim. 2:22),
thus forming the basis for church fellowship that is in accordance with
Biblical principles.

Is church fellowship really such a
big deal? Yes, it surely is. Here is Christ’s own attitude about the Church:
"Christ loved the Church and gave Himself for it; that He might sanctify
and cleanse it with the washing of water by the Word; that He might present it
to Himself a glorious Church, not having spot, or wrinkle, or any such thing;
but that it should be holy and without blemish" (Eph. 5:25-27). So Christ
not only gave Himself for individuals, He gave Himself for the Church
as a body of believers. The Church is precious in His sight. May
we, as those who are being changed into Christ’s image (2 Cor. 3:18), find His
Church to be precious in our sight as well.

In this series of articles we
shall briefly discuss the historical background of the Church—when it began and
of whom it consists. Then we shall study the characteristics of the early
Church, including:

1. Its being one body and a unity
of assemblies.

2. Its being the house of God, the
pillar and ground of the truth.

3. Its heavenly character and
hope.

4. Its members being gathered
together unto the Lord’s name often for the breaking of bread, prayer, and
ministry of the Word.

5. The priesthood of all
its members.

6. The equipping and
responsibility of all its members for ministry and service in the
assembly.

7. The existence and role of
overseers and guides in the local assembly.

8. Its carrying out of Church
discipline.

After this we shall tackle the
issue that is so controversial in the Church today, namely, how do we manifest
the unity of assemblies or express the truth that there is one body in an age
in which the Church is splintered into thousands of different denominations,
sects, and fellowships.

Finally, for those who truly
believe they are following Biblical teaching about the Church as best as they
possibly can, I shall offer suggestions as to how they can do it even better.
May it be the earnest prayer of each believer in Christ and member of the
Church that we not only improve, day by day, in our walk with and likeness to
Christ, but that we and our fellow members of the body of Christ will be
increasingly faithful to the plan, organization, and practical conduct of the
Church according to the Word of God.

As we anticipate the coming
articles in this series, may we all—writer and reader alike—be much in prayer
about this matter that is so important to the One who loved the Church and gave
Himself for it.

                
The Beginning and Membership

                        
of the Church

There are some Bible scholars who
teach that the Church consists of all believers in every age. John Calvin
taught that Galatians 4:1-4 refers to the Church in its childhood in Old
Testament times. Surely there were many true believers in the Old Testament (Rom. 4:1-8; Heb. 11:1-32). However, there is scriptural evidence to show that the Church
was not formed until the Day of Pentecost as described in Acts 2:

1. Jesus said to Peter, "Upon
this rock I will build My Church" (Matt. 16:18). The apostle Paul
declared, "That Rock was Christ" (1 Cor. 10:4); and the apostle Peter
referred to the Lord Jesus as "a living stone" and "a chief
cornerstone" (1 Pet. 2:4-8; see also Eph. 2:20).

2. It is by the Holy Spirit that
we are "baptized into one body" (1 Cor. 12:13). Jesus, after His
resurrection, told His disciples that they would "be baptized with the
Holy Spirit not many days hence" (Acts 1:5,8). On the Day of Pentecost
those disciples (about 120 of them, Acts 1:15) were gathered together when the
Holy Spirit came down and filled them (Acts 2:1-13). The apostle Peter preached
to the multitude gathered to celebrate the feast of Pentecost; about 3,000
received his word and "were added unto them" (that is, unto the 120
or so original members of the Church; Acts 2:41). At the end of the chapter we
read that "the Lord added to the Church daily such as should be
saved" (2:47).

The Greek word translated
"church" in the New Testament is ekklesia. The word ekklesia
literally means "called out ones" and was used generally by Greeks to
refer to "an assembly of the citizens summoned by the town
crier."  The early Church was made up of Jews who, upon believing on
the Lord Jesus Christ for salvation, were called out from the Jewish religion
to be members of the body of Christ (Acts 2:44,46). Later on, when the gospel
came to the Gentiles, many of them also believed and were called out of their
pagan religions and joined with the Jewish believers in the same body, the
Church (Acts 15:14; Eph. 2:11-21).

In this series of articles, we
shall use "Church" with capital C to denote the Church of Christ in its entirety, worldwide (such as Eph. 5:23), and "church" with lower-case c
to denote a congregation or expression of the Church in a certain place (such
as Gal. 1:2). The Bible does not—nor shall we—use the word "church"
to designate a building where Christians meet together.

Clearly, the word ekklesia
goes far beyond simple membership in a body. As mentioned above, it expresses
the thought of an assembling of people. The chief activity of the local ekklesia
or church is being assembled together for worship, prayer, ministry of the Word
of God, or decision-making. We shall often use the word "assembly" in
these articles, especially in reference to the believers gathered together in a
particular place.

In the Old Testament the faithful
ones were primarily individual believers, vitally and eternally linked with
God. Their unity was that of the family or tribe and they were represented by twelve
loaves of showbread in the holy place of the tabernacle (Lev. 24:5). Since
Pentecost in Acts 2, the believers enjoy not only the vertical link with God as
their Father and with the Lord Jesus Christ as their Saviour, but a horizontal
link with every other believer as "one body in Christ, and every one
members one of another" (Rom. 12:5). Believers are now represented by one
loaf (1 Cor. 10:17). Surely the unity of the different parts of a body is much
closer even than the unity of members of the same family.

In the next issue, Lord willing,
we shall consider the Church in its characteristic as one body, the body of
Christ.

In this two-part series of
articles, we are taking examples from both Old and New Testament men and women
of faith, and exploring the antecedents and causes of their failures. From
these lessons of failure, perhaps we can learn how to avoid some of the
failures in our own Christian lives.

                    Failure Resulting from

                        Selfish Desires

1. Wanting our own way. The
LORD had told Rebekah, "Two nations are in your womb … and the elder
shall serve the younger" (Gen. 25:23). In spite of this clear promise of
God, Rebekah and her younger twin son, Jacob, conspired to lie to the father,
Isaac, to obtain the blessing of the firstborn instead of Esau (Gen. 27:1-40).
Jacob paid a heavy price for lying and cheating, receiving the same from his
Uncle Laban (Gen. 29:15-25; 31:7), and from his own sons (Gen. 37:32-34).

It is interesting to notice that
what Jacob wanted was exactly what the LORD wanted for him, namely, the
blessing of the firstborn. But because Jacob took matters into his own hands,
rather than letting the LORD work out His will in His way, Jacob lived a rather
miserable life. Not until the very end of his life did Jacob begin to manifest
that faith and trust in the LORD that gained for him a place in the "Hall
of Fame of Faith" in Hebrews 11 (Gen. 48:8-15).

The life of Samson has a number of
parallels with that of Jacob. During most of his life Samson was noted for
wanting his own way (Judg. 14:1-3; 16:1-20). This willfulness was the
underlying cause of Samson’s loss of strength and blindness. Like Jacob, not
until the very end of his life did Samson really depend upon the LORD for his
strength (Judg. 16:28).

2. Satisfying fleshly lusts.
David exhibited much faith and dependence upon the LORD in his lifetime (1 Sam.
17:37,45-47; 23:2,4,; 30:8; 2 Sam. 2:1; 5:19,23). However, he failed to submit
his fleshly desires to the LORD and sinned greatly in the matter of Bathsheba
(2 Sam. 11).

3. Desiring Vengeance. Saul
gave his daughter Michal in marriage to David (1 Sam. 17:25; 18:17-28), but
gave her to another man when David fled to escape Saul’s wrath (1 Sam. 25:44).
When David became king, the house of Saul warred against him (2 Sam. 3:1). As a
show of power and vengeance, David demanded that Michal be returned to him,
even though he broke up a happy marriage in doing so (2 Sam. 3:15,16) and never
gained Michal’s love and respect (2 Sam. 6:20).

4. Wanting glory for self.
Gideon, the divinely-appointed captain of Israel, gained a stunning victory
over the Midianites with his tiny band of 300 men with their trumpets and
pitchers (Judg. 6:14; 7:16-25). He resisted the request by the men of Israel to become their ruler, saying, "The LORD shall rule over you" (Judg.
8:22,23).

But Gideon had second thoughts. He
didn’t want to be king, but he wanted to be remembered more as a priest. After
all, the angel of the LORD had appeared unto him and revealed God’s mind
to him and not to the appointed high priest of Israel. Gideon had been treated by God almost like a priest, and he desired to be
commemorated in that way. So he made a golden ephod (simulating a high-priestly
garment), "which thing became a snare unto Gideon and to his house"
(Judg. 8:24-27).

The twelve disciples, who had been
so privileged to have such close fellowship with the Lord Jesus and to serve
Him, got into an argument over which of them should be accounted the greatest
(Luke 22:24). James and his brother John may have been ringleaders in this
(Matt. 20:20-24).

When God sees fit to use any of
us, His blood-bought children, in His service, and we faithfully carry out that
service with good results, let us be careful to give God all the glory,
keeping none for ourselves.

                  Failure Resulting from Zeal

"It is good to be zealously
affected always in a good thing" (Gal. 4:18). "Our Saviour Jesus
Christ … gave Himself for us, that He might … purify unto Himself a
peculiar [or special] people, zealous of good works" (Tit. 2:14).

As good and profitable zeal may be
when properly directed, wrongly-directed zeal led to failure in three pillars
of faith.

When the children of Israel came to the desert of Zin, they found no water there, so they grumbled and complained against
Moses and against the LORD. Moses and Aaron brought the matter before the LORD
and the LORD told Moses to speak unto the rock and water would come out of the
rock for the people and their animals to drink. But Moses was angry with the
people. They had no right to complain against God. God was letting them off too
easy. So Moses spoke angrily to the people and struck the rock with his rod
instead of speaking to it. Water came out sufficient for the whole
congregation, but Moses was severely punished for his disobedience and
misrepresentation of God. Moses represented God before the people as being
angry with them, whereas God desired to manifest His grace and longsuffering
toward His people on that occasion. So carried away was Moses in his zeal for
the LORD that he failed to listen to the LORD and thus failed "to sanctify
[the LORD] in the eyes of the children of Israel" (Num. 20:1-13).

Simon Peter confidently exclaimed,
"Lord, I am ready to go with Thee, both into prison and to death"
(Luke 22:33). The Lord had just told Peter, "I have prayed for you that
your faith fail not." Peter didn’t pick up the hint. He did not honor the
wisdom of His Master. He essentially replied, "Not to worry Lord, you
don’t need to bother praying for me!" A while later the Lord found Peter
and two other disciples sleeping after He had told them, "Pray that you
enter not into temptation" (verses 40,45,46). We all know what happened after
that (verses 54-62). Peter’s zeal for the Lord, and confidence in that zeal,
led to his not taking the Lord seriously and not praying, resulting in his
sinning terribly against His Lord.

The apostle Paul’s "heart’s
desire and prayer to God for Israel [was] that they might be saved" (Rom.
10:1). But his strong desire for the salvation of the Jewish people led him to
disregard prophetic warnings not to go to Jerusalem (Acts 21:10-14). His zeal
and desire for Israel also led to his unwise involvement in a Jewish religious
ceremony that compromised the truth of the gospel (verses 23-27).

The apostle Peter writes that we
all need to have virtue, that is, courage applied in a good and right way. And
lest this virtue get out of balance and become misdirected (such as bombing an
abortion clinic), our virtue needs to be balanced by knowledge of God’s Word,
God’s will, and the example provided by Christ when here on earth (2 Pet.
1:5,6).

                God’s Restoration and Blessing

                      of Those Who Failed

"Will the Lord cast off for
ever? … Thou art the God who does wonders" (Psa. 77:7,14).

Yes, "the God of all
grace" (1 Pet. 5:10) delights to work the wonders of restoration in souls
of His children of faith who have failed. Notice how Scripture speaks of
different men and women after they had failed and sinned and been restored to
the Lord:

1. Abraham. "In
blessing I will bless Thee, and in multiplying I will multiply Thy seed as the
stars of the heaven and as the sand that is upon the seashore" (Gen.
22:17).

2. Jacob. "By faith
Jacob … worshiped, leaning upon the top of his staff" (Heb. 11:21).

3. Moses and Elijah.
"Moses went … to the top of Pisgah … and the LORD showed him all the
land" (Deut. 34:1). Elijah went up by a whirlwind into heaven" (2 Ki.
2:11). Jesus "went up into a mountain to pray … and behold, there talked
with him … Moses and Elijah" (Luke 9:28-30).

4. David. "I have
found David … a man after Mine own heart…. Of [David’s] seed has God …
raised unto Israel a Saviour, Jesus" (Acts 13:22,23).

5. Peter. "Jesus said to
Simon Peter … Feed My lambs … feed My sheep" (John 21:15-19). Fearful
Peter became a bold witness for the risen Christ (Acts 2:14-36; 3:12-26) and
wrote two epistles.

6. Paul. The apostle Paul
preached the Word of God before governors and kings and wrote his prison
epistles after having failed out of zeal for Israel (Acts 23-28; Phil. 1:12,13;
4:22).

                             * * *

Brothers and sisters, men and
women of faith:do not rest upon your laurels, your successes, and your
victories of faith. Be alert to the various causes of failure, even in those
characterized by faith and trust in the Lord Jesus Christ. And should you have
occasion to fail, do not despair! The Lord is ready and eager to lead you to
confession and true repentance and to restore you to full fellowship with
Himself (Psa. 51:12).

"Having then gifts differing
according to the grace that is given to us … he who exhorts, [let him be
given to] exhortation; he who gives, let him do it with simplicity; he who
rules, with diligence; he who shows mercy, with cheerfulness" (Rom.
12:6,8).

                       
He Who Exhorts

The teacher has chiefly to do with
the understanding, the exhorter with the conscience. It requires great grace to
be an exhorter, and equally great grace to receive the word of exhortation. The
gift is now rare in the Church of God. Few have grace to bring the keen edge of
the Word down upon the conscience, and at the same time make the person feel
that love rules, and that his good is the only object in view. Exhortation
includes admonition, consolation, urging to practical duties, dissuading from
the neglect of duty, pointing out shortcomings, applying the promises or the
threatenings of Scripture as the case may be. But we need not dwell on the
difficulties of the exhorter, and the still greater difficulty of submitting to
the exhortation. They must be apparent to all. Personal feelings are apt to
arise and false motives to be imputed; still, the apostle presses the exercise
of the gift as needed and wholesome for the members of the body of Christ. The
Lord grant that in this day of highmindedness, of insubjection to the Word of
God, our lives may be a constant testimony to the will of Christ, and our
diligent attention to the things of the Lord both publicly and privately, a
constant exhortation to our fellow Christians. Then it will be not only,
"Do as I say," but "Do as I do."

                        
He Who Gives

He who has been prospered by the
Lord, and who gives of his substance for the needs of the poor or the work of
the Lord, is to do it with simplicity. Here let us pause a moment and
consider this weighty caution. It is most difficult to distribute money
according to this principle of God’s Word. The word "simplicity" here
is the same as that in the verse, "in singleness of heart, fearing
God" (Col. 3:22; also Eph. 6:5; 2 Cor. 1:12). How searching is the Word of
God! It guards against ostentation, love of praise, wrong motives, and improper
objects. On the other hand, it warns us against all evasive pretexts, such as,
"Not convenient; I have so many calls; I am not able to give." (Ed.
note:Probably one of the more common of these evasive pretexts today is,
"I cannot claim it as a deduction when figuring my income tax.")

At the same time, the Christian is
but a steward, whether he distributes what may be called his own, or the bounty
of the church, and he is entitled to look for "simplicity and godly
sincerity" in the applicant as well as in himself. There are many
plausible appeals made for money, which, when carefully examined, are found to
be neither simple nor sincere. He must also watch against the clever pleader
putting his soul in bondage and making him unhappy. There is only one remedy
for all the difficulties connected with giving, as for all other things. The
giver must walk before the Lord with purity of motive, free from all improper
designs, and waiting to do His will with an honest, impartial simplicity. When
the eye is single, the whole body is full of light; perplexity with darkness
flees away, the mind of God is discerned, and the clear light of heaven shines
on the steward’s way.

                        
He Who Rules

Those who are called to exercise
the gift of ruler or leader in the assembly of God are required to do so with
the closest attention and zeal. Much sorrow, alienation of feeling, coldness,
and irregularity in attendance might be prevented by the watchful and faithful
discharge of the ruler’s duties. Prevention is better than cure, and in nothing
more so than in a community of free, intelligent, but sensitive minds
encompassed with many infirmities. He needs a skillful eye to watch the
countenance, to mark the movements, and to notice the first change in conduct.
One may be observed hurrying off rather quickly at the close of a meeting so as
to avoid speaking or being spoken to. Why is this? It was not so lately. On
inquiry, it is found that offense has been taken from supposed neglect, or the
heart has been wounded by the apparent partiality of the ruler himself.
Misunderstanding prevails.

Such a state of things calls for
immediate, faithful, wise, and tender dealing. There may be faults on both
sides; grace must reign; still, that which is right must not be overlooked. But
carelessness or indolence on the part of the ruler at such a moment might be
ruinous to the peace and the prosperity of the assembly. The strong must bear
with the weak, and anything like partiality, especially on the part of those
who have influence in a meeting, must be carefully avoided. Though we cannot
love all alike, we must not manifest our love to some to the grief and wounding
of others. Vigilance and fidelity must be the watchword of the ruler, but he
must not forget to cherish and manifest the love of Him who died for the flock,
and rose again to fold in His everlasting embrace His blood-bought sheep and
lambs.

                     
He Who Shows Mercy

This is a fine gift, and one much
to be coveted by all who visit the poor and the afflicted. We are not only to
show mercy, but to show it with such a cheerful spirit as to manifest that, if
it be a consolation to them, it is a pleasure to us. The value of any service
of love rendered to the children of sorrow mainly depends on the spirit in
which it is done. It should be our watchful study to spare the feelings of the
poor in our acts of benevolence, to soothe the sorrows of the sick, to shed a
bright radiance in the chamber of suffering or death, and always to leave
behind us the sweet fragrance of the name of Jesus.

(From Meditations on Christian
Devotedness [Romans 12].)

                                          by Christopher
Knapp

"And Pharaoh said unto
Joseph … Take your father and your households, and come unto me; and I will
give you the good of the land of Egypt, and you shall eat the fat of the land
… Regard not your stuff [or belongings], for the good of all the land
of Egypt is yours" (Gen. 45:17-20).

How much regarding of
"stuff" there is among the people of God today! How much anxiety and
unnecessary concern is manifested among the heirs of glory over the possession
or accumulation of a little of this world’s goods! At best it is but
"stuff." It is not unlawful to possess it; it is the regarding
of it that works the mischief and produces the leanness of soul so common among
the saints of God in this day of unparalleled material prosperity. Pharaoh, to
give weight to his exhortation as to their "stuff," adds, "For
the good of all the land of Egypt is yours." What an offset to anxiety!

John Newton once called to see a
Christian lady who had just lost her comfortable home and all its furnishings
by fire. "I have called to congratulate you, madam," he said, as he
took her hand. She was about to resent what she considered his utter lack of
sympathy and consideration when he added, "Because you have so much
treasure in heaven that fire can never touch." Suppose, dear child of God,
you were to suffer the loss of all your earthly possessions, whether inherited,
or acquired by economy and thrift; what would it matter? Is not heaven and all
its treasures yours? Even Job, when stripped of everything, could say,
"The LORD gave and the LORD has taken away; blessed be the name of the LORD" (Job 1:21)! And shall the Christian in
this day say less?

"Let not your eye regret
your stuff" the JND translation reads. Let the man of the world blow out
his brains or lose his mind when earthly riches make themselves wings and fly
away. It was all the poor man had. But you have treasure in heaven; your
riches are, or should be, invested in a place of absolute security. Let the
banks fail by the wholesale; let panic and financial ruin come when it will. We
believers, like the Hebrew Christians of old, may take "joyfully the
spoiling of [our] goods, knowing in [ourselves] that [we] have in heaven a
better and an enduring substance" (Heb. 10:34).

Hallelujah! We have a song ready
to sing in our darkest hour of temporal need. God our Father had one of His
dear children compose it for His family long ago:"Although the fig tree
shall not blossom, neither shall fruit be in the vines; the labor of the olive
shall fail, and the fields shall yield no meat; the flock shall be cut off from
the fold, and there shall be no herd in the stalls:Yet I will [not trust,
merely, but] rejoice in the LORD, I
will joy in the God of my salvation. The LORD
God is my strength, and He will make me to walk upon my high places" (Hab.
3:17-19).

(From A Fruitful Bough,
published by Loizeaux Brothers.)

"I exhort Euodia, and exhort
Syntyche, to be of the same mind in the Lord" (Phil. 4:2; all scripture
quotations in this article are from the JND translation).

The above exhortation brings to
mind other scriptures that look for unity among the Lord’s people. In the
prayer of Jesus to His Father in John 17, He prays for unity three times:
"Holy Father, keep them in Thy name which Thou has given Me, that they may
be one as we … That they may be all one, as Thou, Father, art in Me,
and I in Thee, that they also may be one in Us … And the glory which
Thou hast given Me I have given them, that they may be one, as We are one"
(John 17:11,21,22).

So the Lord Jesus prayed for unity
among His people. The apostle Paul writes:"The body is one … In the
power of one Spirit we have all been baptized into one body" (1
Cor. 12:12,13); and "There is one body" (Eph. 4:4). How we can
thank the Lord that there is one body of which the risen Christ is the Head.
This is what God has done as a result of Christ’s redemptive work. So Jesus’
prayer was answered.

But what about the practical
display of this unity among God’s people? Early in the history of the Church we
see division and dissension. The apostle Paul early on gave the warning,
"Now I exhort you, brethren, by the name of our Lord Jesus Christ, that
you all say the same thing, and that there be not among you division; but that
you be perfectly united in the same mind and in the same opinion. For it has
been shown to me concerning you, my brethren, by those of the house of Chloe,
that there are strifes among you. But I speak of this, that each of you says, I
am of Paul, and I of Apollos, and I of Cephas, and I of Christ" (1 Cor.
1:10-12).

What brings in this divisiveness?
Can it not be traced to what Paul says in 1 Cor. 3:1-3, "And I, brethren,
have not been able to speak to you as to spiritual, but as to fleshly; as to
babes in Christ. I have given you milk to drink, not meat, for you have not yet
been able, nor indeed are you yet able; for you are yet carnal. For whereas
there are among you emulation and strife, are you not carnal, and walk
according to man?" Further warning is given in Col. 2:6-8:"As
therefore you have received the Christ, Jesus the Lord, walk in Him,
rooted and built up in Him, and assured in the faith, even as you have been
taught, abounding in it with thanksgiving. See that there be no one who shall
lead you away as a prey through philosophy and vain deceit, according to the
teachings of man, according to the elements of the world, and not according to
Christ.

Currently, there seems to be in
all Christendom the tendency to say that God’s Word is not enough. We need to
incorporate man’s wisdom as provided in psychology to make up for the lack of
what we can get from the Word alone. This virtually becomes, then,
"philosophy and vain deceit" that the Lord warns us against, so that
we get away from the simplicity and authority of the Word. Instead we find the
element of "egotism," which is defined as "the practice of
talking about oneself too much" and "an exaggerated sense of
self-importance" (Webster’s Collegiate Dictionary).

This brings us back to the two
sisters in the assembly at Philippi. The Word does not spell out what was
specifically the cause of dissension between them. Perhaps they were personally
godly women seeking to serve the Lord, but there was something of the flesh
that needed attention, that they be of the same mind in the Lord. In all
our own seeking to serve the Lord, do we not sometimes get too wrapped up in
what the Lord is doing "through me"? Oh! that we would avoid
self-centeredness and have Christ truly as our object as Paul could say,
"For to me to live is Christ" (Phil. 1:21).

Do we not all need to heed the
exhortation given in Philippians 2:5-7:"Let this mind be in you which was
also in Christ Jesus; who, subsisting in the form of God, did not esteem it an
object of rapine to be on an equality with God; but emptied Himself,
taking a bondman’s form, taking His place in the likeness of men."

If we would respond to this
exhortation of being emptied of self, what true unity would result among God’s
people. He emptied Himself of the glory that was His by right to become man so
that He could deliver Himself up at Calvary for our salvation. We need to empty
ourselves of self.

Let us consider one more portion
of scripture in this connection:"I, the prisoner in the Lord, exhort you
therefore to walk worthy of the calling wherewith you have been called, with
all lowliness and meekness, with longsuffering, bearing with one another in
love; using diligence to keep the unity of the Spirit in the uniting bond of
peace" (Eph. 4:1-3).

In Christendom there are many
different things that unite Christians. Some particular views on baptism,
various views of "church government," and many other rallying points
unite God’s people. But the primary consideration for unity should be the
"unity of the Spirit" which calls for our individual
subjection to Him, to have Christ before us as our Center, and individual
godliness consistent with this place. All the elements of these verses must be
present if there are to be the uniting bonds of peace. These are described as
(1) walking worthy of the calling wherewith we have been called, (2) with
lowliness and meekness, (3) with longsuffering, (4) bearing with one another in
love, and (5) using diligence.

O to be but empty, lowly,

Mean, unnoticed and unknown,

Yet to God a vessel holy,

Filled with Christ, and Christ
alone!

Nought of earth to cloud the Glory!

Nought of self the Light to
dim!

Telling forth Christ’s wondrous story:

Broken, empty—filled with Him!

                                    (Hymns of Grace and
Truth)

Tamar
was Judah’s daughter-in-law. When her husband died, Judah promised to let her
marry his younger son Shelah. "And it was told Tamar, saying, Behold your
father-in-law [Judah] goes up to Timnath to shear his sheep. And she put her
widow’s garment off from her, and covered her with a veil, and wrapped herself,
and sat in an open place, which is by the way to Timnath; for she saw that
Shelah [Judah’s son] was grown and she was not given unto him to wife. When Judah saw her, he thought her to be a harlot … and came in unto her, and she conceived by
him" (Gen. 38:13-18).

Samson
"loved a woman … whose name was Delilah. And the lords of the
Philistines came up unto her and said unto her, Entice him, and see wherein his
great strength lies, and by what means we may prevail against him, that we may
bind him to afflict him; and we will give you every one of us 1100 pieces of
silver … And she made him sleep upon her knees; and she called for a man, and
she caused him to shave off the seven locks of his head" (Judg. 16:4-19).

Although
Tamar and Delilah lived at different times and had different ethnic
backgrounds, they were both guilty of the same sin. Both used sexual
attractiveness to manipulate a man to do what she wanted him to do. Tamar,
perhaps, had a better motive (desire for a son) than Delilah (desire for
money), but they were both wrong.

This
sin is still frequently committed today. We all know or have heard of young
women who have deliberately become pregnant before marriage so as to compel the
father of the child to marry them. Tamar and Delilah both were guilty of the
sin of fornication or adultery. But there was more to it than that. It was a
kind of sin that even married women can commit against their own husbands.

Married
women can commit the sin of using sex as a tool or club (by offering or
withholding sexual intimacy) to get what they want. What scripture do we have
to say this is wrong? "The wife has not power of her own body, but the
husband; and likewise also the husband has not power of his own body, but the
wife" (1 Cor. 7:4). In other words, once we are married, our bodies do not
belong to ourselves but to our spouses; our bodies are not to be used for our
own selfish purposes but to comfort, encourage, and cherish our spouses. This
verse is directed to men as well as women, although men do not usually use the
promise of or denial of sexual intimacy as a manipulative tool. They are more
likely to use declarations of love (before marriage) or control and commands
(before and after marriage) to get what they want. Any kind of manipulation or
selfishness in marriage is forbidden.

So,
all the biblical commands concerning adultery and fornication, if obeyed by all
Christian men and women, would prevent much of the manipulation of either sex
by the other; and using our bodies as instruments only of love and never of
selfishness after marriage will prevent much of the hurt, bitterness, and
resentment that often arises in marriage. If our long-term goals are a good
marriage and personal holiness, let us not sabotage those goals by misusing our
bodies to obtain much less important short-term goals.

                         Introduction

We
do not like conflict, but it is always with us. We shrink from it, but we can
use it to strengthen fellowship if we understand how to use it to good ends. We
can choose how to approach it, whether to engage or disengage, and how we
participate in it. Conflicts cannot always be avoided and cannot always be
resolved. We continually encounter conflict; practice in dealing with it yields
skill while avoidance leaves us unskilled and produces frustration.

To
avoid misunderstanding between us, please let me use the word
"conflict" to include hidden disagreement, and in a general way to
denote all possible shades of difference between people, from potential
difference to open antagonism. I know that the usual meaning of
"conflict" implies open disagreement, but in this essay we need to
emphasize the potential for it also. My purpose is not to cover all types of
conflict, but to help you understand that there is constructive conflict that
can lead to unity.

Consider
conflict in general as being of two types:(1) conflict of ideas and (2)
contest of wills. A conflict of ideas can potentially be resolved by
reason, does not need to be personalized, and may involve debate, argument, or
education. Listening and reasoning skills are needed to resolve a conflict of
ideas.   A contest of wills is always personal, often involves false
debate or sham argument, inherently involves a win‑lose mentality, and
usually ends with someone’s defeat. Peacemaking skills are required to resolve
a contest of wills.

Resolving
conflict is not "settling fights," although sometimes that is
necessary. Conflict resolution should be peaceful, accomplished by discerning
when it is worth the effort, with the goal of achieving spiritual unity.

                    The
Nature, Basis, and

                      Purpose
of Conflict

The
nature of conflict may include the following features:

1.
Debate (a reasoned discussion of differences, sometimes with emotion).

2.
Strife (any conflict that includes antagonism or friction).

3.
Withdrawal (passivity, separation, or other avoidance).

The
basis of conflict is individuality, including self‑will,
egocentrism, and self‑righteous­ness. "We have turned every one to
his own way" (Isa. 53:6). "In those days there was no king in Israel,
but every man did that which was right in his own eyes" (Judg. 17:6; 21:25).
"The way of a fool is right in his own eyes:but he who hearkens unto
counsel is wise" (Prov. 12:15). Each person is an individual, with his or
her own thoughts. Because each of us is going in a different direction,
conflict is inevitable.

God’s
purpose for conflict is that it lead to unity. God desires that we be united in
mind as well as in the Spirit. "I beseech Euodias, and beseech Syntyche,
that they be of the same mind in the Lord" (Phil. 4:2). "With all
lowliness and meekness, with longsuffering, forbearing one another in love;
endeavoring to keep the unity of the Spirit in the bond of peace. There is one
body and one Spirit, even as you are called in one hope of your calling; one
Lord, one faith, one baptism, one God and Father of all, who is above all, and
through all, and in you all" (Eph. 4:2‑6). "He gave [gifts] …
for the edifying of the body of Christ, till we all come in the unity of the
faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure
of the stature of the fullness of Christ" (Eph. 4:11-13). "Stand fast
in one spirit, with one mind striving together for the faith of the
gospel" (Phil. 1:27). "Fulfill my joy, that you be likeminded, having
the same love, being of one accord, of one mind. Let nothing be done through
strife or vainglory; but in lowliness of mind let each esteem other better than
themselves" (Phil. 2:2,3).

                     The
Process of Unity

Because
we have, by nature, different minds, the only way we can become of one mind is
by exposing to each other our differences so that we can be informed and
changed. We achieve agreement by comparing presuppositions, facts, and
reasoning. While doing so, we must recognize the limits of knowledge (some
things are unknowable), acknowledge the limits of communication, admit our
capacity for error through self‑deception, premature conclusions,
prejudice, stubbornness, and so on. I would like to call this a
"conversation for unity." This constructive conflict entails mutual
education and respect for one another.

Words
and jargon hinder agreement. We
are not sufficiently conscious of how our word use differs from one person to
another. We often mean different things with identical words or phrases. This
causes false conflict. Many arguments are just about words, not truth. It is
very important to be sure, by asking questions before we argue, that we really
understand what the other person means.

Since
we have defined "conflict" to begin with any difference
between two people, we can see that conflict can be beneficial if we approach
these differences with the assumption that the other person seeks to speak the
truth and to do well. Or conflict can be detrimental if either person assumes
their differences to be due to some unacceptable cause such as ill will,
stupidity, ignorance, worldliness, or hostility.

Just
as conflict can turn out well or badly, the methods by which we approach
conflict can be either constructive or detrimental. It is the techniques of
conflict that determine most strongly whether "injury" occurs in
"settling" it. Harmful methods of conflict include passive
aggression, intimidation, slander and name‑calling, fighting, lying, and
withdrawal.

Conflict
may be resolved in various ways, usually not resulting in perfect unity, but at
best produces agreement on important points. At worst, conflict results in
social fracture or even violence. Our own response to felt conflict determines
whether we will, ourselves, be able to face it and work constructively to
resolve it.

                    The
Nature of Conflict

Conflict
is something we usually try to avoid. The reality is that conflict is not only
unavoidable, but is necessary if we wish to understand others and to
"walk" together with them. Without permitting conflict it is not
possible to have true unity. The difficulty with conflict lies not in
disagreement but in strife that is produced by our reactions and our behavior.
We often fight when we should debate; we argue when we should educate each
other; we ignore disagreement when we should discuss it; and instead of
settling arguments peaceably, we walk away from them unresolved and let them
fester.

Why
is there conflict? Because we are created individuals, each with his own will
and his own point of view. We cannot read each others’ minds, nor can we read
God’s mind. Thus we cannot be thinking the same thing. If there are any ideas
on which we agree with each other, it is because we were taught the same thing,
or through a happy accident came to the same conclusion independent­ly—or
because we had a discussion and reached agreement.

Each
person’s will is completely independent of God’s will:this is the essence of
what it means to be "born in sin." Our will is by nature strong, and
disobedient. The Bible plainly states that not only are we disobedient, but we
are by nature opposed to God:"The carnal mind is enmity against God:for
it is not subject to the law of God, neither indeed can be" (Rom. 8:7).
What does this mean for our relationships with our fellow man? We are no more agreed
by nature with our fellows than we are with God, and we have no more knowledge
of their thoughts than we do of God’s thoughts. Because we have language, and
because we can debate the meaning of words and arrive at agreement on their
meanings, it is possible to communicate with each other. God Himself uses
language to communicate some of His thoughts to us in the Bible.

How
is agreement reached? With our minds. God Himself uses the same technique with
us:"Come now, and let us reason together, says the LORD:though your sins
be as scarlet, they shall be as white as snow; though they be red like crimson,
they shall be as wool" (Isa. 1:18). God expects that the result of His
reasoning with us will be agreement. The result is not that God agrees with us,
but that we, if we reason honestly, will agree that He is right. The essence of
righteousness is knowing God’s thoughts; hence after we have reasoned with God
our sins have been changed from scarlet to white. We see this process with Job
who reasoned with God and repented.

To
reason honestly with God is difficult for us not only because our hearts are
deceitful, but also because we are willful and do not want to give up our
thoughts even after it is clear another’s are better.

We
shall now consider what this means for Christians, for whom the goal of
fellowship is that we be united, that we be "as one."

                 Turning 
Conflict into Unity

The
process of conflict in the flesh leads to separation.  The goal of conflict, in
Christ, is to make peace and to become of one mind. Metaphorically, "Iron
sharpens iron; so a man sharpens the countenance of his friend" (Prov.
27:17). The ideal process is:(1) We have disparate thoughts that are unknown
to each other; (2) we reveal ourselves to each other; (3) we discover our
differences, then respond to them; (4) we learn from each other; and (5) we
combine the best of our ideas into a shared viewpoint. Let us expand upon some
of these points.

We
reveal ourselves to each other. In
Prov. 20:5 we read, "Counsel in the heart of man is like deep water; but a
man of understanding will draw it out." Are you "a man of
understanding"? Are you able to "draw out counsel" from another?
Do you think of others as having counsel for you?

Another
vision is seen in Prov. 27:19:"As in water face answers to face, so the
heart of man to man." Others are a mirror of our own actions and
attitudes. If they perceive friendliness, they respond favorably; if they
perceive animosity, they react with irritation or rejection. Note carefully,
others respond to what they perceive in us, not to what we feel
inside. Our demeanor does not necessarily reflect our inner attitude. This is
useful when we are able to conceal damaging or dangerous reactions; it is a
hindrance when we successfully conceal positive reactions to others. In fact,
failing to conceal irritation and failing to show gratitude or praise both hinder
our ability to stimulate others to good. "Let us consider one another to
provoke unto love and to good works" (Heb. 10:24).  Most of us know how to
"provoke" or frustrate one another; but do we know how to provoke
someone else "unto good works" and to love?

We
discover our differences, then respond to them. To discover differences feels like disagreement. 
But it can be an education instead. Others may be aggressive or supportive in
their approach to us.  How do we approach those with whom we sense disagreement?
Others may be receptive or rejecting of us; how do we respond to them when
conflict begins? Our emotions may be strong; we need to rule them; we tend to
react to the emotions of others rather than to respond. Our response is our own
responsibility; the other person’s approach and response are his responsibility
(bearing in mind that we can provoke others).

The
spiritual challenge is that our natural response to conflict tends to be like
Cain’s, namely anger (Gen. 4:4‑8). By nature we want to have our own way.
Anger is the natural response to frustration. This natural response destroys
social relationships:marriage, friendships, family connections, fellowship. In
order to have mature social relationships, we must give up our own way; we must
set aside anger when frustrated. One who is quick to anger lacks understanding:
"He who is slow to wrath is of great understanding, but he who is hasty of
spirit exalts folly" (Prov. 14:29). A response of irritation or anger is a
signal that we do not understand. It is an inner hint to learn more about the
other’s point of view.  Some anger is due to understanding, but
"the wrath of man works not the righteousness of God" (Jas. 1:20).

If,
in sensing disagreement, we first seek mutually to understand, the
result will be an improved relationship and harmony of mind and spirit.

                           Listening

Talking
does not reduce disagreement. Listening does. To communicate is to listen. If
two people each express their own point of view, this is not communication.
Communication occurs only if each listens to the other, and asks questions that
try to understand not merely what the words mean, but what the other is trying
to imply. Communication can lead to agreement if we mentally check the
following areas as we converse:

1.
Assumptions (presupposi­tions).

2.
Values (priorities, morals, laws, esthetics).

3.
Facts (information, observations).

4.
Reasoning (implications, deductions, inferences).

5.
Conclusions (actions, outcomes).

Opportunities for error in
communication include:

1.
Wrong assumptions about the other’s values or presuppositions.

2.
Erroneous interpretations of non‑verbal signals.

3.
Not detecting the speaker’s misstatements.

4.
Misunderstanding.

5.
Incorrect "facts."

  Assumptions. If
we do not agree on presuppositional truth, we are unlikely to be able to agree
on logical conclusions. The thorniest part of reviewing assumptions is that
they are never open to debate. They can be examined for
"reasonableness," but are unprovable. Assumptions can only be accepted,
rejected or modified.

Values. A person’s values are seldom explicitly revealed,
but are important because they "col­or" reason. If a person’s
reasoning seems illogical, usually some important priority or value judgment
can be discovered lurking behind this. Differences in values or priorities must
be explored and understood if we wish to reach unity. In fact, we can expect
that others will have totally different ideas from ours of what is important or
even relevant. If these differences are ignored, we can expect friction.

Facts. These may be ignored, distorted, or even false. We
will succeed in communication to the extent that we are willing to have our own
facts "dou­ble‑checked" or independently verified by another.
Disagreement about facts can quickly make shipwreck of a reasoned argument. Did
we really see what we thought? Did we see all there was to see? Remember the
blind men examining the elephant, each with a "complete" description,
unaware that only a part of the elephant had been felt.

Reasoning. Anyone’s reasoning may be faulty, even our own!
We need to remember that "the heart is deceitful above all things, and
desperately wicked" (Jer. 17:9). The human mind is not a logic machine, it
is a pattern‑recog­nition instrument. We emulate logic in our thinking;
it is something we must be trained to do. Even then our desires and our will
blind us as to facts, twist our values, and help us draw premature conclusions.

Conclusions. Any conclusions we reach, even if in agreement
with someone we respect, even if they seem to be based on complete facts and
objective reasoning, must be tested against reality. Remember the Bereans! Does
a recommended action make sense? Is it constructive? Will it build up the
relationship? Will it provoke love?

                         Speaking
Out

Both
speaking out and silence can hinder the reasonable conversation we must have in
order to reach unity. Speaking out is difficult for some, easy for others. To
speak wisely requires courage for the quiet and discernment for the talkative.

First,
we should be careful in what we say. We should wait to speak:Jas. 1:19 says,
"Wherefore, my beloved brethren, let every man be swift to hear, slow to
speak, slow to wrath." And Prov. 29:20 reminds us, "Do you see a man
who is hasty in his words? there is more hope of a fool than of him." When
we do select our words carefully, we create beauty:"A word fitly spoken
is like apples of gold in pictures of silver" (Prov. 25:11). Also silence
avoids trouble:"Whoever keeps his mouth and his tongue keeps his soul
from troubles" (Prov. 21:23).

It
is impossible to reach agreement without speaking, but we understand from
experience that speaking can be dangerous. "Even so the tongue is a little
member, and boasts great things. Behold, how great a matter a little fire
kindles! … But the tongue can no man tame; it is an unruly evil, full of
deadly poison. Therewith bless we God, even the Father; and therewith curse we
men, which are made after the similitude of God." (Jas. 3:5,8).

In
attempting to communicate towards unity, we learn that "in many things we
offend all" (Jas. 3:2). As we mature, we strive toward this goal:"If
any man offend not in word, the same is a perfect man, and able also to bridle
the whole body" (Jas. 3:2). Thus, "He who keeps his mouth keeps his
life:but he who opens wide his lips shall have destruction" (Prov. 13:3).
We are protected if we learn that "A soft answer turns away wrath, but
grievous words stir up anger" (Prov. 15:1).

Second,
despite the danger of inciting others by speaking, we must speak if we wish to
decrease conflict and communicate effectively. Significant disagreement cannot
be ignored, but must be considered and gradually resolved. It is important to
understand the implications of Amos 3:3:"Can two walk together, except
they be agreed?" The only way to reach agreement is to talk. We do not
have to discuss every point; ironically, it is more important to cover those
points at which we differ. Unless we have a tolerant, humble, patient, and
forgiving attitude, exploring points of difference is liable to result in
irritation or ill will.  Revealing doubt about another’s intentions or motives
in our comments will hinder the other from accepting our thoughts.

Third,
it is not the sole responsibility of the speaker to avoid offense. It is
important for the listener not to take offense. We do this by
attributing good intentions to the speaker, even if they are not at first
evident. This tolerance and good faith is love:"Love suffers long, and is
kind … is not easily provoked, thinks no evil; bears all things … endures
all things" (1 Cor. 13:4‑7).

As
Christians, we have the opportunity, thanks to the indwelling Holy Spirit and
the new nature, to overcome both our natural offensive selfishness and our
natural angry reaction to disagreement. That is, we can choose whether to be
offended.

                  Need
for a Good Reputation

An
important qualification of "speaking out" is that whether our message
is "heard" will influenced by our own reputation and by our
credibility. For example, a person who is known to have mistreated his wife
will never be listened to by women, whether or not his message is
"true"; furthermore, a truthful message delivered by someone who is
inconsistent may be assumed to be false because of the reputation of
unreliability.

Thus,
if we hope to have a constructive influence on others in any "conversation
toward unity," we must consider our own reputation. If there is any reason
why others may not respect us, we might as well remain silent and accept the
decisions and opinions of others as final. Capitulation is the only peaceful
option for us until we have earned others’ respect by admirable living.

                         Confrontation

Sometimes
it is necessary to endure difficult conflict for the sake of the truth, or in
order to prevent wrong from being done. At other times it may be useful to
provoke a crisis in order to stimulate others to necessary action. If you do
this, be aware that you may have to suffer personal rejection, slander, or ill
will as a result, no matter how correct the stand you have taken. In fact,
because the natural man is at enmity with God, if you represent the truth of
God to either a Christian living in the flesh or to an unbeliever, do not be surprised
if you the messenger are attacked in some way. This is part of the cross of
Christ which we are honored to bear.

In
speaking up for what is correct, it is desirable to do so in a way designed to
produce a positive response. Even so, the listener may respond with anger
rather than repentance. In fact, most people respond with self‑justification
and argument even if deep inside they want to repent. Thus, it is best not to
be accusing, in order to make self‑justification unnecessary; and it is
best not to push for remorse but instead leave room for the Holy Spirit to work
out changed behavior and true repentance.

It
is also wise to consider the method of "uncovering" the conflict.
Christ often used questions. "What would you that I should do for
you?" (Mark 10:36); or "Judas, do you betray the Son of man with a
kiss?" (Luke 22:48). Sincere questions make us examine ourselves. 
Rhetorical questions (questions that presume the answer) may harden the heart. 
Questions that reveal our prejudices or biases will not bring an open
response.  If you ask a question and receive an objection or argument, you have
gotten an answer to what you have implied.  Think about it.

The
wise person discerns whether differences are important; that is, whether the
"conflict" is even worth resolving. Zeal for the truth may breed
indiscriminate perfectionism. This is Pharisaical, but also prevents others
from confiding in us. We must carefully consider whether any intervention or
confrontation is appropriate.

                            Silence

There
are times when silence is the only proper response to conflict. Sometimes it is
inappropriate to speak; or we might have a bad reputation, and can expect our
judgment not to be respected; or the other person may be incapable of
appreciating what we have to say. "Give not that which is holy unto the
dogs, neither cast your pearls before swine, lest they trample them under their
feet, and turn again and rend you" (Matt. 7:6).

But
when we are seeking unity in the Lord’s fellowship and work, silence prevents
unity. If we are silent, we can never be "of one mind" with another
person. There are many reasons for silence, but they all add up to concealed
disagreement. Two can be at peace if one of them is silent, but they cannot be
of one mind.

In
the pursuit of unity, total silence is never constructive, although quietness
of spirit is an important positive character quality. Silence is sometimes the
most appropriate or the only possible response to intractable unreasonableness.
But silence is never useful in reaching unity, because silence conceals
counsel, hides knowledge, and stifles wisdom’s voice.

Silence
is usually interpreted by others as containing whatever emotion was most
recently visible. It is impossible to interpret accurately another’s silence,
and if we choose silence we must expect to be misunderstood. It is very
difficult to discern between silent contentment and silent anger, between
silent joy and silent humiliation. Quietness of spirit, on the other hand,
provides enough communication to permit some appropriate response.

In
a contest of wills, silence seems always to "win," because it cannot
be defeated; a vocal partner will feel defeated because the victory is not
acknowledged. On the other hand, the silent partner will feel demoralized and
frustrated. The result is domination rather than unity will occur even if the
silence seems to be willing submission. There cannot be unity when one is
silent. It is oppression if the dominant one forces silence; it is stubbornness
if the silent one refuses to make a reasonable attempt at conversation.

                         Intimidation

An
important cause of silence is intimidation. There are really two types, with
distinctive causes, warranting quite different responses.

"Positive"
intimidation. A person may feel
intimidated when none is intended, related to qualities that are entirely
positive or affirmative. For example, someone may be intimidating because of
eloquence, knowledge, or age; through social or profes­sional status, a
position of authority; or through force of personality or masculinity. Some
people are so timid that they are fearful of interaction with anyone who is
unfamiliar. In this instance the intimidation is the responsibility primarily
of the timorous one, as the other may be completely unaware of being
intimidating. Such a person needs to learn courage, needs to face his fears by
marching into the valley of the shadow of death. Prov. 29:25 notes, "The
fear of man brings a snare." It is one that can prevent us from speaking
needed words.

"Negative"
intimidation. At other times,
intimidation is intended or is due to unacceptable behavior, chiefly anger.
Threat, personal insult, physical vio­lence, dishonesty, disloyalty,
stubbornness, and unreasonableness are always intimidating. Of these, anger and
stubborn unwillingness to reason are, I think, the commonest. Do not expect
anyone to continue a conversation with you if you seem angry.

                      Dissecting
Conflict

With
the above‑mentioned cautions in mind, here is a process by which to dissect
conflict:

Analysis. In what ways is the person correct? Just what is
the error? For example, is it wrong assumptions, incomplete facts, belief in
untruth, self‑centered­ness, willful error, irrational thinking,
insanity, or something else? And most importantly, how do I know I am right and
he is wrong? Test thyself!

Position. What is my position with respect to the wrong
person, and what is his position in our group? Do I have any direct or clear
responsibility for her or him (for example, as a parent, foreman, teacher, or
elder)? If not, how is it my business to try to correct this person?

Approach. What is the best way to cause the wrong person to
discover he or she needs to change their thinking? There are many ways to do
this, some extremely subtle. For example, a parent may simply allow the child
to make a mistake and experience the painful consequences of the mistake. (To
point out an obvious mistake causes humiliation and resentment.)

Support. If the person who is wrong becomes willing to
change, am I truly able to lead her or him to an understanding of the better
way? Will my manner of approach be accepted? Is it constructive? Is it
educational?

Consummation. If the person who is wrong does change, can I
also change in order to accept the new relationship that this requires? What do
I have to offer in this new relationship?

The
possibility of rejection. How will
I respond if my "help" is rejected, or if the person who is
confronted tries actually to damage me or my reputation? What are the
consequences for myself? The prophets were stoned.

                         Perfectionism

Undiscerning
perfectionism is a cause of severe conflict, especially between parents and
children, but also at work and among believers. We and everyone around us are
growing; none is yet complete in Christ. Each of us has learned slightly
different lessons. We tend to expect others to know what we know; we tend to
miss or forgive our own shortcomings while those of others we find troublesome
or even intolerable. We who are mature did not become so suddenly; we should be
as patient with the slowness of others as the Lord has been patient with us.

"Perfectionism"
is giving great attention to faults without proportionate attention to growth
and character. We are a fellowship of sinners in fact and in practice; we are
an assembly of righteous only in the person of Christ. Our own perfection is
future, not present.

An
antidote to perfectionism is longsuffering. God is not in a hurry to accomplish
His purposes, so why are we in a hurry on His behalf? "But Thou, O Lord,
art a God full of compassion, and gracious, longsuffering, and plenteous in
mercy and truth" (Psa. 86:15). "The LORD is longsuffering, and of
great mercy, forgiving iniquity and transgression, and by no means clearing the
guilty, visiting the iniquity of the fathers upon the children unto the third
and fourth generation" (Num. 14:18). "But the fruit of the Spirit is
… longsuffering" (Gal. 5:22). "With all lowliness and meekness,
with longsuffering, forbearing one another in love" (Eph. 4:2).

There
is little disagreement on the main truths about salvation and our
responsibility to the Lord. There is much disagreement regarding more subtle
points of doctrine, on what language is best used to express these truths, and
on how scriptural directives should translate into behavior. Our natural
tendency is to pay careful attention to others’ lives and beliefs, trying hard
to helpfully whisk out the important motes from the eyes of our brethren,
blithely unconscious of our own shortcomings (Matt. 7:3‑5, Luke 6:41).

It
is important to be zealous for the truth. It is possible to allow this zeal to
spill over into things we infer to be truth.  The plain pronouncements of
Scripture do have more weight than our logical analysis of it, even if we are
confident that we are Spir­it‑led in this and that others are not. We
tend to give our interpretation of Scripture, and even our traditions, as much
weight as the definitive statements of Scripture itself. Confidence in our own
understanding fosters intolerance of differing points of view, or different
expressions of truth, even if held by those who sincerely try to please the
Lord and who are open to correction. Other Christians often express the same
truths with different words, and we will be edified if we take the time to ask
what they mean. We are too often hasty to speak the truth in our own language
and slow to take the time to find out what others mean by what they say; and we
sometimes say that those who are slow to come to our point of view "fail
to discern the Spirit."

                    Strife
and Peacemaking

Suppose
a conflict of ideas degenerates into a contest of wills, or even strife. There
are two situations to consider:(1) Two people close to you are involved in
strife and (2) you are in strife with someone else. When you have friends or
parents engaged in strife, be very cautious. The person who steps between
fighting dogs is likely to get bitten. You are likely to become part of the
fight when you try to help people in strife! If you want to help, first be sure
your help is wanted.  Then pray, express love, do not take sides, ask
questions, offer your ear.  After this, the combatants may possibly welcome
your contributions.

If
you find yourself in strife with another, at some point you will, I hope,
become uncomfortable with what that strife is doing to your relationship and
wish it to end. In this case, you must realize that it takes two to make peace.
The most you can do is to approach the person and say, "It grieves me that
we are fighting over this issue. Is there any way we can discuss the matter in
a peaceful way?" If the other person also wants the strife to end, only
then will resolution become possible. This does not mean that the relationship
is promptly repaired or that the two of you immediately reach agreement; this
may take a long time if it ever happens. But it changes your emotional tone and
direction and allows resolution to begin, if both of you are willing to change.

                            Summary

We
will always have conflict. In Christ, we can choose to pursue unity when we
discover this conflict; or we can choose to have a contest of wills. This is a
choice we each must make. By recognizing the sources of conflict and
understanding the process of reaching agreement, by recognizing the damaging
effect of self‑will on unity and recognizing its intrusion when our
emotions get in­volved, we can retard the development of discord, resolve our
conflicts, and enhance true fellowship one with another.

"By faith Moses, when he was
come to years, refused to be called the son of Pharaoh’s daugh­ter; choosing
rather to suffer affliction with the people of God, than to enjoy the pleasures
of sin for a season; esteeming the reproach of Christ greater riches than the
treasures in Egypt:for he had respect unto the recompense of the reward"
(Heb. 11:24-26).

In these three verses we find
that Moses rejected the three elements of the world described in 1 John
2:15-17. He rejected Egypt’s pleasures of sin—the lust of the flesh. He
rejected Egypt’s wealth—the lust of the eyes. And by refusing to be called the
son of Pharaoh’s daughter he rejected Egypt’s fame—the pride of life.

                       Egypt‘s Pleasures

As a resident of Pharaoh’s
palace, Moses had access to all of the pleasures that the world had to
offer—its proverbial wine, women, and song. The natural man craves the
pleasures of sin. In Moses’ day, many of the pleasures of sin may have been
restricted to those of wealth and high position. In our day, however, even the
poorest people (in the United States at least) have access to a vast quantity
and variety of the world’s entertainment right in their own living room. And
those with a middle class standard of living can have access in their own
homes—by videos, cable TV, computer games, and the Inter­net—to a virtually
unlimited supply of information, entertainment and amusement. Some of it may,
perhaps, be helpful and profitable; much of it will be a total waste of the
viewer’s time and brain cells; and some of it will be utterly degrading,
defiling, and/or demonic.

We need to ask ourselves some
hard questions as to such sources of information and entertainment in our
homes. First, do we really need it? Will our spiritual growth be stunted if we
do not have these things? Or will not our spiritual growth rather be
retarded if we do have these things? What is the effect of sitting in
front of a box that flashes a different picture every second or two on one’s
ability to concentrate in school or Sunday school or assembly meetings? What is
the effect on one’s physical, mental, and spiritual development of spending a
large chunk of time each day being amused and entertained as a spectator? How
many of our kids today are learning how to play the piano, bake bread, fix
meals, make and mend clothing, repair automobiles, write letters, or read
fluently and with comprehension?  With all the time we spend sitting in front
of electronic boxes, are we depriving ourselves of the incomparably valuable
experience of communicating our faith and knowledge and spiritual questions to
one an­other?

Second, can we control what we
are letting into our homes? Even if we adults have strict self-discipline as to
what we look at (and many of us have to confess that we don’t!), do we have
total control over our children’s use of these sources of information? How do
the possible benefits of fine Christian programs or sources of theological
information (such as on the Internet) trade off against the potentially
devastating and defiling garbage that can be obtained from the same sources?

I do not wish to lay down a law
that all Christians should dispose of their TVs, VCRs, cable, Ninten­do, and
Internet connections (though a precedent of this is found in Acts 19:19).
However, I would urge every Christian to be very much in prayer—as many times a
day as neces­sary—concerning our involvement in the many activities and
amusements that the world has to offer us.

Moses had all of the pleasures of
sin known in his day at his beck and call … and he forsook them!

                        Egypt‘s Wealth

As the son of Pharaoh’s daughter,
Moses had almost unlimited wealth and treasure at his disposal, with which he
could have purchased virtually anything his heart desired. The natural man
craves money and the things that money can buy. Even many relative­ly poor
people in this country are allowed access, by means of little plastic cards, to
tens of thousands of dollars that they have not worked for, have not earned,
and have not the least intention of paying back. Once they reach the limit of
their credit card allowances, they turn to the lottery or other forms of
gambling in the vain hope of achieving yet greater amounts of "free
wealth." We read or hear regularly of once-wealthy people—surgeons,
lawyers, athletes, entertainers—who have declared bankruptcy because they were
not content with the wealth they already had.

Moses, however, had far more
wealth at his disposal than he could ever use … and he turned his back on all
of it!

                         Egypt‘s Fame

Moses, no doubt, was in line to
receive a very high position in Pharaoh’s kingdom. The natural man craves fame
and recognition. Don’t we all see some of this in ourselves? We like to see our
name in print or our picture in the paper. We like to hear people applauding
our efforts and accomplishments (whether it be a speech, a musical performance,
scoring a touchdown, repairing a car, or whatever else). We like to receive
promotions at work. We like to get 100’s on our tests and A’s on our report
cards. We like to win the games we play. We like to have lots of people come
and hear us preach and to compliment us afterward. We like to cover our walls
with diplomas and our shelves with trophies.

Moses could have had all this and
more … and gave it all up!

                     Why Did Moses Do It?

Moses had Egypt’s pleasure, Egypt’s wealth, and Egypt’s fame—to the "max"—and rejected all of it. And
for what? "Choosing rather to suffer affliction with the people of
God." It is true that in time (40 years later), Moses was appointed by God
as the leader of the nation of Israel. But that was anything but a pleasurable,
full-of-glory-and-honor position for Moses. He had to put up with continual
complaining, grumbling, threats of mutiny, disobedience, and idolatry by the
people he was governing (Exod. 14:11; 15:24; 16:2; 17:2; 32:1; Num. 11:1,4;
12:1; 14:2-4; 16:1-3; 20:3; 21:5; 25:1). And the total period of his leadership
of the nation was their 40 years of wandering in the wilderness, with no place
to call home. That is what Moses got for giving up the fame, fortune, and
pleasures of Egypt.

Did Moses make the right choice?
He surely did, for he esteemed "the reproach of Christ greater riches …
for he had respect unto the recompense of the reward." Christ suffered
great reproach (Psa. 69:7,9,19,20), and much more, because of "the joy
that was set before Him" (Heb. 12:2). Moses was willing to suffer similar
kinds of reproach to what Christ would suffer (though certainly none of the far
greater atoning sufferings experienced by Christ) because he knew that in God’s
good time it would be worth it all. "For our light affliction, which is
but for a moment, works for us a far more exceeding and eternal weight of
glory" (2 Cor. 4:17).

It is well to point out the
powerful influence Moses’ mother and father must have had on his life during
his formative years. "By faith Moses, when he was born, was hid three months
of his parents, because they saw he was a proper child; and they were not
afraid of the king’s commandment" (Heb. 11:23). God must have given Moses’
parents a sense that their baby boy was destined to greatness. Instead of
killing their child as commanded by Pharaoh, they entrusted him to the Lord’s
care, and the Lord graciously gave Moses back to his mother to nurture and
train in his early child­hood (Exod. 2:2-10). She must have done an excellent
job of instilling in Moses’ young mind his identity with his own people and
their God, Jehovah. When he became an adult, he did not forget his true
identity and heritage.

                     Why Should We Do It?

I am a Christian. I have placed
my trust in the atoning sufferings, death, and resurrection of the Lord Jesus
Christ for my salvation. I have the assurance of going to heaven when I die. So
why shouldn’t I enjoy the pleasures of the world while I am in the world, and
then enjoy the pleasures of heaven when I go to heaven?

1. "The grace of God that
brings salvation … [teaches] us that, denying ungodliness and worldly lusts,
we should live soberly, righteously, and godly, in the present world"
(Tit. 2:11,12).

2. "God forbid that I should
glory, save in the cross of our Lord Jesus Christ, by whom the world is
crucified unto me, and I unto the world" (Gal. 6:14).

3. "The love of Christ con­strains
us … He died for all that they who live should not henceforth live unto
themselves, but unto Him who died for them and rose again" (2 Cor. 5:14).

As we consider "the grace of
God" in sending His only begotten Son, and "the love of Christ"
in suffering immensely on the cross on our behalf, how can we help but want to
live to please Him rather than ourselves?

But there is more, as seen in the
example provided by Moses for us:"Esteeming the reproach of Christ greater
riches." Have we begun to learn by personal experience that living for the
Lord, pleasing Him, doing His will, serving Him, obeying Him
leads to far greater, deeper, longer-lasting joy, pleasure, happiness, and
satisfaction than "the pleasures of sin for a season"?

What can compare with the joy of
a happy marriage in which both husband and wife are steadily growing closer to
the Lord (and thus, at the same time, to each other), and are applying
scriptural principles to their marri­age? What can compare with the joy of
leading a sinner to Christ (see Luke 15:7,10) or leading a backsliding soul
back to Christ, or helping a discouraged or depressed person get back on his
spiritual feet and serving and praising the Lord again. Sports fans:do you
remember who won—or even played in—the 1981 World Series or the 1985 Final Four
or the 1989 Super Bowl? Even though you may have watched or listened to these
events at the time, your memory of them now may be hazy. But you will never
forget the soul you led to the Lord in 1981 or the backsliding Christian you
picked up out of the gutter in 1985 or the marriage you helped to save in 1989.

Moses "had respect unto the
recompense of the reward." So for us there is the prospect of reward in
heaven for faithful service done for Christ in this life (Matt. 25:21,23; 2
Tim. 4:8; etc.). But in addition, as we walk a life of faith and trust in the
Lord, giving up the pleasures, wealth, and fame of the world, we will learn
that God greatly rewards our faith even now in our lives here on earth.

Thus we draw from the example of
Moses this lesson of faith:Faith gives up worldly pleasure, wealth, and
fame for the promise of future reward and glory as well as the present joy and
satisfaction of pleasing God.

The following article shows how a
Christian writer of 150 years ago treats the topic of the believer and the
world. Is it not distressi­ng to see how much that was of deep concern to
devoted Christians over a century ago has become an un­questioned part of our
lives today!

"Thou meetest him who rejoices
and works righteousness, [and] those who remember Thee in Thy
ways" (Isa. 64:5).

The threefold combination of joy
and righteousness and the remembrance of God has a special significance. It is
possible to walk in righteousness in strict adherence to religion, without
delighting ourselves in the Lord. It is possible to do what is morally right
and virtuous without actually having God Himself in remembrance. The enjoyment
of the secret of His presence is the key to the manifestation of His power in
effective service for Him. The Lord delights in those who know in practical
experience what fellowship with Him is. His eye is upon those who fear Him. The
apostle Paul precedes his desire for the realization of the power of His
resurrection by the desire "that I may know Him" (Phil. 3:10). Enoch
walked with God, and so had this testimony that he pleased God. He delighted
himself in the Lord (Psa. 37:4) and his life of witness in a godless world
issued in his transla­tion to the very pre­sence of God.

(From Isaiah:Prophecies,
Promises, Warnings, Zondervan Pub­lishing House, Grand Rapids, Michigan.)

                                           by C. H.
Mackintosh

"We remember … the leeks
and the onions … There is nothing at all besides this manna" (Num.
11:6).

Do we always find our
heavenly Manna sufficient for us? What means the frequent inquiry raised by
professing Christians as to the right or wrong of such and such worldly
pursuits and plea­sures? We prove, alas! that Christ is not enough for the
heart by the fact of our turning to other things. How often, for example, does
the Bible lie neglected for hours, while the light and worthless literature of
the world is greedily devoured. What mean the well-thumbed newspaper and the
almost dust-covered Bible? Is not this despising the manna and sighing after
the leeks and onions?

No doubt we are all in danger of
falling into the very sin of Israel as recorded in our chapter, but the young
among us are peculiarly so. Those of us who are older are not so likely to be
drawn away by the frivolous pursuits of the world—by its con­certs, its flower
shows, its pleasure parties, its vain songs and light literature. But the young
will have a dash of the world. They long to taste it for themselves.
They do not find Christ an all-sufficient portion for the heart.

How sad to hear a Christian ask,
"How can I fill up the day? I cannot always be thinking of Jesus." We
should like to ask all who speak thus, How will you fill up eternity? Shall not
Christ be sufficient to fill up its countless ages?

It will perhaps be said, "We
shall be different then." In what respect? We have the divine nature; we
have the Holy Spirit; we have Christ for our portion; we belong to heaven; we
are brought to God. "But we have an evil nature in us," you say. Yes,
but are we to cater to that? must we try to help our wretched flesh—our corrupt
nature—to fill up the day? No, we are called to deny it, to mortify it, to
reckon it dead. This is how the saint is called to fill up his day.

Which do we really mean to

nourish and cherish—the new nature     (Continued on page
26.)

(Continued from page 36.)

or the old? Egypt’s food cannot nourish the new nature.

May we have grace seriously to
think of these things. May we so walk in the Spirit that Christ may ever be a
satisfying portion for our hearts. Had Israel in the wilderness walked with
God, they never could have said, "Our soul is dried away:there is nothing
at all besides this manna before our eyes." And so with us. If we really
walk with God in this wilderness world, our souls shall be satisfied with the
portion which He gives, and that portion is a heavenly Christ. Can He ever fail
to satisfy? Does He not fill all heaven with His glory? Is He not the theme of
angels’ song and the object of their adoring homage and wondering worship? Is
He not the one grand subject of everlasting counsels and purposes?

Do you really find Christ
insufficient to satisfy your heart? Then have it all out in secret with your
God, and take no rest until you are fully and blessedly restored in communion
with Himself—to heart fellowship with Him about the Son of His love.

(From Notes on the Book of
Numbers.)

Recently there came into my
possession a many-years-old desk motto made of a triangular block of wood with
a metal plate fastened on front bearing the words, "Christ Is All."
The words are taken from the Bible:"Christ is all and in all" (Col.
3:11). The JND translation reads, "Christ is all things, and in all."

It is to have discovered the
Spring—the Secret of life—for one to have found the Lord Jesus Christ. Servants
of God have, in ecstasy, made their life motto, "Christ Is All"; this
was said of brother Samuel Ridout in particular.

It is of interest to learn how
many hymn-writers and poets have written upon this theme. Hymns of Grace and
Truth contains quite a number of examples of this, I have found.
"Christ is all" for salvation of the soul; "Christ is all"
for the daily path of a Christian from the moment he is saved until taken home
to glory; and "Christ is all" for worship and for assembly life,
collectively with other believers.

Following are extracts from Hymns
of Grace and Truth:

"I heard the Saviour say,

"Thy strength indeed is small!

Child of weakness, come to Me!

Find in Me thine All in all!"

Jesus paid it all,

All to Him I owe;

Sin had left a crimson stain:

He washed it white as snow.

                                         Elvina M. Hall
(#263)

                             * * *

Just as I am, poor, wretched, blind,

Sight, riches, healing of the mind,

Yea, all I need, in Thee to find,

O Lamb of God, I come! I come!

                                      Charlotte Elliott
(#300)

                             * * *

My terrors all vanished before the sweet name;

My guilty fears banished, with boldness I came

To drink at the fountain, life-giving and free:

"Jehovah Tsidkenu" is all things to me.

                                      Robert M McCheyne
(#265)

                             * * *

Thy truth unchanged hath ever stood;

Thou savest those that on Thee call;

To them that seek Thee, O how good,

To them that find Thee, All in all!

                                    Bernard of Clairvaux
(#92)

                             * * *

O Jesus, Lord, my Life, my All,

Hast Thou now set Thy love on me?

Then chain this heart, Thy captive thrall,

To beat for evermore for Thee!

                                             F. Allaben
(#175)

                             * * *

Christ Jesus is my All in all,

  My comfort and my love,

My life below, and He shall be

  My joy and crown above!

                                                J. Mason
(#80)

                             * * *

I lift my heart to Thee, Saviour divine!

For Thou are all to me, and I am Thine.

Is there on earth a closer bond than this,

That "my Beloved’s mine, and I am His!"

                                            C. E. Mudie
(#117)

                             * * *

The love has made the glory mine—

Oh, prostrate at His feet I’d fall!

And e’en the glory I’d resign

To have the love alone, my all.

                                          F. C. Jennings
(#44)

                             * * *

Jesus, my Saviour! Thou art mine,

The Father’s Gift of love divine;

All Thou hast done, and all Thou art,

Are now the portion of my heart.

All that Thou hast Thou hast for me,

All my fresh springs are hid in Thee;

In Thee I live; while I confess

I nothing am, yet all possess.

                                           James G. Deck
(#93)

                             * * *

Taken up with Thee, Lord Jesus, I would be;

Finding joy and satisfaction all in Thee;

Thou the nearest and the dearest unto me.

                                    Miss C. A. Wellesley
(#84)

                             * * *

He my cause will undertake,

My Interpreter will be;

He’s my all; and for His sake,

God be merciful to me.

                                       J. S. B. Monsell
(#299)

                             * * *

Jesus, before Thy face we fall—

Our Lord, our life, our hope, our all!

For we have nowhere else to flee—

No sanctuary, Lord, but Thee!

                                               C. Medley
(#69)

                             * * *

We praise Thee, and would praise Thee more;

  To Thee our all we owe:

The precious Saviour, and the Power

  That makes Him precious too.

                                         William Cowper
(#191)

                             * * *

We can scarcely close this tribute
to "Christ Is All" without quoting the words of Isaac Watts who
epitomizes the theme in #83:

O Lord, the Spring of all my joys,

  The life of my delights,

The glory of my brightest days,

  And comfort of my nights!

                                                   by C.
Knapp

The fact that the Egyptian
princess who made herself foster mother to Moses is unnamed in the Bible is one
of the most remarkable cases of anonymity in all the sacred volume of God, and
there are many such recorded from Genesis to Revelation. The concealment of
identity in the Scriptures of those worthy to be had in remembrance is alto­gether
contrary to history as written by men. In the language of the Bible itself,
"It is the glory of God to conceal a thing" (Prov. 25:2), and this
matter of names in particular.

"Happy is the people, the
nation that has no history," it has been said. This, no doubt, is in view
of the other well-known saying that the history of a land is largely a history
of its wars. "The happiest women, like the happiest nations, have
no his­tory," wrote the novelist George Eliot. And the gossipy remark
sometimes heard, that a certain female "has a history," is intend­ed
as an innuendo derogatory to her character. Many of the finest female
characters mentioned in holy Scripture either are name­less or have no history
besides the briefest mention of them in some chapter or verse, after which they
are heard of no more (see 2 Ki. 4:8-10; 5:2,3; Matt. 26:6-13; Luke 7:36-50;
Rom. 16:1,2,6,12; etc.).

The daughter of Pharaoh here is
one such person. She, happy woman, has no signature attached to her most
motherly and beneficent deed, no honored name to be inscribed on urn or
monument by which she might be remembered by the world or the nation directly
benefited by her recorded act. The omission of her royal name was no
chronicler’s oversight, we may be sure, in view of the fact that "all
scripture is given by inspiration of God," and not one jot or tittle is
added or omitted but by the express knowledge and ordering of God.

Here we have to do with an
Egyptian princess, who, it has been remarked, had almost "as much
influence in shaping the destiny of Israel as Joseph himself. Three daughters
of the Egyptian Pharaohs are mentioned in Scripture:The one who rescued Moses,
the one who became the bride of Solomon (1 Ki. 3:1; 9:16,24), and "Bithiah
the daughter of Pharaoh which Meded took" (1 Chron. 4:18). Of this trio of
powerful princesses, but one, the first, deserves anything like commemorative
notice, and she, to the almost incredulous wonder of all, is left on the sacred
page without any identifying name.

This daughter of Pharaoh stands
to the fortunes of the Israelite nation as its instrumental providence and
contributory savior. Her royal father, alarmed at the rapid increase of his
enslaved population, resorted to the cruel and barbarous expedient of dictators
by ordering the instant and indiscriminate destruction of all male infants of
the Israelites. Joche­bed, the resourceful mother of the newly born child,
contrived a plan by which she hoped, in faith, to defeat the murderous purpose
of the brutal king. She hoped by this device that her beautiful baby might be
hid from the prying eyes of Pharaoh’s countless spies. During the space of
three anxious months she had succeeded in keeping the existence of her loved
and lovely child a secret; and when he could no longer be hid she resort­ed to
the oft-told expedient of placing him in a little ark of bulrushes (papyrus),
which fragile cradle and its precious contents she committed to the sluggish
waters of the crocodile-infested Nile, if he but might escape the bloody hands
of the alarmed and wicked king.

Here, as we know, the child was
discovered by the princess as she with her attendant maidens came to the
riverside to bathe. "And when she saw the ark among the flags, she sent
her maid to fetch it. And when she had opened it, she saw the child; and
behold,  the baby wept. And she had compassion on him and said, This is one of
the Hebrews’ children. Then said his sister to Pharaoh’s daughter, Shall I go and
call to you a nurse of the Hebrew women, that she may nurse the child for you?
And Pharaoh’s daughter said to her, Go. And the maid went and called the
child’s mother. And Pharaoh’s daughter said unto her, Take this child away and
nurse it for me, and I will give you your wages. And the woman took the child
and nursed it. And the child grew, and she brought him unto Pharaoh’s daughter,
and he became her son" (Exod. 2:5-10).

Ah, what motherly emotion flooded
the breast of this royal princess! What womanly instincts moved the
compassionate heart of the greatest of women (in political position) as in the
impulse of her tender nature she decided to adopt as her own this seemingly
abandoned child of the Hebrews! Perhaps no incident so brief ever meant so much
to a family and a nation. Without knowing it, Pharaoh’s daughter was a part of
one great movement of the divine will and a factor in its results. Her high
position figures less in her memorial than the spirit of her deed. Her
gentleness braved the tragic law of her own house; and her gentleness made her
great (Psa. 18:35). In adopting the son of a slave she unshackled a hand that
would free two million slaves. Under her fostering care Moses had all the
attention that love could suggest or unlimited wealth could make possible. She
took every available means to have him educated in "all the wisdom of the
Egyptians" (Acts 7:22).

The fond foster mother of the
future deliverer of his race had difficulty enough, doubtless, in screening the
son of her adoption from the jealousy of other members of the royal household.
Whether she lived to the day of her son’s showing as the deliverer of his
people we have no means of knowing. If she was still living at the time that
Moses "forsook Egypt "not fearing the wrath of the king" (Heb.
11:27), he would scarcely have either time or opportunity to say a last
farewell to the kindly lady who for 40 years had been to him a mother. And when
he departed form the "land of Zoan" to dwell another 40 years among
the deserts of Midian, it is doubtful if she ever again set eyes on her adopted
son.

We close with the words of Theron
Brown (slightly modified and condensed):"The tomb of this interesting
woman has not been found. If ever her [mummified body] is brought to light …
we shall know her name. But it would be dearer to know that her living soul
dwells not far from the son she adopted and loved, the grandest man of sacred
(and all) history, who but for her would never have been. In all the
years of his ripening manhood there was time to learn from him more than
she could teach him of religious knowledge. Did she in their long
communion acquire something of his clearer Israelite thought and absorb a few
rays of the primitive light once lost but restored to the Abrahamic race?"

So we leave the unnamed daughter
of Pharaoh till the day when the Lord shall "come, who both will bring to
light the hidden things of darkness, and will make manifest the counsels of the
hearts; and then shall every man [and woman] have praise of God" (1 Cor.
4:5).

(From Holding Fast &
Holding Forth, Vol. 20. See the January-February and March-April 1995
issues of Words of Truth for additional articles by C. Knapp on unnamed
persons of the Bible.)

"Christ is all and in
all" (Col. 3:11). "Whatsoever things are true … honest … just …
pure … lovely … of good report, if there be any virtue and if there be any
praise, think on these things" (Phil. 4:8).

Christ is the One in whom God
finds all His delight. He is the center of His counsels, the One in whom all
things meet and are blended together in a harmonious display of God’s glory. It
is for us, then, if we would be of one mind with God, to find all things in Him
also, for He is the only One who can truly satisfy the needs of the human
heart.

The passage in Colossians declares
that for the new man Christ is ALL. The lesson conveyed by new creation is that
all centers in Christ, the glorious Head of it. Therefore all that is of new
creation will be found in relation to Him. We who believe are of the new
creation, and all growth therein depends on making Christ our all. This
preeminence of Christ is the great foundation thought in Colossians (1:18).

Philippians develops our life and
practice in relation to this:"For me to live is Christ, and to die is
gain," says the devoted man to whom "Christ is all." And why?
Because, absent from the body, he would be present with the Lord, and to be
with Christ, in his estimation, was "far better" (Phil. 1:23). If he
speaks of our manner of life, it is that it may "become the gospel of
Christ" (1:27); that we may be ready "to suffer for His sake"
(1:29); that while all around us seek their own things, we should seek
"the things of others" (2:4); that the same lowly mind of love
"which was also in Christ Jesus" may dwell in us (2:5).

In Philippians 3 the apostle Paul
tells out the whole-heartedness and the finding of all things in Christ, which
is the secret of power. Well might he say, "Brethren, be followers
together of me" (3:17). Nor does he leave it there, but proceeds, in the
fourth chapter, to give us that course in detail. Since all is so fully
centered in Christ, we are to "stand fast in the Lord"—to find our
all in Him (4:1). From this alone flows one-mindedness among God’s people, and
also the tender care, one for the other, that is so needful (4:2,3). We are to
"rejoice in the Lord always," and this will we do if, first of all,
we stand fast in Him (4:4). Then joy in the Lord will make us moderate in all
things (4:5). There will be no following of extremes, in one direction or
another. All men will see that we possess what satisfies the heart. There
follows, therefore, the lovely admonition, "Be anxious for nothing, but in
everything, by prayer and supplication, with thanksgiving, let your
requests be made known unto God" (4:6). Disregarding this, how much in our
lives is broken by useless, even sinful, anxiety!—sinful because it
springs from unbelief. On the other hand, how blessed to be able to take everything
to God in prayer, and that with thanksgiving! If we do this, what peace fills
us—"the peace of God," that garrisons both mind and heart (4:7).
Every arrow of anxious care with which the enemy would pierce our souls is
turned aside, and unruffled calm is ours.

Finally, in the passage especially
before us, the apostle characterizes the things we are to think about. They are
the things that reflect Him in whom we stand, and before whom we come when
making known our requests. Let us consider these eight things that belong to
the new man to whom "Christ is all."

1. "Whatsoever things are
true." Truth is the reality of things. Where shall we find this?
"Grace and truth came by Jesus Christ" (John 1:17). In Him alone can
we find the true interpretation of all things. Every mystery of the counsels of
God is solved by bringing Him in. All centers in Him. He said, "I am the
… truth" (John 14:6).

2. "Whatsoever things are
honest [or venerable]," that is, worthy of reverence or worship. He of
whom we speak, His goings forth have been from of old, even of eternity (Mic.
5:2). "In the beginning was the Word … All things were made by Him"
(John 1:1,3). In those coming ages of glory shall He not, therefore, be hailed
as "the Father of eternity" (Isa. 9:6)? All creation shall at last
fall at His feet and worship Him. Hence, shall we not hold in reverence all
things that are linked with Him?

3. "Whatsoever things are
just." Here we necessarily think of what is free from all charge of
injustice or taint of evil. How could "a just God," who required the
cross of Calvary to be a Saviour, be ever linked with anything unjust?
Impossible! All things linked with our Lord must be just. To trace the actions
of His life is to trace a path in which everything was just. Therefore, all
suffering for the sake of justice finds sympathy in His heart now, and will
find a reward in the coming day when He shall rule in equity throughout the
whole creation.

4. "Whatsoever things are
pure." Purity is closely associated with justice. Christ is truly the Lamb
without spot or blemish—absolutely pure. Thus only could He be the fit One for
that mighty sacrifice that Justice demanded for the accomplishment of God’s
purposes of grace and glory.

5. "Whatsoever things are
lovely." Creation is full of lovely things. Why? Are they not the
reflections of the loveliness that is in Him who made them, the
"altogether lovely" One? Every department of nature, grand and
beautiful as it may be in itself, can only yield its full and precious lesson
in proportion as it is made to show forth His supreme beauty. Thus it receives
its true interpretation as being linked with Christ, its Author. It is this
bringing together of the creature and the Creator that imparts true loveliness
to us also. But its full expression is through redemption only, so that the
things lovely in creation will be freed from idolatry only as we realize all
things to center in Christ Jesus.

6. "Whatsoever things are of
good report." What an endless list of evil reports issues from all the
ends of the earth! How defiling to all whose minds are engaged with it! How
different the report we have from our Lord Jesus Christ concerning the country
from which He came, to which He has returned, and of which He is the Door! What
a report is that of His life among men, and of the issues flowing out of what
He has passed through! How peace-giving and sanctifying is that report!

Was it not a good report that made
us find out our need on the one hand, and the perfect answer to it on the
other? Then contemplate our place in Christ, and all its attendant
blessings—oh, what a report! To think of these things gives us triumph over
evil. They are linked with another sphere; they center where Christ is at the
Father’s right hand.

7. "If there be any
virtue." Here the thought is, as in 2 Pet. 1:5, of that soldier-like
courage that presses on steadfastly to the end, triumphing over every obstacle.
Our thoughts should cherish everything that leads to this, for it is an
important element in our character.

8. "If there be any
praise." That is the grand final object. See the end of the Church’s path
in Revelation 4 and 5. In this is all power for testimony and service. Dwelling
on the glories and virtues of Christ can alone produce it.

"Think on these things."
How important, then, that our thoughts should dwell on suitable things! May our
souls follow hard after them.

(From Help and Food, Vol.
25.)

                                           by C. H.
Mackintosh

We shall now consider the history
of Moses during that deeply interesting period which he spent in retirement.
This was a period that included 40 of his very best years—the prime of life. In
this period, the Lord gracious­ly, wise­ly, and faithfully led His dear servant
apart from the eyes and thoughts of men, in order that He might train him under
His own hand. Moses needed this. True, he had spent 40 years in the house of
Pharaoh; and, while his sojourn there was not without its influence and value,
yet it was as nothing when compared with his sojourn in the desert. The former
might be valuable, but the latter was indis­pensable.

Nothing can possibly make up for
the lack of secret communion with God, of the training and discipline of His
school. "All the wisdom of the Egyptians" (Acts 7:22) would not have
qualified Moses for his future path. He might have pursued a most brilliant
course through the schools and colleges of Egypt. He might have come forth
laden with literary honors—his intellect stored with learning and his heart
full of pride and self-sufficiency. He might have earned his degree in the
school of man, and yet have to learn his alphabet in the school of God. Mere human wisdom and learning, however valuable in themselves, can never constitute any
one a servant of God, nor equip him for any department of divine service. The
man whom God will use must be endowed with such qualifications as can alone be
found in the deep and hal­lowed retirement of the Lord’s presence.

All God’s servants have been made
to know and experience the truth of these statements. Moses at Horeb, Elijah at
Cherith, Ezekiel at Chebar, Paul in Arabia, and John at Patmos are all striking
examples of the immense practical importance of being alone with God. And when
we look at the Divine Servant, we find that the time He spent in private was
nearly ten times as long as that which He spent in public. He, though perfect
in understand­ing and in will, spent nearly 30 years in the obscurity of a
carpenter’s house at Nazareth before He made his appearance in public. And even
when He had entered upon His public career, how often did He retreat from the
gaze of men to enjoy the sweet and sacred retirement of the divine presence!

Now we may feel disposed to ask,
How could the urgent demand for workmen ever be met if all need such protracted
training, in secret, before they come forth to their work? This is the Mas­ter’s
care, not ours. He can provide the workmen, and He can train them also. This is
not man’s work. God alone can provide and prepare a true minister. Nor is it a
question with Him as to the length of time needful for the education of such an
one. We know He could educate him in a moment, if it were His will to do so.
One thing is evident, namely, that God has had all His servants very much alone
with Himself, both before and after their entrance upon their public work; nor
will any one ever get on without this. The absence of secret training and
discipline will necessarily leave us barren, superficial, and theoretic. A man
who ventures forth upon a public career before he has duly weighed himself in
the balances of the sanctuary, or measured himself in the presence of God, is
like a ship putting out to sea without proper ballast; he will doubtless
capsize with the first stiff breeze. On the contrary, there is a depth, a
solidity, and a steadiness flowing from our having passed from grade to grade
in the school of God, which are essential elements in the forma­tion of the
character of a true and effective servant of God.

Hence, therefore, when we find
Moses, at the age of 40 years, taken apart from all the dignity and splendor of
a court for the purpose of spending 40 years in the obscurity of a desert, we
are led to expect a remarkable course of service; nor are we disappoint­ed. The
man whom God educates is educated, and none other. The hand of man could never
mold "a vessel … meet for the Master’s use" (2 Tim. 2:21). The One
who is to use the vessel can alone prepare it, and we have before us a very
beautiful example of His mode of preparation.

"Now Moses kept the flock of
Jethro, his father-in-law, the priest of Midian; and he led the flock to the
back side of the desert, and came to the mountain of God, even to Horeb"
(Exod. 3:1). Here we have a marvelous change of circumstances. In Gen. 46:34 we
read, "Every shepherd is an abomination unto the Egyp­tians," and yet
Moses, who was "learned in all the wisdom of the Egyptians," was
transferred from the Egyptian court to the back of a mountain to tend a flock
of sheep and to be educated for the service of God. Assuredly, this is not
"the manner of man." We should have expected to find in one so highly
favored not only a solid and varied education but also such an exquisite polish
as would fit him for any sphere of action to which he might be called. But then
to find such a man with such attainments called away from such a position to
tend sheep at the back of a mountain is something entirely beyond the utmost
stretch of human thought and feeling.

There is a very wide difference
between human and divine education. The former has for its end the refinement
and exalta­tion of nature; the latter begins with withering it up and setting
it aside. "The natural man receives not the things of the Spirit of God,
for they are foolishness unto him, neither can he know them, because they are
spiritually discerned" (1 Cor. 2:14). Educate the "natural man"
as much as you please and you cannot make him a "spiritual man."
"That which is born of the flesh is flesh, and that which is born of the
Spirit is spirit" (John 3:6). The Apostle Paul learned more in Arabia than he ever could have at the feet of Gamaliel. None can teach like God, and all
who will learn of Him must be alone with Him. There it was that
Moses learned his sweetest, deepest, most influential and endur­ing lessons.
There too, must all repair who mean to be educated for the ministry.

(Let my reader not suppose for a
moment that the design of the above remarks is to detract from the value of
really useful information, or the proper culture of the mental powers. By no
means. If, for example, he is a parent, let him store his child’s mind with
useful knowledge; let him teach him everything which may, hereafter, turn to
account in the Master’s service; let him not burden him with anything which he
would have to "lay aside" in running his Christian course, nor
conduct him, for educational purposes, through a region from which it is
well-nigh impossible to come forth with an unsoiled mind. You might just as
well shut him up for ten years in a coal mine in order to qualify him for
discussing the properties of light and shade, as cause him to wade through the
mire of a heathen mythology in order to fit him for the interpretation of the
oracles of God, or prepare him for feeding the flock of Christ.)

Beloved reader, may you prove in
your own deep experience the real meaning of "the back side of the
desert"—that sacred spot where nature is laid in the dust and God alone
exalted. There it is that men and things, the world and self, present
circumstances and their influences, are all valued at what they are really
worth. There it is, and there alone, that you will find a divinely-adjusted
balance in which to weigh all within and all around.

All is reality there. The din and
noise, the bustle and confu­sion of Egypt are not heard in that distant place.
The crash in the monetary and commercial world is not heard there; the sigh of
ambition is not heaved there; this world’s fading laurels do not tempt there;
the thirst for gold is not felt there; the eye is never dimmed with lust, nor
the heart swollen with pride there; human applause does not elate, nor human
censure depress there. In a word, everything is set aside save the stillness
and light of the divine presence. God’s voice alone is heard, His light
enjoyed, His thoughts received. This is the place to which all must go to be
educated for the ministry; and there all must remain if they would succeed in
the ministry.

(From Notes on the Book of
Exodus.)

The touching story of Mary
Magdalene in John 20 is familiar to almost everyone. It is a striking instance
of ignorant, yet genuine affection. She might have known His glorious
resurrection. She ought to have remembered His words, "After three days I
will rise again" (Matt. 27:63). But though her faith and intelligence were
defective, her heart beat true to its Object and her Treasure. Contrast her
with Peter and John:does she not stand on a platform far above them? They
could return to their home, satisfied that Jesus’ body was not in the tomb,
though they knew not where He was. This was not enough for Mary; her loyal
heart panted to know where He was, and finding Him not, was ready to break down
with grief.

Mary stood at the sepulchre
weeping, stooping to gaze at the spot where they laid Him (John 20:11).
Unperturbed by the angels, she lingered there, and there her heart must be.
Here is a beautiful instance of the amazing power of a single object that
governs one’s affections. She spoke to the angels:"They have taken away
my Lord, and I know not where they have laid Him." Then she spoke to the
One whom she supposed was the gardener:"Sir, if you have borne Him hence,
tell me where you have laid Him, and I will take Him away" (20:13-15).

How was she rewarded? Most surely
according to the desires of her heart toward Himself. First, He allowed her to
hear her own name on His risen lips. Wonderful moment for Mary! Wonderful
moment for Jesus! was not every pulsation of her devoted heart met, and more
than satisfied, when His blessed voice caused her to look into His own face,
her Master and her Lord? I am bold to say that two hearts were made glad that
daybreak—hers who could find no home where He was not, and His who gave His
life for worthless rebels like us. And I am bold to say further that it gave
him greater joy to own her as His sheep, calling her by name—Mary!—than it did
her to be so owned and called.

This was not all, for He
commissioned her to carry the most wonderful message ever entrusted to human
lips:"Go to My brethren, and say unto them, I ascend unto My Father and
your Father, and to My God and you God" (20:17). He sent her forth to
proclaim the victory of His love, that He, the risen Man, was Head of a new
race, that "both He who sanctifies and they who are sanctified are all of
one" and that "He is not ashamed to call them brethren" (Heb.
2:11,12). He sent her forth out of the second garden where the mournful history
of the first garden (Eden) had been more than wiped out by the glories of His
triumph, to say to poor trembling hearts like ours that He Himself had not only
won a new place for them, but that He had positively brought them into it in
Himself. "He who sanctifies and they who are sanctified are all of
one" does not mean that He was degraded to their level, but that He, by
His death, His glorious triumph and victory, had elevated them to the heights
of His own new place before His Father and God.

What grace! wondrous grace! He
passed by angels who excel in strength and came down to a poor weak woman upon
the earth, owned her as His sheep, and then sent her forth to wipe the tearful
eyes and comfort the trembling hearts of His own by announcing unto them the
conquests of His love. Who can fail to say that Jesus delights to reward the
devoted heart? And who can deny that in thus rewarding the devoted heart, He
gratifies His own changeless affections?

Let us now turn to Mark 14. Here
is the only instance recorded in Scripture of any one having intelligent
sympathy with Christ. It is a scene full of wonder. Everyone is thinking of
death. Jesus has the vision of death before His spirit. How must the passover,
with its lamb whose blood was shed, have brought forward death before every
mind! There were the type and the antitype face to face, as it were:the chief
priests and scribes with a hatred to Christ that nothing but His death could
appease, seeking how they might take Him by craft and put Him to death. Thus we
see how death filled all thoughts. But there was present one—another Mary, Mary
of Bethany—whose heart kept company with all that was passing through Christ’s
heart; she alone was in full sympathy with His feelings at the moment and
entered into the thoughts of God concerning His beloved Son.

Mary’s heart and affections, in
true and genuine sympathy, traversed with Christ the dreariness and loneliness
of His path, as well as marking her sense of the utter worthlessness of all
around in view of His agony and death. On one side she intelligently
apprehended not only who and what He was in Himself, but likewise His value in
the eyes of His Father; on the other, she made use of His tomb as a burying
place for every valuable thing of hers on earth. For her, if Jesus died, He
would carry all of hers down into the grave with Himself!

In Matthew and Mark, the blessed
Lord is consciously in man’s hand in the closing hours of His life. This indeed
characterizes these gospels in their record of His death, His cross. That cross
was both the fruit of the counsel of God in view of redemption as well as the
fruit of Jewish enmity and man’s revolted, reprobate heart. How blessed it is
then to see Mary here at such a moment, marking her sense of the glories of His
person in the face of the accumulated hatred of both devil and man! It is a blessed
sight, in the intelligent apprehension of faith, the homage of one willing,
loving heart, thus laid at His feet—one solitary soul in that rebellious land
owning Him Lord of all. All this sheds its light on His own words:
"Wheresoever this gospel shall be preached throughout the whole world,
this also that she has done shall be spoken of for a memorial of her"
(Mark 14:9).

Let us now look at the facts as
they are here recorded a little more in detail. Mary’s affection, her
intelligent sympathy, takes precedence over the treachery of Judas. Her love to
Jesus was of that order and character that it secured for Him that which was
suitable to Himself at such a moment, and that which entirely met His heart and
thoughts. "The box of ointment of spikenard very precious" answered
to all that was around Jesus, in the hatred and malignity of man, in that hour;
but it also coincided with all that filled His soul, and it was also community
of thought with the Father concerning the Son of His bosom. It is a sight of
surpassing blessedness to gaze at Him as He sits there:to see Him accepting
and vindicating the affection and sympathy that His own Person had created and
called forth; to see Mary, the fruit as she was of His grace, expending on Him
her all. Mary, as it were, says by this action of hers, "While the King
sits at His table, my spikenard sends forth the smell thereof" (Cant.
1:12).

There is another point of solemn
interest in this affecting scene, namely, how opposite the thoughts of men are
to what suits the mind of God and His Christ. The most that some could say
concerning Mary’s act was that it was marked by waste. Oh, how little was He in
their eyes who measured the service rendered to Him after this fashion! For it
is the person to whom the service is rendered that is the true measure of its
value. Jesus, the eternal Son of the Father, Jesus, the spotless and perfect
Son of God, Jesus, the willing and ready friend of need and want and sorrow,
stood so low in their estimate as to call forth the expression of waste in
regard to that which was voluntarily expended upon Him. It is the same today;
the lack of appreciation of who He is and what He has done passes on from
generation to generation. In today’s world, with all its boasted light, superiority,
and advance, the poor, the perishing, the destitute, and the oppressed have
their friends and allies; but Jesus, the precious, blessed, wondrous Saviour,
is forgotten and neglected—only remembered to be slighted and despised.

There is a bright spot in this
dark cloud; turn you eye upon it for a moment:Jesus vindicates Mary. How
blessed! The eye under which this act was performed discerned its value, and
the heart that had caused to spring up affections so suited to Himself, her
Lord, measured out its appreciation of all that was expended on Himself.
Furthermore, He let everyone know what He felt and thought about this
manifestation of her devotedness to His Person. "Let her alone … she has
wrought a good work on Me … she has done what she could; she is come
beforehand to anoint My body to the burying" (Mark 14:8). Oh, the joy of
being vindicated by Jesus, and the satisfaction of knowing that, however
feebly, we have truly ministered to the longings of His heart!

May the Lord give His saints in
these last days more genuine affection for, and true sympathy with, our Lord
Jesus Christ and His interests. May nothing be able to divert our hearts from
Him, engage our powers but Him, satisfy our souls but Him!

The two songs of Moses give us
the two great truths learned in connection with redemption. The first (Exodus
15) is a celebration of God’s victory and the deliverance of His people from
the land of judgment and from the hand of the enemy; the second (Deuteronomy
32) celebrates God’s faithfulness and goodness manifested in the midst of a
disobedient and faithless people, as a witness against them and for Him. It is
significant that whether in grace or in government, in redemption or
responsibility, God will be glorified and praise shall flow forth. He is
seeking worshipers (John 4:23). His object is not merely to snatch from
destruction—from the horrible pit and the miry clay—but to put a new song into
our lips, even praise unto our God (Psa. 40:2,3). He who for our sakes went
down into the pit is also now the Leader of His people’s praises (Psa. 22:1-22;
Heb. 2:12)—the Leader whom we may follow and join in that song. He would have
us so to share in His joy that it may find expression in praise. The more
clearly His grace and ways are understood, the more intelligent and full will
be our praise. Heaven, the place of endless praise, is where God is manifested
in unclouded light.

The first song, as is well known,
celebrates redemption, God’s victory over the enemy, sung on the shore of the
Red Sea, which but shortly before had been opened for the passage of Israel, and now rolled over their pursuers. As has been frequently remarked, as long as
they remained in the land of Egypt, Israel had no heart for praise. Fears,
murmurings, and doubts there were in abundance; not until they were beyond the
sea, delivered from the power of the enemy, as well as from the judgment they
themselves deserved, could they know the exultant joy which finds expression in
song:"I will sing unto the LORD, for He has triumphed gloriously"
(Exod. 15:1).

Redemption is God’s work. There
is no room in this noble song for mention of Israel. "All things are of
God" (2 Cor. 5:18). What could be said of them save that they had doubted
and murmured? So for us, in celebrating God’s victory, we have nothing to say for
ourselves; all the work was His; to Him, then, be all the praise!

His be the victor’s name,

  Who fought the fight
alone;

Triumphant saints no honor
claim,

  His conquest was their
own.

The enemy has been destroyed.
"Through death He [destroyed] him who had the power of death" (Heb.
2:14). It is when we thus see our enemies cast into that very sea of judgment
and death, which we deserved ourselves, and when we see ourselves as
"risen with Christ" (Col. 3:1), that we can rejoice in the Lord.
"The Lord is my strength and song, and He is become my salvation"
(Exod. 15:2). The God who had wrought such havoc among the enemy was by that
very act made known as the God of His people and their Saviour. That right
hand, glorious in power, which had dashed in pieces the enemy, led forth the
people whom He had redeemed. The enemy in all his pride and haughtiness is
contemplated as ready to destroy the feeble few, and just there where enmity
and pride and apparently power were at their height, they were engulfed.

It is not difficult for the
redeemed one to translate this, to use it as expressing that victory over Satan
and the hosts of sin, smitten and destroyed at the hour of apparent victory,
when our Lord bore death and judgment for us. Well may we say, "Who is
like unto Thee, O LORD … glorious in holiness, fearful in praises, doing
wonders?" (Exod. 15:11).

But in this victory faith sees
all victories. Fear takes hold of the inhabitants of Palestina, the dukes of Edom, the great ones. In silence and trembling they see God’s people led on from strength
to strength, the enemy cast out of the land and they settled there under the
protection of their Deliverer. So for us, the song of redemption does not
merely look backward at the victory over Satan and sin on the cross, but onward
to the full realization of all that victory meant—to the time when, in the
land, the heavenly land, will be seen what God accomplishes for those whose
cause He undertakes.

Throughout the whole song there
is no hint of sadness, no word of failure; all is bright and triumphant, for
the very reason that all is of God from first to last. Well would it be for us
if we more constantly sang this song, more constantly lived in the atmosphere
of victory and joy which are about it. It is the failure to sing aright the
first song which makes the second a necessity.

Turning now to that second song
we see at once the contrast. It was given at the close of the wilderness
journey, a journey which brought out the two great truths which form the theme
of the song. It is a song of experience. God is here celebrated as before, His
work is perfect, His ways are judgment, all is faithfulness on His part. He had
proved to be the same all through, as He had shown Himself at the beginning.
But, alas! how was it with the people? They had corrupted themselves. He who
had hovered over them as an eagle—developing strength in them while at the same
time He bore them on His wings, who provided them the richest of food and the
most constant care—He was forsaken by them (Deut. 32:11-15). His very blessings
turned away the fat hearts of His faithless people who departed from Him for
those who were no gods. The result of this must be to bring the smitings of a
rod which would have comforted them; and so they are made to feel what an evil
and bitter thing it is thus to requite Him that bought them.

But in the midst of fearful
judgments He remembers His name, and for the honor of that He has mercy on His
people (Deut. 32:43). When wrath is apparently at its height, He will remember
mercy and bring blessing and peace upon His people and upon the Gentiles as
well. One is struck by the strange contrast with that early song of triumph.
And yet the end, blessing and peace, is the same in both songs. In this
second song, God’s people are seen under responsibility, as in the first they
were seen under grace.

Need we wonder at this song, we
who know our own history? Can we not read much that is familiar in our own
experience in it—the pride of position leading to heart-wandering from Him who
has put us in that position; the very food, spiritual truths, on which we have
grown fat, now used to exalt self at the expense of Christ? Here are things
familiar to us all, alas! in our own experience.

But how can such things form the
theme of a song? The answer is by being linked with the eternal love and
patience of an unrepentant God of grace. He never alters His purposes of grace,
never gives up those upon whom He has set His love. So there must be praise.
But this song was to be a witness against the people, they were to be warned
beforehand and taught that warning, that if they still went on in their course,
the words of the song they had known so long would condemn them. Thus it was to
be preventive. Can we not, learning from it what foolish and wandering hearts
we have, take warning in time that we go not astray, but cast ourselves on Him
who, with beautiful appropriateness amidst all the instability of His people,
is called "the Rock" (Deut. 32:15,18)? But all things are hastening
on to the great event when God will be surely glorified, when His ways with His
people, as well as His work for them, will be seen to be perfect; and when from
out of the shame of their own follies and wanderings He will bring matter for praise.
Nothing will taint or mar His glory. But are we to be "foolish people and
unwise" (Deut. 32:6)? Shall we be losers then? If not, let this song be a
warning, that it be not then a witness.

(From Help and Food, Vol.
10).

What makes life worth living?
Do you ever think about that?

You may be young; a satisfying
future stretches out ahead. There may be some obstacles to overcome first
before that future can be realized; but still, the opportunity is there and
worth every effort. What does the future hold for you?

Do you see great career
opportunities, a chance to leave your mark, be respected, and be financially
comfortable (maybe even wealthy)? Perhaps family and friends mean the most to
you and you plan marriage and a satisfying home and family life. For the more
energetic, exciting experiences and fun may be anticipated:you are determined
that new experiences, places, and people are to be yours.

It may not seem that you are
asking for much—certainly not more than others have done. But where is Jesus
Christ—where is God—in all your hopes and plans?

Let us have a reality check here.
Picture the universe of seemingly infinite space, stars and galaxies, moons and
comets, farther than the eye can see. And in the center of your vision, a
beautiful blue globe, marbled over with white cloud swirls and earthy colored
areas, contrasting dramatically with the deep darkness around it.

You are looking from the
incredible expanse of the universe God made for Himself at the place He
uniquely designed for human beings. There we find His creation, His people,
people for Him to love, and people who will love Him and worship Him, not only
with their words but, most importantly, with their lives!

Further, still, see Jesus Christ
Himself—the maker and owner of all you have just been picturing, everything made
by Him and for Him. And in one tiny spot on that blue and brown globe, too
small to be seen from your vantage point in space, there is the place called
Gethsemane; nearby, the hill called Golgotha, or Calvary.

There, in that place, Jesus, the
Son of God, gave everything for you. You say you believe that, you have known
that, and you trust Him as your Savior. But in a real, everyday sense, are you
His? Is your life His? Are your future, your plans, His?

Ask God to create in you a desire
for something far higher, far better than what you have been seeking so
far—"gold, silver and precious stones," rather than "wood, hay
and stubble" (1 Cor. 3:12). Ask often, and feed that desire with what God
has given you to be food for your spirit. Your soul and spirit can only expand
with His feeding, and with the active exercise of faith, grasping one by one
the things He teaches you. Live by these things; revel in the growing life you
have in God; refuse to be deceived by Satan and your own natural self into
believing that you can be satisfied by things that fall short of full spiritual
life in Christ.

You may not have noticed—since you
have been so busy with your life and plans—that your spirit is hungry!
It cannot be satisfied by activity, by entertainment, by fun, by any thing.
The father of lies would love to have you deaden (or never awake to) your
spirit’s desires with the narcotic of sensual things, "good" things,
things that promise to meet your emotional needs and your physical and mental
desires. "The flesh lusts against the Spirit, and the Spirit against the
flesh; and these things are opposed one to the other, that you should not do
those things that you desire" (Gal. 5:17 JND).

In place of the "junk
food" just mentioned, feed your spirit with what is of the Holy Spirit—namely,
the Word of God. Avoid hurry and over‑busyness. You will need to
"make time" for this, which really means carefully spending the
scarcest non‑renewable resource you have—time. You can have life as God
intended it. Then it will be a life worth living!

Miriam, the sister of Moses and
Aaron, is first mentioned by name in Exod. 15:20,21:"And Miriam the
prophetess, the sister of Aaron, took a timbrel in her hand; and all the women
went out after her with timbrels and with dances. And Miriam answered them,
Sing to the LORD, for He has triumphed gloriously:the horse and his rider has
He thrown into the sea."

Here we find Miriam leading the
other women of Israel in praise to God for His deliverance of Israel from the Egyptians. What a wonder­ful occupation for women today—to lead other women
and children in praise and worship to God the Father and God the Son in the
home, Sunday school class, or other places where women and/or children gather.

We can use hymns and songs
written by others or we can write our own. Singing the words of Scripture is an
effective method of encouraging both children and adults to memorize it.
Setting Scripture to music would be a good way for those with musical ability
to use their talents. The LORD gave Moses a song to teach the children of Israel to trust Him and to be a witness against them when they failed to trust Him (Deut.
31:19,21,22; 32:1-44). Setting the truth of God to music helped His people to
remember it better and to pass it on to the next generation. Many of us, no
doubt, still remember songs we learned in Sunday school about specific
scriptures (such as John 3:16; Rom. 10:9 and 12:1; Isa. 44:22,23; Psa. 40:2,3;
and others) and about Bible characters (such as David, Daniel, Zacchaeus, and
others).

We need not confine ourselves to
familiar hymns and hymn books. People have been writing hymns in praise of the
Lord Jesus Christ for almost 2,000 years; all of these hymns cannot be
contained in one or two hymn books. If the tunes are unfamiliar, the metrical
notations and indexes which appear in almost every hymn book can be used to
find a tune with which we are familiar to fit words that are new to us.

The next mention of Miriam in the
Bible finds her not behaving so well:"And Miriam and Aaron spoke against
Moses because of the Ethiopian woman whom he had married:for he had married an
Ethio­pian woman. And they said, Has the LORD indeed spoken only by Moses? has
he not spoken also by us? And the LORD heard it … And the anger of the LORD
was kindled against them" (Num. 12:1,2,9).

Miriam and Aaron disapproved of
Moses’ marriage to an Ethiopian woman and spoke against it and him. God,
however, did not share their disapproval and afflicted Miriam with leprosy.
From this incident we learn that our thoughts, dislikes, disapprovals, and
prejudices are not always God’s, no matter how right we may think we are. We
should never rebuke or chastise anyone unless we have a definite scripture or
scriptural principle to support our rebuke. If the only support for our rebuke
is, "I don’t like that," or "That annoys me," we should
keep silent.

Miriam provides both a positive
and a negative example to us in her life and behavior. She pleased God when she
praised Him and she angered Him when she complained. "Praise … don’t
complain" would be a good motto for us all.

"And what shall I more say?
for the time would fail me to tell of Gideon, and of Barak, and of Samson"
(Heb. 11:32).

                            Gideon

The story of Gideon is a favorite
of children and adults alike. Do not our hearts go out to Gideon, the underdog,
one of the least important men in the entire nation of Israel (Judg. 6:15),
totally inexperienced in military affairs, and leading an army of 300 men (6:8)
against over 120,000 Midianite soldiers (8:10). What marvelous faith Gideon had
in the LORD who put him in such a responsible position! What a tremendous
victory was wrought by the LORD through his faithful servant Gideon!

We tend to forget that before God
sent Gideon out against the Midianite army, He tested Gideon’s faith close to
home:"It came to pass the same night that the LORD said unto him, Take
your father’s young bullock, even the second bullock of seven years old, and
throw down the altar of Baal that your father has, and cut down the grove that
is by it; and build an altar unto the LORD your God upon the top of this rock,
in the ordered place … Then Gideon took ten men of his servants, and did as
the LORD had said unto him" (Judg. 6:25-27). This was a very risky thing
for Gideon to do, as we see in the next verses:"And when the men of the
city arose early in the morning, behold, the altar of Baal was cast down, and
the grove was cut down that was by it … And they said one to another, Who has
done this thing? And when they inquired and asked, they said, Gideon the son of
Joash has done this thing. Then the men of the city said unto Joash, Bring out
your son, that he may die" (6:28-30). However, Gideon’s father wisely
intervened on behalf of him:"Joash said unto all that stood against him,
Will you plead for Baal? will you save him? … If he be a god, let him plead
for himself" (6:31). Gideon’s faithful obedience to the LORD on the home
front qualified him to be used of the LORD in a mighty way at a national and
international level.

Increasingly I hear about young
Christian men and women, in their teens and early twenties, going off to other
parts of the country or to foreign countries to engage in some kind of
Christian service for a few months. I believe it is well to follow the example
of Gideon in first proving one’s faithfulness in serving the Lord and doing
what He wants us to do on the home front before even thinking about going to
"the regions beyond" (2 Cor. 10:16). Saul (later called Paul) and
Barnabas followed this pattern. They labored in the assembly at Antioch for a
year (Acts 11:26-30) before the Holy Spirit stirred up the assembly to send
them out as missionaries to the Gentile world (13:1-4).

In summary, Gideon teaches us the
following:We must first prove our faithfulness to the Lord in matters close
to home before we are qualified to serve Him far away from home.

                             Barak

"And the children of Israel
again did evil in the sight of the LORD when Ehud was dead. And the LORD sold
them into the hand of Jabin king of Canaan, who reigned in Hazor; the captain
of whose host was Sisera … And Deborah a prophetess … judged Israel at that
time … And she sent and called Barak … and said unto him, Has not the LORD
God of Israel commanded, saying, Go and draw toward Mount Tabor, and take with
you 10,000 men of the children of Naphtali and of the children of Zabulun? And
I will draw unto you to the river Kishon Sisera, the captain of Jabin’s army,
with his chariots and his multitude; and I will deliver him into your hand. And
Barak said unto her, If you will go with me, then I will go; but if you will
not go with me, then I will not go. And she said, I will surely go with you;
notwithstanding the journey that you take shall not be for your honor; for the
LORD shall sell Sisera into the hand of a woman" (Judg. 4:1-9).

At first glance, Barak seems to be
characterized by his lack of faith. Deborah, a prophetess and judge of
Israel, gave Barak a very clear message from the LORD. Barak responded
obediently, but conditionally:he would go only if Deborah went with him.
Deborah went, but Barak was deprived of personal honor and glory as a result.
The LORD used Jael, a woman of Israel, to kill Sisera, the captain of the
Canaanite army.

Did Barak lose a great deal by his
apparent lack of faith? Being, apparently, a humble man, it did not seem to
matter much to him who got the glory of killing Sisera as long as the children
of Israel could defeat the Canaanites and get them to stop harassing them.
Barak seems to have grasped the value of having Deborah at his side during the
battle. After all, Deborah was a prophetess and seemed highly capable of
receiving communications directly from the LORD. What a resource to
have—directions from the LORD Himself—when engaging in battle with the enemy.
So that which had the initial appearance of being lack of faith turned out to
be really mistrust of himself and his ability to discern the mind of the LORD.
Barak wanted the mind of the LORD above anything else—even above personal
honor—and so asked Deborah to accompany him onto the battlefield.

The lesson, then, is this:Faith
is willing to give up personal honor and glory in order to be certain of having
the mind of God.

                            Samson

How in the world did Samson get
into Hebrews 11? His life seems to be more an example of how a child of God is not
to live rather than of a life of faith. In a previous issue we noted that Jacob
had a similar track record. It was not until he was old and crippled,
"leaning upon the top of his staff," that he gave real evidence of
faith and dependence upon the LORD. So it was with Samson. At the end of a life
characterized by one failure after another, Samson was reduced to physical
weakness and blindness (Judg. 16:21).

Then his hair—the source of his
formerly great strength (16:17)—began to grow back again after he had been
shaved by the Philistines. Samson might have tried to rely upon the little bit
of hair that had grown back and perhaps might have been able to a little bit of
damage to the Philistines. But he did not do this. Rather, "Samson called
unto the LORD and said, O Lord GOD, remember me, I pray Thee, and strengthen
me, I pray Thee, only this once, O God, that I may be at once avenged of the
Philistines for my two eyes" (16:28). As a result of trusting in the LORD
rather than in himself, "the dead whom he slew at his death were more than
those whom he slew in his life" (16:30).

One lesson for us is that faith
does not depend upon one’s natural or God-given strength, but upon the Giver of
that strength. The Lord Jesus is our perfect Example in this regard.
Possessing the divine attribute of omnipotence, as a Man on earth He never
exercised that power apart from total dependence upon His Father (see Matt.
4:3,4).

Another lesson, as with Jacob, is
that faith is noted and honored by God even when it comes at the very end of
a life that is characterized by the lack of faith.

                                             by Paul L. Canner

(Ed. note:The following was
first published 15 years ago in Words of Truth. Given the times in which
we live, and the tendency of Christians to behave more and more like
non-Christians, it seems necessary to have the truth of God’s Word on this
topic brought afresh to our hearts and consciences. This article is a somewhat
condensed version of the original series of three articles. The complete set of
articles is included in a book, The Christian and Marriage, that can be
obtained for $2.99 plus postage from Moments With The Book, P.O. Box 322, Bedford, PA 15522.)

                  Two Fundamental Principles

Let us begin our scriptural
consideration of this very difficult and controversial topic of divorce and
remarriage with a statement of two fundamental principles from the Word of God:

1. God hates divorce.
"I hate putting away [or divorce], says Jehovah the God of Israel"
(Mal. 2:16 JND). "What therefore God has joined together, let not man put
asunder" (Matt. 19:6).

2. God loves forgiveness
and reconciliation. "Be kind one to another, tenderhearted, forgiving one
another, even as God for Christ’s sake has forgiven you" (Eph. 4:32).
"Let her … be reconciled to her husband" (1 Cor. 7:11).

In this age of great laxity with
regard to divorce as with all aspects of morality, there is a tendency for
Christians to approach the matter of divorce from a totally wrong standpoint.
The primary focus often is seeking to find scriptural reasons to justify
divorce and remarriage, trying to define the so-called "exception
clause," etc. However, it is the great responsibility of marriage
counselors as well as brothers and sisters in Christ of couples contemplating
divorce to attempt to get the couple to refocus their attention on the ways and
means of resolving problems and to the prospect of reconciliation. We need to
remind ourselves and one another of what God has done for us. He has
"reconciled us to Himself by Jesus Christ" (2 Cor. 5:18). Also,
"God for Christ’s sake has forgiven" us (Eph. 4:32). Is it not His
desire that we in turn forgive one another (especially our spouses!) and be
reconciled to one another (2 Cor. 5:18; Matt. 6:14,15; 18:21-35)?

We shall now consider what the
Scriptures say about acceptable reasons for divorce and remarriage. But as we
consider such things as the "exception clause" of Matt. 5:32 and 19:9
and the "not under bondage" clause of 1 Cor. 7:15, we need to be
careful not to become like the Pharisees who tried to find ways and means of
interpreting Scripture to meet their own selfish desires. While there may
indeed be scriptural allowance for divorce and remarriage in certain prescribed
circumstances, we need ever to keep in focus the fundamental principles stated
above that God hates divorce and loves forgiveness and reconciliation.

                    The "Exception Clause"

"Whosoever shall put away
his wife, saving for the cause of fornication, causes her to commit adultery;
and whosoever shall marry her who is divorced commits adultery" (Matt.
5:32). "Whosoever shall put away his wife, except it be for fornication,
and shall marry another, commits adultery" (Matt. 19:9). It is clear from
these passages that divorce and remarriage are both permitted under certain
circumstances. We need now to define precisely those circumstances. Four
situations will be discussed:

1. A believer is divorced and the
former spouse remarries.

2. The believer’s spouse commits
fornication, but does not divorce the believer.

3. The believer’s spouse obtains
a divorce, but does not remarry and does not commit fornication.

4. The believer is deserted by
the spouse.

                 Divorce and Remarriage by the

                       Believer’s Spouse

If a believer is divorced and the
former spouse remarries, this might be considered as "fornication in the
extreme" on the part of the former spouse. Therefore, it may be inferred
from Matt. 5:32 that the believer in this situation is free to remarry without
being guilty of adultery. However, let it be added that the one divorced should
not feel compelled to remarry, but should carefully weigh before the Lord the
option of remaining unmarried (see 1 Cor. 7:8,27,32-34,38-40).

                Fornication but Not Divorce by

                     the Believer’s Spouse

If the spouse of a believer
commits fornication, but does not initiate a divorce from the believer, it
would seem, again on the basis of Matt. 19:9, that the believer is given
permission to divorce the unfaithful spouse and to remarry without being guilty
of adultery. However, for one who may be planning to initiate divorce from an
unfaithful spouse, there are some important questions and principles to
consider.

First, it is important to
consider the attitude of the so-called "innocent party" toward the
marriage and toward the sinning spouse. If a marriage has been floundering for
some time, one or both partners—instead of trying to take the necessary steps
of confession, forgiveness, and reconciliation—may be secretly looking for a
scriptural excuse to terminate the marriage. A single act of infidelity on the
part of one’s spouse, whether present or past, whether repented of or not, may
be seized upon as a justifiable reason for divorce. Considering the exception
clauses of Matt. 5:32 and 19:9 alone, one cannot argue against this reason. But
we must consider this matter in the light of the entire Word of God. We
must balance the tendency to seize upon any act of marital unfaithfulness as a
basis for divorce with the fundamental scriptural principles that God hates
divorce and God loves forgiveness and reconciliation. Certainly, if the
sinning spouse has confessed and repented of his/her sin to the spouse, there
is an obligation to forgive, just as God "is faithful and just to forgive
us our sins" when we confess them to Him (1 John 1:9; also Eph. 4:32).
Furthermore, God has forgiven us far beyond those sins we have consciously
recognized, confessed, and repented of. He is always seeking to draw His wandering,
sinful children back to Himself. Are we to be different from our heavenly
Father in this respect? Should we not patiently, prayerfully be seeking the
return and reconciliation of our errant spouse, however great or extensive the
sin (see Hosea 2:6-8; 3:1-3)? Let us remember too that very rarely is the fault
or failing one-sided. All behavior is caused, and there may well be reasons
within the marriage why one has looked elsewhere for gratification.

Thus, before divorce for
fornication is even contemplated, the "innocent party" should be
doing everything within his/her power (or, more properly, through the power of
the Holy Spirit) to bring about restoration and reconciliation of the sinning
spouse. If the spouse persists in unfaithfulness, scripture still seems to
advise the Christian to refrain from initiating a divorce:"Let not
the wife depart [literally, be separated] from her husband; but and if she
depart [or be separated], let her remain unmarried, or be reconciled to her
husband; and let not the husband put away his wife" (1 Cor. 7:10,11). (See
The Christian and Marriage for more details on this point.)

If the unfaithful one finally
initiates a divorce, according to the Matthew passages the "innocent
party" may remarry without being branded an adulterer. However, as final
as a divorce may seem to be, the desire and hope for reconciliation should not
cease once a divorce has been finalized. My own counsel to such a one would be
not to consider marriage to another person until there is indication that reconciliation
will never or can never occur. Thus, one who is divorced would do well to wait
either for the Lord to work the miracle of reconciliation or for the matter to
be resolved by the unfaithful one remarrying another person. This latter, as
pointed out above, is an extreme act of fornication or adultery, and renders
impossible recovery of the original marriage.

                Divorce but Not Fornication by

                     the Believer’s Spouse

So far we have considered the
question of divorce and remarriage of a believer when fornication or remarriage
of the unfaithful spouse has occurred. Let us now consider the status of the
Christian who has been divorced by his/her spouse but where there is no
remarriage and no evidence of fornication on the part of the divorcing spouse.
The crucial question in such a situation is whether there is freedom for the
divorced one to remarry.

The Lord’s teaching in Matt. 5:32
again appears to be very plain in this regard:"Whosoever shall put away
his wife, saving for the cause of fornication, causes her to commit adultery;
and whosoever shall marry her who is divorced commits adultery."
Thus, if the divorced one remarries, both she and the one who marries her
become adulterers; apparently this is because the divorce is not recognized as
valid in the eyes of the Lord.

A passage in 1 Corinthians 7 is
often referred to in this connection and used to present instruction contrary
to that found in Matt. 5:32. Concerning a believer who is divorced or deserted
by a spouse who is an unbeliever, verse 15 reads, "A brother or a sister
is not under bondage in such cases, but God has called us to peace." This
is taken by some to be another exception clause to be added to the one in Matt.
5:32. That is, the believer is free to remarry not only if the divorcing spouse
is a fornicator, but also if the divorcing spouse is an unbeliever. The problem
with this teaching is that the second exception, rather than supporting and
extending the first exception, blatantly contradicts it. How can it be that the
believer divorced by an unbeliever is free to remarry when at the same
time "WHOSOEVER shall put away his wife, saving for the cause of
fornication, causes her to commit adultery"? The so-called exception
clause in 1 Cor. 7:15 cannot stand without altering the Lord’s teaching in
Matt. 5:32.

What then does 1 Cor. 7:15 mean?
Both the context and the original Greek will help us as we consider this
passage in some detail. In verses 10 and 11 we have a statement of the general
principle:"Let not the wife depart [or be separated] from her
husband; but and if she depart, let her remain unmarried, or be reconciled to
her husband; and let not the husband put away his wife." This is a
restatement of the words of the Lord in Matt. 19:6, "What therefore God
has joined together, let not man put asunder [or separate; same Greek
word, chorizo, as in 1 Cor. 7:10,11]." Then in verses 12-16 the
apostle Paul considers a special situation not explicitly covered by the Lord
Jesus in His address to His disciples. "But to the rest speak I, not the
Lord, If any brother has a wife who believes not, and she be pleased to dwell
with him, let him not put her away. And the woman who has a husband who
believes not, and if he be pleased to dwell with her, let her not leave him.
For the unbelieving husband is sanctified by the wife, and the unbelieving wife
is sanctified by the husband:else were your children unclean, but now are thy
holy. But if the unbelieving depart, let him depart. A brother or a sister is
not under bondage in such cases, but God has called us to peace. For what do
you know, O wife, whether you shall save your husband? or how do you know, O
man, whether you shall save your wife?"

In the corrupt city of Corinth,
it was not uncommon for a new believer in Christ to have previously been an
idolater and perhaps also an adulterer, and to have an unsaved spouse still
taken up with the corrupt practices prevalent in that locale. Thus the question
no doubt was posed to the apostle Paul as to whether it was appropriate to
continue living with one’s unsaved spouse—to continue in that unequal yoke with
an unbeliever while now linked with Christ. In the Old Testament we read in
Ezra 10 of the Israelites putting away the wives they had taken from the
surrounding nations. Is this what the believers in Christ were to do with their
unbelieving spouses? No, the apostle gives instruction befitting the period of
grace in which we now live:If the unbeliever is willing to continue the
marriage, this is fine; do not leave or break up the marriage, "for the
unbelieving husband is sanctified by the wife and the unbelieving wife is
sanctified by the husband." The daily prayers and Christian testimony of
the unbelieving spouse are of inestimable value to the soul of the unsaved one
and may result in the salvation of that one. Note that again the fundamental
principles of the permanency of marriage and God hating divorce are in evidence
in the instruction given here.

But what if the unbeliever is not
content to continue the marriage? What if he is ashamed or embarrassed to have
a wife who will no longer join him in his corrupt or worldly practices and who
would much prefer to spend her time reading the Bible, worshipping with other
believers, and serving the Lord? What if

he threatens her that unless she gives up her new religion
he will leave or divorce her? "If the unbelieving depart, let him
depart" (verse 15). In other words, although God’s desire for all is
permanency in marriage, He does not expect one to give up Christianity in order
to keep his or her marriage from disintegrating (see Matt. 19:29). While we are
enjoined to submit ourselves one to another in the fear of God, and while wives
are to submit themselves unto their own husbands (Eph. 5:21,22), this
submission and subjugation cannot be carried out at the expense of obedience to
the Lord (Acts 5:29; Col. 3:18).

This seems to be the setting for
the next phrase of our passage, "A brother or a sister is not under
bondage in such cases" (1 Cor. 7:15). "Under bondage" is a
translation of the Greek word douloo which means literally "brought
into servitude or subjugation." It does not say that a brother or a
sister in no longer under servitude or subjugation (the Greek word for
this is douleuo) but is not brought into this condition. (See
Acts 7:6 and Rom. 6:18 for examples of douloo and Acts 7:7 and Rom. 6:6
for examples of douleuo.) It is referring to a new kind of servitude—to
one’s marriage rather than to the Lord—that would be imposed upon the believer
if forced to give up the Christian walk to prevent the unbelieving spouse from
breaking up the marriage.

It is argued by some that
"not under bondage" means that the bond of marriage (referred to in 1
Cor. 7:27,39 and Rom. 7:2) is broken when an unbelieving spouse departs or
divorces, thus freeing the believer to remarry another. To some extent this
notion has been promoted by a misreading of the Greek words in the four
passages. In 1 Cor. 7:15, "bondage" is douloo, while in Rom.
7:2 and 1 Cor. 7:27,39 "bound" is deo. A number of prominent
Bible teachers have based their interpretation of 1 Cor. 7:15 at least in part
on the mistaken notion that the same Greek word is used in these four passages.
Deo means "to bind, as with a rope or chain," and is also
found in Mark 11:4 in reference to a "colt tied by the door,"
and in Acts 12:6 and 24:27 of prisoners bound by chains or other measures. Douloo
along with its companion verb douleuo, "to serve or be in
servitude," and noun form doulos, "servant," are
sometimes used in the New Testament to denote slavery to a human master (as in
Philem. 16). However, these words are used much more frequently to denote a
willing service by Christians to God or to one another. For example, "You
became the servants of righteousness … and … servants of
God" (Rom. 6:18,22); "I made myself servant unto all" (1
Cor. 9:19); and "By love serve one another" (Gal. 5:13). Deo
and douloo (and its companions) have distinctive meanings and are not
used interchangeably nor as denoting different degrees or stages of the same
condition. For this reason, along with the one given in the preceding paragraph,
we have no warrant for saying that "not under bondage" in 1 Cor. 7:15
refers to the breaking of the marriage bond.

Many people have another
misconception concerning "bondage" in 1 Cor. 7:15. They regard having
to remain unmarried for an indefinite period of time while hoping for
reconciliation to be a state of bondage. The believer is not able to enjoy
marriage with the original spouse, and neither is he or she free to remarry
another as long as the unbelieving spouse does not break the original marriage
bond by remarrying or committing fornication. It is thus argued that "not
under bondage" in 1 Cor. 7:15 means that there is freedom for the believer
to remarry under such circumstances. However, this interpretation does not fit
in with the context of the entire passage. The apostle Paul did not regard it
bondage to be in an unmarried state, but rather freedom (verses
7,8,27,32,34,37,38,40).

It may therefore be concluded
that while the believer is not required to give up his or her Christian
religion in order to appease the unbelieving spouse and keep the marriage
together, there does not appear to be any clear Biblical permission for
remarriage when one is divorced by an unbelieving spouse. In fact, according to
Matt. 5:32, as already noted, remarriage by the believer would result in an
adulterous relationship unless there were fornication on the part of the
unbeliever or the marriage bond had been broken by remarriage of the unbeliever
to another person. Thus, the general principle for separated or divorced ones
laid down in 1 Cor. 7:10,11—"remain unmarried, or be
reconciled"—seems to remain valid in this specific situation.

To those who may reject the
foregoing arguments and insist that "not under bondage" implies
liberty to remarry, I would urge two things:

1. The fundamental principles
that God hates divorce and God loves forgiveness and reconciliation
ought to be very carefully considered should such a situation of divorce by an
unbeliever occur. Thus remarriage, if it occurs at all, should be put off for a
lengthy period of time—perhaps years—to allow adequate time to see if the
unbeliever’s heart will be changed in response to the periodic reaffirmations
of devotion by the spouse and of the desire for reconciliation. Reconciliation with
the original spouse rather than remarriage to a new one should always be
uppermost in the mind of the believer.

2. The person who rejects these
arguments ought to be honest enough to write to the author of this article and
tell him where he has erred in his explanation and interpretation of the
scriptures concerning divorce and remarriage.

              Desertion by the Believer’s Spouse

We have considered the passage in
1 Corinthians 7 as applying to divorce by an unbelieving spouse. It might
equally apply to desertion by the unbeliever without formal divorce. By
"desertion" I refer to a person dropping out of sight—totally
disappearing—for an extended period of time. This is generally a very trying
situation for the believing spouse because of the uncertainty of it all. There
is no knowledge of whether he is dead or alive, whether he has remarried under
a different name, or whether there is any possibility of reconciliation.

Here, as in the other situations
we have considered, every provision for reconciliation should be made. I would
suggest that the minimum standard for the believing spouse should be to
fall back on state or local law concerning the presumption of death after a
person has been missing for several years. In most states this period is seven
years. Once a person is legally presumed to be dead, a marriage with that
person can be annulled or dissolved by the courts if the "surviving"
spouse so desires.

                    Further Considerations

Some may regard the instruction
given in this chapter to be overly strict, imposing an intolerable burden upon
those divorced or deserted. Indeed it is possible that a believer who is
divorced or deserted may be in a position where it is not scripturally
permissible to remarry for many years or perhaps the rest of his/her life. This
will be a very trying an burdensome situation for most in that position,
although not beyond the ability of the Lord to come in and provide the needed
strength and help and encouragement. "God is faithful, who will not suffer
you to be tempted [or tried] above what you are able; but will with the
temptation also make a way to escape, that you may be able to bear it" (1
Cor. 10:13).

There may be a strong temptation
to go ahead and remarry in spite of scriptural prohibition, and hope that God
will forgive. Certainly God does forgive in such situations, but much blessing
is lost whenever we take matters into our own hands and move contrary to
Scripture. For those who may think their trial and burden is unique, it might
help to consider other calamities, some perhaps even worse than divorce or
desertion, that bring marriage to an end, for all practical purposes, and at
the same time make it impossible for one to remarry. There are those whose
spouses have been in a coma or have existed as a "vegetable" for
years following a stroke or heart attack or accident; those whose spouses are
in prison for life or perhaps in a prisoner-of-war camp in a foreign country;
and those with spouses who have become severely mentally ill and must spend
most of the time in an institution.

This leads into another important
point. What is the responsibility of the fellow-believers of those who
experience such trials? We must recognize that persons who have been divorced
or deserted—like those whose spouses have been taken away in death—will have
many needs, both material, emotional, and spiritual. And we must be willing to
put ourselves out, both as individuals and as assemblies of believers, to help
those fellow members of the body of Christ who are in distress.

In conclusion, it is most
encouraging these days to find one who takes seriously the truth that God hates
divorce and loves reconciliation, and is willing to forego divorce and/or
remarriage in order to persevere in prayer and expectation of reconciliation
with his/her spouse. Such a person will be richly blessed by the Lord and is
most deserving of all the financial, emotional, and spiritual support we can
possibly give.

Ruth is often discussed as a type
of the Church, but in this article we will consider those characteristics that
make her a good example for other women.

Both Ruth and Orpah evidently had
a good relationship with their mother-in-law Naomi. Both started with her on
the trip back to Bethlehem, but only Ruth completed the journey. Naomi had
tried to persuade both of them to stay in Moab. Why? Because, being Moabites
themselves, they were more likely to find husbands there than in Bethlehem.
Naomi was speaking from the point of view of the culture and society of her
time in which a single woman had no status and a woman’s primary function was
to bear a son or sons for her husband. But for Ruth there were more important
considerations than cultural and social ones. "Where you go, I will go;
and where you lodge, I will lodge; your people shall be my people, and your God
my God" (Ruth 1:16).

Ruth wanted to be with Naomi and
her relatives rather than with her own relatives in Moab; and she wanted to
worship the God of Israel rather than the gods of Moab. Human sacrifice (2 Ki.
3:26,27) and sexual immorality (Num. 25:1-3) were part of the religion  of
Moab. Not much is known about the worship of the Moabite national god, Chemosh,
but it is telling that after the conquests of Alexander the Great, Chemosh was
adopted by the Greeks and absorbed into the cult of Ares, the god of the brutal
aspects of warfare. In Greek mytho­logy, Ares’ war chariot was pulled by horses
named Phobos (fear) and Deimos (terror). No wonder Ruth wanted to leave Moab
after hearing about Jehovah from Naomi. Lifelong widowhood in Israel would be
better than marriage in Moab where marriage and motherhood were tainted by the
uncleanness of idolatry.

In her attitudes Ruth anticipated
Christian teaching in which marriage and motherhood are still honorable
callings (1 Tim. 5:14; Heb. 13:4), but in which women, as well as men, are
encouraged to remain single if they have the gift of remaining single, in order
to devote themselves completely to the service of the Lord (1 Cor. 7:32-34).

Along with this New Testament
teaching, there is now, at least in the United States, decreasing social
pressure for women to marry. Why, then, are women in general, and even
Christian women, so desperate to marry that they marry unsuitable men?
Christian women marry unsaved men, abusive men, alcoholic men, irresponsible
men, and formerly married men not scripturally free to remarry. Many of these
marriages end in divorce and most are unhappy.

When Ruth did decide to marry, she
did not choose the most glamorous or physically attractive man but a man who
demonstrated godliness and kindness (Ruth 2:8-14; 3:10). He, in turn, was
attracted to her by her spiritual qualities (2:11). Too often when Christian
young people are encouraged to become better acquainted with godly, sincere
Christian young men or women, we hear remarks like, "But he’s so
bor-r-r-ing," or "She’s so dull." Too often Christian young men
and women choose their friends and spouses on the same basis as the world
does—looks, material possessions, quick wit, and so on. Too late they discover
that such attractions are too flimsy to build a life on.

After leaving Moab, Ruth became
Naomi’s care giver, in a sense. She gleaned the grain she and Naomi would eat
and threshed it as well. She was also a companion to Naomi. Was Naomi thankful?
Not at first, anyway:"I went out full, and the LORD has brought me home
again empty" (Ruth 1:21). "Well!" Ruth might have
thought, "and after I left everything to stay with her." But there is
no hint that Ruth was annoyed with Naomi or curtailed her care of her. Many
people nowadays are care givers for elderly relatives. Most of these care
givers are women. Many of the elderly relatives are no more appreciative of the
care and concern they receive than was Naomi, some even less so. Ruth is a
model to those care givers whose efforts are greeted with complaining. She had
committed herself to serving Jehovah and Naomi and did not allow Naomi’s lack
of appreciation to turn her aside from her commitment.

Naomi eventually started thinking
about Ruth’s welfare and in due time Ruth married Boaz and gave birth to a son.
Naomi became nurse to the child (Ruth 4:16). We need women who, like Naomi,
will help new mothers care for their infants. Since women often come home from
the hospital only 24-48 hours after childbirth and often do not live near older
female relatives because of the general mobility of
American society, many young mothers are exhausted and overwhelmed by the care
their newborns require. What an opportunity for Christian women to minister to
these young mothers in their own families, in their assemblies, and in the
community at large by offering emotional and practical support when needed.

Even though Ruth and Naomi lived
over 3,000 years ago, they provide many lessons for women today. We need more
women who will make wise decisions and commit themselves to serving God and
others.

FRAGMENT  Love to Christ smooths the path of duty and gives
wings to the feet to travel it. It is the bow that impels the arrow of
obedience; it is the mainspring moving the wheels of duty; it is the strong arm
tugging the oar of diligence.                          Charles H. Spurgeon

                                             by H. A.
Ironside

"The marriage of the Lamb is
come and His wife has made herself ready. And to her was granted that she
should be arrayed in fine linen … the righteousness of saints" (Rev.
19:7,8).

In the original text, the word
"righteousness" in verse 8 is plural and should therefore be
translated "righteousnesses" or "righteous acts." It is not
imputed righteousness that is here in view, nor the believer being made the
righteousness of God in Christ. The fine linen sets forth the righteous acts of
the saints themselves while here on earth, which the judgment seat of Christ
will make manifest, and which will form the wedding garment of the bride on her
wedding day.

In the light of this scripture we
may well be exercised as to our own ways. Are you, dear fellow-believer,
preparing any fine linen for that coming day? You are familiar with the thought
of the prospective bride’s hope-chest. The engaged young woman prepares
beautiful articles of wearing apparel in view of her wedding day. May I say
that we too have a spiritual hope-chest to fill. Everything that is really done
for Christ is something added to that bridal chest. Some of us, I am afraid,
will have rather a poor supply. The wedding garments are to be prepared here on
earth, as the Spirit of God Himself works in us to will and to do of His good
pleasure. Let us not be neglectful of this, for the time is short, and the
night is coming when no man can work. It is true that even our very best deeds,
our most devoted service, all need to be washed and made "white in the
blood of the Lamb" (Rev. 7:14); but He will not fail to value aright and
to richly reward everything that was for His own glory in our poor straitened
lives. All that is done for self, all that springs from unholy motives, will
disappear in that day; while that which was the result of His Spirit working
within us will abide forever to His praise and glory, and for our own eternal
joy, as we see what pleasure we have given Him.

(From Lectures on the Book of
Revelation, used by permission of Loizeaux Brothers, Neptune, NJ 07756.)

"And what
shall I more say? for the time would fail me to tell of … Jephthah, of David
also, and Samuel and of the prophets" (Heb. 11:32).

                           Jephthah

"Now
Jephthah the Gileadite was a mighty man of valor … When the children of Ammon
made war against Israel, the elders of Gilead went to fetch Jephthah out of the
land of Tob; and they said unto Jephthah, Come, and be our captain, that we may
fight with the children of Ammon" (Judg. 11:1-6).

Even though he
was an experienced military man, Jephthah did not rely upon his experience,
expertise, and courage when faced with this new challenge. Rather, he first
sent a lengthy appeal to the king of Ammon as to why the Ammonites should leave
Israel alone. He concluded by saying, "I have not sinned against you, but
you do me wrong to war against me; the LORD the Judge be judge this day between
the children of Israel and the children of Ammon. Howbeit the king of Ammon
hearkened not unto the words of Jephthah which he sent him" (11:27,28).

Jephthah in
this way cast the whole matter of conflict between Israel and Ammon into the
lap of the LORD. As a result, "the Spirit of the LORD came upon Jephthah
… and the LORD delivered them into his hands. And he smote them … with a
very great slaughter. Thus the children of Ammon were subdued before the
children of Israel" (11:29-33).

You doctors,
dentists, lawyers, engineers, teachers, biostatisticians, and other
professionals, do you rely solely upon your years of college instruction and
hands-on experience as you perform your daily occupation? You auto mechanics,
bakers, florists, cabinet makers, construction workers, and other tradesmen, do
you depend only upon your natural abilities and acquired skills in carrying out
your trade? You pastors, teachers, and evangelists, do you rely solely upon
your spiritual gift and your natural abilities in public speaking when you
preach a sermon or minister to individuals? Or do all of you, in spite of your
abilities, training, and many years of experience, still cry out to the Lord
for help in every endeavor of your daily occupation (at work or at home) and
service for the Lord?

The lesson of
faith is this:Faith does not depend upon one’s natural or acquired
abilities, spiritual gift, or experience, but still depends upon the Lord for
wisdom, help, and guidance in every endeavor of life.

                             David

"Behold,
there came up the champion, the Philistine of Gath, Goliath by name, out of the
armies of the Philistines … and all the men of Israel, when they saw the man,
fled from him, and were sore afraid … David [said] … Who is this
uncircumcised Philistine, that he should defy the armies of the living God? …
And David said to Saul, Let no man’s heart fail because of him; your servant
will go and fight with this Philistine" (1 Sam. 17:23-32). Every man in
Israel was deathly afraid of Goliath and ran away whenever the giant presented
a challenge. However, David did not allow this universal pattern of fear and
cowardice on the part of others to influence his own response to the situation.

Neither did
David have the attitude so prevalent today, "Let George do it" or
"someone else can do it better than I can." How often do we see
someone in need and pass by without offering to help? How often in the assembly
meetings does the Holy Spirit bring a hymn, a scripture, a prayer, or an
expression of praise and worship to our mind, and we do not give it out to
share with others? David, in contrast, saw what needed to be done and he set
about to do it. He lived by the rule given in James 4:17:"To him who
knows to do good, and does it not, to him it is sin."

David then
explained the basis of his confidence to King Saul:"The LORD who
delivered me out of the paw of the lion and out of the paw of the bear, He will
deliver me out of the hand of this Philistine" (1 Sam. 17:23-37).

Have you ever
fantasized about being a hero or heroine? Lots of people—both children and
adults—do this, whether it is about killing a giant, scoring the winning
touchdown, turning the tables on a robber, or winning a debate with a very
intelligent person. (Every day we encounter people on the expressway who seem
to be fantasizing about driving in the Indianapolis 500.) Such macho fantasies
are a product of our egos, our pride, our desire for others to look up to us.

David became a
hero of the highest magnitude when he killed Goliath. But David was not brash,
arrogant, self-confident, or foolhardy in his engagement with the giant. He did
not pretend to be stronger, quicker, or a more expert marksman than the
soldiers of Israel. He was not on a suicidal, do-or-die, ego trip. He had
learned from personal experience—with the lion and the bear—the power and grace
of the LORD. He discerned that God was dishonored by this Philistine defying
His armies. He placed his full trust and dependence upon the LORD when facing
Goliath with only a sling and five smooth stones. He was in God’s will, and God
gave him a great victory. Following that victory, he maintained a humble
attitude when he told King Saul who he was:"I am the son of your servant
Jesse the Bethlehemite" (1 Sam. 17:58).

There are
several lessons of faith here. First, faith does not follow the example and
pattern of man, but looks to Almighty God for wisdom and strength to carry out
His will. Second, faith, in dependence upon the Lord, does what needs to
be done without waiting for someone better qualified to do it. Third,

faith is not blind and
irrational, but takes account of previous evidences of God’s power and grace
when facing new challenges.

Scripture gives
an extraordinary amount of space to the history of David.   Let us consider two
more incidents in which David spared the life of King Saul who jealously sought
to kill him. The first occurred in a cave where David and his men were hiding
from Saul. "Saul went in to cover his feet, and David and his men remained
in the sides of the cave … Then David arose and cut off the skirt of Saul’s
robe privily" (1 Sam. 24:3,4). The second occurred when Saul and his men
were asleep in a field. "David said to Abishai, Destroy him [Saul] not,
for who can stretch forth his hand against the LORD’s anointed and be
guiltless? … David took the spear and the cruse of water from Saul’s bolster,
and they got away, and no man saw it nor knew it" (1 Sam. 26:9-12).

King Saul was
insanely jealous of David over all the honor the people gave him for killing
Goliath. He pursued David incessantly, seeking to kill him. On two separate
occasions David was given perfect opportunities to rid himself of his enemy. On
both occasions he disregarded the urging of his body guards to kill Saul. He
responded both times, "The LORD forbid that I should do this thing unto my
master, the LORD’s anointed" (1 Sam. 24:6; 26:11). Here the lesson of
faith is this:Faith does what is right before God even at risk to one’s own
personal safety and convenience.

                    Samuel and
the Prophets

Most of us were
taught the story of the little boy Samuel when we were little children. We
remember how the LORD repeatedly called Samuel, and the fourth time
"Samuel answered, Speak, for Thy servant heareth" (1 Sam. 3:10). The
LORD had a message for young Samuel to deliver to 98-year-old Eli, the high
priest of Israel. It was not an easy message but a harsh one. It spoke of
judgment upon the house of Eli because of the unrestrained wickedness of his
sons. Nevertheless, "Samuel told [Eli] every whit, and hid nothing from
him" (3:18). Faith does not allow age barriers or generation gaps to
keep one from obeying God.

It is good to
see that Eli encouraged Samuel to tell him the message he had received from the
LORD and that Eli accepted it as from the LORD. I have seen Christian men and
women reject gentle entreaties (1 Tim. 5:1) by younger Christians simply
because of their respective ages. Let this not be! We dare not reject the
Lord’s message, whoever and however old the messenger may be! "He who
refuses reproof errs … is brutish … shall die" (Prov. 10:17; 12:1;
15:10).

Samuel’s
faithfulness in delivering the LORD’s message when he was young enabled the
LORD to entrust him with other messages— including some difficult and touchy
ones—to the king of Israel when he was older. On one occasion "Samuel said
to Saul, You have done foolishly; you have not kept the commandment of the LORD
your God which He commanded you" (1 Sam. 13:13). On another occasion,
"Samuel said unto Saul … Why did you not obey the voice of the LORD, but
did fly upon the spoil and did evil in the sight of the LORD? … Rebellion is as
the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because
you have rejected the word of the LORD, He has also rejected you from being
king" (1 Sam. 15:16-23).

Speaking in
such a way to the king of a nation can be very risky and dangerous. Saul had
great respect for Samuel, so did not harm him. However, other prophets of the
LORD did not fare so well.

The prophet
Hanani reproved King Asa and was rewarded with imprisonment (2 Chron. 16:7-10).
King Joash had the priest’s son Zechariah stoned to death for daring to rebuke
his fellow Israelites for transgressing the commandments of the LORD (2 Chron.
24:19-22). Jeremiah was put in prison and then in a dungeon for prophesying the
destruction of Jerusalem by the Babylonians (Jer. 37,38). These men were
willing to lose the favor of others—and even their freedom or their very
lives—by reproving them by the Word of God.

This is a work
that God may call Christians today to do:"Brethren, if a man be overtaken
in a fault, you who are spiritual, restore such a one in the spirit of
meekness; considering yourself, lest you also be tempted" (Gal. 6:1). It
takes one who is spiritual and meek to carry out God’s work of reproof and
correction of sinners. It is also a work that requires the courage and boldness
of faith. We may lose the favor and friendship of others—and maybe
worse—through such work. But let us be diligent in faithfully carrying out all
of the work that the Lord wants us to do, whether easy or difficult, safe or
risky.

The lesson,
then, is that faith is willing to lose the favor of others by bringing God’s
words of reproof and correction to them.

Poor Joseph! Every time he did
what was right, someone played a dirty trick on him. Do you sometimes wonder if
it pays to do what is right? Perhaps Joseph’s story will encourage you.

Jacob loved Joseph more than all
his children (Gen. 37:3). Jacob no doubt saw in Joseph qualities lacking in his
other sons and even in himself, for there was nothing of deceit or guile in
Joseph. He was completely open and frank. He hid nothing from his father or his
brothers. He told his dreams to his brothers; and so completely were hatred and
treachery removed from his nature that he had no idea that his revelations
would bring out such an adverse reaction from his brothers.

Joseph was also in complete
submission to his father. Jacob asked Joseph to visit his brothers and inquire
about their welfare while they were away from home tending sheep (Gen. 37:13).
By this time Joseph must have been aware of his brothers’ hatred and he must
have heard of their treacherous and ruthless treatment of Shechem. He could only
expect harsh treatment if he went to them alone and unprotected. Yet he offered
no word of complaint or fear to Jacob, but did as his father commanded. His
brothers responded to his concern for their welfare by selling him as a slave
to traders going to Egypt.

We have seen how Joseph’s
character contrasted with that of his brothers. His response to Potiphar’s wife
shows how his behavior contrasted with that of his half-sister, Dinah. She went
out into the world of her own accord, seeking social contacts. He was thrust
into Egypt (a type of the world) against his will. She ended up in the house of
Shechem, disgraced. He went to prison an innocent man rather than yield to
temptation. Joseph’s ability to refuse to listen to Potiphar’s wife’s
suggestions was sustained by his horror of sinning against God. He was a normal
young man with normal desires and reactions; he was in a strange land and, no
doubt, led a very lonely personal life. But he fled tempta­tion and suffered in
prison rather than sin against God. We have no strength in ourselves to resist
temptation of any kind. The Lord Jesus knows our problems; He intercedes for us
and can help us. Let us dread sin so much that we flee dangerous situations
before it becomes too late.

So again, Joseph did what was
right and suffered for it. Joseph probably would not have escaped prison even
if he had yielded. Potiphar’s wife appears to have been a thoroughly
treacherous woman and might have betrayed Joseph to her husband when she tired
of him. So Joseph would still have had to endure punishment, only without the
comfort of a clear conscience and the knowledge of God’s approval.

The rest of Joseph’s history is
familiar to us. He finally began to reap the righteousness he had sown. By the
time he was 30 years old he was second ruler in Egypt. He was given a wife who
bore him two sons. And finally he was reunited with his father and brothers.
Joseph’s uncompromising righteousness brought him into many trials; but because
of his righteousness God was with him and he eventually prospered and prevailed
over his enemies.

Remember Joseph when you are
tempted to cover evil or deceive or submit to temptation. Remember him when you
are suffering for doing what is right. God only prospers us when we do things
His way. Joseph had to wait many years before his blessing was complete, but he
would never have received that blessing at all if he had done anything
differently. Jesus said, "Blessed are they who are persecuted for
righteousness’ sake, for theirs is the kingdom of heaven" (Matt. 5:10).

(From Young People of the
Bible, published by Moments With The Book, Box 322, Bedford, PA 15522.)

                     Crossing the Red Sea

"By faith they passed
through the Red Sea as by dry land, which the Egyptians assaying to do were
drowned" (Heb. 11:29).

Shortly after escaping from Egypt the night of the passover, the children of Israel found themselves in a vise—between a rock
and a hard place as we would say today. In front of them was the Red Sea, behind were the pursuing Egyptians. "And when Pharaoh drew nigh, the children
of Israel … were sore afraid, and … cried out unto the LORD. And they said
unto Moses, Because there were no graves in Egypt, have you taken us away to
die in the wilderness? why have you dealt thus with us to carry us forth out of
Egypt?" (Exod. 14:10,11).

Yes, the people murmured, they
grumbled, they complained, they fretted. But when God opened up for them a dry
path across the Red Sea, they took it without a murmur. Many questions and
concerns might have been raised:"What if there is quicksand out
there?" "What if the wind changes direction?" "What if the
walls of water on the right and on the left collapse while we are going
across?" "We have never done anything like this before." But
they had faith that the powerful arm of the LORD their God which had opened the
way for them would keep that way open long enough for all of them to cross over
safely to the other side.

Was this a blind, unreasonable
faith? Not at all. The LORD had already given them many evidences of His
presence with them and for them. Each of the ten times the LORD sent a plague
upon the Egyptians, the Israelites had been spared. And now suddenly,
miraculously, a wide dry path had opened up from one side of the Red Sea to the other. Could this be anything other than the work of the LORD?

How about us? Are we ready and
willing to try new experiences, go places we have never been before, or enter
into new areas of service for the Lord? Or are we fearful of the unknown and
unwilling to venture into new projects or territories, even though we sense the
Lord leading us into new areas of service. The Lord often graciously leads his
people in small steps. Let us be faithful in taking these small steps with the
Lord and let us acknowledge His faithful help and care for us as we do so. With
this background and experience, our faith will increase and we will find that
we are able to take larger and larger steps of faith as the Lord opens up new
pathways to us.

Perhaps a lesson of faith here is
this:Faith is not surprised or fearful at God’s providential and sometimes
miraculous interventions on behalf of His people. Faith is ready to walk with
God in whatever path He may open up for his children.

                     The Battle of Jericho

"By faith the walls of Jericho fell down after they were compassed about seven days" (Heb. 11:30).

After wandering in the wilderness
for 40 years, the children of Israel were finally led into the Promised Land,
the land of Canaan. The first obstacle to possessing the land was the walled
and fortified city of Jericho. Notice what the LORD did not say to
Joshua, the leader of the children of Israel. He didn’t say, "Well,
Joshua, I want you to send your troops against the city of Jericho. Do your
best and I will go with you." Rather, the LORD gave Joshua very specific
instructions including marching around the city a total of 13 times, blowing
trumpets, carrying the ark, being quiet, then shouting, and what to do when the
walls fell down (Josh. 6:1-20).

We learn two important lessons
here. The first is that God has a very specific will for His people. (See Gen.
24:14-27; Exod. 25-30; 1 Sam. 23:4,5; 2 Sam. 5:17-25; Matt. 4:1-4; Acts
8:26-28; 16:6-10; and 1 Cor. 14:26-35 for other examples; see also "The
Christian Servant" in the January 1993 issue of Words of Truth for
more details.) The second is that God sometimes tests His people by asking them
to do things that are socially, culturally, or religiously unconventional. He
may test us to see if we are willing to follow His instructions at all costs,
even at the risk of appearing foolish or being laughed at. We do not read what
the inhabitants of Jericho were thinking or saying when the army of Israel—instead of building ramps for battering rams—just kept marching around the city. But
Joshua and his army were faithful in doing exactly what the LORD told them to
do, and the LORD gave them a mighty victory. Just so, whenever we are faithful
in doing exactly what the Lord tells us to do, He will bless us greatly.

In summary, Faith looks to God
to reveal His will in detail and is diligent in carrying out His will to the
letter. Faith is not concerned with appearing foolish or with what other people
may think while we are doing what God wants us to do.

                             Rahab

"By faith the harlot Rahab
perished not with those who believed not, when she had received the spies with
peace" (Heb. 11:31).

Rahab was a traitor to her
country. She had heard of the wonderful works of the God of Israel, "How
the LORD dried up the water of the Red Sea" and how He helped the
Israelites to destroy Sihon and Og, kings of the Amorites. She confessed to the
spies, "I know that the LORD has given you the land … for the LORD your
God, he is God in heaven above and in earth beneath" (Josh. 2:9-11). She
hid the spies from her countrymen, at great risk to herself and her family. In
return, she and her family were spared when the Israelites "destroyed all
that was in the city, both man and woman, young and old" (Josh. 6:21-25).

In many fundamentalist Christian
circles today one finds love of country placed almost on the same plane as love
of God. In Nazi Germany, the Christian Church as a whole, no doubt including
many truly born again believers, blindly went along with Hitler’s diabolical
program of conquering neighboring nations and exterminating entire segments of
the population. Are we prepared to put God’s Word and His interests ahead of
those of our country should circumstances call for it?

The lesson here is that Faith
is willing to be a traitor to one’s own nation or people if necessary to be
true to the God of heaven and earth.

What event do you remember best
about David of the Bible? No doubt, his heroic contest with the giant Goliath.
Do you remember any other incidents in David’s life? Perhaps you recall his
sinful behavior many years later concerning Bathsheba, leading to adultery and
murder. These, surely, were the high and low points of David’s life. But the
Bible tells us much more about the life of David between these two points in
time. If we trace his history, we will find it to be like a roller coaster.

Here is an outline of David’s life
between Goliath and Bathsheba. Up and down arrows indicate which part of the
roller coaster track David is on.

­
Depends upon the LORD, kills Goliath (1 Sam. 17:34-51).

­
Behaves himself wisely (18:14).

¯
Asks Jonathan to tell a lie for him (20:6).

¯
Lies to Ahimelech the priest (21:2).

¯
Lies again to Ahimelech (21:8), ultimately resulting in the death of Ahimelech
and 84 other priests of Israel (22:9-19).

¯
Foolishly flees with Goliath’s sword to Gath, the former home of Goliath
(21:10).

¯
Pretends to be a madman (21:13,14).

­
Inquires of the LORD (23:2)

­
Inquires of the LORD (23:4).

­
Inquires of the LORD (23:10,11).

­
Inquires of the LORD (23:12).

­
Spares Saul’s life (24:3-7).

¯
Vengefully determines to kill Nabal and all the men in his compound
(25:13,21,22).

­
Humbly listens to Abigail’s advice (25:32,33).

­
Spares Saul’s life again (26:8-11).

¯
Faithlessly despairs of his life (27:1).

¯
Lies to Achish (27:10).

¯
Slaughters innocent people to cover up his lies to Achish (27:9,11).

¯
Pretends to join the Philistines in fighting against Israel (29:1-8).

­
Inquires of the LORD (30:8).

­
Inquires of the LORD (2 Sam. 2:1).

¯
Takes more wives (3:3).

¯
Takes Michal away from her husband to be his wife (3:13-16).

¯
Takes even more wives and concubines (5:13).

­
Inquires of the LORD (5:19).

­
Inquires of the LORD (5:23).

¯
Is displeased with the LORD (6:8).

­
Worships the LORD (7:18-29).

­
Shows kindness to the house of Saul (9:1-7),

­
Tries to show kindness to Hanun, king of Ammon (10:1-4).

¯
Commits adultery with Bathsheba and has her husband Uriah killed (11:2-17).

Every time David took matters into
his own hands he humiliated himself, he behaved foolishly, he told lies, he
caused misery to come upon himself and others, and he even caused the death of
others.

Every time he humbled himself,
depended upon the LORD, and asked the LORD for directions, the LORD blessed
him, protected him, gave him back what had been taken away, gave him victory
over his enemies, and even gave him the kingdom.

Is your life like a roller
coaster? Perhaps you need to stop doing your own thing (Isa. 53:6) and stop
taking matters into your own hands. And it is almost certain that you need to
humble yourself, depend upon the Lord, and ask the Lord continually for
directions in your everyday life.

Keep your focus continually on
Christ. Each morning when you get out of bed, remember what the Lord Jesus
Christ suffered for you on the cross and thank him afresh for His sacrifice for
you. Remember His great love for you. You will find that the love of Christ for
you is powerful. It will compel you and motivate you to live the day for Him
who died for you and rose again, and not to live unto yourself (see 2 Cor.
5:14,15).

Finally, we notice in Acts 13:22
that the Lord calls David—in spite of all his failures—"a man after My own
heart." This, I believe, was due to David’s keen awareness of his
failures, leading him to confess and repent of those sins to the LORD (2 Sam.
12:13; 24:10; Psa. 32:5; 51:1-19; 139:23,24).

May the Lord help every one of us
to keep our focus consistently and continually on Himself. May we in this way
be delivered from roller coaster lives, and may we live before the Lord in such
a way that He will be pleased to regard us as men and women after His own
heart. May we "do all to the glory of God" (1 Cor. 10:31).

"Flee also youthful lusts;
but follow righteousness, faith, charity, peace with those who call on the Lord
out of a pure heart" (2 Tim. 2:22).

The order of Scripture is
everywhere most important, and particularly so in its practical exhortations.
So with the passage before us, to "follow faith" we must "follow
righteousness," and it is the relation of these to one another that I
would dwell on a little now.

It is, of course, in the adoption
of it for ourselves, and not in the exaction of it from others, that we are
called to "follow righteousness." There are those who imagine that
the Apostle Paul’s exhortation to the Corinthians—"Why do you not rather
take wrong? why do you not rather suffer yourselves to be defrauded?" (1 Cor.
6:7)—to be really inconsistent with the following of righteousness. They think
that we are called to maintain righteousness upon the earth, and that we are
therefore morally bound to make war upon unrighteousness. Rather it is grace of
which we are the witnesses, as having received grace. Yet this also may be
misunderstood and abused.

Suppose I hid a thief from the
policemen that were in pursuit of him or refused to give him up into their
hands; this would not be grace, but a perversion of it.  Allowing a criminal to
get away with his crime is not grace since it tends to reinforce his criminal
behavior and thus is harmful to him. It would certainly be unrighteous on my
part, for I should be interfering with government which God has established for
the restraint of evil. Nor have I liberty to show grace where another’s rights
are concerned and not my own. I am only allowed to give up my own rights, never
another’s, in order to show grace.

But I am to give up my own
rights in order to show grace, as the Lord’s words as to the non-resistance of
evil so emphatically enjoin (for example, Matt. 5:38-48). Such words are indeed
so little akin to the spirit of the world in which we live that if we are
influenced by this worldly spirit at all, we shall not be able to understand
them. The maintenance of rights has all the support of common sense and the
general culture, and unless we are ready to maintain them or even demand them,
we shall be counted as very strange indeed, if not traitors to one cause or
another. The Lord has said, "If My kingdom were of this world, then should
my servants fight" (John 18:36), and most of Christendom has decided that
His kingdom is of this world.

There is no contradiction between
following righteousness and showing grace. Guarding this point, then, it is of
the utmost importance to see that in our personal conduct, righteousness is the
very first necessity. "Righteousness" defines for the Christian a
circle beyond which he cannot go, a boundary line he dare not transgress. He
must therefore know precisely the limit, and in no case act until he is sure
that he is within the limit. Here is need for continual exercise, for the line
is not always perceptible at first sight.

God has denounced an emphatic
"Woe unto those who call evil good and good evil, who put darkness for
light and light for darkness, who put bitter for sweet and sweet for
bitter" (Isa. 5:20). There must be no blurring of the moral boundary
lines. We may not put "faith" before "righteousness." We
may not argue, "We believe this is of God and therefore it must be
good." We must argue the other way:"We know from Scripture this is
good, and therefore we know it is of God." "God is light," and
light is that which "does make manifest" (Eph. 5:13). Thus, only as
walking in the light, and with our eye single to take it in, can we walk
without stumbling.

But alas! how common it is to
allow ourselves to participate in something the character of which is uncertain
to us! How many think it enough to stop where they are convicted of evil, rather
than first making sure before they act that what they do is good!

Righteousness always acts in
consistency with our position and relationship. Thus, to show grace is for a
Christian only righteous. The manifestation of grace is not something over and
above what is required of us. Righteousness embraces the whole sphere of
conduct, for "to him who knows to do good and does it not, to him it is
sin" (Jas. 4:17). How solemn, how searching are such words as these!

(From Help and Food, Vol.
8.)