Prayer is speaking to God and prophecy is speaking from God. Thus we need not be surprised to find them associated together in Scripture (Acts 13:1,2; 1 Cor. 11:4,5; 14:1,15). In the Church of God there are various gifts for the edification of the body, but there is no such thing as a "gift of prayer." Fluency, comprehensiveness, and eloquence are not essentials; rather they are often hindrances to true prayer. Every Christian must pray, and we might add that every Christian man in communion with God should be ready, if led of God, to pray in public. We long to see God’s beloved people delivered from the last vestige of clerisy. There is no such thing contemplated in God’s Word as one man or a few men being the only ones used in prayer. As we have just said, prayer is no gift of words, belonging to some few specially endowed. The babe can lisp its prayer, as the father can pour out the full longings of his heart; but all can pray. Is the soul in communion with God? Are we seeking to please Him? Then what possible hindrance can there be to prayer? Ah, brethren, let us own the pride and worldliness which close our mouths and limit our faith. Let us search our ways and ask if we engage much in secret prayer. He who is familiar with God in his closet will find it no difficulty to speak to Him in public.

Closely connected with this question is another:do we speak for God, individually? are we finding the way open to speak to one another of the great questions that must be answered? and can we without hesitation confer with our fellow Christians about the things of God? If we are in abiding communion with God this will be the case. We will not have to plead that we have "so few opportunities," or are "naturally shy." When the Spirit of God is unhindered, He uses the weak things. Saints have no difficulty in speaking of the affairs of everyday life; why, then, this hesitation in speaking of the things of God? Is it not Satan robbing us?

Coming now to the corporate life of God’s people, we find simply an enlargement of scope, not a change of principles. Prayer and prophecy are closely associated and interdependent. Wherever there is a spirit of prayer there will be the spirit of prophecy, and the reverse. Both are having to do with God, and imply that reality which is always the mark of one in His presence.

By prophecy it will be understood that we are not referring to any supernatural manifestations, whether in prediction, designation of special persons for special work, or new revelation. We solemnly believe that all claims to such prophetic gift are antichristian and blasphemous. God’s written Word is ample and all-sufficient, and in it we are told that revelation is complete (Col. 1:25).

But there is another sense in which the term prophecy is used in Scripture. "He that prophesieth speaketh unto men for edification, and exhortation, and comfort" (1 Cor. 14:2). There is no question here of something supernatural. The man speaks for God, conveys His mind to the hearers. It is the word spoken in due season, suited to the need of the Lord’s people, comforting the weak, exhorting the faint, and edifying all. It differs from teaching in that its chief object is not to impart instruction but to move to action or to secure a definite result.

Now it is one of the primary scriptural principles of gatherings or meetings that no one man should or can preside. That is the place of the Holy Spirit alone, "dividing to every man severally as He will."* Here all are alike brethren, ready for the Spirit of God to use according to His sovereign wisdom. No doubt, the most prominent meeting to which this applies is that for the breaking of bread. Saints coming together for this purpose, are gathered unto our Lord’s name, and He according to His promise is in the midst. He makes His presence known by the Holy Spirit. At this meeting no one should think of assuming charge, but all should be ready as channels of worship.

*It should be clarified that reference is here made solely to meetings of the assembly. An evangelist or a teacher may hold a meeting which is entirely upon his own responsibility as a servant of the Lord. In this no one dare interfere. But when the assembly as such meets, the evangelist or teacher is simply one of many. He cannot assume a place here_to do so would usurp the place of the Holy Spirit. There is a continual tendency to forget or ignore this, with the inevitable result of clerisy_clergy and laity_the one or the few performing all ministry, and the rest quite willing to have it so.

In addition to the meeting for the breaking of bread, most assemblies of God’s people have what is usually called a prayer meeting. At this meeting, as well, no one presides_all being free to take part as led of the Spirit. We believe that the spiritual state of an assembly can be gauged by the character and attendance at this meeting. Is there a free and earnest spirit of prayer? do all take part, not formally, but really? If so, we would expect to find an assembly walking with God, awake to its privileges and responsibilities. Let us, beloved brethren, search ourselves as to the prayer meeting. Is it a weariness? a cold duty unwillingly performed, or neglected? Have we nothing to speak of to God, no word of thanks, no requests for ourselves and others, no intercessions for the Lord’s work? We need not be surprised, if such is the case, to find all our meetings heavy, and the Lord’s work languishing.

But we must look a little further. It is our purpose to show that prayer and prophecy are closely linked together in Scripture, and as a result that a meeting for one would necessarily include the other. Let us look at a passage strikingly illustrative of this. In 2 Chron. 20, in the face of a great danger, King Jehoshaphat and his people assembled in what might very properly be called a prayer meeting. They gathered together before God, pleading His promises, confessing their weakness and ignorance, and casting themselves upon God. How beautiful was their attitude:"We have no might against this great company that cometh against us; neither know we what to do; but our eyes are upon thee" (verse 12).

They did not have to wait long for an answer. "Then upon Jahaziel . . . came the Spirit of the Lord in the midst of the congregation; … Be not afraid nor dismayed by reason of this great multitude; for the battle is not yours but God’s" (verses 14,15). How speedy and suited was the answer_a word in season, truly. What we wish particularly to notice is that it is a word of prophecy in immediate connection with prayer. They had been speaking to God, and He speaks to them. Notice, too, the uplifting effect of this word:they "fell before the Lord, worshipping the Lord," and "stood up to praise the Lord God of Israel with a loud voice on high" (verses 18,19). Before the enemy had been met or overcome, they celebrated the victory.

But if prayer and prophecy are thus connected at a special meeting, why should it not be so always? "Pray without ceasing" and "Despise not prophesyings" come very closely together (1 Thess. 5:17,20). In fact they belong to one and the same closely connected paragraph. Do we believe in prayer? Do we believe in prophesying? Why then should there not be the freest exercise of both at the meeting which is characteristically the one where both would be expected to be prominent?

Need we go into any detail? "Ye may all prophesy one by one, that all may learn and all may be comforted" (1 Cor. 14:31). It may be but a few words uttered, but if from the Lord they will come with power. Here no "gift" is required, but simply a soul in communion with God and thus ready to give His word. Two or three may speak, the rest judging_not criticizing, but weighing and testing the word. As one finished, another could utter what was on his heart; and as a result the presence and power of the Lord will be manifest, even to an unbeliever who might be present (verse 23).

Beloved brethren, what an attractive meeting! How the saints would flock to it, what a testimony would issue from it, and what power in individual walk and gospel work would result. Is this the character of our meetings? If not, then let us at once confess it and turn afresh to our God, crying to Him who delights to hear and to meet His people.

We conclude therefore that the meeting ordinarily called the prayer meeting is the one where we would expect to find the marks of 1 Cor. 14. Let us become clear as to the teachings of this chapter and fully alive to the blessedness of the Spirit’s presence, and we will prove the reality of all that is promised there. All too commonly there is a dullness in the prayer meeting with only a few attending and fewer participating. This ought not so to be. Let us see to it that it is not, and blessing, rich and lasting, will be the result.

(From Help and Food, Volume 16.)

"And when Moses was gone into the tabernacle of the congregation to speak with Him, then he heard the voice of one speaking unto him from off the mercy seat that was upon the ark of testimony . . . and he spake unto Him" (Num. 7:89).

"Then said Saul, I have sinned; return, my son David, for I will no more do thee harm.. . . And David said in his heart, I shall now perish one day by the hand of Saul; there is nothing better for me than that I should speedily escape into the land of the Philistines; and Saul shall despair of me, to seek me any more in any coast of Israel; so shall I escape out of his hand" (1 Sam. 26:21; 27:1).

David had just had a fresh reminder of the almighty power of God on his behalf (1 Sam. 26). We would think that his faith would have been greatly encouraged by this, and that he would continue in the simple course which he had heretofore pursued. But here in God’s faithful record, which never flatters His most devoted servants, we have an account of failure in David more glaring than his temporary lapse in the case of Nabal (1 Sam. 25). The deliberate purpose which he formed of dwelling among the Philistines sprang from a heart which for the time had lost sight of the all-sufficiency of God. "David said in his heart, I shall now perish one day by the hand of Saul."

How opposite is the arguing of unbelief to that of faith! Faith reasons, "Because Thou hast been my help, therefore in the shadow of Thy wings will I rejoice" (Psa. 63:7). Every past mercy is a pledge for mercy to come. Unbelief, on the other hand, looks upon every fresh danger as a greater menace than all that had previously occurred; and, forgetting the mercy of God, recalls only the various dangers to which it has been exposed. We need not chide David severely, but rather ask ourselves, Have not we too often fallen in the same way? The disciples also, again and again, forgot the Lord’s sufficiency when we would think it impossible for them to do so. He had fed the five thousand; and when the need was presented again, with four thousand to be fed, they asked the same unbelieving question. This is always nature’s way. Unless our faith is in living exercise, we dishonor the Lord by doubting His care and His power. But if we lose sight of the Lord and His sufficiency, what other resource have we?

David here had lost sight of God, and there was nothing better for him than to go speedily down into the land of the Philistines. But what an exchange! Those enemies against whom he had fought all these years, over whom he had won such notable victories, whose champion he had laid in the dust, he must now seek refuge with. How humiliating! David, like most of us, wanted to get rid of the constant assaults of persecution and trouble. Without grace, we weary of oft-repeated attacks, and the soul, losing sight of the Lord, asks, Shall I not for the time being sacrifice my principles, give up my testimony, leave the ground that is the heritage of God’s people, to secure a little ease? Here we find David taking the ground to which hitherto all the power of Saul had not been able to drive him. It is ever true that our greatest enemy lurks in our own hearts. Not all the malice of Satan, nor the cunning craftiness of men, can dislodge the soul which has put its unwavering trust in the living God. It is only when faith falters that a servant-maid can lead one to deny his Lord (Mark 14:66-69).

David went, with all his household and his men of war, back to the court of Achish, to the very city of Gath where Goliath once lived. He did indeed thus rid himself of Saul; but in giving up his trouble how much more did he sacrifice with it! It was told Saul that David was fled to Achish, and he sought no more again for him; but it is one thing to rid ourselves of trial, and another to keep the sense of God’s approval.

Thus we may say in summary that whenever we are pressed to sacrifice a distinct principle and a true position, either under pressure of opposition or the plea that we shall thereby gain fresh adherents, we are practically leaving the land of Judah and going down into Philistine country.

(From King Saul.)

Some of the key elements that go into making a lasting and happy marriage have been discussed
previously in this series. These include the proper choice of a marriage partner and appropriate
behavior during the premarital period. If both the man and the woman are dedicated, born-again
Christians, and if they have developed a strong spiritual relationship during the engagement and
pre-engagement period, the marriage will be off to an excellent start. However, to maintain a
happy, vital marriage long term usually requires a great deal of adjustment by both partners and
much effort throughout their lives.

The results of a survey were published in the local newspaper recently. It was a study of 35
couples who had attained their 50th wedding anniversary. Spouses were interviewed individually
with the promise that their responses would not be told to their mates. To the surprise of the
researchers, they found that the majority of the couples_60 percent of them_ were unhappy in
their marriages. The fact that they had lived together for 50 years was not so much an expression
of their happiness as it was of the times in which they lived. They did not believe in divorce; it
was not an option to them nor to most couples who had grown up in their generation.

One of the purposes of this series on "The Christian and Marriage" is to reaffirm the position of
the Word of God_which happens also to coincide with the traditional American viewpoint_that
divorce is not an option, but is hated and forbidden by God (Mal. 2:16). (This topic of divorce
will be dealt with in detail in a future issue.) But in urging the position that marriage is for life and
that the couple should stick it out at all costs, it is not my desire to consign married couples to
lifetimes of mutual misery. Marriage should not just be a lifelong commitment (that is, "till death
do us part"); rather, I believe it is God’s intention that it should be a continual, lifelong source of
mutual joy and happiness for both partners. And this is possible when both are true Christians.
As both partners are progressively drawn closer to Christ, with Christ dwelling in then- hearts by
faith and being rooted and grounded in love (Eph. 3:17), they will experience not only increasing
joy in the Lord but a growing love for and joy with each other as well.

Many books have been written on this topic from a Christian perspective. Obviously we can only
scratch the surface in the few pages available in this magazine. A few suggestions for further
reading are given at the end of this article. Two key bases for a happy marriage are discussed in
Ephesians 5_love and submission. These will be discussed at this time. Other important
considerations will be taken up in the next issue, Lord willing.

"Wives, submit yourselves unto your own husbands, as unto the Lord. For the husband is the head
of the wife, even as Christ is the head of the Church; and He is the Saviour of the body. Therefore
as the Church is subject unto Christ, so let the wives be to their own husbands in every thing.
Husbands, love your wives, even as Christ also loved the Church, and gave Himself for it…. So
ought men to love their wives as their own bodies. He that loveth his wife loveth himself. For no
man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the Church"
(Eph. 5:22-29).

First, the wife is to submit herself to her husband, as the Church is subject unto Christ. What does

this entail? Let us note first that the One to whom the Church is to be subject is all-knowing, all-
wise, righteous, good, and loving. His commandments and actions and decisions are not grievous
but for the blessing of the Church. So it is in the best interests of the Church to listen carefully to
all that Christ enjoins and to obey implicitly and unquestioningly. The wife is also to submit to her
husband. But the problem arises that the husband is not all-knowing and all-wise; and rather than
being good and loving he may act out of selfish interests. Is the wife to suppress all her own
thoughts, knowledge, and wisdom, and quietly, submissively leave all decisions, large and small,
to her husband? In Gen. 2:18 we read that "the Lord God said, It is not good that the man should
be alone; I will make him an help meet for him [that is, a helper suited to him]." Thus, since the
husband, unlike Christ, is not all-knowing, all-wise, and completely unselfish, he should value the
help and input of his wife in the decision-making process. If she feels that a decision he has made
or is about to make is contrary to God’s mind, or may be harmful to the family or to others, or
is in any other way unwise, she should be free_ as his helpmate_to communicate in a loving way
her disagreement and her suggestions for a more appropriate course of action. Such
communication is for the good of all and should be encouraged by the husband.

For those areas in which the wife’s expertise and experience far exceed the husband’s, he may be
willing to delegate completely the decision making to her. However, he must realize that God has
delegated to him the ultimate authority and responsibility for the running of the household; thus
he must be prepared at least to share in the responsibility for any unwise decisions made by his
wife.

For the husband’s part, there is to be no lording over his wife just because she is to be submissive
to him. She is not his slave to do his bidding nor his property to do with as he pleases. The word
to husbands is "love your wives." And this love is something far deeper and inclusive than
romantic love, or the love that is associated with physical intimacy. Husbands are to love their
wives "even as Christ also loved the Church, and gave Himself for it." This is agape love, that
self-sacrificing love that seeks the benefit and blessing of others even if it costs self something.
So the decisions made by the husband, if he is filled with love for his wife and family, will be
designed to please his wife; thus he will seek to have her share in the decision making.

There may yet, with all this, be matters on which the couple continues to disagree, even after
patiently discussing each other’s viewpoints and even after praying together about the matter. In
such a case, it must be recognized that God has ordered that final authority rest with the husband
and that the wife is to submit to his decision. If it is a decision which the wife feels could lead to
adverse consequences for the family (for example, purchase of a luxury item beyond the family’s
financial means), the wife might still pray that the Lord will deal directly with her husband to
prevent or undo the decision or action; she should also pray for patience and seek the Lord’s help
to do whatever she Can to minimize the possible adverse consequences of the decision upon the
family.

If any of our female readers resent the fact that God has granted to the husbands the final authority
for running the household, please realize that at all levels of society there is a need for a chain of
command, an ultimate authority. Otherwise there would be anarchy. Thus, God has given parents
to be over the children; teachers over the pupils; employers over the employees; mayors,

governors, and presidents over the people in political subdivisions. The "powers that be" are
ministers of God for good (Rom. 13:1-4). All the more should the Christian husband be a minister
of God for the good and blessing of his wife and children. The Christian husband has a very
responsible position which requires much prayer and submission to God to fill properly. In fact,
his very position of leadership is given for the purpose of serving his wife and family, as Christ
said, "Let the leader [be] as he that serves" (Luke 22:26 JND).

So in conclusion, when the husband and wife can learn to work together, communicate their
feelings and desires to each other in a friendly and loving atmosphere, make decisions jointly
which are motivated by the desire for the welfare of each other and the family, and follow the
scriptural order of wives being submissive to then- husbands if agreement cannot be reached, there
will be a strong basis for a truly happy marriage.

This topic will be continued in the next issue, Lord willing. Also, the particular problems facing
a couple in which one is a Christian and the other is not will be considered in a later issue.

Suggested further reading on this topic:
1. LaHaye, Tim:How to Be Happy Though Married. Wheaton, IL:Tyndale House Publishers,
1968.
2. Swindoll, Charles R.:Strike the Original Match. Portland, OR:Multnomah Press, 1980.
3. Wilson, Paul:The Institution of Marriage. Addison, IL:Bible Truth Publishers, 1969.
4. Wright, H. Norman:Communication:Key to Your Marriage. Glendale, CA:G/L Publications,
1974.

It is perfectly delightful to contemplate the moral triumphs of Christianity_the victories which it
gains over self and the world, and the marvelous way in which such victories are obtained. … A
beautiful illustration of this is afforded in Philippians 2 in which we have a series of examples of
self-surrender, commencing with a divinely perfect One, the Lord Himself.

But before we proceed to gaze upon this exquisite picture, it may be well to inquire what it was
that rendered it needful to present such a picture before the Philippian saints. … It was not a
splitting into sects and parties, as at Corinth. It was not a return to the law and ritualism, as at
Galatia. It was not a hankering after philosophy and the rudiments of the world, as at Colosse.
What was it then? It was a root of envy and strife. The sprouting of this root is seen very distinctly
in the collision between those two sisters, "Euodias and Syntyche" (chapter 4:2), but it is glanced
at in earlier portions of the epistle, and a divine remedy supplied. . . .

Paul loved the saints at Philippi, and rejoiced in their love to him, and tasted the fragrant fruit of
that love again and again. But then he saw that it was one thing to love and be kind to a distant
apostle, and quite another thing to agree among themselves. Doubtless, Euodias and Syntyche both
contributed to send a present to Paul, though they were not pulling harmoniously together in the
wear and tear of daily life and service. This is, alas! no uncommon case. Many sisters and
brothers too are ready to contribute of their substance to help some distant servant of Christ, and
yet they do not walk pleasantly together. How is this? There is a lack of self-surrender. This, we
may rest assured, is the real secret of much of the "strife and vainglory" so painfully manifest in
the very midst of the people of God. It is one thing to walk alone, and it is another thing to walk
in company with our brethren in the practical recognition of that great truth of the unity of the
body, and in the remembrance that "we are members one of another." … Now, it is when we are
called to walk in the actual acknowledgment of this great truth that there is a demand for self-
surrender…. If Euodias and Syntyche could have walked alone, there would have been no
collision, no strife. But they were called to walk together, and here was the demand for self-
surrender.

And be it ever remembered that Christians are not members of a club, of a sect, or of an
association; they are members of a body, each connected with all, and all connected, by the fact
of the indwelling of the Holy Spirit, with the risen and glorified Head in heaven.

This is an immense truth, and the practical carrying out of it will cost us not only all we have, but
all we are. There is no place in all the universe where self will be so pulled to pieces as in the
assembly of God. And is it not well? Is it not a powerful proof of the divine ground on which that
assembly is gathered? Are we not_should we not be_glad to have our hateful self thus pulled to
pieces? Shall we_ought we to_run away from those who do it for us? Are we not glad_do we
not often pray, to get rid of self? And shall we quarrel with those who are God’s instruments in
answering our prayers? True, they may do the work roughly and clumsily; but no matter for that.
Whoever helps me to crush and sink self does me a kind turn, however awkwardly he may do it.
One thing is certain, no man can ever rob us of that which, after all, is the only thing worth
having, namely, Christ. This is a precious consolation. Let self go; we shall have the more of

Christ. Euodias might lay the blame on Syntyche, and Syntyche on Euodias; the apostle does not
raise the question of which was right or of which was wrong, but he beseeches both to be "of the
same mind in the Lord."

We may range through the wide domain of inspiration and not find a more exquisite model of self-
surrender than that which is presented to us in the opening lines of Philippians 2. … Let us
approach the marvelous picture, and, gazing intently upon it, seek to catch its inspiration.

"If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the
Spirit, if any bowels and mercies, fulfil ye my joy, that ye 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. Look not every man on his own
things, but every man also on the things of others. Let this mind be in you, which was also in
Christ Jesus:who, being in the form of God, thought it not robbery to be equal with God; but
made Himself of no reputation, and took upon Him the form of a servant, and was made in the
likeness of men; and being found in fashion as a man, He humbled Himself, and became obedient
unto death, even the death of the cross" (verses 1-8).

Here, then, is the divine remedy for envy and jealousy, strife and vain glory_in short, for self-
occupation in all its hideous forms. The inspired penman introduces to our hearts the self-emptied,
humble, obedient Man, Christ Jesus. Here was One who possessed all power in heaven and earth.
Divine majesty and glory belonged to Him. He was God over all, blessed for ever. By Him all
things were made, and by Him they subsist. And yet He appeared in this world as a poor man_a
servant_one who had not where to lay His head. . . . We never find Him taking care to supply
Himself with anything. His was a life of perfect self-surrender. He who was everything made
Himself nothing. He stood in perfect contrast with the first Adam, who being but a man thought
to make himself like God. . . . The Lord Jesus, who was the Most High God, took the very lowest
place among men. It is utterly impossible that any man can ever take so low a place as Jesus. The
word is, "He made Himself of no reputation." He went so low that no one could possibly put Him
lower. "He became obedient unto death, even the death of the cross." … He was the despised,
neglected, self-emptied, meek, and lowly man, from first to last. He gave up all, even to life
itself. In a word, His self-surrender was complete.

And, now, mark the results:"Wherefore God also hath highly exalted Him, and given Him a
name which is above every name; that at the name of Jesus every knee should bow, of things in
heaven, and things in earth, and things under the earth; and that every tongue should confess that
Jesus Christ is Lord, to the glory of God the Father" (verses 9-11).

The blessed Lord Jesus took the very lowest place; but God has given Him the very highest. He
made Himself nothing; but God has made Him everything. . . . What does all this teach us? It
teaches us that the way to get up is to go down. This is a grand lesson, and one which we very
much need to learn. It would effectually deliver us from envy and jealousy, from strife and
vainglory, from self-importance and self-occupation. God will assuredly exalt those who, in the
spirit and mind of Christ, take the low place; and, on the other hand, He will, as assuredly, abase
those who seek to be somebody.

Oh! to be nothing! This is true liberty_true happiness-true moral elevation. And then what intense
power of attraction is found in one who makes nothing of himself! And, on the other hand, how
repulsive is a pushing, forward, elbowing, self-exalting spirit! How utterly unworthy is this of one
who bears the name of Him who made Himself of no reputation! Is it not an established truth that
ambition cannot possibly live in the presence of the One who emptied Himself? No doubt. An
"ambitious Christian" is a flagrant contradiction of terms.

But there are other samples of self-surrender presented to us in this exquisite chapter; they are
inferior no doubt to the divine model at which we have been gazing, for in this as in all things
else, Jesus must have the preeminence. Still, though inferior and imperfect, they are deeply
interesting and valuable to us. Look at Paul. See how deeply he had drunk into his Master’s spirit
of self-surrender:"Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and
rejoice with you all" (verse 17). This is most beautiful. Paul was ready to be nothing_to be
spent_to be poured forth as a libation upon the Philippians’ sacrifice. It mattered not to him who
presented the sacrifice, or who performed the service, provided the thing was done. Does not this
cause some of us to blush? How little do we know of this excellent spirit! How prone we are to
attach importance to work if we ourselves have anything to do with it! How little able to joy and
rejoice with others in their sacrifice and service! Our work, our preaching, our writings, have an
interest in our view quite different from those of any one else. In a word, self, self, detestable self,
creeps in even in that which seems to be the service of Christ. We are drawn to those who think
well of us and of our work, and retire from those who think otherwise. All this needs to be
judged. It is unlike Christ, and unworthy of those who bear His holy name. Paul had so learned
Christ as to be able to rejoice in the work and service of others as well as in his own; and even
where Christ was preached of contention, he could rejoice.

Then, again, look at Paul’s son in the faith, Timothy. Hearken to the glowing testimony borne to
him by the pen of inspiration. "But I trust in the Lord Jesus to send Timotheus shortly unto you,
that I also may be of good comfort, when I know your state. For I have no man likeminded, who
will naturally care for your state. For all seek their own, not the things which are Jesus Christ’s.
But ye know the proof of him, that as a son with the father, he hath served with me in the gospel"
(verses 19-22). Here was self-surrender. Timothy naturally cared for the saints; and that, too, at
a moment when all sought their own things. And yet, dear as Timothy was to Paul’s
heart_valuable as such a self-denying servant must have been to him in the work of the gospel,
he was willing to part with him for the sake of the Church. Timothy, likewise, was willing to be
separated from his invaluable friend and father in the faith in order to ease his anxious mind in
reference to the state of the Philippians. This was indeed proof of real devotedness and self-
surrender. Timothy did not talk of these things; he practiced them. He did not make a parade of
his doings; but Paul, by the Holy Spirit, engraved them on a tablet from which they can never be
erased. This was infinitely better. "Let another man praise thee, and not thine own mouth" (Prov.
27:2).

Let us finally examine one more figure who occupies a prominent place in Philippians 2. It is
Epaphroditus. Who was he? Was he a great preacher? an eloquent speaker? a preeminently gifted
brother? We are not told. But this we are told, and told most powerfully and touchingly:he was
one who exhibited a lovely spirit of self-surrender. This is better than all the gifts and eloquence,

power and learning, that could possibly be concentrated in any single individual. Epaphroditus was
one of that illustrious class who seek to make nothing of themselves; and as a consequence the
inspired apostle spares no pains to exalt him:"Yet I supposed it necessary to send to you
Epaphroditus, my brother, and companion in labor, and fellow soldier, but your messenger, and
he that ministered to my wants" (verse 25). What a cluster of dignities! What a brilliant array of
titles! How little did this dear and unpretending servant of Christ imagine that he was to have such
a monument erected to his memory!

But what did this remarkable man do? He spent himself! It was not the surrender of his fortune
merely, but the surrender of himself. Let us hearken to the record concerning this man of Christ:
"He longed after you all, and was full of heaviness." Why? Was it because he was sick? because
of his pains, and aches, and privations? Nothing of the sort. Epaphroditus did not belong to the
generation of whiners and complainers. He was thinking of others. "He was full of heaviness,
because that ye had heard that he had been sick." How lovely! He was occupied about the
Philippians and their sorrow about him. The only thing that affected him in his illness was the
thought of how it would affect them. Perfectly exquisite! This honored servant of Christ had
brought himself to death’s door to serve others, and when there, in place of being occupied about
himself and his ailments, he was thinking of the sorrow of others. "He was sick nigh unto death;
but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon
sorrow" (verse 27). Can anything be more morally beautiful than this? It is one of the rarest
pictures ever presented to the human eye. There is Epaphroditus, nigh unto death for the sake of
others; but he is full of sorrow about the Philippians; and the Philippians are full of sorrow about
him; Paul is full of sorrow about both; and God comes and mingles Himself with the scene, and,
in mercy to all, raises up the loved one from the bed of death.

And then mark the tender solicitude of the blessed apostle:"I sent him therefore the more
carefully, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful.
Receive him therefore in the Lord with all gladness; and hold such in reputation." Why? Was it
because of his gifts, his rank, or his wealth? No, but because of his self-surrender. "Because for
the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service
toward me."

Oh! dear Christian reader, let us think on these things. We have introduced you to a picture, and
we leave you to gaze upon it. The grouping is divine. There is a moral line running through the
entire scene, and linking the figures into one striking group. . . . We have the blessed Lord,
perfect in His self-surrender, as in all beside; and then we have Paul, Timothy, and Epaphroditus,
each, in his measure, exhibiting the rare and lovely grace of self-surrender.

(From Short Papers, Vol. 1, by C. H. Mackintosh, Copyright 1975 by Believers Bookshelf,
Sunbury, Pennsylvania. Used by permission.)

The times in Israel were not times in which we should look for such a light as Elijah the Tishbite;
however, it was, exactly, God’s time. God delights in showing, in the very midst of it all, that He
is quite as sufficient for the darkest times as for the brightest. Elijah’s name shows where his
strength was. "My mighty One is Jehovah" is its full significance. "Eli" means "my God," but also
means "my strength" or "my mighty One." "Tishbite" is said by some to mean "the converter,"
the one in whom there was power to turn men from their own way unto Himself, and who sought
to bring a nation back to God. In his own lifetime there might seem to be little apparent success
in that; even so there is the lesson for us. For while God never allows His Word to fall fruitless
to the ground, and we may surely trust Him for that, on this very account we may leave success
to Him. We should not be indifferent, but on the other hand not daunted if our ministry seems to
yield few results. We should be anxious, first of all, that the seed and sowing should be to His
mind, rather than to see results which, perhaps, the day of manifestation will alone disclose.

God would have us realize that success is in His own hands, and that He is content sometimes to
work in a way which is to us inscrutable. Look at the Lord’s life:how many true converts and
followers did He have during His lifetime on earth? A few disciples gathered in an upper room
after His resurrection. Quite a number were converted at Pentecost, but as you go on you find no
such large success, even in apostolic hands, as you might perhaps expect from the gospel. Indeed,
the response to the gospel was quite variable. In many places to which the apostle Paul went,
instead of having converts by the score (which is what people expect now from evangelistic
meetings), there were very few, so far as we know. In only a few places at first was there large
response. In an exceptional place you find the Lord saying, "I have much people in this city."
Alas! the great spread of the gospel took place in proportion to its adulteration; and as it became
popular, so it became corrupt.

If we make success our object, it will become a snare to us. We shall get our eyes upon the
results, and by this, test our work untruly. For if that were the test, what about the success of Him
who said, "I have labored in vain, I have spent my strength for nought." "Yet surely," was His
confidence, "My judgment is with the Lord, and My work with My God” (Isa. 49:4). God, on
the other hand, would have us look, in the most careful way possible, at walk and work and life
and to leave the results of the work to be made manifest in the day fast approaching which shall
make everything manifest. Are you content to leave it to that? Care for souls and love to them is,
of course, another thing. That should not be a matter of little moment, but beware of being
concerned about the results other people are obtaining or about what other people think about your
work. God is more concerned with quality than with quantity.

Now concerning Elijah, while God honored him in the most remarkable way (by sending fire from
heaven), yet there seemed no adequate result. Did the nation turn to God? No, in the next chapter
(1 Kings 19) he is fleeing from Jezebel because she has threatened to kill him. Then you find how
the ill-success of his mission affected Elijah. When he looked at that, he said, "Would God I might
die!" and sank down in discouragement. He was the man who, in the purposes of God, was not
going to die but was to be taken straight into heaven without seeing death at all. Yet he was
vanquished by the apparent lack of success after the wonderful display of power on Mount

Carmel.

Is this not a most wholesome warning to us not to look at the success so much as at the being with
God which will insure ultimate success? If we are to wait for success in order to know that God
has been with us in the work, then most of our work will be done not knowing whether or not we
have God’s mind in it. Yet, only as we work according to God’s will and in His strength can we
work in communion with Him. What comes of it is God’s concern, not ours. We need not be
afraid that His purpose will not be fulfilled, or that what is of Him will not prosper.

(Adapted from "The Man of God" in Help and Food, Vol. 8.)

There are four main points I wish to draw your attention to in Peter’s history:his conversion,
consecration, fall, and restoration. We have his conversion recorded in the first chapter of John
when he met Jesus:"And when Jesus beheld him, He said, Thou art Simon the son of Jona; thou
shalt be called Cephas, which is by interpretation, a stone." He was converted then, but not
consecrated to Christ. Perhaps you, too, are converted and can say, "I am a believer and I know
I am saved." Yes, but beloved, have you really set out to follow Christ? If not, you are very like
Peter between the first chapter of John and the fifth chapter of Luke. There we read of the Lord
addressing the people on the shore from Peter’s boat. When the sermon was over, the Lord, who
will be no man’s debtor, paid Peter for the use of his boat. His words were, "Launch out into the
deep, and let down your nets for a draught. And Simon, answering, said unto him, Master, we
have toiled all the night, and have taken nothing; nevertheless at Thy word I will let down the net"
(Luke 5:4,5). They caught so many fish that the net broke and they had to get their neighbors to
come and help them. Peter had never had such a catch in all his life, and when he saw it, "he fell
down at Jesus’ knees, saying, Depart from me:for I am a sinful man, O Lord."

What brought up this question of his sin? As he got a revelation to his soul of the glory of the
Person of his Master, that he was God as well as Man, I judge he was thoroughly ashamed as he
thought what his own pathway in relation to Him had been. The moment he came to land he
"forsook all, and followed Him" (verse 11). He was consecrated to Him now; Christ filled his
heart and the glory of His Person eclipsed everything here; he left all and followed Jesus. Now
was there ever a moment in your heart or mine like that? That is the real question for us.

Then came the close when the Lord gathered His disciples together in the upper room for the
breaking of bread. After supper was over, "the Lord said, Simon, Simon, behold, Satan hath
desired to have you, that he may sift you as wheat; but I have prayed for thee, that thy faith fail
not; and when thou art converted, strengthen thy brethren" (Luke 22:31,32). The way the Lord
warned Peter is very striking. He refers to Satan sifting him as wheat. If Peter had not been wheat,
he would not have been sifted. If he had been mere chaff, the devil would have left him alone. He
never worries his own subjects; he keeps them in peace. Saints he always attacks.

What is the next word? "But I have prayed for thee, that thy faith fail not." That is beautiful. We
should pray for God’s servants too. Pray for those who are in the forefront of the battle. The devil
is ever ready to trip them up.

Now look at Peter’s answer and his fall:"Lord, I am ready to go with Thee, both into prison and
to death." What an answer! Beloved, that man had fallen! His fall did not occur when he really
denied the Lord. Here is where he fell. He was occupied with his own affection. Later that
evening the Lord was betrayed by Judas, following which they took Him, "and led Him, and
brought Him into the high priest’s house. And Peter followed afar off" (verse 54). Shortly
thereafter, Peter denied his Lord three times over as forewarned by Him.

Notice now how the process of restoration follows immediately upon the heels of Peter’s denial:
"And the Lord turned, and looked upon Peter, and Peter remembered the word of the Lord, how

He had said unto him, Before the cock crow, thou shall deny Me thrice. And Peter went out and
wept bitterly" (verses 61,62). How does the Lord recover our hearts? By a look sometimes. He
turned and looked on Peter. What kind of a look was it? Was it a look of anger and reproach? No,
I think it was a look of brokenhearted, disappointed love. It said, You do not know Me, but I
know and love thee. Nothing has changed My love to Thee. That look broke poor Peter’s heart
and he"went out, and wept bitterly."

If Peter had not had the word, "I have prayed for thee," and the look, I believe he would have
gone and hanged himself as Judas did. Remorse puts you into Satan’s hands, but repentance leads
to real breaking down before God. There never will be recovery without repentance.

You will find that Peter has a private restoration and a public one. The private restoration is
referred to in Luke 24:34 and the public restoration in John 21. The evidence of his restoration
is manifest in Acts 2. The Lord met Peter privately. What took place at the meeting nobody
knows. The Spirit of God has thrown a veil over it. Why? Because it would not do you any good
to know how the Lord dealt with me when my soul had backslider and it would not do me any
good to know how he dealt with you. But we do know that Peter was beautifully restored to the
Lord. This we find in John 21. His brethren were slower than Peter in reaching the Lord on that
occasion. He did not wait till the boat got to the shore; he cast himself into the sea in his hurry
to get near the Lord. He says in effect, "You can have the fish, let me get to the blessed Lord. It
is clear from this action that the man was restored.

Then the Lord gave him a public restoration. I think, beloved friends, you will never find a saint
doing any real good until he is completely rid of self-confidence and broken down before the
Lord, and hence really right with the Lord. He is then in a condition for the Lord to use him. We
see Peter restored to the fellowship and company of the apostles in John 21, and then we see him
in Acts 2 preaching the Word and mightily used of the Lord. I believe when the devil saw Peter
preaching in Acts 2 he wished he had left him alone in the high priest’s palace. Why? Because the
breaking of him was the making of him, and in the first half of the Acts of the Apostles we hear
a great deal more about Peter than any other servant. I repeat, the breaking of him was the making
of him. He was picked up and restored. Ah yes, there is nothing like grace. Grace saved us as
sinners, and grace has kept us as saints. And when we get to glory what shall we say? It was grace
all along the line. Therefore the deeper the sense of the Lord’s grace in our souls, the more our
hearts will rejoice in Him.

(From Backsliding and Restoration.)

The Psalmist has been speaking first of the glory and handiwork of God as declared by the
heavens and then of that yet fuller testimony of God to man as given by His Word, the holy
Scriptures.

Having spoken in verses 7-9 of the law, testimony, statutes, commandment, fear, and judgments
of the Lord, the Psalmist continues in verse 10 by declaring, "More to be desired are they than
gold, yea, than much fine gold." Well might each of us ask ourselves, "How much do I value the
Word of God? Does it far exceed material possessions in my estimation? Or does my quest for
material gain and worldly recognition crowd out God’s Word and relegate it to a secondary place
in my life?"

The Word is further declared to be "sweeter also than honey and the honeycomb" (verse 10).
Jeremiah exclaims, "Thy words were found and I did eat them; and Thy Word was unto me the
joy and rejoicing of mine heart" (Jer. 15:16). And Job says, "I have esteemed the words of His
mouth more than my necessary food" (Job 23:12). God’s Word is not always complimentary to
us; it does not cater to our egos, our pride. It is natural for us to be drawn to those who are kind
to us, who compliment us, who build us up, who agree with us. Perhaps the honey would typify
the sweetness of these natural relationships. But we are to find an even richer, deeper sweetness
in God’s Word_in that which may sometimes even rebuke us, convict us, humble us (see Prov.
27:5-7; 2 Tim. 3:16,17)_for it leads us to richer and eternal blessings. This is brought out in the
next verse:"Moreover by them is thy servant warned; and in keeping of them there is great
reward."

Who can understand his errors?" Jeremiah states the matter similarly:"The heart is deceitful
above all things and desperately wicked:who can know it?" (Jer. 17:9). Left to our own
reasonings and judgment we are woefully deficient in understanding the true scope and extent and
nature of our sinfulness. For this reason the law was given, "For by the law is the knowledge of
sin" (Rom. 3:20), "Law entered that the offence might abound" (Rom. 5:20). Thus it is only by
searching God’s Word with open heart and mind and allowing His Word to search our hearts and
minds in return that we can understand our errors.

"Cleanse Thou me from secret faults." As we read and study God’s Word, and come to know
more fully the mind and ways of our Father, we will come to appreciate more fully the
deceitfulness of our own hearts and in how many ways and how frequently we sin and displease
our heavenly Father. This will lead us to be suspicious that there is probably much more lurking
in our hearts that needs to be uncovered and cleansed out of our lives. And so we are led to pray
with the Psalmist, "Cleanse Thou me from secret faults" as well as the prayer in Psalm 139,
"Search me, O God, and know my heart; try me, and know my thoughts; and see if there be any
wicked way in me, and lead me in the way everlasting." It is not true that ignorance of what is
sin has no harmful effect on us. The fact that the Levitical offerings were only available for sins
of ignorance is one confirmation of this. Thus we are responsible to have our ignorance dispelled
by prayerfully searching God’s Word to learn more of Himself and what pleases Him.

Now if we pray these prayers_"Cleanse me" and "search me"_it is hoped that we will have a
real desire for God to answer our prayers. And if we truly have this desire, then we must expect
to have our sins exposed. And such exposure may not always be in a gentle way; it depends our
consciences may be in certain areas and how difficult it is for God to get our attention. So in
addition to our sins, being exposed through reading the Word and prayer, :we may also find our
sins and inconsistencies being pointed out by our children, neighbors, spouses, brothers or sisters
in Christ, and others. If this happens, let us not become defensive_as would be our natural
reaction_but be thankful that God is answering our prayers.

"Keep back Thy servant also from presumptuous sins; let them not have dominion over me; then
shall I be upright, and I shall be innocent from the great transgression." Carelessness and laxity
with regard to having our secret faults brought to light and cleansed can easily lead progressively
to the allowance of presumptuous sins, that is, those done in the full consciousness that we are
doing wrong. The presumptuous sins, in turn, if indulged, may lead to a progressive hardening
of the conscience and ultimately to "great transgression" or revolt against God.

"Let the words of my mouth, and the meditation of my heart, be acceptable in Thy sight, O Lord,
my strength, and my redeemer." This concluding portion of the Psalm discloses the extent to
which the writer had learned about the nature of sin. Sin is not limited to outward acts, such as
murder, theft, adultery, or idolatry. Sin is often found on our tongues (Matt. 5:22; Eph. 4:29, 5:4;
James 3:5-10) ; meditation of our hearts (Prov. 24:9; Matt. 5:28; James 3:14). Well might we join
the Psalmist in that our words, our thoughts, our meditations, our all might be acceptable in the
sight of our Lord_our Strength and our Redeemer.

The third verse of this psalm begins with, "He restoreth my soul." Just as sheep are quick to
wander off on paths of their own making, so we too have a natural tendency to go our own ways.

"Prone to wander, Lord, I feel it;
Prone to leave the God I love;
Yet Thou, Lord, hast deigned to seal it
With Thy Spirit from above."

A good shepherd is always watchful for a wandering sheep and will quickly bring back or restore
a sheep that has gone astray. Likewise our Great Shepherd has His eye upon each one of His
blood-bought sheep. The moment we begin to wander He works to bring us back to Himself
again. How comforting and assuring it is to know that through each hour of every day I have One
who has His eye upon me. As my High Priest, He ever lives to make intercession for me (Heb.
7:25). He cares for me and is interested in each detail of my life. He desires that I keep near Him,
enjoying His fellowship. How quickly and easily that fellowship can be broken:by reading a bad
story in a magazine; watching something on television; hearing some suggestive joke or remark!
The things we see and hear affect our thoughts and these thoughts often find expression in our
words and lives. It is no wonder that David said, "Let the words of my mouth, and the meditation
of my heart, be acceptable in Thy sight, O Lord, my strength, and my redeemer" (Psalm 19:14).

This wandering from the Great Shepherd can begin so gradually that we often are not aware that
any distance has come between Him and us. The loss of fellowship with the Lord Jesus in those
green pastures and beside those still waters is almost always accompanied by a failure in three
areas of our spiritual life:(1) prayer, (2) Bible reading and study, and/or (3) fellowship with God
s people. When we discover that we are spending less and less time in these three areas, we can
be sure that we are wandering away from our Great Shepherd. God speaks to us through His
Word, while we speak to Him through prayer. Neglecting these two we lose the joy of fellowship
with Him. Further, when we forsake the assembling of ourselves together (Heb. 10:25), we lose
the joy of fellowship with others. Our Great Shepherd wants to restore to us the joy of His
salvation. This is His work as advocate. "If any man sin we have an advocate with the Father,
Jesus Christ the righteous" (1 John 2:1). He uses His Word to correct us and turn us back to
Himself. A brother or sister in Christ may be used to bring that Word to us. If our ears are open
to hear His voice, this may be all that is needed to bring us back to Himself.

If we continue to go our own way, our Great Shepherd may allow something to come into our
lives that will cause us to stop and listen to His "still small voice." He will continue His restoring
work in our souls because He loves us too much to allow us to continue on our own way. This
may take months or even years before we finally yield to His control. This will be at a great loss
to us and surely to Him also. I have known some of the Lord’s sheep who have wasted years of
then- life before they yielded to the Shepherd’s leading and guiding. These are years which the
prophet Joel refers to as years which the locust and the cankerworm hath eaten (Joel 2:25).
However, God wants to restore these years to us if we will let Him.

If we come to Him confessing our sins, "He is faithful and just to forgive us our sins and to
cleanse us from all unrighteousness" (1 John 1:9). When we come to Him in this way our actions
will be brought under the cleansing power of His Word. This will cause us to judge our ways and
to come near to our great, all-gracious Shepherd. We will be restored to Him, brought back again.
We will experience in a fresh way His love and forgiveness and know again the joy of His
salvation (Psalm 51:12). That joy filling our hearts and lives will be a testimony to others as we
follow the leading of our Great Shepherd.

"He leadeth me in the paths of righteousness for His name’s sake." The leading of our Great
Shepherd will always be in the paths of righteousness. Righteousness simply means "what is
right." The standards for what is right and what is wrong are God’s standards which have been
revealed in His Word. These paths of righteousness marked out for us will cause us to have right
thinking, right speaking, and right acting and living before both God and man. We will be able
to say with the apostle Paul, "And herein do I exercise myself, to have always a conscience void
of offence toward God, and toward men" (Acts 24:16). We will find that walking in these paths
of righteousness will affect us in every area of our lives_in our homes, at school, at work, and
in the assembly.

What a need there is today of this right living in the homes of believers! Our Shepherd has marked
out the paths for every member of the home to follow and only as we are obedient to His Word
can there be blessing in the home. These paths can be found in many scriptures but especially in
the epistles to the Ephesians and to the Colossians.

At school there is pressure to conform to the world’s standards. How necessary to hear our
Shepherd’s voice, "This is the way, walk ye in it" (Isa. 30:21). Others may laugh at us and accuse
us of being old-fashioned and boring. They may say to us, "Get with it_join the crowd." But the
believer who wants to follow His Shepherd’s leading will stand firm upon the unchanging Word
of God. The Great Shepherd has said, "If ye be reproached for the name of Christ, happy are ye;
for the spirit of glory and of God resteth upon you" (1 Peter 4:14).

At work there may be the temptation to do as little as possible for our employer. This is not
following our Lord in the paths of righteousness. Has He not said, "Servants, be submissive to
your masters with all respect, not only to those who are good and gentle, but also to those who
are unreasonable" (1 Peter 2:18 NASV). And again, "Slaves, in all things obey those who are
your masters on earth, not with external service, as those who merely please men, but with
sincerity of heart, fearing the Lord. Whatever you do, do your work heartily, as for the Lord
rather than for men" (Col. 3:22,23 NASV).

In the local assembly as well there is a great need for following our Shepherd hi the paths of
righteousness. We must "follow righteousness, faith, love, peace, with them that call on the Lord
out of a pure heart" (2 Tim. 2:22). In each of these areas it will cost us to follow our Shepherd.
But He has been there before us and His life is a perfect example for us to follow. This pathway
of suffering is a pathway that we have been called to "because Christ also suffered for us, leaving
us an example, that ye should follow His steps. For ye were as sheep going astray; but are now
returned unto the Shepherd and Bishop of your souls" (1 Peter 2:21-25). We will experience the

fellowship of His sufferings and know His joy and love in a very real way (Phil. 3:10).

"Yea, though I walk through the valley of the shadow of death, I will fear no evil:for Thou art
with me." In this verse we find that the speaker of the Psalm turns from speaking about His
Shepherd to speak to the Shepherd Himself. We see this from the use of the personal pronouns
"I" and "Thou." How very near He is to us as we walk through the valley of the shadow of death.
Sheep are often led through dangerous ravines and valleys in order to get to good grazing ground.
There are many natural enemies of the sheep in these places and only the knowledge of the
shepherd’s presence keeps the sheep from fleeing in fear. We, too, are passing through a valley
which has the shadow of death upon it. Death itself has no fear for the believer. Our Great
Shepherd passed through death and judgment for us when He died for our sins upon the cross. His
death has taken the fear of death away for us. But this world lies under its shadow and because
of this we should not be surprised if we experience sorrow, suffering, disappointment, and all
kinds of tribulation. As the Lord Jesus told us in John 16:33:"In the world ye shall have
tribulation; but be of good cheer:I have overcome the world." By faith in Him we too can
overcome the world (1 John 5:4,5). We need not fear any evil of the Evil One himself because
"greater is He that is in you, than he that is in the world" (1 John 4:4). He has said, "I will never
leave thee nor forsake thee" (Heb. 13:5,6). Resting in faith upon His promises we can say with
David, "I will fear no evil:for Thou art with me." How can I be afraid when my Great Shepherd
has promised to be at my side, holding my right hand? (Isa. 41:13). "I will trust, and not be
afraid" (Isa. 12:2).

As we walk with Him through the valley of the shadow of death we will experience the comfort
of His rod and staff. "Thy rod and Thy staff they comfort me." The shepherd uses his rod to
protect the sheep from danger and also to discipline them when necessary. This rod would remind
us of God’s Word which is the sword of the Spirit (Eph. 6:17). As such it is able to defeat all our
enemies and put them to flight. In the use of the rod as a weapon one shepherd tells how he
watched native shepherd lads of Africa practicing throwing their rods for hours. They would have
competitions to see who could throw their rod with the greatest accuracy across the greatest
distance. If I am to use God’s Word effectively, then I must "strive diligently to present myself
approved to God, a workman that has not to be ashamed, cutting in a straight line the Word of
truth" (2 Tim. 2:15 JND). I must read, study, and meditate upon God’s Word before I can use it
in the spiritual battles which I will face every day. However, the knowledge of God’s Word alone
will not, in itself, be enough to meet the enemy. We must also be under the control of the Holy
Spirit. The Holy Spirit then will be able to lead us to use the right scripture for any given
situation. We see an example of this when our Lord Jesus met Satan in the wilderness (Matt. 4:1-
11). He used just the needed scripture to meet each of Satan’s temptations. Modernism,
humanism, and all the cults twist the scriptures to fit systems of error. But scripture taken in its
context, and used in the power of the Holy Spirit, will expose these false systems. It is a comfort
to me to know that I can depend on God’s Word to meet every situation.

The shepherd also uses his rod to discipline his wayward sheep. Our Great Shepherd would use
His Word to correct us when we go astray. The Holy Spirit will bring to our remembrance a
scripture which will speak to our hearts and cause us to return to Him. God’s Word will also
search out and reveal our hidden faults such as self-will, pride, etc. David wanted the Great

Shepherd to correct everything that was wrong in his life, so he prayed, "Search me, O God, and
know my heart; try me, and know my thoughts; and see if there be any wicked way in me, and
lead me in the way everlasting" (Psalm 139:23,24). Our shepherd will correct us but always in
love. "For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth"
(Heb. 12:6). What a comfort we find in our Shepherd’s rod.

The shepherd’s staff, too, brings comfort to his sheep. Whenever a sheep needs special attention
the shepherd will usually use his staff. If he wants to examine a sheep more closely he will use
his staff to draw the sheep to him. He will use it to rescue a sheep that has fallen into a crevice.
Or he may use it to guide a particular sheep along a new path.

There are times in our life when we need special attention. We may feel the need of being drawn
closer to our Shepherd. We may be in trouble and need to be rescued. It may be that we are in
special need of guidance. It is at times like these that the Holy Spirit will give us the comfort of
the scriptures. There will be the special verse that will answer our need and get us through the
day. We see the Shepherd’s staff being used one day in the apostle Paul’s life. He had almost been
killed by an unruly mob. He was now alone in the prison. Then we read, "And the night following
the Lord stood by him, and said, Be of good cheer, Paul:for as thou hast testified of me in
Jerusalem, so must thou bear witness also at Rome" (Acts 23:11). Paul was encouraged and
strengthened by that timely word. So our Great Shepherd comforts us in times of difficulty with
His rod and His staff. (To be continued)

The ordinary thought of self-denial, whether among saints or the people of the world, is giving
up. There may be great diversity of thought as to what is to be given up. Some would limit it to
certain characteristically worldly things_card-playing, dancing, the theater, etc. Others would
confine it to a certain season during which time pleasures freely indulged in the remainder of the
year are rigidly shunned.

Others who see much more than this still look upon self-denial as a matter of details. This, that,
and the other is to be given up, as pleasing to the natural man. Nor is it possible that such an
interpretation should not tend to foster spiritual pride; for does not one deserve credit for
relinquishing so much?

But is this the thought of the passage, "Let him deny (or refuse) himself" (Luke 9:23)? Self is to
be refused, to be given up. A man may give up anything, and well-nigh everything, but so long
as he holds fast to himself he has not learned the first elements of self-denial. "I am crucified with
Christ," says the apostle. Did he mean that he was doing this or that distasteful thing, and so
practicing self-denial? Ah no! Paul himself was denied; he was done with himself, and now it was
Christ who lived in him. Can we think of Paul as occupied with a multiplicity of questions as to
whether he had to give up one thing and another? The cross settled all that for him. There was an
end to himself, as well as an end to the world, so far as he was concerned. And with this went the
entire mass of questions that monasticism has tried in vain to settle.

(From Help and Food, Vol. 18.)

As I skimmed the local newspaper a few days ago, my eye caught the statement that couples "are
getting divorced in unprecedented numbers and . . . the American family is in crisis because the
American marriage is in crisis." A 1980 almanac tells us that the number of divorces in the United
States each year has risen to over 50% of the annual number of marriages. And yet another source
indicates that the divorce rate in the United States is higher than that of any other civilized nation
in the world.

Statements and statistics like these are read and heard so frequently these days that they no longer
shock or surprise us. However, the trends and attitudes depicted by such statistics are most
distressing to most Christian believers and to many non-Christians as well. The author of the first
statement quoted above went on to offer a possible solution to this problem. The solution was
commendable to a certain extent, emphasizing the importance of marriage partners developing a
close friendship. However, as with most advice offered in today’s secular news media, it fell short
of any real and lasting solution in that it completely ignored the spiritual elements of the marriage
relationship and the wisdom which God has to offer on the subject in His holy Word.

Unfortunately, as the world at large adopts more lax, careless, unscriptural attitudes and standards
concerning marriage and divorce, it is inevitable that the changing standards will be_indeed, are
already_creeping stealthily and steadily into the Christian community as well. Things that
shocked us twenty years ago are accepted almost without question today in many Christian circles.
There are strong Satanic and humanistic movements at work today which are in effect aimed at
breaking down marriage and family relationships. Thus, it is with a sense of urgency and deep
concern for my brothers and sisters in Christ, as well as for our country as a whole, that I am
burdened to prepare a series of articles relating to the Christian and marriage for inclusion in
Words of Truth for the next few issues, should the Lord tarry. Topics to be discussed will include
the choice of a marriage partner, the engagement period, elements of a Christ-centered marriage,
marriage with an unsaved partner, divorce and remarriage, and role of the assembly in relation
to marriage, divorce, and remarriage.

Choosing a Marriage Partner (Part I)

No doubt the most important element that goes into making a lasting and happy marriage is the
proper choice of a marriage partner. I am convinced that God is intensely interested in this matter
for each of His children. Not only has God laid down general principles in His Word to guide us
in our choice of a partner, but He is also willing to lead us_if we so allow Him_to the specific
person whom He, in His infinite wisdom, knows to be the one best suited to be a lifetime partner
for us. The selection of a bride for Isaac (Gen. 24) is an example of this.

How, then, can we discern the Lord’s mind concerning a marriage partner? First, the Scriptures
provide some general guidelines as to where to begin looking and how to "narrow the field."

It is very clear from Scripture that a Christian should never under any circumstances marry an
unbeliever. How "can two walk together, except they be agreed?" (Amos 3:3). "Be ye not

unequally yoked together with unbelievers; for what fellowship hath righteousness with
unrighteousness? And what communion hath light with darkness? and what concord hath Christ
with Belial? or what part hath he that believeth with an infidel" (2 Cor. 6:14,15). The nation of
Israel was warned repeatedly not to enter into marriages with the men and women of the nations
around them, the reason being that "they will turn away thy son from following Me, that they may
serve other gods" (Deut. 7:1-4). These warnings are, in principle, no less needed by God’s
children today.

Related to this is the injunction in 1 Corinthians 7 that marriage should be only "in the Lord." This
certainly includes the notion that a true, born-again Christian should marry only another true,
born-again Christian. But there is a further thought found in the expression, "in the Lord." We
are to look for a marriage partner who is not only saved but openly desirous of living for Christ,
having Him as the Lord of his/her life, doing the will of the Father, and filled with the Holy
Spirit.

These general guidelines might be carried yet another step as we consider that Isaac’s wife was
to be selected from his father’s relatives (Gen. 24:3,4) and the daughters of Zelophehad were
commanded to marry only men who belonged to their own tribe of Manasseh (Num. 27:1-11;
36:1-13). As stated by another:"We have already seen that it is never right for a believer to marry
an unbeliever, for that is a very serious infraction of the injunction against the unequal yoke. But
what shall we say of a child of God marrying another child of God when they are not of the same
mind in the things of the Lord? when one is associated with a group of Christians opposed to the
position of the company with whom the other is identified? Such a marriage could not correctly
be called an unequal yoke in the sense of one being a child of light and the other being a child of
darkness, for they are both saved by the precious blood of Christ. . . . Yet it would very likely
be a most unhappy union, fraught with danger to both partners and to their posterity" ( The
Institution of Marriage, Bible Truth Publishers).

Marriage is difficult enough_that is, requiring the joining together of two different personalities,
points of view, family backgrounds, educational backgrounds, and sets of personal interests and
abilities, and learning to live in harmony for the next fifty years or so_without having these
difficulties compounded by husband and wife having differing ecclesiastical affiliations. As we
shall notice in more detail in a subsequent issue, the backbone of a healthy, happy marriage is a
strong spiritual relationship; and this spiritual relationship is substantially weakened when the
husband and wife are not of one mind as to the assembling together with other Christians. Further
problems arise when there are children in the family:often the husband will want the children to
go with him and the wife will want them to go with her to the meetings of the assembly, possibly
leading to marital conflicts as well as confusion in the children’s minds. Seeking to resolve this
conflict by compromise_that is, either the husband or the wife giving up his/her ecclesiastical
affiliation and joining with the other as a matter of convenience and of making peace rather than
conviction of heart that one is acting Scripturally and according to the Lord’s mind in changing
one’s ecclesiastical association_is not a happy solution. It may often lead to a bad conscience
before God and consequently to defeat in one’s spiritual life. Better it is to avoid this conflict in
the first place by not entering into marriage under such circumstances. Needless to say, these
problems are equally, if not more, acute when a Christian marries a non-Christian.

In the next issue, Lord willing, we shall continue this subject with a consideration of how to
identify the specific person whom the Lord wants us to marry_that is, if He wants us to marry
at all.

We began this topic of elements of a happy marriage in the last issue with a discussion of love and
submission based on Ephesians 5. Further elements which provide a basis for husband and wife
to live together happily_not just for the first year or two but for a lifetime_are given in the
present article.

Praying and Reading Together

It is very worthwhile for husband and wife to set aside a period of time each day in addition to
personal "quiet time" or devotions for reading the Bible and Biblical commentaries together and
for praying together. If there is time for only one of these activities, they might be
alternated_reading together one day and praying together the next. If time cannot be found for
both the personal devotions and the reading and praying together, then perhaps these could be
alternated from one day to the next as well. By praying together I do not mean that the husband
should pray and the wife listen, but that both should share in the praying. In the process of praying
together we find ourselves taking an active interest in that which interests and concerns our mate.
Of particular importance is joining together in united prayer for our children and for wisdom in
bringing them up for the Lord (see Matt. 18:19 for the value of united prayer). Also, as another
example of the value of praying together, if the husband has been joining with the wife in prayer
for the salvation or spiritual growth of her friends and acquaintances, he will more readily and
enthusiastically support her in activities_such as having her friends over for dinner_which may
afford an opportunity to share the things of Christ with them.

Communication

A recent article in this magazine entitled, "Before You Marry" (May-June 1981), concluded with
the following piece of advice:"Since a successful marriage depends on constant communication,
the engaged couple must talk, talk, talk." This communication is so very important throughout
marriage. In Scripture we read, "Rejoice with them that do rejoice, and weep with them that
weep" (Rom. 12:15). But to do this there must be the communication to one another of our joys
and successes, as well as our depressions, anxieties, and failures.

Often it may be particularly difficult for the husband to share with his wife his feelings of
depression or fear or failure. He rather prefers to regard himself as emotionally independent and
able to work out his own problems by himself. However, an understanding wife can be an
immense help to the husband in such matters (this is one aspect of the wife being a "helpmate,"
Gen. 2:18 JND). At the very least they can pray together and unitedly seek the Lord’s help in the
matter. And the sharing in this way will have the effect of drawing the two closer together
emotionally and spiritually. Real communication in marriage is the ability to share one’s innermost
feelings with one’s partner. For this to be effective there must be a foundation of mutual love,
trust, patience, forgiveness, and understanding.

Something for young husbands and fathers to consider is the fact that often while they are at work
associating with other adults all day long, their wives may be spending most of their days with

only her small children for company. So the husband_weary as he may be_should try to put his
wife’s need for adult-level communication above his natural and selfish desire to relax in his
favorite easy chair with the newspaper or television when he gets home from work.

A particularly difficult area of communication involves things that the husband and wife find in
each other that they do not like. As pointed out in a previous chapter, marriage involves a very
major adjustment in the lives of two persons who often have quite different personalities, likes and
dislikes, collections of friends and relatives, etc. To take an oft-used example, a matter so trivial
as how one squeezes the tube of toothpaste can be a source of friction in a marriage. Or it may
be certain words or expressions one uses, stories or jokes one tells, or other habits or manners
which may irritate the spouse. If there is no sin or compromise of Christian testimony involved,
the spouse may choose to adapt himself/herself to the other’s behavior and seek to learn, with the
aid of the Holy Spirit, to accept and overlook it. But if the disagreeable behavior continually
produces irritation, or if it is sinful, then one should seek lovingly, patiently, and meekly (Gal.
6:1) to express to the other the nature of the concern. Here there is a great need to speak the truth
in love (Eph. 4:15) and to have the love of God shed abroad in our hearts (Rom. 5:5). The one
with the disagreeable habit correspondingly should seek to accept the criticism without anger,
irritation, defensiveness, or retaliation. Ideally, the two should be able to pray together about the
matter. Some couples have found it helpful occasionally to write down and share lists of things
they like and dislike about each other. This, of course, should only be done by mutual consent,
and obviously the emphasis should be on trying to list as many positive, likeable traits as possible.

Confession and Forgiveness

This topic is, in many ways, an extension of the previous paragraph. In moments of weakness,
impatience, tiredness, and being out of communion with our heavenly Father, we say or do things
which are unwise, or sinful, or offensive to other persons. Very often the "other person" is our
spouse. And all too frequently, since it is our spouse, we take a lax attitude about the matter, or
perhaps even become defensive about our offense. Instead of being sorry for the word or deed
which hurt our spouse, we become irritated that the other cannot just overlook and not take
seriously those careless things we say and do. This may lead to angry exchanges and continuing
conflict. Or what may often be worse, one of the spouses retaliates by giving the other the "silent
treatment."

What is so sorely needed in such instances is confession_ that is, the acknowledgment of sin or
careless behavior on the part of the offender. (Often both spouses will be the offenders by the time
it is over.) Let it be noted that statements such as, "I am sorry if I did anything to offend you,"
do not constitute real confessions. Rather they place the blame on the other person for having so
sensitive a constitution as to be easily offended. Next to "I love you," perhaps the most important
words to be communicated by one marriage partner to another are, "Honey, I was wrong; will you
forgive me?" Confession to God of our sins is incomplete if it does not also include confession to
those particular persons against whom we have sinned (Matt. 5:23,24; James 5:16; Prov. 28:13).

On the other side, let there always be a spirit of forgiveness toward our spouses as toward all men.
We need not wait for confession to do this. "The discretion of a man deferreth his anger; and it

is his glory to pass over a transgression" (Prov. 19:11). Just think of all that God has forgiven in
us; the vast majority of our sins we have never even been aware of. In the light of this, how can
we withhold our forgiveness of others? (Matt. 6:12,14,15; 18:21-35; Luke 17:3,4; Eph. 4:32;
Col. 3:13).

Finally, in connection with forgiveness, there is an important principal stated in 1 Cor. 13:5:
"[Love] thinketh no evil." Literally this means that love does not keep accounts or records of the
evil done against it. So the message to husbands and wives is not to hold grudges against each
other, or bring up again past offenses which have already been confessed and forgiven.

Lord willing, some further elements of a happy marriage will be discussed in the next issue.

Our Lord Jesus suffered in various ways while He was on earth. Let us examine some of these
ways of suffering and the Scriptures which describe them.

One of the most obvious sources of suffering was from human beings. This was both physical and
emotional and not all of it was from unbelievers. Surely His disciples caused Him emotional pain
when they forsook Him and fled after His arrest, or when they discussed who should be greatest
in the kingdom immediately after He told them of what He must suffer (Mark 9:31-35; 10:32-45),
or just by their general lack of faith and responsiveness.

We know that the hatred of unbelievers reached its fiercest expression after His arrest and was
displayed in the abuse given Him by the priests and their servants, Herod’s soldiers, the Roman
soldiers, and the crowd. This attitude on the part of unbelievers was evident throughout His life,
however. He received verbal abuse from the Pharisees (Matt. 12:24; John 8:48), from the general
public (Luke 8:53), and even from His own relatives (Mark 3:21). In this kind of suffering we as
His people will have a part if we are faithful to Him. It may be physical or emotional. It will come
from unbelievers and may even come from other believers. Let us ask the Lord Jesus to give us
the strength to undergo this kind of suffering as He did_that is, with composure, with forgiveness
toward our persecutors, committing our reputations and needs to Him, and looking forward to the
joy that is set before us.

The Lord Jesus suffered under attacks from Satan. The most explicit account of such an attack is
given in connection with the temptation in the desert after His baptism. The Lord Jesus, of course,
repulsed every one of Satan’s attacks. Scripture does not state explicitly that the Lord Jesus
suffered at this time, but surely Satan’s evil suggestions would cause suffering to Christ’s holy
mind. The effort of having to deal with Satan when He was in a barren environment and weakened
and tired from forty days of fasting (Satan often attacks when we are at a low point, physically)
would have been a form of suffering. According to J. N. Darby, writing in his article, "The
Sufferings of Christ," in The Collected Writings, Satan caused suffering for Christ in Gethsemane
by bringing vividly to His mind all the horrors of crucifixion and being judged for sin. Mr. Darby
uses John 14:30 as his Scriptural basis for these remarks. We know from the experiences of Job
and Paul (2 Cor. 12:7) that Satan can bring physical pain and mental anguish to the believer when
allowed by God to do so. Satan often puts wicked thoughts in our minds and then condemns us
for having them. He uses doubts, discouragement, and depression. Even if we do not give way
to the suggestions, the suggestions themselves cause pain. In every conflict with Satan we must
rely on the Lord Jesus to give us strength and to enable us to use our spiritual armor correctly.

We all know, I am sure, that we suffer because of sin in the world. Sometimes we suffer directly
because of our personal wrongdoing. Sometimes we suffer because we live in a fallen world.
Disease, death, crime, and natural disasters came into the world because of the sin of Adam and
Eve. Now the Lord Jesus, of course, never suffered because of personal wrongdoing, for He
never sinned. Samuel Ridout in Lectures on the Tabernacle states that the Lord Jesus was not
subject to sickness or those physical problems which we associate with the body’s gradual
deterioration as it grows older. Although the Lord Jesus did not suffer in these ways from sin in

the world, He suffered in another way. The very presence of sin and its consequences grieved
Him (John 11:35,38) and He sorrowed when people brought suffering upon themselves because
of their sin. This is shown vividly in His weeping over Jerusalem because of the judgment the
Jews were bringing upon themselves by their rejection of Him (Luke 19:41-44). We also should
enter into this type of suffering because of sin in the world. We should grieve when people bring
suffering upon themselves because of sin. We should also grieve because of the grief and dishonor
their sin brings to Christ. We should all be able to say with the Psalmist, "Rivers of waters run
down mine eyes, because they keep not Thy law" (Psalm 119:136).

Finally, the Lord Jesus suffered in a way in which none of us ever can. I speak, of course, of His
atoning sufferings on the cross where He was made sin for us, where He bore our sins in His own
body. This suffering was distinct from the physical agony of crucifixion or the suffering of being
despised and rejected by men. He atoned for our sins by being forsaken by God with all the horror
and anguish which such a condition implies and which He alone could fully enter into. We will
never be able to understand completely the depths of that suffering. May we respond with love
and reverence when we contemplate the depth and extent of sufferings of our Lord.

"Thou prepares! a table before me" (verse 5). As we walk through the valley of the shadow of
death we not only have Himself to quiet our fears, we not only have His rod and staff to comfort
us, but we also have a table spread before us and prepared with everything that we need. When
we consider this table we would think of two things:(1) What is on the table? and (2) who is at
the table? In the first we think of the food and in the second we think of the fellowship. Let us
consider these two things in detail.

1. What is on the table? The food on this table meets the needs of our souls. This would remind
us of the words of our Lord Jesus Christ in John 6:35:"I am the bread of life:he that cometh to
Me shall never hunger; and he that believeth on Me shall never thirst." The Lord Jesus through
His death becomes the true food of the believer. We may also think of this food as being those
spiritual things which we need and enjoy daily. The food on the table would include the following:

Grace_sufficient for every need, abundant and overflowing.

Peace_the peace of God which passes all understanding to guard our hearts and minds.

Love_the love of Christ which passes all knowledge.

Mercy_multiplied to us.

Joy_Christ’s own joy that our joy might be full.

Wisdom_the true wisdom from above.

Sanctification_the daily setting apart through His truth.

Power_the power of the Holy Spirit in us.

Comfort_the comfort of the scriptures.

As we look at this partial list, does not#this appeal to our spiritual appetites? Christ in the Word
of God is all these things to us.

"We taste Thee, O Thou Living Bread,
And long to feast upon Thee still;
We drink of Thee, the Fountain Head,
And thirst our souls from Thee to fill!"

2. Who is at the table? First, the Host, our Lord Jesus Christ, the great Shepherd of the sheep,
is at this table. It is really His table. Secondly, at this table are all those lost sheep who, like
ourselves, were found by this great Shepherd of the sheep. Through the completed work of Christ
upon the cross every believer has the title and privilege to be at this table.

"Once as prodigals we wandered
In our folly far from Thee;
But Thy grace, o’er sin abounding,
Rescued us from misery.
Clothed in garments of salvation,
At Thy table is our place;
We rejoice, and Thou rejoicest,
In the riches of Thy grace."

This table, then, speaks of fellowship with the Host, our great Shepherd of the sheep, and with
others who are at the table. Unconfessed sin in our lives causes us to lose out on the things that
He has prepared for those who love Him and also on the fellowship with Himself and with others.
Today the fullest expression of that fellowship with Himself and others is found in what Scripture
speaks of as "the Lord’s supper" or the "breaking of bread" (1 Cor. 11:20; Acts 20:7). The early
church gathered together upon the first day of the week to break bread. In this supper we
remember our Lord Jesus in His death for us, the bread symbolizing His body given for us and
the cup His blood shed for us. How good to be able to gather around Himself in obedience to His
Word, "This do in remembrance of Me," and "Show [or announce] the Lord’s death till He come"
(1 Cor. 11:23-26).

"Thou prepares! a table before me in the presence of mine enemies." Just as sheep may feed upon
what their shepherd has prepared for them in the presence of wolves, mountain lions, and bears,
so we also feed in the presence of our enemies. The apostle Paul spoke of these enemies when he
addressed the Ephesian elders in Acts 20:29,30:"For I know this, that after my departing shall
grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men
arise, speaking perverse things, to draw away disciples after them." The Lord Jesus also spoke
of these enemies in Matt. 7:15:"Beware of false prophets, which come to you in sheep’s clothing,
but inwardly they are ravening wolves." He also prepared us to expect the same hatred that He
received when He lived here. "If the world hate you, ye know that it hated Me before it hated
you" (John 15:18,20). Furthermore, there exist unseen spiritual enemies, principalities, powers,
rulers of the darkness of this world, spiritual wickedness in high places (Eph. 6:12). Our greatest
enemy, Satan, goes about as a roaring lion seeking whom he may devour (1 Peter 5:8). Yet in the
presence of these enemies seen and unseen, we may sit at His table and enjoy what He has
prepared for us in peace and safety. We are His and though the enemy may rob us of material
things, and may even take our life from us, He can never rob us of those spiritual joys which
Christ has made ours.

"Thou anointest my head with oil." In the Old Testament this anointing was a special privilege
reserved for only a few. We read only of the high priests, prophets, and kings who were anointed
with oil. The anointing was a special mark of being set apart by God for His service, and as such
gave power to the one anointed. The oil is a symbol of the Holy Spirit who is the true power for
service. In the New Testament we read that "God anointed Jesus of Nazareth with the Holy Ghost
and with power" (Acts 10:38). This is also true of believers today. "Now He which stablisheth
us with you in Christ, and hath anointed us, is God; who hath also sealed us, and given the earnest
of the Spirit in our hearts" (2 Cor. 1:21,22). Also we read of this anointing in 1 John 2:20 and

27. Every believer has been anointed with the Holy Spirit at new birth, and as such has been set
apart for service. What a special place of privilege and power is ours today! How comforting it
is to know that the power for serving my great Shepherd is found, not in myself, but in the Holy
Spirit.

With this anointing, the joy is more than can be contained and leads us to exclaim with the
psalmist, "My cup runneth over." "My cup" speaks of the portion which the great Shepherd has
given to me. My cup is filled with blessings. The cup which the Father gave Him to drink was
filled with the death and judgment which I deserved (Matt. 26:39; John 18:11). Because He drank
that cup my cup now is full and running over. This running over is a result of the Holy Spirit
filling us and controlling us as we read in Eph. 5:18-20:"Be filled with the Spirit; speaking to
yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to
the Lord." Joy produced in us through the Holy Spirit will indeed run over in blessing not only
to myself but others also. The knowledge of this joy makes me ask myself, "Is my life a reflection
of that joy?" May we know more what it is to "walk in the Spirit" so that we can say, "My cup
runneth over."

"Surely goodness and mercy shall follow me all the days of my life." The knowledge of what my
great Shepherd has provided for me in the past and in the present leads to the confidence in the
future. Our great Shepherd never changes. "Jesus Christ is the same yesterday, and today, and
to the ages to come" (Heb. 13:8 JND).

"Yesterday He helped me,
Today I’ll praise His name,
Because I know tomorrow,
He’ll help me just the same."

I need that goodness and mercy each day of my life. And God is not short on these two things.
We read of the riches of His goodness in Rom. 2:4 and the riches of His mercy in Eph. 2:4. These
two things were present in my salvation and they will continue with me all the days of my life.
Oh, the goodness of God! How many times we can see how His goodness has abundantly met our
every need. His mercy is there to meet us in special times of weakness or failure. We need not
fear tomorrow because there will not be a time in our lives when His goodness and mercy will not
be there to sustain and keep us.

"And I will dwell in the house of the Lord for ever." What a crowning statement this is to all that
has been said! It is said in quiet, firm assurance. Not "I hope to dwell" but "I will dwell." This
assurance is what every believer in Christ Jesus may have by resting in the promises of our great
Shepherd. Before He went to the cross He said, "In My Father’s house are many mansions; if it
were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a
place for you, I will come again, and receive you unto Myself; that where I am, there ye may be
also" (John 14:2,3). Our Shepherd’s death upon the cross and His entrance into heaven as the
glorified Man has prepared a place for us. It is His desire to have us with Himself. He will soon
come to take us there to His Father’s house_"caught up… to meet the Lord in the air" (1 Thess.
4:17). If we are called home before He comes in the air, we have the assurance that if absent from

this body we will be present with the Lord (2 Cor. 5:8). The certain hope of dwelling in the house
of the Lord will strengthen us and will separate us from the world’s empty hopes and fears.
"Every man that hath this hope in him purifieth himself, even as He [Christ] is pure" (1 John 3:3).
Sometimes the presence of Christ seems very real and precious to us. At other times we are not
so conscious of it. But when we are in the house of the Lord we will be forever in His presence.
"So shall we ever be with the Lord. Wherefore comfort one another with these words" (1 Thess.
4:17,18). There will be nothing to hinder the fullest enjoyment of His presence. We will see Him
face to face. Faith will be turned to sight, hope will be realized, and only love will remain. It will
be the beginning of an unending day of joy and happy fellowship with the One who loved us and
gave Himself for us. In view of that time the Lord Jesus has said, "Surely I come quickly." And
we in answer say, "Even so, come, Lord Jesus" (Rev. 22:20,21).

FRAGMENT
Oh, what a home! But such His love
That He must bring us there.
To fill that home, to be with Him,
And all His glory share.
The Father’s house, the Father’s heart,
All that the Son is given
Made ours_the objects of His love,
And He, our joy in heaven.

In this article I would like first to link Psalms 22, 23, and 24 together and show the connection
which they have with each other, and then present some more detailed thoughts on the first and
last of these Psalms. Psalm 23 will be presented in more detail in a subsequent issue.

In the New Testament, the Lord Jesus Christ is spoken of as "the Good Shepherd" (John 10:11),
"the Great Shepherd" (Heb. 13:20), and "the Chief Shepherd" (1 Peter 5:4). Also, in Hebrews
9, three lines of truth relating to Him in these three aspects are unfolded. In verse 24, Christ is
presented as "entered . . . into heaven itself, now to appear in the presence of God for us"; this
is the truth of Psalm 23, Christ "the Great Shepherd of the sheep." In verse 26, Christ is presented
in these words:"Once in the end of the world [or the age] hath He appeared to put away sin by
the sacrifice of Himself"; this is Psalm 22, Christ "the Good Shepherd," who gave His life for the
sheep. In verse 28, Christ is seen in the future:"Unto them that look for Him shall He appear the
second time without sin unto salvation"; this is Psalm 24, Christ "the Chief Shepherd," who will
yet come in glory.

Thus, we have in the three Psalms what has been spoken by others hi alliteration:THE CROSS,
THE CROOK, and THE CROWN. This sets forth the symbols of the past, present, said future
work of our Lord Jesus Christ, the Shepherd of the sheep and lambs of His flock. As to the Cross,
we see His love unfolded in His sufferings to make propitiation for our sins (Psalm 22). The Crook
suggests His grace that flows out in the loving, faithful care and ministry He carries on now
(Psalm 23). The Crown symbolizes the glory that He will yet reveal in His kingdom on earth
(Psalm 24).

Psalm 22, The Cross

This Psalm is divided into two sections. The first, verses 1-21, depicts the sufferings unto death
that Christ endured as the Sin-bearer. He suffered alone in an agony of soul which the human
mind can never fathom. The second section, verses 22-31, tells of His associating others with Him
in His resurrection in the victory He won by His death.

The most casual reader will immediately identify this Psalm as being one of the several referred
to as Messianic, that is, it projects the Messiah of Israel in His sufferings and coming glory. The
very first words, "My God, My God, why hast Thou forsaken Me?" were uttered by our Lord
Jesus on the cross 1,000 years after they were written by the Spirit of God through David. How
marvelous to see prophecy so accurately fulfilled as "holy men of God spake as they were moved
by the Holy Ghost" (2 Peter 1:21)!

Section I (Verses 1-21)

The Holy Sufferer cries out, "Why?" as His God turns His back upon Him. In the daytime and
in the night seasons the words of His roaring are constantly uttered, but there is no response_no
help coming to Him (verses 1,2). He then answers His own question as to why this is. He says,
"But Thou art holy, O Thou that inhabitest the praises of Israel" (verse 3). The holiness of His

God would not permit Him to look upon sin, even upon His beloved Son who on the cross was
made sin, or a sin offering, to be consumed by the righteous judgment of God. The answer to the
Sufferer’s "Why?" in respect to ourselves is simply, "He was forsaken that we might be
accepted." What grace is thus displayed to sinners in perfect accord with divine righteousness in
the work of this unique Sufferer!

He continues in verses 4 and 5 to speak of the fact that the fathers in Israel in times past cried unto
God and were delivered; they trusted and were not confounded. However, as for Himself, He
says, "I am a worm and no man; a reproach of men, and despised of the people" (verse 6). The
depth of humiliation into which He entered is indicated here. The worm referred to is the
cochineal, that insect which was used to make the scarlet dye for the garments of the high priest
and for the curtains of the tabernacle. How graphically it depicts the sufferings of Christ! As the
worm was crushed and the dye extracted, so Christ was crushed beneath the rod of God’s
judgment against sin, and the blood which He shed is that which has provided the beautiful
garment of salvation for the sinner, to make him fit for God’s presence.

Another prophecy concerning Calvary is seen in verse 8:"He trusted on the Lord that He would
deliver Him; let Him deliver Him, seeing He delighted in Him." The elders and scribes reviled
Him in this way on the cross, saying, "He trusted in God; let Him deliver Him now, if He will
have Him; for He said, I am the Son of God" (Matt. 27:43). However, the Holy Sufferer seeks
refuge in the fact that from the time of His birth, He was the object of His Father’s care, and God
was His hope when He was upon His mother’s breasts. "Thou art My God from My mother’s
belly," He says. "Be not far from Me; for trouble is near; for there is none to help," He pleads
(verses 10,11). Surely such trust would not be unrewarded, but before He is answered, His work
of suffering for sin must be completed.

He then turns to speak of those who beset Hun round and gaped upon Him with their mouths open
like a roaring lion (verses 12,13). This no doubt symbolizes the same high priest, scribes, and
elders who gloated over their innocent Victim and repeatedly, hatefully cried out for Pilate to "
crucify Him!"

Then, too, the physical sufferings of the cross are further indicated in verses 13-17. Hanging upon
the cross, His bones were out of joint, His heart was melted, His strength was dried up, His
tongue stuck to His jaws for lack of water. All His bones could be counted as they were
gruesomely projected. Surely, this awful spectacle was a fulfillment of Isaiah 52:14, "His visage
was so marred more than any man, and His form more than the sons of men."

His suffering at the hands of the "dogs"_the term used for the Gentiles_is spoken of in verse 16.
It is said of them, "They pierced My hands and My feet." This is a remarkable prophecy
concerning the manner of His death. Totally unknown to the Jews, who punished by stoning to
death, was death by crucifixion, practiced by the Romans, and here prophesied by the Psalmist.
But the Romans at the time of this writing were not even thought of at all as an existing people,
much less as a powerful empire. What a testimony this is to the inspiration and infallibility of the
Old Testament Scriptures!

In keeping with the sin offering character of the Psalm, verse 15 unfolds the fact that it was God
who brought the Holy Victim "into the dust of death." It was according to His plan, formulated
by divine eternal counsel, that His beloved Son should suffer for sins. He was truly the Lamb
without blemish and without spot, foreordained before the foundation of the world for this purpose
(1 Peter 1:19,20).

Another Scripture fulfilled at Calvary is verse 18:"They part My garments among them, and cast
lots upon My vesture." John, in referring to this, tells us, "These things therefore the soldiers did"
(John 19:24).

In verses 19-21 the Holy Sufferer appeals to the power of Jehovah to be delivered from the power
of the dog, the Gentile power, that had Hun bound, scourged, and nailed to the Cross. He also
cries for deliverance from the lion’s mouth_from Satan’s vicious devouring. And then, being
confident that He was heard "because of His piety" (Hebrews 5:7 JND), He says, "Thou hast
heard Me from the horns of the unicorn." The unicorn was actually the auroch, a wild horned
beast upon whose horns the criminal was often impaled to be carried about until death claimed the
victim. Thus He thought of His plight. But He was heard from the horns of the auroch! Though
death was to be His portion, yet He was saved out of it, and the next section of the Psalm reveals
the results of His atoning death. He was raised from among the dead and is no longer alone. The
time of His suffering is forever past, and He now identifies others with Him in His triumph.

Section II (Verses 22-31)

The Holy Sufferer is now the Triumphant Redeemer. In resurrection He declares the Name of His
God to His brethren. To Mary, in John 20:17, He said, "I ascend unto My Father and your
Father; and to My God and your God." Taking His place in the midst of the congregation, He
Himself begins the praise_He leads the singing! Verse 22 is cited in Hebrews 2 where the
perfection of the Captain of Salvation through suffering is declared. He was made a little lower
than the angels in order to suffer and taste death for every man. It was just like Him and His love
to do so. But now we see Him crowned with glory and honor, the Head of a new creation,
bringing many sons to glory to be eternally identified with Him! What marvelous truth is unfolded
in Hebrews 2:9-12 and prophesied here in Psalm 22!

The Psalmist, by the Holy Spirit, now turns to Israel:"Ye that fear the Lord, praise Him; all ye
the seed of Jacob, glorify Him; and fear Him, all ye seed of Israel. For He hath not despised nor
abhorred the affliction of the afflicted [One]; neither hath He hid His face from Him; but when
He cried unto Him, He heard" (verses 23,24). This tells of the acceptance of the death of the
afflicted One, and of the raising of Him from among the dead in triumph. This is the foundation
upon which Israel in a future day will be brought to repentance and faith, to praise Him as their
Messiah King.

This all points to the time when not only Israel will be converted, but "all the ends of the world
shall remember and turn unto the Lord; and all the kindreds of the nations shall worship before
Thee. For the kingdom is the Lord’s; and He is the Governor among the nations" (verses 27,28).
Thus the 22nd Psalm is linked with the 24th, which is a projection of the future Crown of Glory.
Meanwhile, however, "a seed shall serve Him; it shall be accounted to the Lord for a generation"
(verse 30). This seed shall come and bear witness of His righteousness to a future
generation_"unto a people that shall be born, that He hath done this" (verse 31). Actually, the
message that shall be declared to Jew and Gentile alike will proclaim, "He hath finished the
work!" How fitting that this appears at the end of this Psalm, thus reminding us of His loud voice
of triumph on Calvary, after He had suffered for sins at the hand of a Holy God_"It is finished."
The glory of the coming kingdom is truly based upon this finished work, and will be the theme
of praise of both the heavenly and earthly saints. The earthly remnant of the 12 tribes of Israel,
the 144,000, and the multitude of Gentile nations saved through the tribulation, will enter His
glorious kingdom praising the Lamb whose blood had made their robes white for their eternal

acceptance and blessing.

Psalm 24, The Crown

With Psalm 23 presenting Christ as "the Great Shepherd" of the sheep in His present work
symbolized by the Crook, we pass on to consider Psalm 24. Here He is seen as "the Chief
Shepherd," wearing the Crown of glory in the day of His kingdom.

His power and glory as Creator are first declared:"The earth is the Lord’s and the fulness thereof;
the world, and they that dwell therein. For He hath founded it upon the seas, and established it
upon the floods" (verses 1,2). And who is it that shall dwell with Him? "He that hath clean hands
and a pure heart" (verse 4). They are those who have been cleansed from their sins and manifest
their standing by a practical state of purity and righteousness. These "shall receive the blessing
from the Lord" as His gifts of grace, receiving a righteousness from God that will enable them
to live and stand with the King during His millennial reign.

Both the remnant of Israel and the various tribes of the Gentiles are included in verse 6. Israel will
turn and seek Him and He will be found of them as their long-awaited Messiah. The Gentiles also
will find Him through the testimony of Israel. "O Jacob," suggests the grace to Jacob which now
makes him "Israel"_"a prince with God." The Gentiles will realize that their blessings have come
to them through "Jacob" now restored and blessed by Jehovah. The grace that met unfaithful,
deceitful Jacob will meet the need of the Gentiles who turn in repentance to Him. Revelation 7
gives both the 144,000 of the 12 tribes of Israel and the multitude of the Gentile nations saved
through the tribulation, converted and brought to Christ to form His kingdom when "the King of
Glory shall come in!"

"Who is this King of Glory?" He is "the Lord strong and mighty, the Lord mighty in battle" (verse
8). He is the same One the apostle John writes of in Rev. 19:11, the “Faithful and True," the One
who "in righteousness . . doth judge and make war." The Chief Shepherd, coming in glory, will
bear the rod of judgment. He will be victorious over the nations that have opposed Him. The
Psalmist in the 2nd Psalm graphically depicts it thus as the presumptuous kings of the earth set
themselves against Him:"He that sitteth in the heavens shall laugh; the Lord shall have them in
derision. . . . Thou shall break them with a rod of iron; Thou shall dash them in pieces like a
potter’s vessel." When He comes, He will destroy the western powers and cast the political ruler,
the beast, and the antichrist alive into the lake of fire. He will also break the king of the north and
his armies_Israel’s inveterate enemy, the dragon, whom God will use as His rod against
Jerusalem and apostate Israel (see Isaiah 10:5-12; 14:24,25; 30:31-33). Finally, He will destroy
Russia who will come against Israel when she is established in her land in peace (Ezek. 38,39).
In all this Jehovah will be acclaimed as the Mighty Deliverer of His people. He truly is "The Lord
of hosts." This is "the King of Glory"!

Hence, as the three Psalms bring Him before us, He was the Holy Sufferer, the Good Shepherd
who gave His life for the sheep on the Cross (Psalm 22); He is the Great Shepherd of the sheep
now caring for us with His Crook (Psalm 23); and He will be the Chief Shepherd wearing the
Crown when He comes to judge His enemies and set up His kingdom of power and glory (Psalm

24).

FRAGMENT
On that cross, alone, forsaken,
Where no pitying eye was found;
Now to God’s right hand exalted,
With Thy praise the heavens resound!

"Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest
of our confession, Jesus" (Heb. 3:1 JND). "And let us consider one another to provoke unto love
and to good works" (Heb. 10:24).

The above passages are very intimately connected. They are bound together by the fact that the
writer uses the same Greek word for "consider" in both passages and this word occurs only in
these two places in the whole Book of Her brews. The word signifies an earnest application of the
mind.

We are to consider Jesus, and we are to consider all those who belong to Him wherever they are.
We are to apply our minds diligently to Him and to His interests on the earth, and thus be
blessedly delivered from the miserable business of thinking about ourselves or our own interests.

The titles bestowed on our blessed Lord in the first passage present Him to our hearts in a very
wonderful manner. They take in the range of His history from the bosom of the Father down to
the dust of death, and from the dust of death back to the throne of God. As the Apostle, He came
from God to us; and as the High Priest, He has gone back to God for us. He came from heaven
to reveal God to us, to unfold to us the very heart of God, to make us know the precious secrets
of His bosom.

What a marvelous privilege to have God revealed to us in the person of Christ! God has spoken
to us in the Son. Our blessed Apostle has given us the full and perfect revelation of God. "God,
who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of
the knowledge of the glory of God in the face of Jesus Christ" (2 Cor. 4:6).

We can now turn to the Gospels; and as we gaze upon that blessed One who is there presented to
us by the Holy Spirit, in all that lovely grace which shone out in all His words and works and
ways, we can say, "That is God." We see Him going about doing good, and healing all that were
oppressed of the devil; we see Him healing the sick, cleansing the leper, opening the eyes of the
blind, feeding the hungry, drying the widow’s tears, and weeping at the tomb of Lazarus; and we
say, "That is God." Every ray of moral glory that shone in the life and ministry of the Apostle of
our confession was the expression of God. He was the brightness of the divine glory and the exact
impression of the divine essence.

How precious is all this to our souls! To have God revealed in the person of Christ so that we can
know Him, delight in Him, find all our springs in Him, call Him Abba Father, walk in the light
of His blessed countenance, have fellowship with Him and with His Son Jesus Christ, know the
love of His heart, the very love wherewith He loves the Son_what deep blessedness! what fulness
of joy! How can we ever sufficiently praise the God and Father of our Lord Jesus Christ for His
marvelous grace in having introduced us into such a sphere of blessing and privilege, and set us
in such a wondrous relationship with Himself in the Son of His love! Oh, may our hearts praise
Him! May our lives praise Him! May it be the one grand aim and object of our whole moral being
to magnify His name!

But we must now return to another great branch of our subject. We are to "consider . . . the High
Priest of our confession." The same blessed One who, as the Apostle, came to make God known
to our souls, has gone back to God for us. He came to speak to us about God; and He is gone to
speak to God about us. He appears in the presence of God for us; He , bears us upon His heart
continually; He represents us before, God to maintain us in the integrity of the position into which

His precious atoning work has introduced us. His blessed priesthood is the divine provision for
our wilderness path. Were it merely a question of our standing or title, there would I be no need
of priesthood; but as it is a question of our actual I state and practical walk, we could not get on
for one moment! if we had not our great High Priest ever living for us in the presence of God.

There are three precious aspects of our Lord’s priestly service presented in the Epistle to the
Hebrews. First, we read in Hebrews 4:14,15:"Seeing then that we have a great high priest, that
is passed into the heavens, Jesus the Son of God, let us hold fast our profession [or confession].
For we have not an high priest which cannot be touched with the feeling of our infirmities; but
was in all points tempted like as we are, yet without sin [or sin excepted]."

Just think of the deep blessedness of having One at the right hand of the Majesty in the heavens
who is touched with the feeling of your infirmities, who enters into all your sorrows, who feels
for you and with you in all your exercises, trials, and difficulties! Think of having a Man on the
throne of God, a perfect human heart, One on whom you can count in all your weakness,
heaviness, and conflict_in everything except sin! With this, blessed be His name, He can have
no sympathy.

What a precious provision! The One who has all power in heaven and on earth now lives for us
in heaven. We can count on Him at all times. He enters into all our feelings in a way that no
earthly friend could possibly do. We can go to Him and tell Him things which we could not name
to our dearest friend on earth, inasmuch as none but He can fully understand us. But our great
High Priest understands all about us. He has passed through every trial and sorrow that a perfect
human heart could know. Hence He can perfectly sympathize with us. He delights to minister to
us in all our seasons of sorrow and affliction, when the heart is crushed and bowed beneath a
weight of anguish which only He can fully enter into. Precious Saviour, may we draw more
largely upon the exhaustless springs of comfort and consolation that are found in Thy large and
loving heart for all Thy tried, tempted, sorrowing, suffering brethren here below!

Hebrews 7:25 gives another aspect of our Lord’s priestly work:"Wherefore He is able also to
save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession
for them." What comfort and assurance is here for all the "holy brethren." Our great High Priest
bears us upon His heart continually before the throne. He lives for us, and we live in Him. He will
carry us right through to the end. We rest in the final perseverance of our divine High Priest. "If,
when we were enemies, we were reconciled to God by the death of His Son, much more, being
reconciled, we shall be saved by His life" (that is, His life now in heaven) (Rom. 5:10). He has
made Himself responsible for every one of the "holy brethren," to bring them through all the
difficulties, trials, snares, and temptations of the wilderness, right home to glory. Universal and
everlasting homage to His blessed name!

In Hebrews 13:15 we have the third aspect of our Lord’s service for us in the heavenly sanctuary.
"By Him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our
lips, giving thanks to His name." What a comfort to know that we have One in the presence of
God to present our sacrifices of praise and thanksgiving! How surely it encourages us to bring
such sacrifices at all times! True, they may seem very poor and imperfect, but our great High
Priest knows how to separate the precious from the vile. He takes our sacrifices and presents them
to God in all the perfect fragrance of His own person and ministry. Every little breathing of the
heart, every utterance, every little act of service goes up to God, not only divested of all our
infirmity and imperfection, but adorned with all the excellency of the One who ever liveth in the
presence of God, not only to sympathize and intercede, but also to present our sacrifices of
thanksgiving and praise.

All this is full of comfort and encouragement. How often have we to mourn over our coldness,
barrenness, and dead-ness, both in private and in public! We seem unable to do more than utter
a groan or a sigh. Well, Jesus takes that groan or sigh and presents it to God in all His own
precious-ness. This is part of His present ministry for us in the presence of our God, a ministry
which He delights to carry out-blessed be His name! It is His joy to bear us upon His heart before
the Throne. He thinks of each one in particular, as if He had but that one to think of.

It is wonderful, but so it is. He enters into all our little trials and sorrows, conflicts and exercises,
as though He had nothing else to think of. Each one has the undivided attention and sympathy of
that infinite, loving heart, in all that we experience as we pass through this scene of trial and
sorrow. He has gone through it all. He knows, as we say, every step of the road. We can see Him
(by faith) walking through this world and can look up and see Him on the throne. We see Him a
glorified Man, but the same Jesus who was here on earth; His circumstances are changed, but not
His loving heart. "Jesus Christ the same yesterday, and today, and for ever" (Heb. 13:8). Such
then, beloved reader, is the great High Priest whom we are exhorted to "consider." Truly we have
all we want in Him. His sympathy is perfect; His intercession, all-prevailing; His presentation of
our sacrifices, ever acceptable. Well may we say, "We have all, and abound" (Phil. 4:18).

Now let us look at the exhortation in Hebrews 10:24:"Let us consider one another to provoke
unto love and to good works." The more attentively we consider Him, the more we shall be fitted
and disposed to consider all who belong to Him, whoever and wherever they may be. Show us
a man full of Christ, and we will show you a man full of love, care, and interest for every member
of the body of Christ. It must be so. It is simply impossible to be near Christ and not have the
heart filled with the sweetest affections for all that belong to Him. We cannot consider Him
without being reminded of them and led out in service, prayer, and sympathy according to our
little measure. If you hear a person talking loudly of his love for Christ while having no real love
for His people, you may be sure it is all hollow profession. "Hereby perceive we the love of God,
because He laid down His life for us; and we ought to lay down our lives for the brethren. But
whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels of
compassion from him, how dwelleth the love of God in him? My little children, let us not love
in word, neither in tongue; but in deed and in truth" (1 John 3:16-18).

These are wholesome words for all of us. May we apply our hearts most diligently to them! May

we, by the powerful ministry of the Holy Spirit, be enabled to respond with all our hearts to these
two weighty and needed exhortations to "consider the Apostle and High Priest of our confession,"
and to "consider one another." And let us bear in mind that the proper consideration of one
another will never take the form of prying curiosity or unwarrantable espionage_things which can
only be regarded as the curse and bane of all Christian society. No, it is the very reverse of all
this. It is a loving, tender care, expressing itself in every form of seasonable service_the lovely
fruit of true communion with the heart of Christ.

(From "Holy Brethren" in Miscellaneous Writings, Vol. 5.)

In the preceding issue, some general guidelines from Scripture were considered as to choosing a
marriage partner. The Christian should be looking for a partner who is also a true, born-again
Christian, who loves the Lord and desires to live for Him, and who has the same ecclesiastical
affiliation. In this issue we consider the matter of discerning the Lord’s mind as to a specific
marriage partner.

As we have noticed previously, Abraham instructed his servant not to take a wife for Isaac from
among the daughters of the Canaanites but from his own relatives (Gen. 24). These are the general
guidelines. But when the servant arrived at the city of Nahor his concern for the specific became
evident. As he stood near the public well he prayed to God that the woman whom God had
appointed for Isaac might come to the well that evening, and that by certain signs he might
recognize her when she came. God answered his prayer; he met Rebekah who turned out to be
the grand-niece of Abraham. As a result, the servant bowed and worshiped the Lord saying,
"Blessed be the Lord God of my master Abraham, who hath not left destitute my master of His
mercy and truth; I being in the way, the Lord led me to the house of my master’s brethren" (verse
27).

What a beautiful example for us today! As Christian young people begin having attractions to
members of the opposite sex, and as they begin dating and having thoughts of some day getting
married, they should be praying that the Lord will lead them to the one of His choice for a
marriage partner. The parents of these young people should be praying too and encouraging their
children thus to pray.

We cannot say what means God may use with each particular person to reveal His mind as to a
marriage partner. It is most important to maintain an open mind about the matter until the Lord’s
mind is clearly manifest. It will not do to make up our mind first and then challenge the Lord to
prevent us if we are not in His will. Sometimes He may graciously do this, but we cannot count
on it; God sometimes, in His wisdom, lets us go our own way if we are definitely bent on it.

If we are truly seeking the Lord’s mind in the matter of marriage, we may find Hun closing and
opening doors, sometimes in quite unexpected ways, in the process of directing us to the partner
of His choice. Sometimes He will use our own actions and behavior in this. For example, not a
few times has a relationship between a young man and a young woman terminated either because
one or the other was too forward and wanted to develop a closer relationship too quickly, or
because one did not take enough initiative or interest in developing or maintaining a friendship
with another. Following the break-up, the person who may have been "to blame" for the
separation may tend to engage in self-incrimination for having been too aggressive, or not
aggressive enough, or whatever the reason may have been. But while there may be important
lessons for us to learn from our social mistakes, let us also recognize that the Lord may well be
working through these very mistakes to redirect us to the one who is His choice for us.

Just as the Lord may close doors in some instances, so does He cause new ones to open. For those
readers whose concern is that they do not seem to have any marriage prospects_at least among

persons who meet the general guidelines considered previously_it should be an encouragement
to realize that the Lord opens doors and is well able to lead you to the right person or the right
person to you. However, do not think that He will necessarily hand a wife or a husband to you
on a silver platter while you remain in the confines of your living room. (Recall the effort spent
by Abraham’s servant in finding the wife for Isaac.) He expects you to get out and be friendly to
those of your age group as well as everyone else in your local assembly. And if there are not
many prospects in the local assembly of believers, you should try to get to regional or national
Bible conferences and seek to make acquaintances among the Christians gathered there. This, of
course, will not guarantee that you will find a wife or husband; the Lord may have other plans for
you (as will be discussed shortly), or He may have certain things for you to learn before bringing
you and your life’s partner together.

Thus far we have been exploring the question of determining God’s will as to the choice of a
marriage partner. But we have not yet considered the even more basic question of, "Is it God’s
will that I should become married at all?" Remaining single, for the Christian, is a definite option
set forth in Scripture. The apostle Paul states, "I would that all men were even as I myself [that
is, unmarried] … I say therefore to the unmarried and widows, It is good for them if they abide
even as I" (1 Cor. 7:7,8). For some types of service for the Lord there is a distinct advantage to
being married, while other aspects of Christian service might more easily and faithfully be carried
out if one is not married. The apostle Paul, of course, is a special example of the latter; how could
he have accomplished what he did if he had family responsibilities? Those "gifted" to remain
unmarried (1 Cor. 7:7) are free, the apostle Paul tells us, to serve "the Lord without distraction"
(1 Cor. 7:35). Thus, married Christians should not make unmarried Christians feel that there is
a social stigma to being single, nor should they feel it is necessary to engage in matchmaking for
their unmarried friends.

There is an appeal in 1 Cor. 7 not only to those who have never married, but to those who are
widowed and divorced as well. We shall consider in a subsequent issue what Scripture has to say
about divorce and remarriage, but suffice it to say here that even in situations where remarriage
may be allowed by Scripture, the option of remaining unmarried should be carefully weighed
before the Lord (1 Cor. 7:8,27,32-34, 38-40). The one who has lost husband or wife should
carefully and prayerfully seek to learn what the Lord is trying to teach through the bereavement
and to determine if the Lord has a special service to be carried out while in the unmarried state.
The widows eligible for support by the assembly of believers were those who had only one
husband; they never remarried but rather gave themselves to prayer and supplication, and to good
works such as raising children, lodging strangers, washing the saints’ feet, and relieving the
afflicted (1 Tim. 5:3-10). The bishops (or overseers) and the deacons of the local assemblies
likewise were to be "the husband of one wife" (1 Tim. 3:2,12). Grammatically, this expression
is exactly comparable to the phrase in 1 Tim. 5:9_"the wife of one man"; thus it would seem to
be saying that to be qualified to fill one of these offices a man should remain unmarried if
widowed. Such a one puts the Lord and the needs of the assembly above all else, and perhaps
finds in widowhood greater freedom to serve the Lord and help his fellow believers (1 Cor.
7:32,33). On the other hand, the apostle makes it clear that it is no sin or shame for the widowed
person to remarry (1 Cor. 7:9,28,36,39).

In summary, the Lord is very much concerned about the questions of whether we should marry
and, if so, whom we should marry. May all who are considering the matter of marriage seek
diligently and earnestly to know the Lord’s will as to these questions.

In the next issue, Lord willing, we will discuss the engagement period in preparation for marriage.

Love, submission, communication, confession, forgiveness, and mutual prayer and Bible
study_these elements of a happy marriage have been considered in the previous two issues. This
chapter of our series on "The Christian and Marriage" will conclude with two further
elements_physical intimacy and management of finances_which in many cases have made the
difference between a happy and an unhappy marriage.

Physical Intimacy

To those who are dating or engaged to be married the warning was given in a previous chapter
against entering prematurely into that physical intimacy which belongs to marriage alone. It was
also mentioned that a marriage built solely on the physical relationship, without strong emotional
and spiritual bonds, is not likely to thrive far beyond the honeymoon. This is not to downgrade
the physical relationship but to emphasize those other aspects of the marriage partnership which
are often given but little consideration. Indeed, unless a marriage is built upon the foundation of
that agape or Christ-like love, the physical relationship will tend to become mechanical and
selfish, and hence may ultimately lead to conflict and resentment. A strong spiritual relationship
will, on the other hand, tend to enhance the enjoyment of the physical relationship.

Let us consider some scriptural counsel to the married couple concerning physical intimacy. "Let
the husband render to the wife her due, and in like manner the wife to the husband. The wife has
not authority over her own body, but the husband; in like manner also the husband has not
authority over his own body, but the wife. Defraud not one another, unless, it may be, by consent
for a time, that ye may devote yourselves to prayer, and again be together, that Satan tempt you
not because of your incontinency" (1 Cor. 7:3-5 JND). Not only in first century Corinth, but
throughout the history of the Church to the present day, there have been Christians who have
gotten the notion that physical intimacy in marriage is beneath the dignity and calling of a spiritual
Christian. Some have gone so far as to separate from their wives or husbands in order to be free
to live "a more spiritual life." Others have pushed the physical relationship in marriage into the
background for similar reasons. But the apostle Paul warns that neither marriage partner should
unilaterally deprive the other of physical intimacy. Only if both agree together to live celibately
"for a time" in order to devote themselves to prayer and communion with the Lord should such
a program be undertaken. And this is to be for a definitely limited period of time so that neither
partner will become vulnerable to Satan’s temptations to commit adultery as a result of unsatisfied
physical desires.

The Greek word translated "defraud" in 1 Cor. 7:5 means literally "turn away from, reject,
repulse." The sexual relationship should never be used as a club to achieve one’s own selfish ends.
One should not reject his/her mate sexually as a means of forcing the mate to yield to his/her will
concerning any matter. The elements of prayer, communication, and love _discussed
previously_should be brought into play in such situations.

Another Scripture which is relevant to the physical relationship of a married couple is "submitting
yourselves one to another in the fear of God" (Eph. 5:21). Mutual love (again, that agape or

divine love) will lead the two partners to be sensitive to the moods and needs and desires of the
other. Love will lead the husband or wife to subdue his/her own physical needs and desires when
it is sensed that one’s mate does not share this mood. At the same time, the spouse who perhaps
is not in the mood for physical intimacy may be led, out of love, to give himself/herself over to
satisfying the needs of the mate. Out of love for each other, each will be willing to take the lead
in submitting to the other.

If one of the partners seems frequently to be not in the mood for physical intimacy, it may be that
he/she is harboring bitterness or resentment toward the spouse for some reason. Here again, as
stressed in the previous issue, there is a great need for communication. Harboring resentment
toward another is not a proper response for a Christian. The offended one should seek lovingly,
patiently, and meekly to express to the spouse the nature of the offense (Matt. 18:15)_. And the
spouse should be quick to confess any wrong so that the joy of the marriage might soon be
recovered.

As we have seen previously, wives are told to submit themselves to their husbands (Eph. 5:22).
But clearly this is not to be used by the husband as a club to force his wife to satisfy his physical
(or any other) needs and desires. For this reason, verses 23 and 24 are tempered by verses 25-29
which emphasize the man’s need to love his wife. Further, it is well to keep in mind that husbands
have the privilege of submitting themselves to their wives in many areas of life, even while
retaining overall authority and responsibility over the household. Christ took the form of a servant,
though He was worthy that all should serve and submit to Him. How can we, who have no such
worthiness in ourselves, take a place higher than the one Christ took in love? (John 13:16).

Management of Finances

There are a number of scriptural principles which relate to management of finances in a
household. First, on the basis of 1 Cor. 11:3, Eph. 5:23,24, and 1 Tim. 2:12,13, the husband is
the head of the wife. Therefore, the husband should have the overall responsibility for managing
the household finances. It may be that he is a terrible mathematician and she a trained bookkeeper;
in such a case it might be profitable for the two to work together on paying bills, balancing the
checking account, etc. But final responsibility and authority for expenditures rests with him.

Sometimes the husband gets the idea that since he earned his paycheck through his own hard work,
the money belongs to him and he is free to spend it as he pleases. The working wife may also
develop this attitude, particularly if her husband already manifests it. However, it generally is not
wise to make a distinction between "his money" and "her money." The statement of Scripture that
"they shall be one flesh" (Gen. 2:24) is not, I believe, limited to the physical union of husband
and wife. It involves as well the pooling of resources, having all things in common, and not
having separate bank accounts. In this connection, it is well to keep in mind that all that we have
in the way of material wealth and property, as well as talents, abilities, and intelligence, belong
to the Lord and are only on loan to us (1 Sam. 2:5-7; Job 1:21; Luke 16:12). We are responsible
to God to use what He has given us for His glory and the edification of His people, and not to
make a name and a place for ourselves in this world nor to satisfy our own fleshly desires.

It is wise for the husband and wife periodically to plan together a budget based on total resources
and anticipated income which allots a set amount for food, clothing, household expenses,
automotive expenses, utilities, etc., and also allows for some saving for larger purchases and for
emergencies. They should pray together for wisdom and guidance from the Lord as to spending,
saving, and specific purchases.

Prayerful consideration should also be given to the proportion of total (before taxes) income to be
devoted to charitable contributions. While the Old Testament guideline for this is a tenth (tithe),
a sense of God’s grace and the extent of His great gifts to us may lead us to give more than a tenth
toward support of the Lord’s work.

A snare which newly married couples often fall into, and which often ends up destroying the
marriage, is to covet too high a standard of living from the outset. There is a tendency with young
people to want to begin their own homes at the same standard presently enjoyed by their parents,
forgetting that in most instances their parents started out quite simply and lived within their means.
In attempting to attain this standard the couple quickly finds themselves deep in debt with a large
portion of the weekly paychecks going to make payments to creditors. In order to meet expenses,
the husband begins volunteering for overtime duty or takes a second job, and the wife gets a
job_or maybe two_as well. As a result, the husband and wife hardly see each other any more;
if they should have children, these soon get shuttled off to a day-care center; and the marriage
relationship becomes strained, often to the breaking point.

Listen to what Scripture has to say in this regard:"Godliness with contentment is great gain. For
we brought nothing into this world, and it is certain we can carry nothing out. And having food
and raiment let us be therewith content" (1 Tim. 6:6-8). "Be content with such things as ye have"
(Heb. 13:5). "Owe no man any thing, but to love one another" (Rom. 13:8). "The borrower is
servant to the lender" (Prov. 22:7).

Paul Wilson in The Institution of Marriage (Bible Truth Publishers, Addison, IL) offers the
following comments on this topic:"It is not the style of our homes, nor the model of the
automobile; that are the great criteria of how a Christian is getting on; but rather, is there
godliness and contentment? Some of the happiest Christians are those who have little of this
world’s goods, but who enjoy Christ and the things of God, and go on in contentedness of spirit
in temporal things. A striving for the things beyond one’s circumstances will help to produce
leanness of soul on the one hand, and the very opposite of happiness on the other.

"Even from a purely worldly standpoint, it is a happy experience when young married people find
it pleasurable employment to labor together on fixing up an old house, or refinishing some
furniture, or on any of the many things that go to make up a home. We have heard unsaved people
remark that the surest way to make newly married young folks discontented is to give them
everything they could wish, so that there is nothing left to work toward."

As a final thought, just as one might refuse physical intimacy with one’s spouse because of anger
or resentment, an offended husband or wife may give vent to the hurt by going on a shopping and
spending spree. This, like a drinking spree, may provide temporary feelings of relief from one’s
anger or frustration, but clearly only compounds the problems. The much preferred solution, as
discussed previously, involves verbal communication to the spouse concerning one’s unhappiness,
and love and patience with each other while seeking a resolution to the problem.

As we conclude this three-part chapter on elements of a happy marriage, let us heed the apostle
Paul’s exhortation to pray "always . . . with all perseverance and supplication for all saints" (Eph.
6:18). Let us not forget to consider the many married couples among the saints, praying that they
might enjoy a truly happy marriage. Let us not wait until a marriage is on the rocks before we
begin praying for the couple. And if the Lord makes us aware of a possible trouble spot in the
marriage of a particular couple, let us be faithful to seek wisdom from the Lord to be able to help
that couple. Perhaps if there were more "preventive medicine" being practiced, there would be

fewer sick and dying marriages and more truly happy ones today.

The particular problems facing a couple in which one is a Christian and the other is not will be
considered in the next issue, Lord willing.

Marriage is a lifetime commitment (Gen. 2:24; Matt. 19:5, 6). It should not be entered into
quickly or lightly. The following paragraphs, compiled from various sources, give some thoughts
from Scripture and from human experience which may help a couple in determining whether God
wants them to marry each other; and, if so, how best to prepare for marriage. Various kinds of
incompatibilities, warning signs, potential problem areas, and questions to be asked of one another
are presented below for consideration by couples contemplating marriage.

* * *

One of the prime considerations when one is contemplating marriage is an understanding of the
roles of both the husband and the wife. Who in the marriage relationship will be responsible for
what? Both partners must clearly understand the teachings on the marriage relationship that are
presented in the Epistles (Eph. 5:22-33; Col. 3:18,19; 1 Pet. 3:1-7) and they must agree to live
by these teachings.

* * *

A matter often overlooked as unimportant is the matter of in-law relationships. Many a young man
has said, "I am not marrying her family; I am marrying her." But in marrying her, he is, in a
sense, marrying her family, for she brings into the marriage relationship all her family
background. And so does he. If it has always been understood in a girl’s family that the entire clan
gathers at Grandma’s house every Sunday afternoon, then a habit has been formed that may be
difficult to alter. If this girl plans to marry a young man who comes from a background where
everyone stays at home on Sunday afternoon reading the paper, resting, or whatever, a decision
will have to be made. How much better it is if the decision can be reached before the wedding so
as to avoid conflict and hurt feelings early in the marriage.

* * *

Another question which should be discussed before the knot is tied has to do with service for the
Lord. By the time young people have reached "marrying age" many of them have made
commitments to the Lord concerning their future lives. These may relate to service overseas as
missionaries of one type or another, or they may deal with ministries on the home front. It is not
enough simply to be committed to Christ as an individual. In marriage, the two become one, and
the "one" which is created through marriage must be free to follow God’s leading. It is far better
for both partners to know they are heading in the same direction with regard to service for the
Lord before the wedding day than to assume so, only to learn later that they had different goals
in mind.

* * *

Notice what the servant of Abraham looked for with regard to the girl that he was hoping to find
for Isaac:"And she said, Drink, my Lord; and she hasted, and let down her pitcher upon her

hand, and gave him drink. And when she had done giving him drink, she said, I will draw water
for thy camels also, until they have done drinking. And she hasted . . . and drew for all his
camels" (Gen. 24:18-20). Here was a young lady who, I believe, was born into a fairly wealthy
family, but she had a servant’s heart. Ruth also had a servant’s heart. Ruth 2 gives the actual
account of how she had worked all day out in the field, and then when she came back, she took
time yet that evening to beat out the grain. A Christian person considering marriage should
similarly look for a man or a woman of principle and of kindness, one willing to make
himself/herself available to minister to the needs of others.

* * *

Both must have the approval of their parents as to their marriage. Their parents, in many cases,
may not be believers, but they ought to be in agreement that it is appropriate for these two young
people to be married. The marriage of Isaac and Rebekah received the approval of both their
fathers (Gen. 24:40,51).

* * *

It is important to see how each treats his/her parents. Girls, how does he treat his mother? I have
seen again and again that the man who is unkind to his mother is going to treat his wife in the
same way. And fellows, how does she respond to the authority of her parents? I have had to point
out to more than one young man how his future wife resists the authority of her mother and father
and simply does as she pleases. I can assure such a young man that such a girl will do that same
thing to him once the honeymoon is over.

* * *

Marriage demands stability. Therefore a couple should be realistic and do some serious thinking
before they sign. An honest evaluation should be made of the intended partner in such areas as
school, jobs, friends (of both sexes), church, family relationships, goals for the future, and
spiritual devotion. Ask these questions:Does he have a certain type of vocation in view, or does
he keep changing his mind? Does he keep his same Christian friends for a number of years? Does
he consistently get along well with his parents? Answers to these questions will tell you whether
he is stable or a vacillating person.

* * *

Marriage is companionship. In addition to loving one another, the couple intending marriage
should like each other. They should make sure they can be happy just being good companions.
I assure them that there is the ecstasy of physical love. But in marriage a large amount of tune is
spent "companioning"_going places together, doing things together, washing the dishes together,
talking together, training and caring for the children together_ just being companions and friends.

* * *

Questions for the pre-engaged to consider:
1 . Are the two of you on an equal spiritual plane?
        2. Are your family backgrounds similar in culture? tradition? economic, educational, and social
status?
3. Do you agree on each other’s career choices?
4. Do you agree on moral values?
5. Are you listening to your parents’ observations?
6. Do you share common likes and dislikes in recreation? entertainment? friends?
7. Do you enjoy one another’s appearance? sense of humor? attitudes toward life? achievements?
personality? emotions? habits of cleanliness?

If you have more No than Yes answers, could you overlook these differences during a lifetime
together?

* * *

Some things to consider carefully and prayerfully together during engagement:

1. Are you both grounded hi Bible doctrine?
2. Can you freely discuss your spiritual convictions?
3. Do you pray aloud with one another?
4. Do you memorize Scripture together?
5. Are there any serious differences in your spiritual concepts?
6. Are you both concerned with ministering to the lost?
7. Do you both desire to develop your gifts, as outlined in Romans 12?
8. Do you enjoy fellowshiping with other Christians?
9. What were your relationships with brothers and sisters, father and mother? How were
disagreements handled in the home?
10. Are you a night person or a day person?
11. Can you get along with your future mate’s parents without conflict?
12. Would you ever gossip to your parents about your mate’s weaknesses?
13. Do you agree on the geographical location of your permanent residence?
14. What are your short-term and long-range goals?
15. What are your spending (and saving) habits?
16. Are you equally punctual? equally neat?
17. How do you resolve arguments?
18. Do you hold grudges?
19. Can you forgive your mate-to-be for any past wrong
doing?
20. Do you ever blame anyone else for your mistakes?

* * *

It is inevitable that some differences will exist in personality, attitudes, goals, etc. between the
man and woman who plan to marry. The marriage is not doomed because of such differences per

se. However, an engaged couple ought to understand that marriage will accentuate their
differences. Therefore, all differences should be discussed and understood and steps taken during
engagement to accept what they see without criticism and without selfish demands. The-key to
success in marriage is to agree to disagree agreeably.

One wife said a year after the wedding, "During the engagement I was so afraid of losing him that
although I noticed a lot of things I did not like, I didn’t say anything. I thought things would get
better after the wedding. Now all we do is fight." But why wait until after marriage to discover
differences? The pre-engagement period is far more important than people realize; and the
engagement is crucial, for it prepares a couple for marriage. Since a successful marriage depends
on constant communication, the engaged couple must talk, talk, talk.

The intimacy between the Lord and His elect is beyond, we may say, what is known elsewhere.
Angels do His pleasure, wait in His presence, have kept their first estate, and excel in that strength
that serves Him. But they are not where elect and saved sinners are. The angels learn, through the
Church, the manifold wisdom of God (Eph. 3:10). It is to us that the Son has made known all that
He has received from the Father.

The Saviour acquaints Himself with the secrets of the bosom of the sinner, while He
communicates to such a one the secrets of the divine bosom. This is intimacy indeed. See it in the
stories of Abraham, Moses, David, and others. It is a most marvelous thing_but it is true. We
are not called to prove it_Scripture does that both by doctrine and illustration. We are called to
believe it and enjoy it.

In the Epistle to the Romans we find the Spirit of God leading the saints along two different paths:
the path of grace in chapters 1-8, and the path of knowledge in chapters 9-11. He finds us at the
beginning in ruins. We are taken up as sinners, having come short of His glory, and are in revolt
and distance from Him. It is from such a point we start on the way. But He leads us along from
our depths to His heights, from our ruins to His wonders and riches of mercy. And at last He
plants us on an elevation where we can challenge all our enemies and find ourselves above all that
might be against us. Who can be against us? is the language of the heart there; who can accuse,
who can condemn, who can separate?

Having thus conducted us the whole way along the path of mercy, and settled our own questions
for ever, He again takes us by the hand to lead us along another path, the path of wisdom or
knowledge, where we learn, not our own interests as sinners, but the various riches and secrets
of His own counsels from the beginning to the end of them. Nor does He let go the hand of the
saved sinner whom He is here conducting until He plants him on another elevation and puts
another rapture in his spirit_not an exultation in His own blessedness under the gifts of grace as
we see at the end of the previous path, but a triumph in the ways and purposes of God through the
light of these divine communications now made to him.

And is not all this intimacy? First, to bring home a banished one, to fit a sinner for His presence,
and set him there in liberty and strength and joy, and then to tell him all His counsels?

The woman of Sychar (John 4) got the first of these but not the second_at least at that time. Very
fitting that was. The Saviour told her all about herself and then so showed Himself to her that her
spirit was filled with the exultation that we find at the close of the first of those paths we have
been tracing in the Epistle to the Romans (that is, at the end of chapter 8). But the time had not
then come to lead her along the second path.

But if we look far back at Gen. 18 and 19, there we see the case of a saved sinner, a saint of God,
led along each of these paths; or rather, such a one already standing at the end of the one, led
along all the way of the other.

The Lord comes to Abraham as he is sitting at the door of his tent near Hebron. Like one who
knows Him well, Abraham rises and worships, and proposes to get some refreshment ready for
Him. Accordingly, the repast is prepared and partaken. Abraham thus enjoys the grace in which
he stands. The presence of God is his home. He illustrates a soul in Rom. 8:31-39. But being
there, he is ready to take a further walk in company with his divine Master. And so he does. They
rise together from under the tree where the feast was shared; and as they go on together, the Lord
communicates His secrets to Abraham.

Can intimacy exceed this? "I call you not servants, for the servant knoweth not what his lord
doeth; but I have called you friends, for all things that I have heard of my Father I have made
known unto you" (John 15:15). Wondrous grace! God the Father will not have us servants, but
sons; the Lord Jesus will not have us servants, but friends. Again I say, angels are not presented
as enjoying such intimacy with the Lord; neither is Adam in the innocency of the garden of Eden.
But saved sinners occupy such a place by God’s grace.

Look at John’s Gospel and John’s Revelation as other illustrations of these same things. Here is
one sinner after another, in that Gospel, led along the path of grace from his own depth of ruin
to God’s own heights of salvation and peace, to exult there in the spirit that closes Romans 8. And
in the Revelation we see John himself (saved sinner as he was, standing at the end of the path of
grace), led along the whole way of the divine counsels, and instructed in the secrets of the seals,
the trumpets, and the vials, until he is left in sight of the holy Jerusalem, as in the rapture that
closes Romans 11!

These paths are bright indeed:the sinner, at the end of the one, exults in his own condition, saved
with a sure and everlasting salvation; the saint, at the end of the other, exults in the counsels of
God disclosed to him so that he may walk in the light as God is in the light. How the Lord delights
to honor the sinners saved by His grace!

What is the most familiar chapter in the Bible? What Psalm is read and quoted more often by
young and old than any other Psalm? Without a doubt the answer to these two questions would
be Psalm 23. This Psalm has been the subject of countless books and songs. It has been the source
of comfort and strength to the Lord’s people since the time it was written. The treasures of truth
in this precious Psalm have never been_and never will be_exhausted.

There is an attraction to the Psalm which people find when they read it and meditate upon it.
There are at least two reasons for this. First, its simple and direct language makes it easy to
understand. Only four words out of the 118 words in the Psalm have more than two syllables, and
these four have only three syllables. Second, the personal element is very strong. Seventeen times
the personal pronouns /, me, my, and mine are used. The simple yet precious truths become very
easy to apply, personally. It is this which brings joy and comfort to the reader.

It is impossible, however, to know this joy and comfort without personally knowing the Lord
Jesus as Saviour, as the Good Shepherd who gave His life for the sheep (John 10:11). This is the
subject of the preceding Psalm (Psalm 22), which presents the Lord Jesus dying for our sins upon
the cross.

Psalm 23 presents the Lord Jesus as the Great Shepherd of the sheep. "Now the God of peace, that
brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood
of the everlasting covenant, make you perfect in every good work to do His will, working in you
that which is well pleasing in His sight, through Jesus Christ; to whom be glory for ever and ever"
(Heb. 13:20,21). It is this great Shepherd who is introduced to us in the opening words of this
Psalm. "The Lord is my Shepherd." "The Lord." Who is He? None other than Jehovah, the great
"I Am" of the Old Testament (Exod. 3:14; John 8:58). I look up at the heavens; "I see the stars;
I hear the rolling thunder." I see His "power throughout the universe displayed." I realize that
these heavens, the moon and the stars are the work of the fingers of the One I call my Shepherd!
(Psalm 8:3). I see His greatness in creation. I see His love in the cross. It was there in the
darkness of Calvary that my Shepherd bore my sins on the cross. What love! What mercy! The
poet has expressed it in these touching words:

"But none of the ransomed ever knew
How deep were the waters crossed,
Nor how dark was the night
Which the Lord passed through,
Ere He found His sheep which was lost."

How our hearts thrill to say, "The Lord is my Shepherd.”

This brings us to the first personal pronoun in the Psalm:"My Shepherd." Every one of the
personal pronouns used in this Psalm conveys to us the nearness of this Great Shepherd. But can
any one of them exceed the joy and the wonder of this first one? "The Lord is my Shepherd."
"Oh, how blest to call Him mine." Each believer in the Lord Jesus is entitled by faith to say, "My

beloved is mine and I am His" (Song of Sol. 2:16). Not only is He our Shepherd, but we are the
sheep of His pasture (Psalm 100:3).

"The Lord is my Shepherd." We cannot fully appreciate the Lord’s care of us being likened to that
of a shepherd until we understand the work of a shepherd. David, the writer of this Psalm, knew
from firsthand experience what it meant to be a good shepherd. It was not a part-time job. This
was especially true when the shepherd was also the owner of the sheep. It involved taking care
of the sheep twenty-four hours a day. The shepherd must be constantly on the watch for enemies
of the sheep. David risked his life to protect his sheep from a lion and a bear. The shepherd must
have foresight and skill so that he can lead his sheep to green pastures and to a good supply of
water. The good shepherd takes personal interest in each sheep, giving special care to the young
lambs and those that are sick. He will endure personal hardship and danger to rescue a lost sheep.
Through all kinds of weather the good shepherd will stay by his sheep. This pictures to us in a
small way what the Lord Jesus wants to be to each one of His sheep. An earthly shepherd may
grow tired or may become careless; our Shepherd will never"slumber nor sleep" (Psalm 121:4).
He is always near us and will never leave nor forsake us. No wonder that David can say in the
presence of this Shepherd, "I shall not want." It matters not what my circumstances may be. My
Shepherd knows them perfectly and I can leave myself in His hands. I may experience suffering
and pain, or the loss of a loved one may bring a feeling of loneliness. In all of these things the
consciousness of the presence of my Shepherd will lead me to say, "I shall not want." Many years
after this was written the apostle Paul wrote, "I have learned to be content in whatever
circumstances I am. I know how to get along with humble means, and I also know how to get
along with prosperity; in any and every circumstance I have learned the secret of being filled and
going hungry, both of having abundance and suffering need" (Phil. 4:11,12 NASV).

It is good to notice that even the apostle Paul had to say, "I have learned to be content," etc. Being
satisfied with our present circumstances is not something we learn quickly. It is only as we see
His hand in the trials which come into our lives that we find His grace sufficient for every need
(2 Cor. 12:9). The hymn writer expresses this so beautifully in the following words:

"My times are in Thy Hand; Father, I wish them there;
My life, my soul, my all I leave entirely to Thy care.
My times are in Thy Hand, whatever they may be,
Pleasing or painful, dark or bright, as best may seem to Thee."

It is the desire of our great Shepherd to bring us into green pastures. "He maketh me to lie down
in green pastures." This pictures to us rest and contentment. Shepherds tell us that before a sheep
will lie down and rest it must be

1. free from fear of enemies outside the flock,
2. free from fear of friction from other sheep within the flock,
3. free from irritation of bugs and ticks which get in its skin and wool, and
4. free from hunger.

What is it that will free a sheep from the fear of enemies outside and friction within the flock? It

is the knowledge that the shepherd is near. Very often the shepherd will sing to make His presence
known. A good shepherd will see that his sheep are treated for ticks and bugs. He will see that
the sheep are cared for and fed. With their stomachs full, their every need met, and the shepherd
near, the sheep will lie down and rest.

We too, like sheep, have real fears which we must have removed before we can lie down and rest
in green pastures. There may be the fear of what tomorrow will bring, or the fear that I may not
be able to do my work well enough, whether it be at school, at home, in the office, or the shop.
There may be the fear that I may not be able to live up to the expectations of others, or the fear
of being unable to provide the things my family needs. There may be anxiety and worry about the
children or a sick member of the family. Whatever the fear, worry, or care, what is it that will
calm us and remove our fears? Is it not the knowledge that our Great Shepherd is near? That One
who has said to us, "I will never leave thee, nor forsake thee. So that we may boldly say, The
Lord is my helper, and / will not fear what man shall do unto me" (Heb. 13:5,6). "What time /
am afraid, I will trust in Thee" (Psalm 56:3). "I will trust and not be afraid" (Isa. 12:2). "Thou
wilt keep him in perfect peace, whose mind is stayed on Thee, because he trusteth in Thee" (Isa.
26:3). Yes, the knowledge that He is with us will calm every fear and give us to rest in perfect
peace upon Himself. Our Lord Jesus can meet every need of our lives_the great burdens, the
small irritations, the pains and the hurts. As we bring our burden to the Lord and by faith cast it
upon Him, we will find His sustaining power (Psalm 55:22). We then can feed upon His Word,
meditate upon it, and find rest in those green pastures.

Our Great Shepherd also wants to lead us. "He leadeth me." Sheep are often silly, stupid animals.
They have a tendency to go off on their own rather than follow the shepherd’s leading. The
pasture looks so good elsewhere and soon the sheep is off on his own. It is then that the sheep
finds himself alone facing enemies which are too great for him. The sheep may fall down a cliff
and find himself in a place from which it is impossible to get out. Often it may cost the sheep its
life. How this is like ourselves! We think that we know what is best for us and we go off on a path
of our own choosing without the assurance of God’s will. It may be a new job in a different city.
It may be the purchase of a home or a car, or the choice of a school or college. It may be the
choice of a profession or career, or the choice of a husband or wife. In each of these things we
need to be able to say, "He leadeth me." To choose our own way will surely, in the end, bring
sorrow and regret into our lives. We will miss the green pastures and quiet waters that the Lord
had for us and our lives will become barren and without spiritual purpose and meaning. How does
He lead us? He leads us by His Word. "Thy Word is a lamp unto my feet, and a light unto my
path" (Psalm 119:105). As we meditate upon His Word we will be guided in each situation by the
general principles given in the Word. We will be sensitive to the Spirit’s leading and guiding
through the Word. The Holy Spirit may bring to our remembrance a particular scripture which
will be used by God to us on or to turn us back.

As we yield ourselves to our great Shepherd’s leading and guiding we find that He leads us
"beside the quiet waters." waters make us think of rest and refreshment. It also ‘s that the water
is deep, not shallow or noisy. The of refreshment that this world gives do not really satisfy. We
may drink again and again of the pleasures of this world and its waters will never quench our
thirst. We are reminded of that woman of Samaria, She had been drawing water from the well

every day, and she said, "The well is deep." Much labor was needed to get that water, and the
next day she had to repeat it all over again. Our Lord said to her, "Whosoever drinketh of this
water shall thirst again; but whosoever drinketh of the water that I shall give him shall never
thirst; but the water that I shall give him shall be in him a well of water springing up into
everlasting life" (John 4:13,14). This "living water," this "well of water," is figurative of the Holy
Spirit who indwells every believer. It is of that other "Comforter," the Holy Spirit, that our Lord
Jesus was speaking. The quiet waters which our Shepherd would lead us to would remind us of
that ministry of the Holy Spirit. Through the Word He brings a quietness, a calm into our lives.
All around us may be confusion, but within will be peace, quiet, and calm. And "when He giveth
quietness, who then can make trouble?" (Job 34:29). We may pass through trial and sorrow, but
if we follow our Great Shepherd’s leading we will experience that inner peace and calm that will
not only keep us but will be a means of blessing to others. (To be continued)

There is much talk today about "compatibility" in connection with the marriage relationship. A
large percentage of marriages today end in divorce due to so-called "incompatibility." And so, as
the relationship between a young man and a young woman passes from the stage of casual
friendship to that of steady friendship and then to the contemplation and discussion of possible
marriage, the question of mutual compatibility for marriage usually comes to the fore.

The idea prevalent in this country today is that persons contemplating marriage should go to bed
together, or even share a room or apartment together, in order to find out whether they are
physically compatible. The big problem with this notion_and divorce statistics bear this out_is
that the demonstration of so-called physical compatibility prior to marriage does not give any
assurance that enjoyment of the physical relationship will continue much beyond the honeymoon
period. A good and healthy and lasting marriage is one based not on physical but on spiritual
compatibility. The enjoyment of the physical relationship throughout a couple’s marriage will
depend in large measure on the strength of their spiritual relationship.

What does this say, then, to those who are contemplating marriage, whether in the pre-engagement
period of their relationship or else the time when they are formally engaged to be married? Surely
it helps to define the proper range of activities that should occupy such persons. During the earlier
periods of the couple’s relationship_the casual and steady friendship periods_they no doubt have
found out each other’s basic interests, likes and dislikes, attitudes about God and Christ and the
Church, and whether the other is truly saved. If both are saved, they also have begun to discover
what place the Lord has in each other’s lives. As the mutual relationship becomes more serious,
the need to ascertain the depth of each other’s commitment and relationship to Christ as Lord of
their lives becomes more intense.

Thus the premarital period should be characterized by the young man and woman spending time
reading the Bible together and going through Bible study guides together, including one or more
written especially for engaged couples (such as the one by J. Allan Petersen, Before You Marry,
Tyndale House Publishers Inc., Wheaton, Illinois). They should be spending time finding out
where each stands on the basic doctrines of Scripture. And if they disagree widely in certain areas
of doctrine_for example, one believing in believer’s baptism and the other in household baptism,
or one believing in a pre-tribulation rapture of the Church and the other holding to a post-
millennial rapture_they need to be discovering how they react to these differences and how they
might either resolve or cope with these differences throughout their married lives. If one seems
to possess an overwhelming need to "convert" the other to his or her way of thinking, this may
be a portent of great difficulties in the future.

In addition to exploring where each stands with regard to the basic doctrines of Scripture, it is well
to discuss the practical applications of the Scriptures, particularly as they might impact on their
future husband-wife and parent-child relationships. For example, there could be real problems in
raising children if one favors using the rod arid the other is adamantly opposed to this method of
disciplining one’s children.

During the pre-engagement period in which marriage is being considered, as well as throughout
the engagement period while more definite plans are being made for the wedding and marriage,
there should be a willingness and desire for the man and woman to pray together, not only for the
Lord’s help in every aspect of their plans for marriage, but that the Lord would make abundantly
clear to them His will concerning the proposed marriage. It is well to remember that while the
engagement to be married represents a solemn pledge between a man and a woman of their
intention to marry each other, and that it must not be lightly entered into nor lightly broken, yet
it is far better to break off an engagement if led by the Lord to do so than to enter into the lifelong
commitment of a marriage that does not have the Lord’s full approval. It is also important to have
a sufficiently long pre-engagement and engagement period to find out about possible problem
areas and to learn conclusively God’s will concerning the proposed marriage.

Before concluding this chapter on the premarital period, let us return once again to a consideration
of the physical relationship. Some may be saying, "It is fine to develop the spiritual relationship,
but what is wrong with experimenting with the physical relationship as well?" Others may add,
"What harm can it do? we are planning to get married anyway."

Let us see, first of all, what Scripture has to say concerning this matter of premarital sexual
activity. There are, as the reader is fully aware, many scriptures forbidding fornication_that is,
a sexual relationship outside the confines of marriage (see, for example, Acts 15:20; 1 Cor. 6:13-
20; 1 Cor. 10:8; Eph. 5:3; Col. 3:5; 1 Thess. 4:3). Further, in Deut. 22:13-21 we find that it was
expected of young women that they should enter into the marriage relationship as virgins. And as
a New Testament testimony, Mary could never have been chosen as the mother of the Messiah
if she had been influenced by the thinking that characterizes the world today_and is influencing
many Christians as well_that if two people are in love or engaged to be married, then any degree
of physical demonstration of their love is acceptable. God honored Mary’s purity and He will
honor all young men and women who wish to please Him by remaining virgins until marriage by
helping them to achieve truly happy marriages.

As a further scriptural evidence against premarital sexual activity, consider the apostle Paul’s
words to the church at Corinth:"I have espoused you to one husband, that I may present you as
a chaste virgin to Christ" (2 Cor. 11:2). Marriage is a type of the union between Christ and His
Church (Eph. 5). This "Church age" is actually the Church’s engagement period; the marriage
ceremony will not take place until after Christ comes to raise up the Church to Himself in the
"rapture" (1 Thess. 4:13-18; Rev. 19:7). Just as the Church is to be presented as a chaste virgin
to Christ, our Bridegroom, so it is beautiful and pleasing to God when a Christian couple enters
into marriage as virgins.

Premature entry into an intimate physical relationship short circuits the development of a real
spiritual relationship. This can happen in several ways, as pointed out by another:"First, the
intimacy is physically and emotionally exciting and the couple loses interest in spiritual matters.
Second, the fact that their relationship is a secret between the two of them which they try to
conceal from others may make them feel a certain closeness and loyalty to each other. They may
mistake this closeness for real unity of spirit, but it will fade away when marriage makes their
relationship ‘respectable’ and there is no need to conceal it. They no longer will share a secret and

they will find they share little else of real meaning. Third, since they are not pleasing God, they
cannot become closer to Him while out of communion with Him. Fourth, the feelings of guilt
which their behavior may arouse will tend to interfere with the development of real intimacy after
marriage. God will bless those couples who use dating and engagement periods for the
development of spiritual and emotional unity and save physical intimacy for marriage. They will
have not only spiritual intimacy but a truly joyous physical relationship as well” ( Young People
of the Bible by A.M., Moments With The Book, Bedford, PA, 1977).

A further reason for avoiding premature physical intimacy is this:If this intimacy should result
in pregnancy prior to marriage, the couple’s focus will tend to shift all the more away from the
development of a strong spiritual relationship and from seeking to make absolutely certain that it
is God’s will that they should marry each other. Rather, all too often, hasty plans are made to
consummate marriage in order to reduce the level of shame and embarrassment.

Finally, let us consider some observations made by a Christian counselor:"Throughout Scripture,
God makes it clear that intimacy is to be enjoyed by married partners. . . . God designed us
emotionally so that sex outside of marriage is not nearly as fulfilling or enjoyable as within that
secure bond.

"Tragic damages occur when God’s standard is violated. Let me share just one for the sake of
clarification.

"A great deal of my counseling time is invested in the lives of couples planning to get married.
During the three premarital counseling sessions, I probe deeply into their relationship. We discuss
their lives from several perspectives:spiritually, emotionally, financially, socially, and sexually.
It is not uncommon for those I plan to marry to have been intimately involved with each other.
I require that this be stopped if such has been the case. Before we proceed I have each one
promise me that from that day on (until they are married) they will sustain restraint and self-
control in their relationship.

"Here’s why. If promiscuity is not completely stopped for a period of time before marriage, then
after marriage a strange reversal in their roles occurs. The young bride marries with
disappointment over the violation done against her by her fiancee. She soon becomes dominant
and aggressive, taking the role of leadership from her husband because of a mixture of resentment
and anger. And the man? Well, he feels guilty, disappointed with himself, and ultimately becomes
passive. She takes charge (and hates it) while he backs off (and feels miserable). All because their
intimate relationship was incorrectly set in motion before marriage.

"Of the hundreds of unhappy couples I have counseled who finally admitted to premarital
promiscuity, I can hardly recall an exception to this strange pattern. A Christian psychologist
friend of mine told me that the number one problem he deals with in his busy practice is the
passive male.

"So many men today find it difficult (impossible?) to take the proper role of authority in their
home. I wonder how much of it stems from aggressive yet immoral, illicit involvements that were

maintained during courtship days . . . and now they are suffering reverse consequences" (Strike
the Original Match by Charles R. Swindoll, copyright 1980 by Multnomah Press, Portland, OR
97266; used by permission).

In the next issue, D.V., we shall consider some of the elements which contribute to a happy
marriage.

"I will therefore . . . that women adorn themselves in modest apparel" (1 Tim. 2:8,9).

In Scripture women are exhorted to dress modestly. Why is this? The answer is to be found in
Christ’s words which form part of the Sermon on the Mount:"Whosoever looketh on a woman
to lust after her hath committed adultery with her already in his heart" (Matt. 5:28). No woman
should dress in such a way that her appearance is likely to arouse lust in a man.

The last several years have seen an almost total collapse of moral values in the world and a
corresponding skimpiness of dress among young women. These attitudes and fashions are making
inroads among the Lord’s people and among the sons and daughters of the Lord’s people. Perhaps
some of the young women who are wearing these skimpy outfits might say, "But we are not trying
to arouse lust; we are only wearing what is stylish and trying to look attractive." Why do clothing
styles change? Fashion designers freely publicize the fact that styles are changed on the basis of
a principle sometimes called "shifting erotic areas." That is, when men are no longer stimulated
by looking at one part of a woman’s body, the fashions are changed to cover that part and expose
another. Those of us over twenty can see how this works. Ten or twelve years ago legs were
exposed (miniskirts); the past few years have seen backs and shoulders exposed, at least in the
summer (sun-dresses). So the purpose of the fashion designers is to design clothes which will
arouse lust even if that is not the purpose of those who wear the clothes. As to looking attractive,
all young women should realize that any young man attracted by immodest dress or behavior
would not be worth having anyway, and any relationship built primarily on sexual attraction is
bound for disaster.

Perhaps no young people are reading this article, but, I hope, parents are. Parents, I urge you to
counsel with your sons and daughters as to the appropriateness of their dress and behavior.
Encourage your sons to discuss what they find attractive in young women and what qualities they
should be looking for, according to Scripture. Encourage your daughters to want to attract
spiritually mature young men and to want to be spiritually mature themselves. Only relationships
with a strong spiritual foundation will survive the wear and tear of the years and bring glory to
God and happiness to the participants.

Isaiah was a good man. Very few, probably, could have been found equal to him. He was grieved
too with the evils which were about him, and denounced them. Six times in the fifth chapter of
his book he cries, "Woe," to as many kinds of evildoers. He hated evil and loved good.

This is commendable; but a man may do this while yet knowing little of himself or of God. The
man who knew not himself nor God dared to come in to the wedding without a wedding garment
on, with the result of the awful sentence, "Cast him into outer darkness; there shall be weeping
and gnashing of teeth" (Matt. 22:13).

The mercy of God, therefore, brings Isaiah through a new experience which he relates hi the sixth
chapter. He gets a vision_a throne and the Lord sitting upon it. It is surrounded with seraphim
who all proclaim the holiness of Him who sits there. It pierces him; it convicts him. In contrast
with his wicked neighbors he was a very good man; but in contrast with the holiness which shines
upon and through him from that resplendent throne, he is but a poor vile sinner. So he cries,
"Woe is me!" When away from God it is easy enough to say or to think, "I thank Thee, O God,
I am not like the rest of men," or, as so many say, "Of course we are all sinners." But in the
presence of His throne, alone there under the rays of His light, no covering can avail, no excuse
can be found. "Guilty," "lost," is all that the best of men can say. And if the best have only that
to say there, what of the rest? what of you, reader? Pointed question, you may say. Yes, but not
more so than must come to you sooner or later, for there is not a soul of man that will not come
before that Throne. If they refuse it in this life of responsibility they must be brought before it in
the coming life of accountability.

Had there been but the throne there could have been no hope for Isaiah, for good works have in
them no merit to atone for bad ones. The evil that was in him and the evil he had done, detected
by the Throne, could only bring from the Throne the sentence of judgment against the guilty man.
What can a righteous judge do but condemn the guilty? But there is an altar beside the throne.
That is, a sacrifice for sin has been made, and there are live coals upon it. The righteous sentence
of the Judge upon the throne has been borne by the Victim upon the altar. In Jesus upon the cross
is all this fulfilled. Blessed sight then is Jesus and the cross to a convicted and condemned sinner!
It is salvation_free, full, immediate, and eternal salvation. The moment one of the coals had
touched Isaiah’s lips, the angel could proclaim to him, "Lo, this hath touched thy lips, and thine
iniquity is taken away, and thy sin purged."

There is no doubt about it, no uncertainty. The salvation that God provides makes a man fit to be
with God at once. In preaching Christ, therefore, the apostle could say, "Be it known unto you
therefore, men and brethren, that through this Man is preached unto you the forgiveness of sins;
and by Him, all that believe are justified from all things, from which ye could not be justified by
the law of Moses" (Acts 13?|8,39). And again, "Giving thanks unto the Father who hath made
us meet to be partakers of the inheritance of the saints in light; who hath delivered us from the
power of darkness, and hath translated us into the kingdom of His dear Son, in whom we have
redemption through His blood, even the forgiveness of sins" (Col. 1:12-14).

Is the confession of our true condition, and of our sins, a hard matter when we see such grace?
No, it is really an invitation to the hungry to come and be fed; to the filthy to come and be
washed; to the lost to come and be saved; to the guilty to come and be cleared. All that God
requires of man is to own his guilt, and his true condition. God Himself does all the rest. God
gave His Son to atone for the sin. God forgives. God justifies. God thus glorifies Himself in the
grace that saves every sinner who, before the throne, cries out, "Woe is me."

Then, how sweet! He makes the cleansed sinner His messenger to other men:"Whom shall I send,
and who will go for us?" He asks. To which Isaiah replies now without fear, "Here am I, send
me." How blessed to be turned from a guilty sinner into a servant of the living God.

One word more in closing:Now, in this present life, is the time when the altar is found by the
throne. In the life to come the altar will be no more by the throne, and sinners brought before the
throne will find no more grace, but justice_stern, awful justice only. How dreadful to fritter away
this wonderful day of grace we are now in. Reader, what are you doing with it?

God could not pass the sinner by,
His sin demands that he must die;
But in the cross of Christ we see
How God can save, yet righteous be.

"And David longed, and said, Oh that one would give me drink of the water of the well of
Bethlehem, which is by the gate!" (2 Sam. 23:15). Such was the breathing of David’s heart_a
breathing which met with a speedy and hearty response from three members of that devoted and
heroic band which flocked around him in the cave of Adullam. "And the three mighty men brake
through the host of the Philistines, and drew water out of the well of Bethlehem, that was by the
gate, and took it, and brought it to David." There was no command issued. No one in particular
was singled out and commissioned to go. There was the simple utterance of the desire, and this
it was which afforded the opportunity for genuine affection and true devotedness. Had there been
a specific command given to any one, it would merely have afforded an occasion for ready
obedience; but the utterance of a desire developed that ardent attachment to the person of David
which is so lovely to behold.

And mark the actings of David in this most touching scene:"Nevertheless he would not drink
thereof, but poured it out unto the Lord. And he said, Be it far from me, O Lord, that I should
do this; is not this the blood of the men that went in jeopardy of their lives? therefore he would
not drink it. It was a sacrifice too costly for any save Jehovah Himself, and hence David would
not permit the sweet odor of it to be interrupted in its ascent to the throne of God.

How little did those three mighty men imagine that their act of loving devotedness should be
recorded on the eternal page of inspiration, there to be read by untold millions! They never
thought of this. Their hearts were set on David, and they counted not their lives dear unto them
so that they might gratify him or refresh his spirit. Had they acted to get a name or place for
themselves, it would have robbed their act of all its charms, and consigned it to its merited
contempt and oblivion. But no; they loved David. This was the spring of their activity, and they
proved that he was more precious to their hearts than life itself. They forgot all in the one
absorbing object of serving David, and the odor of their sacrifice ascended to the throne of God
while the record of their deed shines on the page of inspiration, and shall continue to shine so long
as that page endures.

Oh! how we long for something like this in reference to the true David, in this the day of His
rejection. We do greatly covet a more intense and self-sacrificing devotedness as the fruit of the
constraining love of Christ. It is not, by any means, a question of working for rewards, for a
crown, or for a place, though we fully believe in the doctrine of rewards. No! the very moment
we make rewards our object, we are below the mark. We believe that service rendered with the
eye upon the reward would be defective. But then we believe also that every jot or tittle of true
service will be rewarded in the day of Christ’s glory, and that each servant will get his place in
the record, and his niche in the kingdom according to the measure of His personal devotedness,
down here. This we hold to be a great practical truth and we press it as such upon the attention
of the Christian reader. We must confess we long to see the standard of devotedness greatly raised
among us, and this can only be effected by having our hearts more entirely consecrated to Christ
and His cause. O Lord, revive Thy work!

(From Short Papers, Vol. 2. Copyright 1975 by Believers Bookshelf, Sunbury, Pennsylvania.

Used by permission.)

Hebrew scholars tell us that the same Hebrew word for "one" is used in Genesis 2:24, "And they
shall become one flesh," and in Deuteronomy 6:4, "Hear, O Israel:the Lord our God is one
Lord." This fact has sometimes been used as an evidence that even in the Old Testament the triune
nature of God – a unity of more than one part – was alluded to. I would like to look at the reverse
side of the coin and use it to show the ideal nature of the oneness between husband and wife.

The Persons of the Trinity have had, have, and will have the same purposes and goals for all
eternity. The Father, Son, and Holy Spirit may have different roles in carrying out these purposes,
but there is no conflict of purpose or will in the Godhead. Just so, the ideal married couple will
have the same purposes and goals although their roles in achieving these goals may be somewhat
different. There will not be a conflict of wills, because for a Christian couple the question should
never be, "Shall we carry out his will or her will in this matter?" but, "What is God’s will for our
family in this matter?"

In the New Testament we have a couple, Aquila and Priscilla, who closely approached this ideal.
The first mention of this couple is in Acts 18. Paul lived with them in Corinth because they were
tentmakers and so was he. The passage implies that Aquila and Priscilla worked together at the
same secular occupation. (For the purposes of this article, secular occupation will mean the work
by which one provides for the physical needs of oneself or others.) I believe that in an ideal
environment all husbands and wives would do this. Unfortunately, in modern society few couples
can work together in the same secular work. However, even if they are physically separated
during their secular work, they can carry it out with a common purpose; they can have a
partnership of attitude. For example, let us suppose the husband of a young couple with children
goes out to some job or business, while the wife stays home to care for the children and house.
The husband should not regard his job as a means to inflate his ego or to make a name for himself
in the business or professional world. The purpose of his job is to glorify God, provide a means
to lay up treasure in heaven, and to provide for the physical and educational needs of his family.
Likewise, the wife in spending the money her husband earns and in caring for the home should
not have as her goals keeping herself and the children in the forefront of fashion or making her
home the showplace of the neighborhood, but to glorify God, have the means to lay up treasure
in heaven, and to provide for the physical and emotional needs of the family.

If the wife works outside the home her purposes should be the same ones; her work should not
be a means to pursue selfish ends. There should be this oneness of attitude toward the purposes
of secular work even if the couple cannot engage in exactly the same work.

The husband and wife should also minister together to the emotional, educational, and spiritual
needs of the family. Both should be interested in the training and discipline of the children. Both
should share the interests and activities of the children. Both should provide time in their schedules
for family worship, family communication, and family recreation.

Aquila and Priscilla not only worked together in their secular work, they worked together in their
spiritual ministry. Together they traveled with Paul to Syria (Acts 18:18), together they ministered

to Apollos (Acts 18:26), and together they provided a place in their home for the assembly (1 Cor.
16:19). Both are referred to as Paul’s helpers in Christ Jesus (Rom. 16:3). The ideal Christian
couple should be seeking ways to serve the Lord together and to help one another develop and use
the spiritual gifts of each. A husband and wife can minister together hi teaching children, in visits
to homes and hospitals, in tract distribution, and in ministering to the saved and unsaved in their
own home. If the husband has been given a gift for public ministry, the wife can have a part in
this as they study the Bible and pray together. The wife’s spiritual and scriptural insights spoken
to her husband privately may be very helpful to him as he ministers publicly. Even if their roles
in the ministry are somewhat different, they should have the partnership of a common purpose.

Serving the Lord together promotes the unity of the couple as well as the interests of Christ. In
fact, the unity of the couple is one of Christ’s interests (Eph. 5:28-31). Working together to
promote spiritual, emotional, and physical well-being in each other, in their own children, and in
persons outside the family will form special ties between husband and wife that can be formed in
no other way.