Category Archives: Words of Truth

Words of Truth is a bimonthly publication of Biblical studies, aimed at presenting doctrines of Scripture, meditations on the Person and work of Christ, and practical instruction relating to the Christian walk. Publication of Words of Truth began in 1958 and continues to the present.

The Spirit in Which Discipline is to be Administered

When the apostle Paul wrote about wickedness in Corinth, he was grieved to see the utter
indifference as to the matter. It may be true they did not know what to do, but would not every
right-minded saint have been overwhelmed by the shame that had come upon the Church of God?
And would He not have removed providentially a wrong-doer if there was no other way to be rid
of him? Their indifference showed an entire lack of conscience. The most uninstructed spiritual
person would mourn (1 Cor. 5:2). How differently the apostle felt:"Out of much affliction and
anguish of heart I wrote unto you with many tears" (2 Cor. 2:4).

A case of wickedness in an assembly assuredly ought to lead to deep exercise on the part of all.
Instead of saving, "Lord, I thank Thee," true humility will rather say, "Search me, O Lord."
Frequently, too, there will be occasion for self-reproach. Had the erring one been looked after?
Had he been prayed for? Had a godly example been set him? Surely such questions as these will
arise in one truly realizing the shame of such things. An undressed wound may become
gangrenous, and amputation be necessary; but would not the physician who had neglected to take
the proper care of his patient be ashamed of his work? And how many cases of extreme discipline
are made necessary by these neglected cases! "He that ruleth … with diligence."

But this sorrow and humility, this self-judgment, will only make the truly exercised the more firm
in vindicating the honor of the Lord. Joshua arose from lying on his face and executed the Lord’s
penalty upon Achan (Josh. 7). After all, His glory is the only thing to be sought. The case of the
woman in John 8 is not in point here. There it was the infliction of the law by men themselves
guilty; here it is the act of broken-hearted saints resorting to a last act to keep unsullied the
precious name of Christ. But in what spirit are we to act? How shocking would be the thought of
a judicial trial as if we were the judges! How loathsome the gloating over the wretched details of
the evil! It is not necessary that the whole assembly be dragged into the particulars of a case of
wickedness. A few careful, godly brothers who have the confidence of the saints should go
thoroughly into the matter, and when all is clear report the results to the assembly, which will then
act by putting away the wicked person. Occupation with evil, even when necessary, is defiling;
and as few as may be should be engaged in it, and these should wash their garments (Num.
19:21). Let such matters be kept out of conversation. "Let it not ne named among you; as
becometh saints" (Eph. 5:3,4).

We-must likewise remember that love_love to the offended and to each other_will fill the hearts
of those truly exercised; not love at the expense of truth, but love which mourns while it smites,
like God’s love when He chastens.

The detection of evil is a priestly function (see Lev. 14 in connection with the leper). Why is it
that so many cases of discipline fail to commend themselves to the consciences of God’s people,
and are the occasion of dividing them asunder instead of uniting them? Is it not because the saints
have forgotten their priestly position, their place in the sanctuary, and that in communion alone
they can have guidance and power? Instead of this, how often the subject is food for conversation
and strife, until there is no power. Saints need to be much with God, much occupied with Christ,
when evil has to be dealt with.


In concluding this subject, let us note the spirit produced in the Corinthians by the apostle’s
faithful dealing:"For behold this selfsame thing, that ye sorrowed after a godly sort…. In all
things ye have approved yourselves to be clear in this matter" (2 Cor. 7:11).

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

  Author: Samuel Ridout         Publication: Words of Truth

Discipline and Unity of Action

When an assembly of Christians gathered to the name of the Lord Jesus Christ performs an act
of discipline or when it receives in the name of the Lord Jesus those who come among them to
take part at His table, it acts on its own initiative. But while its sphere in deciding matters is purely
local, such decisions have a bearing which extends to the whole Church.

The spiritual men who addict themselves to this work and are occupied with its details before the
case is brought before the assembly so that the consciences of all may be exercised in the case,
may doubtless thoroughly explore the details with much profit and godly care. But if it comes to
deciding anything apart from the assembly of the saints, even in the most ordinary things, their
action would cease to be the assembly’s action and it ought to be disowned.

When such local matters are thus treated by an assembly, acting in its sphere as an assembly, all
the other assemblies of the saints are bound, as being in the unity of the body, to recognize what
has been done by taking for granted (unless the contrary is shown) that everything has been
carried out uprightly and in the fear of God in the name of the Lord. Heaven will, I am sure,
recognize and ratify that holy action, and the Lord has said that it shall be so (Matt. 18:18).

It has often been said and acknowledged that discipline which consists in putting away from among
yourselves (1 Cor. 5:13) ought to be the last means to which we should have recourse, and only
when all patience and all grace have been exhausted and when allowing the evil a longer
continuance would be nothing else but a dishonor to the name of the Lord, and would practically
associate the evil with Him and with the profession of His name. On the other hand, the discipline
of putting away is always done with the view of restoring the person who has been subjected to
it, and never to get rid of him. So it is in God’s ways with us. God has always in view the good
of the soul, its restoration in fulness of joy and communion, and He never draws back His hand
so long as this result remains unattained. Discipline, as God would have it, carried out in His fear,
has the same thing in view; otherwise, it is not of God.

But while a local assembly exists actually in a personal responsibility of its own, and while its
acts, if they are of God, bind the other assemblies as in the unity of the one Body, this fact does
not do away with another which is of the highest importance, and which many seem to forget.
That fact is that the voices of brethren in other localities have liberty equally with those of the
local brethren to make themselves heard in their midst when discussing the affairs of a meeting
of the saints, although they are not locally members of that meeting. To deny this would, indeed,
be a serious denial of the unity of the Body of Christ.

And more than this, the conscience and moral condition of a local assembly may be such as to
betray ignorance, or at least an imperfect comprehension of what is due to the glory of Christ and
to Himself. All this renders the understanding so weak that there is no longer any spiritual power
for discerning good and evil. Perhaps in an assembly, also, prejudices, haste, or indeed the bent
of mind, and the influence of one or many may lead the assembly’s judgment astray, and cause
it to punish unjustly and do a serious wrong to a brother.

When such is the case, it is a real blessing that spiritual and wise men from other meetings should
step in and seek to awaken the conscience of the assembly, as also if they come at the request of
the gathering or of those to whom the matter is the chief difficulty at the time. In such a case their
stepping in, far from being looked upon as an intrusion, ought to be received and acknowledged
in the name of the Lord. To act in any other way would surely be to sanction independency and
to deny the unity of the body of Christ.

Nevertheless, those who come in and act thus ought not to act without the rest of the assembly,
but with the conscience of all.

When an assembly has rejected every remonstrance, and refuses to accept the help and the
judgment of other brethren, when patience has been exhausted, an assembly which has been in
communion with it is justified in annulling its wrong act, and in accepting the person who was put
out if they were mistaken as to him. But when we are driven to this extremity, the difficulty has
become a question of the refusal of fellowship with the rest of those who act in the unity of the
body. Such measures can only be taken after much care and patience in order that the conscience
of all may go along with the action as being of God.

I call attention to these subjects because there might be a tendency to set up an independence of
action in each local assembly by refusing to admit the intervention of those who being in
fellowship might come from other places.

But all action, as I have acknowledged from the outset, primarily belongs to the local assembly.

(From Letters of J. N. Darby, Vol. 2.)

  Author: John Nelson Darby         Publication: Words of Truth

Restoration

It is always a trial and a grief to an assembly of Christians when the extreme, final step of
discipline must be carried out in putting away a wicked person from fellowship with God’s people.
But thank God, there is a bright side when, after faithfulness in the path of duty, there is the joy
of seeing the wanderer restored. We can almost feel the thrill of the apostle’s gladness as he wrote
of the recovered brother, "I am filled with comfort, I am exceeding joyful in all our tribulation"
(2 Cor. 7:4).

Restoration is what was prayed for, hoped for, expected. While one put away is to be let alone,
this does not preclude the thought of prayer for him, and looking after him after the lapse of some
time. Especially should this be done if he is weak and untaught, and if he has bowed to the Lord’s
judgment. Of course, those who put a bold face on it, or who continue in sin, can only be left in
God’s hands.

Marks of true recovery are very plain. There will be a sense of sin against God (Psa. 51), a
judging of the root of it, a submission to God’s governmental dealing, even when undue severity
may have been used by the saints; these are some of the proofs of true recovery. If there was
trespass against any, the wrong will be righted as far as possible_ the dishonest gains refunded,
the bitter, false accusations withdrawn; and, we need hardly add, the sin will be forsaken. Until
there is restoration to communion with God, there can be no true restoration to the assembly. The
steps in the reinstatement of the cleansed leper (Lev. 14) to his privileges are interesting and
instructive in this connection. It was the priest who was to examine the healed man, and rites in
his restoration are most suggestive of recovery.

It will be noticed that the leper, even after his restoration to the worship of God, "remained abroad
out of his tent seven days"; it suggests that even after personal recovery an interval may elapse
before the person is restored to his privileges in the assembly. There are many reasons for this.
If the offense has been glaring or disgraceful, it is fitting that the world should see the genuineness
of the repentance. It will not hurt, but deepen in the individual a sense of his sin. In addition to
this, it is well to remember that the tender consciences of the saints have been sorely wounded,
and the offender will gladly allow time for the healing of the shock inflicted. Anything like
insistence upon his immediate reception after confession, or resentment at delay, would show that
the work in his soul lacks completeness.

On the other hand, the assembly needs to guard against a hard, unforgiving spirit. When the
consciences of all are satisfied, there should not be needless delay in confirming their love to their
recovered brother. "Sufficient to such a man is this punishment which was inflicted of many. So
that contrariwise ye ought rather to forgive him . . . lest perhaps such a one should be swallowed
up with overmuch sorrow. Wherefore I beseech you that ye would confirm your love toward him"
(2 Cor. 2:6-8). How gracious, how loving, and yet how holy, are all these directions!

And may we not add that when the restored brother is again in his place, his sin is not to be
remembered? True, he will not forget it; but shall the others, by look or manner, betray lack of
confidence? Ah, we are too much like the world, which "forgives, but cannot forget." Neither can

we say such an one must keep silence, and never again expect to be used of the Lord. It was
Peter, the wandering sheep, who was made a shepherd for others (John 21:15,17). When David
was restored he would teach transgressors God’s ways (Psa. 51). He will walk softly the rest of
his days, a chastened person, but a happy and a useful member of the Body of Christ. "He
restoreth my soul, He leadeth me in the paths of righteousness for His name’s sake."

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

  Author: Samuel Ridout         Publication: Words of Truth

“A Well of Water Springing Up”

"Jesus answered and said unto 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).

Water of whatever spring found in nature may refresh, but thirst will come again; and God has
ordered for the creature that so it should and must be. But it is not so when one is given to drink
into the Spirit. Christ gives the Holy Spirit to the believer to be in him a fresh fountain of divine
enjoyment, not only life eternal from the Father in the Person of the Son, but the communion of
the Holy Spirit; and hence the power of worship. Thus it is not only deliverance from hankering
after pleasure, vanity, and sin, but a living spring of exhaustless and divine joy, joying in God
through our Lord Jesus in the power of the Spirit. It supposes the possession of eternal life in the
Son, but also the love of God shed abroad in our hearts by the Holy Spirit who was given to us.

(From An Exposition of the Gospel of John.)

  Author: William Kelly         Publication: Words of Truth

“The Washing of Water by the Word”

"Husbands, love your wives, even as Christ also loved the Church, and gave Himself for it; that
He might sanctify and cleanse it with the washing of water by the Word, that He might present
it to Himself a glorious Church, not having spot, or wrinkle, or any such thing; but that it should
be holy and without blemish" (Eph. 5:25-27).

We have here the love of Christ to the Church set forth as the model to be followed by the
Christian husband in his love to his wife. The love of Christ that is shown us here is considered
from first to last, as one unbroken whole. It is well to remember it in married life:the love that
was true before the tie was formed is a love that abides when it is formed, and that should grow
unto the end.

He "loved the Church, and gave Himself for it." This is a past thing_the fruit of His love being
His death for us, His giving Himself for the Church. This is followed by that which is going on
all the time of the Church’s existence upon the earth_the sanctifying and cleansing that goes on
continually. But how is it wrought? It is by "the washing of water by the Word." This shows us
the immense importance of the Word of God. How important it is for every child of God to value
that Word and to seek to grow in acquaintance with God through it_to increase in the knowledge
of God! So far from our belonging to the Church, or rather to Christ, being the sum and substance
of all we have to learn, it is only the foundation; and it is after we know this that there follows all
the sanctifying and cleansing by the washing of water by the Word.

Christ will never cease to love, nor will He trifle with sin or allow us to trifle with it. He keeps
us always resting on His blood. But, then, supposing one is guilty of sin after receiving remission
of sins, what is to be done? Let us go and spread it out before God. The veil is not set up again
because you have acted foolishly outside it. You are entitled to draw near and spread out your
failure before God _to come to Him on the very ground that you are washed in the blood of
Christ. What is the effect of this? and what is this the effect of? It is because Christ is sanctifying
and cleansing, keeping up the washing of water by the Word. Christ is always acting in the
presence of God on behalf of the Church; and the consequence is the needed reproof and
chastening. A man is brought to feel what he has done. Some word of God, either in his own
meditation, or through others, flashes upon his soul. He is convinced of his folly; the will has
ceased to act; the Word of God is brought home with power by the Holy Spirit; the man bows
under it to the Lord.

We are never free to sin. We are always inexcusable when we do sin. But, we are told, "If any
man sin, we have an advocate with the Father, Jesus Christ the righteous" (1 John 2:1). Christ is
carrying on His blessed action of love, and the effect is that there is in the Word of God that
which applies to our fault. So the sanctifying spoken of here is the practical setting us apart
according to our proper calling as God’s assembly_the making it good in our souls by the Word
of God. This is done by the revelation of Christ, and of Christ as He now is in the presence of
God. This is what is referred to in 2 Cor. 3 where it is said, "We all, with open face beholding
as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as
by the Spirit of the Lord." We find that the Holy Spirit, revealing Christ as He is glorified now

before God, separates us from the world which knows nothing of His glory, but is bent upon its
own glory connected with present things. God reveals to us Christ on high, and the effect is that
we are weaned from the false gutter of this evil age.

Now since this is the complete account of what Christ does, there is the cleansing as well as the
sanctifying of the Church. All defilement requires to be removed, and in both cases it is the
washing of water by the Word which God uses. But there is a third and future fruit of His love:
"That He might present it to Himself a glorious Church, not having spot, or wrinkle, or any such
thing." Here we have clearly the complete blessing of the Church when there will be no question
of cleansing it any more, when all the love of Christ will have its perfect effect, and when the
Church will be glorious according to His own likeness. Thus we have the full, divine account of
the love of Christ. But mark, it is not introduced merely in a doctrinal form, but in a most
practical way, for the purpose of illustrating the place of the Christian husband towards his wife.
The husband can only act properly towards his wife when the relationship is regarded on higher
ground than a natural one. A Christian must act upon heavenly principles in order to act well in
a natural relationship. Our marriages will be strengthened by the constant reminding of our souls
how Christ feels and carries Himself toward the Church. There is always blessing and power in
believing the Word of God. If not using the Word, we shall not have His strength in the natural
relationship of this life.

(From Lectures on the Epistle to the Ephesians.)

  Author: William Kelly         Publication: Words of Truth

Some Thoughts on Feet Washing

"Jesus, knowing that the Father had given all things into His hands, and that He was come from
God, and went to God,. . . poureth water into a basin, and began to wash the disciples’ feet, and
to wipe them with the towel wherewith He was girded. Then . . . Peter saith unto Him, Thou shalt
never wash my feet. Jesus answered Him, If I wash thee not, thou hast no part with Me. Simon
Peter saith unto Him, Lord, not my feet only, but also my hands and my head. Jesus saith to him,
He that is washed needeth not save to wash his feet, but is clean every whit…. Ye call Me Master
and Lord:and ye say well; for so I am. If I then, your Lord and Master, have washed your feet,
ye also ought to wash one another’s feet. For I have given you an example, that ye should do as
I have done to you" (John 13:3-15).

Feet Washing Contrasted with Complete Bathing

Most students of the Bible would agree that this activity on the part of Jesus was meant by Him
to convey a spiritual significance; that is, it was symbolic of a spiritual kind of washing or
cleansing. However, the topic of this passage does not seem to be conversion or salvation; that
is, the once and for all washing away of our sins. The disciples (except for Judas Iscariot) were
already bathed all over and clean; that is, their sins washed away (v. 10). Now-even if each of the
disciples had had a complete bath just prior to coming to the house with the upper room for the
passover observance, this would not have prevented them from getting their feet soiled and dusty
from the walk over. And in like manner, the fact that born again Christians have had their sins
judicially forever put away does not mean they are in a state of sinless perfection and does not
prevent them from picking up defilement as they walk through this world and live their everyday
lives. We need often to be cleansed_daily, hourly_of this defilement. In this passage the Lord
Jesus is pledging to help us in this cleansing process.

Picking up Defilement

It was the feet which were to be washed (rather than the hands, head, etc.) since it was most often
the feet which came in contact with the dust and dirt of the earth due to the custom of wearing
sandals. Of course, when we consider what this symbolizes, that is, our contacts with the evil
which is in the World, not only are our feet involved (carrying us to places where we ought not
to be), but also our hands (for example, picking up literature which we ought not to read), our
eyes, and our ears.

In fact, our greatest defilement with the world may often occur where the feet are hardly involved
at all. In a large measure we have allowed the world to come to us, that is, into our own living
rooms. For example, there may be some value in keeping up with current events through the daily
newspaper; but unless we diligently discipline ourselves to be very selective in what we read, we
will find our lower nature aroused time and again, and our hearts and minds defiled by the things
we read there. The same care must be taken with regard to books and magazines which come into
our homes. Parents, have you taken a look recently at the books which your children are bringing
home from the children’s section of the public library? Many of these books, under the guise of
an exciting adventure story, are found to be sprinkled with obscenities and erotic passages. And

as for television, should there not be serious exercise of hearts and consciences before the Lord
as to whether the few possibly profitable and informative programs on television begin to
compensate for the exceeding and ever-increasing amount of defilement that is picked up from it?
Also, many TV-less families are discovering that, contrary to popular belief, their children are
able to do as well as the rest of the class in school.

Furthermore, it is not only the sensual aspects of the world which are defiling to us. If we imbibe
overly much in such things as news programs, commentaries on current events, talk programs,
and the viewpoints and opinions of our non-Christian friends and neighbors, without maintaining
these in proper balance with the Word of God and prayer, we will find ourselves slowly and
imperceptibly having our thoughts, outlook, desires, motives, etc. molded by the one who is the
prince of the power of the air (Eph. 2:2), with resulting cynicism, anxiety, discontent, bitterness,
discouragement, and despair.

It is instructive to note what may have been a specific need on the disciples’ part for the symbolic
activity of the Lord Jesus in washing their feet. In Luke 22:24-30 we find that at the time of the
last supper the disciples were arguing among themselves as to which of them would be accounted
the greatest. This suggests to us that in addition to those defilements picked up through the eyes,
ears, hands, and feet, there is the defilement of pride and self-importance and the desire for
recognition of oneself by others from which we all often require cleansing.

Having Our Feet Washed

A number of times in Scripture the Word of God is spoken of under the figure of water_that
which has power to cleanse. Perhaps the most important significance of this symbolic activity on
the part of Christ of washing His disciples’ feet is the need for His disciples in all ages from that
time on down to the present to be cleansed by the power of the Word from the defilement picked
up daily from the world. There are a number of ways in which our risen Lord and Saviour carries
out this cleansing:

1. Through our daily reading of God’s Word. This is of crucial importance; but let us always
remember that the Word will have its proper cleansing effect upon us only if we so desire it. May
we, whenever we take up God’s Word to read, have continually the prayer in our hearts, "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), and "Cleanse Thou me from
secret faults" (Psalm 19:12).

2. Through the impressions which God the Holy Spirit may make upon our minds of a scripture
verse which is just suited to our present need_whether it be discouragement, bitterness toward
another or toward God, youthful lusts, or whatever. Our ability to receive such impressions is,
of course, in proportion to our familiarity with the Word. There is an obvious challenge to us in
this.

3. Through the preaching, presentation, and discussion of the Word of God in the meetings of the
assembly, Bible Studies, Christian radio programs, and the like.


4. Through the faithful word of a spiritual brother or sister in Christ who is led of the Lord to
speak a word to us. This last, no doubt, is the most difficult_but often the most effective_way
of getting our feet washed. No other way requires so much humility and grace on our parts as to
receive calmly and even thankfully the words of admonishment, exhortation, or instruction from
another Christian (and even, sometimes, a non-Christian), and to translate them into confession
and forsaking of the wrong path. Over and over in the Book of Proverbs do we read of the
blessing attached to receiving reproof and the lack of blessing upon despising it (1:25,26; 10:17;
12:1; 13:18; 15:5,10,32).

Let us also keep in mind that it takes time to have our feet washed. In this day of "instant meals,"
"instant money," and "instant service," we may find ourselves expecting "instant feet washing."
We may often be satisfied with a quick rinsing where what is needed is a thorough scrubbing with
a stiff brush. We need to plan for a period of quiet each day in which we may read the Word,
pray, meditate upon the Word, and allow the Word to search us, bring to light our secret sins, and
cleanse us.

In summary, may we always be willing to have our feet washed, to open ourselves up to the all-
searching scrutiny of a holy, infinite God, to allow the Word of God to have its effect in our lives
as that which is "sharper than any two-edged sword, piercing even to the dividing asunder of soul
and spirit … a discerner of the thoughts and intents of the heart" (Heb. 4:12).

Washing One Another’s Feet

The Lord Jesus exhorted the disciples, "If I then, your Lord and Master, have washed your feet,
ye also ought to wash one another’s feet" (John 13:14). Note that it was not until "after He had
washed their feet" (v. 12) that He enjoins them to wash one another’s feet. If we do not have a
habitual desire to have our feet washed, that is, to be delivered and cleansed from all defilement,
wrong attitudes, pride, and all our secret faults^ we have no business seeking to wash the feet of
others. Generally speaking, we will not be able to do it in the right way and attitude, and will tend
more to alienate and harm our brother or sister than help him/her by our attempted "washing."

Let us not limit the symbolism in feet washing to the correction of a wrong course or
admonishment concerning some sin. Above and beyond the cleansing effect of water, what
refreshment is received on a hot summer day by walking barefooted in the shallow waters at the
edge of a lake or the seashore, or by sitting on the edge of a pool letting our feet soak in the
water. Applying this in a spiritual way, let us look for opportunities to refresh one another by
ministering comfort and encouragement out of God’s Word.

There is perhaps another lesson for us found in the Lord’s washing of His disciples’ feet, and
which we ought to consider if we would wash one another’s feet Consider the attitude of the Lord
Jesus. He who knew "that the Father had given all things into His hands, and that He was come
from God, and went to God" (v. 3) took the place of a menial servant, stooping low at the feet of
each of His disciples in order to wash them. Let us ask of ourselves, "Am I always willing to
serve my brothers and sisters in Christ in such a fashion?" Am I willing to engage ins menial, or
even messy tasks if that is what is needed by my brother or sister at the moment? Our

responsibility to our brethren when they are sick, have lost a loved one, or are going through
some other trial is not limited to paying the person a visit to cheer him up or to pray with him. It
may be that the greatest need which that person has at the moment is for someone to wash the
dishes, the clothes, or the baby’s diapers, or else to go grocery shopping, or to help take care of
the children. Let us not think that we have discharged our duty by calling out as we wave good-
bye, "Let me know if there is anything I can do for you." If we really desire to help the person,
let us show clearly our willingness to help even in the most menial, dirty tasks by asking
specifically whether help is needed in cleaning up the kitchen, taking out the garbage, and the like.

May we not neglect our responsibilities to one another, nor despise our dependence upon one
another. As members of the body of Christ we each need not only the Head but also the help and
cooperation of all the other members as well. Let us not be afraid, ashamed, embarrassed, or too
proud to receive the help which our fellow Christians are offering to give us (or which, in fact,
Christ is offering to us through the intermediary of our brethren). And may we be increasingly
sensitive to the needs, be they spiritual, emotional, or physical, of our brothers and sisters and be
much before the Lord asking for wisdom as to how best to minister to those needs.

"By love serve one another" (Gal. 5:13).

(Note:Some of the foregoing thoughts were gleaned from a Bible study on John 13 held at the
Queen, Pennsylvania Bible Conference, June 23-24, 1978.)

  Author: Paul L. Canner         Publication: Words of Truth

“My Soul Thirsteth for God”

"As the hart panteth after the water brooks, so panteth my soul after Thee, O God. My soul
thirsteth for God, for the living God; when shall I come and appear before God?" (Psalm 42:1,2).

Many a saint has turned to these words for refreshment, and found in them an expression of his
own feeling. Here is the longing soul in thirst after God. It is a fine illustration which the author
uses. The deer leaves his haunts in the densest woods, perhaps chased by a pack of fierce dogs.
His tongue protrudes from his mouth; he pants for some water brook. He rushes hither and
thither, panting still more, almost to sheer exhaustion. "So," we read, "my soul panteth after
Thee, O God!" Yet how many children of God know anything of such thirsting and panting after
the living God? How little of real soul thirst there is in these days of materialism and luring
pleasures. Yet the fact remains that only the living God and "the water brooks" of the Holy Spirit
can satisfy.

(From The Book of Psalms.)

  Author: Arno C. Gaebelein         Publication: Words of Truth

Meditations on the Beatitudes:They that Hunger and Thirst after Righteousness

"Blessed are they which do hunger and thirst after righteousness:for they shall be filled" (Matt.
5:6).

This is grace. The Lord’s answer meets the felt need of the soul. He creates the desire that He
may satisfy it. When the heart desires that which is good, we may be sure that His grace is there.
As there is nothing spiritually good in the natural heart, every good desire must come from God.
"I will arise and go to my father" was the effect of grace working in the heart of the prodigal.

Surely there is great encouragement in these facts to those who are earnestly seeking the Lord,
as they say, but who are fearful and doubting as to whether they have found Him. In actuality it
is just the opposite; Christ has sought and found them and is causing the heart to feel that nothing
can ever satisfy it but Himself. The world, its pleasures, its riches, its society, are all too small
to fill it. Even a Solomon found that all under the sun could not fill his heart. At the same time
he is made to tell us, in his beautiful song, that when a poor slave finds the Messiah, or rather is
found by Him, her heart overflows with His love. "Thy love," she says, "is better than
wine"_better to me now than all the social joys of earth. This must be the work of His grace. No
true desire for the Christ of God can ever spring from our depraved hearts; and we are sure that
neither the world nor Satan has put it there. From whence, then, must it come? From the grace
of God alone. And the longing desires and expectations He has awakened He waits to fulfill.

Let us now return to our Beatitude. To hunger and thirst after righteousness .evidently means an
earnest desire of the renewed mind to do the will of God in this world; and this desire is increased
from finding the world opposed to what is right in the sight of God. Hence the intensified feeling
of hungering and thirsting. The effect of thus seeking to maintain that which is according to the
will of God is great blessedness to the soul. "Blessed are they which do hunger and thirst after
righteousness." But though blessedness is the sure reward of righteousness, the righteous path will
be one of great trial and many difficulties. The maxim of the world is, not what is right before
God, but what is convenient, profitable, or suitable to self. What the mind of God may be on the
subject is never thought of; and he who would suggest the inquiry would be set down as unfit for
the practical realities of this life.

But whatever others may do, the maxim of the man of God must ever be, Is it right? Is it in
harmony with the revealed will of God? Not merely is it most practical, most likely to gain the
end in view, but is it right? As a test of the real character of much that we allow and do, it would
be impossible to over-estimate the value of this short and simple question, Is it right? Not that we
are to expect an express passage of scripture for everything we do or allow; but we may seriously
inquire, is this in accordance with the revealed will of God in Christ? Are we sure that it has His
approval? If not, what is it worth? It is worse than useless; it is wrong. It may be a religious
observance, or an acknowledged principle in the affairs of this life; but if it has not the sanction
of God, better give it up. To hunger and thirst after righteousness is the earnest desire to maintain
what is right in the sight of God, though it may expose us to the opposition and oppression of the
world, or to that of worldly-minded Christians.

But would not this seeking to walk in conformity to a rule or given standard tend to a spirit of
legalism? Not in a Christian point of view; on the contrary, the Word of God is "the perfect law
of liberty" to the divine life which we have as Christians. But this leads us to the root of this great
subject, on which we would do well to meditate deeply and prayerfully for a little while. Here we
will discover the secret of real, holy liberty.

The life of Christ, which is ours, and in which we are to walk, can never dislike or be opposed
to His Word. The new nature delights in the words or commandments of Christ; they are but His
authority to do what the divine life desires to do. Let us suppose a case. A young Christian, from
purest motives, has an intense desire to go to the prayer meeting; this would be right_according
to the mind of Christ_righteousness. But the way is not clear, for he is under the authority of
another person. He quietly waits on God. By and by he is told to go. This is what his heart was
desiring. He rejoices to obey; it is the law of liberty. The bent of his new life and the Word of
Christ are one. Thus it is that obedience, walking in righteousness, is perfect liberty, holy joy, and
divine power to the life of Christ in the soul. True, the Holy Spirit is the power, but we cannot
separate the power of the Spirit from the authority of the Word. The desires of the new life, the
authority of the Word, and the power of the Spirit go together.

The First Epistle of John, especially the second chapter, is a divine exposition of this great
practical principle of Christianity. "Whoso keepeth His Word, in him verily is the love of God
perfected; hereby know we that we are in Him. He that saith he abideth in Him ought himself also
so to walk, even as He walked." The words of Christ were the expression of His life when here
on earth. And that very life is ours_wondrous, precious, blessed truth! And this shall be the life
of every true believer forever; it shall be the basis of our happy fellowship and divine intimacies
with Christ throughout the countless ages of eternity. "When Christ, who is our life, shall appear,
then shall ye also appear with him in glory." But in the meantime, may we let His words so guide
and direct us that we may walk even as He walked.

  Author: A. Miller         Publication: Words of Truth

“The Brook Dried Up”

"And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God
of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according
to my word. And the word of the Lord came unto him, saying, Get thee hence, and turn thee
eastward, and hide thyself by the brook Cherith, that is before Jordan. And it shall be, that thou
shalt drink of the brook; and I have commanded the ravens to feed thee there. So he went and did
according unto the word of the Lord; for he went and dwelt by the brook Cherith, that is before
Jordan. And the ravens brought him bread and flesh in the morning, and bread and flesh in the
evening; and he drank of the brook. And it came to pass after a while that the brook dried up,
because there had been no rain in the land" (1 Kings 17:1-7).

The prophet has been alone with God in the secret place of prayer. Then for a brief moment he
witnesses the good confession in the presence of the apostate King Ahab. The future, however,
holds a far greater service for Elijah; the day will come when he will not only witness for God in
the presence of the king, but he will discomfit the assembled hosts of Baal, and turn the nation of
Israel to the living God. But the time is not yet ripe for Carmel. The prophet is not ready to speak,
the nation not ready to hear. Israel must suffer the years of famine before they will listen to the
Word of God; Elijah must be trained in secret before he can speak for God. The prophet must take
the lonely way of Cherith and dwell in distant Zarephath before he stands on the Mount of
Carmel.
.
The first step that leads to Carmel in the west must be taken in another direction. "Get thee hence
and turn thee eastward," is the word of the Lord. In God’s due time He will bring His servant to
the very spot where He is going to use him, but He will bring him there in a right condition to be
used. To become a vessel fit for the Master’s use, he must dwell for a time in solitary places and
travel by rough ways, therein to learn his own weakness and the mighty power of God.

Every servant of God has his Cherith before he reaches his Carmel. Joseph, on the road to
universal dominion, must have his Cherith. He must pass by way of the pit and the prison to reach
the throne. Moses must have his Cherith at the backside of the desert before he becomes the leader
of God’s people through the wilderness. And was not the Lord Himself alone in the wilderness
forty days tempted of Satan, and with the wild beasts, before He came forth in public ministry
before men? Not indeed, as with ourselves, to discover our weakness and be stripped of our self-
sufficiency, but rather to reveal His infinite perfections, and discover to us His perfect suitability
for the work which none but Himself could accomplish. The testing circumstances that were used
to reveal the perfections of Christ are needed in our case to bring to light our imperfections, that
all may be judged in the presence of God, and we may thus become vessels fitted for His use.

This indeed was the first lesson that Elijah had to learn at Cherith_the lesson of the empty vessel.
"Get thee hence," said the Lord, "and hide thyself." The man who is going to witness for God
must learn to keep himself out of sight. In order to be preserved from making something of
himself before men, he must learn his own nothingness before God. Elijah must spend three and
a half years in hidden seclusion with God before he spends one day in prominence before men.

But God has other lessons for Elijah. Is he to exercise faith in the living God before Israel? Then
he must first learn to live by faith from day to day in secret before God. The brook and the ravens
are provided by God to meet His servant’s needs, but the confidence of Elijah must be in the
unseen and living God, and not in things seen_in brooks and ravens.

Moreover, to enjoy God’s provision the prophet must be in the place of God’s appointment. The
word to Elijah is, "I have commanded the ravens to feed thee there." It was not left to Elijah to
choose his hiding place; he must submit to God’s choice. There only would he enjoy the blessings
from God.

Moreover, implicit obedience to the word of the Lord is only path of blessing. And Elijah took
this path, for we He went and did according to the word of the Lord." He went where the Lord
told him to go; he did what the Lord told him to do. When the Lord says, "Go and do," as to the
lawyer in the Gospel, unquestioning and immediate obedience is the only path of blessing.

But the brook Cherith had a yet harder and deeper lesson for the prophet_the lesson of the brook
that dried up. The Lord had said, "Thou shalt drink of the brook"; in obedience to the word "he
drank of the brook"; and then we read, words which at first sound so very strange, "The brook
dried up."
The very brook that the Lord had provided, of which He had bid the prophet drink,
runs dry. What can it mean? Has Elijah after all taken a wrong step, and is he in a false position?
Impossible! God had said, "I have commanded the ravens to feed thee there." Was he doing the
wrong thing? Far from it; had not God said, "Thou shalt drink of the brook"? Beyond all question
he was in the right place, he was doing the right thing. He was obeying the word of the Lord_and
yet the brook dried up.

How painful this experience; how mysterious this providence! To be in the place of God’s
appointment, to be acting in obedience to His express commands, and yet suddenly to be called
to face the complete failure of the provision that God has made for the daily need_how testing
for faith! Had not Elijah boldly said before the king that he stood before the living God? Now he
is confronted with the drying brook to test the reality of his faith in the living God. Will his faith
in the living God stand firm when earthly streams run dry? If God lives, what matter if the brook
dries? God is greater than all the mercies He bestows. Mercies may be withdrawn, but God
remains. The prophet must learn to trust in God rather than in the gifts that He gives. That the
Giver is greater than His gifts is the deep lesson of the brook that dried up.

As we read on in the chapter, we find that the brook that dried up became the occasion of
unfolding greater glories of Jehovah and richer blessings for Elijah. It was but an incident used
by God to take the prophet on his journey from Cherith_the place of the failing brook_to the
home at Zarephath, there to discover the meal that never failed, the oil that did not waste, and the
God that raised the dead. If God allows the brook to dry up, it is because He has some better,
brighter portion for His beloved servant.

Nor is it otherwise with the people of God today. We all like to have some earthly resource to
draw upon; yet how often, in the ways of a Father who knows we have need of these things, we
have to face the brook that dries up. In different forms it crosses our path:perhaps by

bereavement, or by the breakdown of health, or by the sudden failure of some source of supply,
we find ourselves beside the brook that has dried up. It is well if, in such moments_rising above
the ruin of our- earthly hopes, the failure of human props_we can by faith in the living God
accept all from Him. The very trial we shall then find to be the means God is using to unfold to
us the vast resources of His heart of love, and lead our souls into deeper, richer blessing than we
have ever known.

(From Elijah:A Prophet of the Lord.)

  Author: Hamilton Smith         Publication: Words of Truth

Who Succeeds? (Thoughts on Devotedness)

Some Thoughts on Devotedness

In a day of confusion, opposition, and difficulty, it is of the utmost importance to learn who
succeeds. Who is the one to surmount the various and accumulating obstructions in the Christian’s
path? I believe the true answer is the devoted one; and I mean by devotedness the purpose to
follow the Lord at any cost, so that the one thing before the heart is the intent in every way to set
forth the name and honor of the Lord.

If I follow the Lord, I cannot go but where He has gone, and this is obedience in its simplest and
truest order. Hence He says, "If any man love Me he will keep My commandments." How could
you tell where His path lay without the Word? Therefore, the one following must be governed by
the Word. The Word is, if I may so express myself, the scent which assures the spiritual soul that
he is on the right track. The one thought of devotedness is, "Where thou go-est, I will go" Hence,
in any difficulty, the one simple inquiry is "Which way went the Lord?" And surely if lam in His
way I must succeed. The way of the Lord, in which the Word directs me, is one always at first
arduous and apparently impossible. It is a path which the keenest natural eye cannot detect, and
it is one that is so superhuman in its character that the power of Christ alone can uphold us in it.
But once I am in it, on the scent, I am like Peter on the water_surprised and entranced at the
wonders His grace can effect for me_and I have the sense that I am in His path.

A Nazarite (Num. 6) was the figurative representation of a thoroughly devoted soul. The true
Nazarite scrupulously adhered to the terms of his-vow. Samson, who was a Nazarite, illustrates
how devotedness succeeds, but also what failure there is in departure from it. As long as he was
true to this rigid separation he was singularly successful; when he diverged from it his failure was
most marked.

Samuel, in contrast to Samson, had his heart filled with the Lord. He followed the Lord and
depended only on Him; and he succeeded in a surpassing degree beyond Samson. In adhering to
strict rule and order there is often success, but then it is more of the conscience than the heart; and
hence, as it was with Samson, when the allurement for his heart was strong enough, he declined
from the true course. But true devotedness finds its delight in following the Lord, just as did
Joshua and Caleb in another day. Their comfort and stay was in the fact that "if the Lord delight
in us, then He will bring us into this land" (Num. 14:8). Devotedness is not overborne by numbers
any more than by the prospect of danger. Devotedness follows the Lord wholly. What difficulties
would be overcome in this day, what questions solved, if there were more devotedness_ that
simplicity of eye that cannot be diverted from the one object, Christ alone.

(From A Voice to the Faithful, Vol. 14.)

  Author:  Anon         Publication: Words of Truth

Simon Peter

"But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid. And Peter
answered Him and said, Lord, if it be Thou, bid me come unto Thee on the water. And He said,
Come. And when Peter was come down out of the ship, he walked on the water, to go to Jesus.;
But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying,
Lord, save me. And immediately Jesus stretched forth His hand, and caught him, and said unto
him, O thou of little faith, wherefore didst thou doubt (Matt. 14:27-31).

This brief passage presents to our view in a very forcible way some of the leading features of
Simon Peter’s character. His zeal, his energy, his real devotedness of heart, no one can call into
question; but these qualities_beautiful as they surely are_led him not infrequently into a position
of such prominence as to render his weak points all the more conspicuous. A man of less zeal and
energy would have remained on board the ship and thus avoided Peter’s failure and breakdown.
Men of cooler temperament might condemn as unwarrantable rashness Peter’s act in leaving the
ship, or pronounce it a piece of forwardness which justly deserved a humiliating rebuff.

Perhaps some of our readers feel disposed to condemn Peter for leaving the ship. They may say
there was no need for taking such a step. Why not abide with his brethren on board the vessel?
Was it not possible to be quite as devoted to Christ in the ship as on the water? Did not the sequel
prove that it would have been far better for Peter to remain where he was, than to venture forth
on a course which he was not able to pursue?

To all this we reply that the apostle was evidently governed by an earnest desire to be nearer to
his Lord. And this was right. He saw Jesus walking on the water and he longed to be with Him.
And, further, he had the direct authority of his Lord for leaving the ship. We fully and freely
grant that without this it would have been a fatal mistake to leave his position; but the moment that
word "come" fell on his ear he had a divine warrant for going forth upon the water. To have
remained would have been to miss great blessing.

Thus it is in every case. We must have authority before we can act in anything. Without this, the
greater our zeal, energy, and apparent devotedness, the more fatal will be our mistake, and the
more mischief we shall do to ourselves, to others, and to the cause of Christ. It is of the greatest
importance in every case, but especially where there is a measure of zeal and energy, that there
should be sober to the authority of the Word. If there be not is no calculating the amount of
mischief which may be done.

But there is another thing which stands next in importance to the authority of the divine Word, and
that is the abiding realization of the divine presence. These two things must never be separated if
we want to walk on the water. We may be sure in our own minds that we have distinct authority
for a given line of action; but if we have not with equal distinctness the sense of the Lord’s
presence with us_if our eyes are not continually on the living God_we shall most assuredly break
down.

It was precisely here that Peter failed. He did not fail in obedience but in realized dependence. He

acted on the word of Jesus in leaving the ship; but he failed to lean on the arm of Jesus in walking
on the water, hence his terror and confusion. Mere authority is not enough; we want power. To
act without authority is wrong. To act without power is impossible. The authority for starting is
the Word. The power to proceed is the divine presence. The combination of the two must ever
yield a successful career. It matters not at all what the difficulties are if we have the stable
authority of Holy Scripture for our course, and the blessed support of the presence of God in
pursuing it. When God speaks, we must obey; but in order to do so we must lean on His arm.

Here are the two things so absolutely essential to every child of God. Without these we can do
nothing; with them we can do all things. If we have not a "Thus saith the Lord" or "It is written,"
we cannot enter upon a path of devotedness; and if we have not His realized presence, we cannot
pursue it. It is quite possible to be right in setting out, and yet to fail in going on.

It was so in the case of Simon Peter, and it has been so in the case of thousands since. It is one
thing to make a good start and another thing to make good progress. It is one thing to leave the
ship and another thing to walk on the water. But, if Peter failed to reach his Lord, his Lord did
not fail to reach him. The grace of our Lord Jesus is exceedingly abundant. He takes occasion
from our very failures to display His rich and precious love. Oh, how blessed to have to do with
such a tender, patient, loving Lord! Who would not trust Him and praise Him, love Him and serve
Him?

(From "Simon Peter:His Life and Its Lessons" in Miscellaneous Writings, Vol. 4.)

  Author: C. H. Mackintosh         Publication: Words of Truth

Meditations on the Beatitudes:The Meek

"Blessed are the meek:for they shall inherit the earth" (Matt. 5:5).

In our meditations on the third beatitude, we find ourselves in happy company with that blessed
One who was "meek and lowly in heart." There is evidently, in this third class, a great advance
in the soul’s blessedness. The heir of glory has been learning in the school of Christ how to meet
the troubles of this life, as He met them. This is a great lesson, and greatly needed. Let us see that
we master it fully.

In the first beatitude we were shown the true condition of every soul that really knows God, and
is conformed to ter Of Christ_ poor in spirit." This condition is of what the soul sees itself to be
in the divine , and thus it is chiefly a question between the soul j. All is blessed and happy there.
But in going forth the world and attending to the various duties of this life, so many causes of
trouble come in our way that we groan in spirit. This is what we find in the second beatitude; it
is a daily experience. The great advance in the third beatitude seems to be this:the soul has so
grown in grace that now, in place of a questioning, reasoning, self-willed spirit being manifested
in this scene of trial, the disciple meekly bows his head in submission to the Father’s will, and
learns of Jesus to be meek and lowly in heart. After all, in these circumstances it is a question of
either self-will or submission.

The lowly in heart begins to see more clearly that, in spite of everything around him, God is
accomplishing the counsels of His own will, and making all things work together for good to them
that love Him, and are the called according to His purpose. This fuller knowledge of God and His
ways produces a deeply chastened state of mind. Though groaning in spirit, and mourning over
the wickedness of man, the rejection of Christ by those we love, and the failure of those who bear
His name, the man of faith is quiet and humble! He walks with God in the midst of it all and refers
everything to Him. In the lowest murmur of the enemy, or in his loudest roar, he hears his
Father’s voice; in the smallest injury or in the greatest outrage, he owns His hand. He envies not
the world its pleasures, or the wicked their prosperity; all his resources are in the living God; and
he can turn to Him, rest in Him, rejoice in Him, and walk with Him, above the conflicts of this
troubled scene.

Let us now turn in our meditations to Him who knew deeper sorrow here, and deeper communion
above, than any of His people can ever know. While discoursing to the people of the kingdom,
and answering their questions, He has the sense of the true state of the people and of His own
rejection as the Messiah, the King of the Jews. What sorrow must have filled His heart! What
relief and rest He ever found in His Father’s bosom!

We will now turn for a little to Matt. 11:20-30. Here we have the distinct expression and the
perfect combination of these two things in Jesus_groaning in spirit because of surrounding evil,
and entire submission to His Father’s will with .praise and thanksgiving. Scarcely had "Woe,
woe," fallen from His lips when He looked up to heaven and said, "I thank Thee, O Father, Lord
of heaven and earth." With the growing, deepening sense of the unbelief of the people whom He
loved, and their blinded rejection of Himself as Emmanuel in their midst, He meekly bows to His

Father’s sovereign will, sees only perfection in it here, and the glory that would follow it
hereafter.

It may be well now for the Christian_especially tried ones_to look more closely into the nature
of the discouragements which led the blessed Lord and Master to turn to His Father as His only
resource. He had come to His own, but His own received Him not. The people He loved, and had
come to redeem, had no heart for Him. When John the Baptist came with mournful tidings, they
refused to lament; when Jesus came with glad tidings, they refused to rejoice. Id not have Him
on any terms. This is the secret of the comparatively small success of the gospel in all ages, heart
prefers the enjoyment of present things to a rejected Christ and a heaven that is thought to be far
The most solemn warnings by John, and the most gracious invitations by Jesus, were alike
unheeded by that generation. It was enough to break any preacher’s heart. When the attractions
of grace, the appeals of love, the threatenings of justice, the miseries of hell, the glories of
heaven, fail to arrest or awaken the careless_when the preacher’s heart is broken because of the
hardness of men’s hearts_what is the preacher to do? Retire into the presence of God, and in
communion with Him learn his lesson more perfectly, both as to service and submission. This is
the only refuge and resting place for the disappointed workman.

"At that time Jesus answered, and said, I thank thee, O Father, Lord of heaven and earth" (v. 25).
In a word, in place of complaining of the treatment He received from others, and vindicating
Himself, He meekly bows to the sovereign will of His Father, falls into His hands, as Lord of
heaven and earth. And what is the result? Just what it must ever be_He receives the blessing. Not
merely a promise, but the possession:"All things are delivered unto me of my Father." And this
proves to be the occasion, through grace, of a fuller revelation of God, and of a richer blessing
to mankind. "Come unto Me, all ye that labor and are heavy laden, and I will give you rest" How
beautiful and precious this is as an example to us! When Jesus was despised as a man, rejected as
the Messiah, and refused His crown of glory, He did not stand up for His rights as we
would say, but meekly submitted and looked up to His Father as Lord of heaven and earth. He
could leave all in His hands and wait His sovereign will. In the meantime the blessing flows, like
a wave of life, from the ocean of eternal love:"Come unto Me … I will give you rest."

But this full flowing tide of grace does not lead to carelessness of walk as man might say it would.
"Take my yoke upon you, and learn of me; for I am meek and lowly in heart; and ye shall find
rest unto your souls. For my yoke is easy, and my burden is light." The difference between the
two verses is very distinct, and has been often noticed. In verse 28 it is, "Come unto me … and
I will give you rest; in verse 29 it is, "Take my yoke upon you . . . and ye shall find rest to your
souls." The one is pure, absolute, unconditional grace to the sinner; the other is the yoke of Christ
for the believer. The reason why so few have learned to meet the troubles of this life as He met
them is because they are not under His yoke, and learning of Him. They are thinking of their own
character; how much they have been misunderstood, how grossly they have been misrepresented,
how falsely accused, and how unjustly or unkindly treated. They have not learned that their own
reputation is the last thing they should think about; that now they have only to care for the
character of Christ. Those who are under the same yoke must walk side by side, and step by step.
True, the strong one may pull the weak one through when the chariot wheels sink deep in the sand
of the desert; but they must walk together. The Lord give us thus to learn the great truth of our

third beatitude, "Blessed are the meek:for they shall inherit the earth."

  Author: A. Miller         Publication: Words of Truth

Evangelical Dilemma

There is a curious problem today in the evangelical world _one that poses sobering questions for
the church and for the individual believer. The problem in brief is this:a great at army of personal
soul-winners has been mobilized to reach the populace for Christ. They are earnest, zealous,
enthusiastic, and persuasive. To their credit it must be said that I they are on the job. And it is one
of the phenomena of our times that they rack up an astounding number of conversions. Everything
so far seems to be on the plus side.

But the problem is this. The conversions do not stick. The fruit does not remain. Six months later
there is nothing to be seen for all the aggressive evangelism. The capsule technique of soul
winning has produced stillbirths.

What lies at the back of all this malpractice in bringing souls to the birth? Strangely enough it
begins with the valid determination to preach the pure gospel of the grace of God. We want to
keep the message simple_uncluttered by any suggestion that man can ever earn or deserve eternal
life. Justification is by faith alone, apart from the deeds of the law. Therefore, the message is
"only believe."

From there we reduce the message to a concise formula. For instance, the evangelistic process is
cut down to a few basic questions and answers, as follows:

"Do you believe you are a sinner?"

"Yes."

"Do you believe Christ died for sinners?"

"Yes."

"Will you receive Him as your Saviour?"

"Yes."

"Then you are saved!"

"I am?"

"Yes, the Bible says you are saved."

At first blush the method and the message might seem above criticism. But on closer study we are
forced to have second thoughts and to conclude that we have oversimplified the gospel.

The first fatal flaw is the missing emphasis on repentance. There can be no true conversion
without conviction of sin. It is one thing to agree that I am a sinner; it is quite another thing to

experience the convicting ministry of the Holy Spirit in my life. Unless I have a Spirit-wrought
consciousness of my utterly lost condition, I can never exercise saving faith. It is useless to tell
unconvicted sinners to believe on Jesus_that message is only for those who know they are lost.
We sugarcoat the gospel when we de-emphasize man’s fallen condition. With that kind of a
watered down message, people receive the Word with joy instead of with deep contrition. They
do not have deep roots, and though they might endure for a while, they soon give up all profession
when persecution or trouble comes (Matt. 13:21). We have forgotten that the message is
repentance toward God as well as faith in our Lord Jesus Christ.

A second serious omission is a missing emphasis on the Lordship of Christ. A light, jovial mental
assent that Jesus is Saviour misses the point. Jesus is first Lord, then Saviour. The New Testament
always places His Lordship before His Saviourhood. Do we present the full implications of His
Lordship to people? He always did.

A third defect in our message is our tendency to keep the terms of discipleship hidden until a
decision has been made for Jesus. Our Lord never did this. The message He preached included
the cross as well as the crown. "He never hid His scars to win disciples." He revealed the worst
along with the best, then told His listeners to count the cost. We popularize the message and
promise fun.

The result of all this is that we have people believing without knowing what they believe. In many
cases they have no doctrinal basis for their decision. They do not know the implications of
commitment to Christ. They have never experienced the mysterious, miraculous work of the Holy
Spirit in regeneration.

And of course we have others who are talked into a profession because of the slick salesmanship
techniques of the soul-winner. Or some who want to please the affable, personable young man
with the winning smile. And some who only want to get rid of this religious interloper who has
intruded on their privacy. Satan laughs when these conversions are triumphantly announced on
earth.

I would like to raise several questions that might lead us to some changes in our strategy of
evangelism.

First of all, can we generally expect people to make an intelligent commitment to Christ the first
time they hear the gospel? Certainly, there is the exceptional case where a person has already been
prepared by the Holy Spirit. But generally speaking, the process involves sowing the seed,
watering it, then sometime later reaping the harvest. In our mania for instant conversion, we have
forgotten that conception, gestation, and birth do not occur on the same day.

A second question:can a capsule presentation of the gospel really do justice to so great a message?
As one who has written several gospel tracts, I confess to a certain sense of misgiving in even
attempting to condense the good news into four small pages. Would we not be wiser to give people
the full presentation as it is found in the Gospels, or in the New Testament?

Thirdly, is all this pressure for decisions really scriptural? Where in the New Testament were
people ever pressured into making a profession? …

And I must ask you this:is all this boasting about conversions really accurate? You’ve met the
man who solemnly tells you of ten people he contacted that day and all of them were saved. …
I don’t want to doubt the honesty of people like this, but am I wrong in thinking that they are
extremely naive? Where are all those people who are saved? They cannot be found.

What it all means is that we should seriously re-examine our streamlined, capsule evangelism. We
should be willing to spend time teaching the gospel, laying a solid doctrinal foundation for faith
to rest on. We should stress the necessity for repentance_a complete about-face with regard to
sin. We should stress the full implications of the Lordship of Christ and the conditions of
discipleship. We should explain what belief really involves. We should be willing to wait for the
Holy Spirit to produce genuine conviction of sin. Then we should be ready to lead the person to
saving faith in the Lord Jesus Christ.

If we do this, we will have less astronomical figures of so-called conversions, but more genuine
cases of spiritual rebirth.

(This appeared first in Help and Food, and is reprinted with permission of the publisher, Loizeaux
Brothers.)

  Author: William MacDonald         Publication: Words of Truth

The Day of Apostasy

Beloved Brethren and Sisters in Christ:

The day of apostasy is hastening on with rapid strides, and also the day in which the Lord shall
come to snatch His own away. The present moment is of so solemn a character that I feel
constrained to address you this word of exhortation. Godly men everywhere, who watch the signs
of the times, see the moment approaching which shall terminate the present actings of grace. The
time has evidently arrived when one must speak plainly and decisively, and ask you where you
are and what you are doing.

You have by grace_ which has shone brighter and brighter as it has approached its termination_
been gathered out of the seething mass of idolatry and wickedness which now threatens
Christendom and the world with an overthrow more awful than that of Sodom and Gomorrah of
old. The question is whether you are adequately impressed with the responsibility, as well as the
blessedness, of the ground you are on, and walking like men and women whose eyes have been
opened. Believe me, there has never been in the world’s history such a time as the present, and
Satan is occupied with none as he is with you; and his occupation with you is the more to be
feared because of the subtlety of his operations. His object is to withdraw your attention from
Christ while you suppose you are on safe ground and have nothing to fear. He would destroy you
with the very truth itself. For mark the subtlety:you are on safe ground, but only while Christ is
your all in all. ( Ed. note:The author has in view here the testimony of the Christian_ our living
before God and before men in harmony with the heavenly position and character into which every
"born again" person is put at new birth. The security of our blessed relationship with Christ is not
in question, but the danger of loss of blessing and lack of spiritual advancement through its not
being lived out is warned against.) Here is where Satan is drawing some away. Interpose anything
between your soul and Christ and your "Philadelphia" becomes "Laodicea" (see Rev. 2 and 3);
your safe ground is as unsafe as the rest of Christendom, your strength is gone from you, and you
are become weak like any ordinary mortal.

Some of you are young, recently converted, or brought to the right ways of the Lord, and you do
not know the depths of Satan. But you are hereby solemnly warned of your peril, and if mischief
overtake you, you cannot plead ignorance. Again I say, Satan has his eye especially upon you for
the purpose of bringing the world, in some form, between your soul and Christ. He cares not how
little, or in what form. If you knew how little will answer to Satan’s purpose, you would be
alarmed. He does not begin by bringing in that which is gross or shameful; such is the
development, not the beginning of evil. It is not by anything glaring that he seeks to ruin you, but
in small and seemingly harmless things-things that would not shock or offend anyone as things go,
and yet these constitute the deadly and insidious poison which is destined to ruin your testimony
and withdraw you from Christ.

Do you ask what are these alarming symptoms and where are they seen? The question does but
show what is the character of the opiate at work. Brethren and sisters, you are being infected with
the spirit of the world. Your dress, your manner, your talk, your lack of spirituality, betray it in
every gathering. There is a dead weight, a restraint, a want of power that reveals itself in the

meetings as plainly as if your heart were visibly displayed and its thoughts publicly read. A form
of godliness without power is beginning to be seen among you as plainly as in Christendom
generally. As surely as you tamper with the world, so surely will you drift away to its level. This
is in the nature of things. It must be so. If you tamper with the world, the privileged place you
occupy, instead of shielding you, will only expose you to greater condemnation. It must be Christ
or the world. It cannot be Christ and the world. God’s grace in drawing you out of the world in
your ignorance is one thing, but God will never permit you to prostitute His grace, and play fast
and loose, when you have been separated from the world. Remember that you take the place and
claim the privileges of one whose eyes have been opened; and if on the one hand this is
unspeakably blessed (and it is), on the other hand it is the most dreadful position in which a human
being can be found. It is to say, "Lord, Lord," while you do not the things that He bids. It is to
say, "I go, sir," as he said who went not.

Beloved, I am persuaded better things of you, though I thus speak, and I have confidence in you
in the Lord, that you will bless Him for these few faithful words. Oh, awake then from your
lethargy, slumber no longer, put away your idols and false gods, wash your garments, and get
back to the Lord, finding Him to be better than ever you knew Him, even in your best days. Lay
aside your last bit of worldly dress; guard your speech that it be of Christ and His affairs. Let your
prayers mingle with those of other saints at the prayer meetings_they never were more needed.
Neglect no opportunity of gathering up instruction from that Word which alone can keep you from
the paths lot die destroyer, and let your Me be the evidence of the treasures you gather up at the
Bible studies. If you want occupation which will win a glorious reward from a beloved Master,
ask that Master to set you to work for Him; you will never regret it, either in this world or in that
which is to come.

Beloved, bear with me. I am jealous over you with a godly jealousy. You belong to Christ, and
Christ to you (see 2 Cor. 11:1-3). Let not the betrothed one be unfaithful to her Bridegroom! Why
should you be robbed and spoiled? And for what? Empty husks and bitter fruits while you waste
this little span of blessing! All the distinctions acquired here in the energy of the Spirit will but
serve to enhance your beauty and render you more lovely in .the eyes of Him who has espoused
you to Himself. Can you refuse Him His delights in you? Can you refuse Him the fruit of the
travail of His soul, who once hung, a dying man, between two thieves on Calvary, a spectacle to
men and angels, and for you. He could have taken the world without the cross and left you out,
but He would not; and now, will you, having been enriched by those agonies and that blood, take
the world into your tolerance and leave Him out? Impossible! Your pure mind but needs to be
stirred up by way of remembrance.

Let us therefore take courage from this very moment. We have lately been offering up prayers,
confessing the lack of piety and devotedness. May we not take this word as the answer of our
ever-gracious, faithful Lord, to arouse us_to reawaken our drooping energies? And then the more
quickly He comes the better. We shall "not be ashamed before Him at His coming."

"Love not the world, neither the things that are in the world. If any man love the world, the love
of the Father is not in him" (1 John 2:15).

  Author: John Nelson Darby         Publication: Words of Truth

“The Last Days”

"This know also, that in the last days perilous times shall come. For men shall be lovers of their
own selves, covetous, boasters, . . . lovers of pleasures more than lovers of God; having a form
of godliness, but denying the power thereof:from such turn away" (2 Tim. 3:1-5).

This chapter begins with the statement that in the last days perilous or difficult times shall come.
A number of questions arise as to this; "When are these times?" "Have they come yet, are they
past, or are they yet to come?" and "Difficult times for whom?" I believe we can truly say that
for God’s own people_the Church today_difficult times are here. May we be more as Daniel was
in his day, for God gave him to know the times. If these be difficult times, we know that God has
given us every resource in the midst of all the difficulty. We need continually to turn to Him.

Let us now consider the various characteristics of these difficult times which God through the
Spirit gives to us by Paul in his letter to Timothy. The first characteristic is, "Men shall be lovers
of their own selves." Is not this true of the world all around? We see it everywhere. Such
selfishness as is prevalent now, there has never, been in our history before and it is worldwide.
We even hear the people of the world speaking of it:"Where are the ethics anymore? Everyone
in the world seems to be selfish." We as Christians might think, why does that concern us? Well,
we are out in the world every day, are we not? That is the exercise that I have upon my
heart_that these things we are reading about can brush off on us and defile us. The old nature is
still within, and sometimes it is not always evident to us that worldly attitudes have rubbed off on
us, yet we show a self-love. At the same time we lack that mind which was in Christ Jesus that
esteems others better than ourselves (Phil. 2:3). How we tend to surround ourselves with our own
little fence, so to speak, and not be concerned as we should be about others. We want to do what
we want to do, regardless of how it affects others in our own assembly, or in the whole body, the
Church. Oh may it not be characteristic of us that we are lovers of our own selves!

The next characteristic is "covetous," or as another translation has it, "lovers of money." Now we
can fool each other for a time; but as people get to know us better and visit our homes it does not
take long before it can be easily seen that in our hearts we are lovers of money or what money
brings. We have been living in too affluent a society these past few years, haven’t we? It has
rubbed off on us. We want to accumulate this and accumulate that. We think of income; we think,
"In so many years I am going to retire, and I will have so much, and I will travel around the
world, and I will do this, and I will do that." May our Father and the Lord Jesus search our hearts
that we might clearly see what is the goal of our life.

Next we read, "Men shall be … boasters, proud." Oh, that certainly does not become us who
belong to Christ. We are to have that mind which was also in Him, who thought it not something
to be held onto to be equal with God. He was equal with God_God the Son_yet He stepped
down. As we see in Phil. 2, He took a low place to become a Servant, the perfect Son, the Son
of man; and then further, He humbled Himself and went into death, even the death of the cross.
Although this passage in Second Timothy applies especially to those in the world today, does not
that element come in among ourselves who are Christians as well? Does it not come into my own
heart, into your own heart? We are proud, aren’t we? We have gotten along so far in our status,

in our work, in society, and at home. Sometimes we criticize others of our brethren for being
"after money all the time," and then we turn around and tell about all the great things we have
been doing. Oh, how subtle our hearts are! "The heart [that is, the natural heart] is deceitful above
all things, and desperately wicked; who can know it?" (Jer. 17:9). The older we get, the more we
learn the subtlety and deceitfulness of our own hearts.

Another description of men in the last days is "blasphemers" or "evil speakers." In the world there
is no limit to which man will go, no limit to speaking evil against all authority and all powers, and
even against God Himself. But among God’s own people, are there evil speakers? Are the things
which we speak, and the things which we think, "First pure, then peaceable, gentle, and easy to
be intreated, full of mercy and good fruits, without partiality, and without hypocrisy" (James
3:17)?

"Disobedience to parents." Perhaps some of the younger people may think we have worn out this
phrase. But God’s Word puts it here. God has constituted the family; He has entrusted parents
with children, and we are told to bring up our children in the nurture and admonition of the Lord.

To be sure, we make all kinds of mistakes as parents. Yet God has put us there, as parents, with
responsibility for our children; and children in the place of responsibility to the parents. So the
spirit which is prevalent in the world today is not simply disobedience to parents, it is a refusal
of the authority of God who put the parents over the children. It is true that we parents make many
mistakes in bringing up our children. One may be too strict, too legal, or else too weak, too
liberal, too permissive. We may chasten too much or too little. But above all that, God has
established His Word, and we must follow His Word.

I would say to the children:Our parents are not old fogeys from the Stone Age, as the world puts
it. Our parents have been given to us, and what a privilege it is to have parents who are the Lord’s
and who are seeking to bring us up for Him. So may we look beyond the mistakes "of our parents
and seek to be obedient to God in being obedient to our parents. And as for parents, we must obey
God and bring up our children for Him.

"Men shall be … unthankful." Where is there thankfulness in the world? There is discontent
everywhere. During economically harder times there has, in general, been more thankfulness by
the people in the world. But today, the accumulation of material things has not produced
thankfulness, but the contrary. It is part of the fallen nature to get what I can get and then to get
more. But again, unless we are subject to the Spirit of God and walking in communion with the
Lord Jesus this same spirit of unthankfulness will permeate our life too.

The next characteristic listed is "unholy" or "profane." This is a general term that would cover
many things. We think of the Lord Jesus, how He loved righteousness and hated iniquity. He was
the One who knew no sin. And we should be like Him, allowing the new nature to operate in us
by the power of the Spirit, so that we might not become like those in the world whose whole
course is unholy and profane.

"Without natural affection." That is everywhere in the world, is it not? Consider the marriage and

divorce statistics. That is just one phase of it. Natural affection seems almost no longer to exist.
To truly fall in love and to marry for life seems to be becoming something obsolete and belonging
to the Victorian era. Seldom before has there been made so much in the world of what is really
lust.

And of course we find a lack of affection in children toward their parents, too. This is seen when
the parents get older. We cannot say what is right for each one; that is between the soul and the
Lord. But in the world that lack of natural affection is, I am sure, the reason why there are so
many convalescent homes and old people’s homes. So instead of that natural affection being
present as- it used to be, the attitude now is to send our aging parents off to the nursing homes,
visit them once a week or once a month, and then go our own way, live our own life, and enjoy
it.

"Men shall be … truce breakers." No one’s word is good anymore in the world, it seems. Let us
be careful to keep this from coming in among ourselves. May our word be good.

"False accusers" or "slanderers." Oh, what a seed- this is that comes in sometimes among God’s
people! What attitudes a root of bitterness brings out! Many are defiled by it. And how the Spirit
of God is quenched. How easy it is to point to other people’s faults. It is very easy to see the faults
of others, but I need to look within and see how I measure up to just the thing I am speaking of
in someone else. So often slandering and backbiting come from a bad conscience; I talk slightingly
about someone else, and that makes me feel better because I can think of myself as on a higher
plane than that one is. Is there something that offends us in another one of God’s people in our
own assembly? Let us first of all take it before the Lord, examine it all before Him to see if what
we think about that person or those persons is true; and then in the spirit of Matthew 18 we ought
to go to that one. It takes a lot of grace. As another said many years ago, we have to be as a
doormat, allowing others to walk over us, so to speak. We have to get down low so that the Lord
can use us to restore others.

"Incontinent" or "unsubdued passion" is prevalent in the world today. This description includes
all kinds of passion. How many murders are committed every day for what variety of reasons!
Lives are taken over the smallest matters. Unsubdued passion covers many other things as well.
How the world is filled with "free love" today; it is the worst bondage there is. It is unsubdued
passion. Again, we as Christians are living in this world, and these things can brush off on us. We
see it every day, and how defiling it is. How we need to go to the Lord continually, to wash our
feet as we go through this scene.

The next words are "fierce, despisers of those that are good." On every hand, perhaps now more
than ever before, there is that element of despising anyone who would stand for righteousness.
Applying it to ourselves as believers, we should not resist what someone may say to us because
we have something in our lives that needs correction. May we not despise those that are good, but
take, as from the Lord, any exhortation that is given to us. Let us forget the vessel _the person
offering the correction_and recognize that the Lord has set the members in the body of Christ as
it pleased Him, for our good and for His glory.

"Traitors" is similar to what we had before in "truce-breakers." Traitors are those who turn
against what they are. We usually think of those who turn against their own country as traitors.
But here it means one who turns against what he knows is right, to be a traitor to it.

The next characteristics are "heady, high-minded." Oh, how much headiness there is. How much
the man of the world is boasting of his knowledge, of having opportunity for more education than
had previous generations. But often, if this education is not rightly received, it produces headiness
or high-mindedness. This is one of those things that is of the world_the pride of life. If God gives
the privilege of better education, may we use it for Him. All that we do should be done in the
name of the Lord Jesus, and that includes education. May we be free from headiness and high-
mindedness.

"Lovers of pleasures more than lovers pf God." Certainly this is true everywhere. And how easily
does this love of pleasure fit in among God’s people. There are certain things we like to do and
we will make time and room for that; we have the money to pay for it too. Everything is lined up
in the right direction, we think. May we examine our hearts before the Lord as to what we are
doing with our spare time -our leisure hours. There may be the legitimate excuse that we are doing
it for our family. But may we be more before God about every aspect of our lives, day by day,
and shall we say, weekend by weekend, so that we will not be characterized as lovers of pleasure.

The last characteristic mentioned is "having a form of godliness, but denying the power thereof."
Could this denial of the true power of godliness be the reason why there is so much going after
the. tongues and healing movement today? Perhaps we have all had experiences in speaking with
someone connected with this movement. We always try to take up the Word and enjoy something
together, to have a measure of fellowship with someone whom we believe belongs to the Lord.
But time after time in speaking to these people, we do not get very far in the Word. The tongues
arid healing have come in to take the place of what, perhaps, used to be, in a measure, the work
of the Holy Spirit We should .not speak disparagingly of true believers who have been entrapped
by this system, but let us pray for them and seek to help them in rightly dividing the Word of
Truth. Surely this "experiential theology," as some call it, is very subtle and one can easily be
attracted to it if not well grounded in the truth.

"From such turn away." May die Lord preserve us in these last days when difficult times are here.
We could isolate ourselves as hermits somewhere, but that is not the way God would have us live.
He would have us stay in the world, as the Lord Jesus prayed the Father that He would not take
us out of the world, but that we might be kept from the evil (John 17:15). We especially need this
today in these difficult times.

(From a message given at the Cedar Falls, Iowa, Bible Conference, August 1972.)

  Author: Albert E. Keillor         Publication: Words of Truth

The Way of Cain and the Family of Seth

In Genesis 4:17 we are told that Cain builds a city. He has a thriving, prosperous family. Through
their skill and industry the face of the world flourishes and looks well. All is respectable, and the
people are pleasant and friendly to one another. The murder of Abel is forgotten. Man does not
hear the cry of blood, but rather the sound of the harp and the organ. His inventions have stifled
his convictions. Cain is an honorable man, but he is as thoroughly separated from the presence
of God as when his hand was freshly stained with the blood of his brother. The ease and
indifference with which Cain could turn his back upon the Lord, and upon the recollection of his
brother’s blood, is astounding. He got a promise of security (verse 15), and that was all he cared
for. And quickly, under his hand, accommodations and delights of all sorts fill the scene.

In some sense this is very alarming. But is not this the "course of the world"? Was it not man that
slew the Lord Jesus? Does not the guilt of that deed lie at every man’s door? And what is the
course of the world but the ease and indifference of Cain in this highest state of guilt? The earth
has borne the cross of Christ; and yet man can busy himself with garnishing and furnishing the
earth, and making life on it convenient and pleasurable without God. This is solemn and awful
when we look at it in full divine light. Cain was a respectable citizen of the world, but all the
while a heartless forgetter of the sorrows of Abel! His ease and respectability are the blackest
features of his history. He went away as soon as he got a promise of security; and that promise
he used, not to soften his heart and overwhelm him with convictions of all that had happened, but
to give him full occasion to indulge and magnify himself.

We read in the New Testament of "the way of Cain" (Jude 11). It may be_in fact it is_run by
others. And what a way does this chapter show it to be! Cain was an infidel, a man of his own
religion_not obedient in faith to God’s revelation. He practiced the works of the liar and the
murderer; he hated the light; he cared nothing for the presence of God which his sin had forfeited,
or for the sorrow of his brother which his hand had inflicted. And, as such a one, he could take
pains to make himself happy and honorable in the very place which thus witnessed against him.

Is this "the way of Cain"? Is man still like this? Yes! and nature outlives a thousand restraints and
improvements. For at the end of Christendom’s career it will even then be said of a generation,
"They have gone in the way of Cain" (Jude 11).

This is deeply solemn, beloved, had we but hearts to feel it. There is, however, a rescued,
separated people. Seth’s family are after another order altogether. They are not seen in cities,
furnished with accommodations and pleasures, apart "from the presence of the Lord" like Cain;
but as the household of God, they are separated from that world that lay "in the wicked one," to
the faith and worship of His Name. They are strikingly opposed to the way of Cain, and
remarkably sensitive to the way of God.

The details about these believers living prior to the flood are very scanty; but through it all there
is this heavenly character. They do not supply history for the world; but they do supply instruction
for the Church. Their conduct asks, "What fellowship hath righteousness with unrighteousness?
and what communion hath light with darkness?" (2 Cor. 6:14). Their religion is characterized by

separation from the world, and so are their habits.

They "call upon the name of the Lord." The name of the Lord is the revelation He has been
pleased to make of Himself. Immanuel, Jesus, the Lord our Righteousness, Jehovah, God
Almighty, the Father, the Son, and the Holy Spirit_ these are among His names graciously and
gloriously published by Himself. And "to call upon the name of the Lord" was service or worship
of God in spirit and in truth.

This was the religion of these earliest saints. It was the religion of simple faith and hope. They
worshiped God, and apart from the world they waited in hope. "The work of faith" and "the
patience of hope" are seen in them. Something of the Thessalonian spirit breathed in them. For
they served the living and true God, and waited for His Son from heaven, who had already
delivered them (1 Thess. 1:9,10).

In their ways and habits the family of Seth are only seen as a people walking across the surface
of the earth, till their bodies are either laid under it, or are translated to heaven above it. All
around them is as Babylon to them, and their harps are on the willows (Psalm 137). Cain’s family
have all the music to themselves. But Seth’s family are a risen people. Their citizenship is in
heaven. They look for no estates or cities. Nothing is told us of their place or their business. They
are strangers where even Adam was once at home and, much more, where Cain still was.

They are the earliest witnesses of this heavenly stranger-ship. They leave the world to Cain. There
is not the symptom of a struggle, nor the breath of a complaint. They say not, nor think of saying,
"Master, speak to my brother, that he divide the inheritance with me" (Luke 12:13), In habits of
life and principles of conduct, they are as distinct from their injurious brother as though they were
of another race or in another world. Cain’s family make all the world’s history. They build its
cities, they promote its arts, they conduct its trade, they invent its pleasures and pastimes. But in
all this Seth’s family are not seen. The one generation call their cities after their own names; the
other call themselves by the name of the Lord.

We may bless the Lord for this beautiful portrayal of heavenly strangership on earth and ask for
grace to know some of its living power in our own souls. After this pattern the Lord would have
us in the world, but not of it; of heaven, though not as yet in it (except in Christ). Paul, in the
Holy Spirit, would so have us, taking example from those whose "conversation is in heaven"
(Phil. 3:20). Peter, in the same Spirit, would so have us "as strangers and pilgrims" abstaining
"from fleshly lusts" (1 Peter 2:11). James summons us, in the same Spirit, to know that "the
friendship of the world is enmity with God" (James 4:4). And John separates us as by a stroke:
"We are of God, and the whole world lieth in wickedness" (1 John 5:19).

May God grant that our practical lives as saints of God might become more and more delivered
from "the way of Cain," from association with the world in all its most respectable as well as its
basest forms. May we rather become more like the family of Seth, separated unto and calling
"upon the name of the Lord." It is for the Church, surely, to walk in this elevation and
separateness. What is according to the call of God, and what worthy of heavenly hopes, but this?
Compared to these and like witnesses, our testimony is feeble indeed.


Lead us, Lord, we pray Thee!

  Author: J. G. Bellett         Publication: Words of Truth

Meditation on the Beatitudes:They That Mourn

"Blessed are they that mourn:for they shall be comforted" (Matthew 5:4).

To be a "mourner" in the sense of our text is to be deeply and tenderly affected by the
condition_especially the moral and spiritual condition_of others around us. For example:The
worldliness of true Christians; the manifest delusion of mere professors; the godless ways of those
who may be our near neighbors; our own deep sense of inability to witness for God in such a
scene; all these fill the heart with holy sorrow. At the same time, this holy sorrow, which is so
good and wholesome, and which leads to much prayer and dependence on God, must not be
mistaken for a low, complaining, discontented, mournful spirit in ourselves, which we may think
answers to this beatitude. Not so; those with such a spirit would be little likely to enter into the
sorrows of others, or mourn over the dishonor done to God and His truth in this world. They are
too much occupied with their own state of mind, and that which immediately concerns themselves.

We may, and ought_if we are poor in spirit and true mourners_to be bright and happy in the
divine presence where all is peace and joy, and yet have fellowship with the deep sympathies of
Him who was "a man of sorrows," in our journey through this world. And the more we know of
His Spirit, the deeper will be our sense of what is due to Him, and the keener will be our sorrow
when we see so many who set themselves against His authority, and use His goodness for the
display of their own pride and glory. But, wonderful grace, the Lord submits to being despised
and rejected still; and as a tinge of sorrow colored His path and characterized His sayings in this
world, so it must ever be with the godly while the world continues as it is. The Lord patiently
waits until His kingdom come in power and glory, and then His will shall be done on earth as it
is done in heaven. Could we at any moment unveil the world, what should we see? From the den
of poverty to the palace of luxury_one vast scene of human sorrow. This makes the Christian’s
heart, however bright and cheerful in the Lord’s presence, somber and sad in the presence of such
universal misery, knowing as he does its real source.

We must mourn over the fearful effects of sin and apostasy which meet us at every step. We walk
in the midst of ruins. Wrecks of every kind lie strewed around us. Blighted hopes, unexpected
calamities, with a multitude of little, secret sorrows, characterize the land in which we are
strangers and pilgrims. Like captive Israel of old, "by the waters of Babylon" we may "sit down
and weep," though we need not hang our harps on the willows; we are privileged to rejoice daily
in the blessed hope of the Lord’s coming, when we shall be fully and forever comforted.

To expand on this, how many have we seen floating down the stream of time as on a calm summer
day, dreaming only of worldly ease and prosperity, when suddenly the wind of adversity rises and
all is changed in a moment. Death enters; the head of the family is suddenly struck down; all is
desolate; nothing now is heard but the wail of the widow and fatherless. But do these things come
within the sphere of the Christian’s sympathies? Most surely they do, and must so long as we have
human hearts. But they are looked at in connection with the groaning creation, and lead us to
pray, "Come, Lord Jesus, come." Surely the Lord’s heart was touched with such a scene as this,
and may not ours be?

Nothing is more fitted to fill the heart with real sorrow than the immense number of mere
professors. And surely a responsibility beyond that which attaches to the mere worldling rests with
those who take the name and profess to be the followers of Christ. They will be judged by a
different standard. Many foolish virgins now mingle with the wise, and their lack of oil seems not
to be discovered until it is too late to buy (see Matt. 25). The door shut and the lamps out will
leave them in hopeless darkness and despair. This, alas! will be the portion of many who now hold
a high place in the professing church. But how difficult it is to reach this class; how difficult to
speak to them; how difficult to know which is which! All have lamps, but all have not oil. They
are self-deceived and may never be undeceived until, with awful surprise, they open their eyes in
hell, being in torment. Still, the spiritual eye can see that while much is made of mere externals,
very little is made of Christ and of that which is due to Him.

Again, the agony of mind peculiar to the sight of such a state of things, with the painful sense that
you can render no help, and can only testify against it by complete separation from it all, seeks
relief in sighs and groans before the Lord; you must be a mourner with Him in such a scene. And
what may draw forth a yet deeper sigh, you see among the mere professors those who really
belong to the Lord, but who refuse to separate either from the natural or the religious world.
Thus, loneliness in spirit is the inevitable path of a true mourner; his only friends are those outside
like himself. They mourn together.

The mourner must now retire into his secret chamber and breathe out his sorrow into the bosom
of his Lord. He must stand aloof from all this sad mixture of the church and the world, well
knowing that he will be judged as wanting in brotherly love, and uncharitably affected towards
other Christians. He will not have his sorrows to seek; but the Lord knows it all, and he shall be
comforted.
The time is coming when he will enter into the joy of his Lord and reap the fruit of his
testimony for Him throughout eternity. "Blessed are they that mourn:for they shall be
comforted." Every tear that has been shed, every sigh that has gone up to God, every groan that
has been uttered in sympathy with a rejected Christ, are all treasured by Him as the memorials
of His own grace working in us, and will surely be held in everlasting remembrance.

The Lord grant unto my dear reader the true knowledge of Jesus, not -only as Saviour and Lord,
but as the Man of Sorrows, who went about doing good, though with the deep abiding sense of
rejection in His tender, loving heart. May we enter with our whole heart into the sympathies and
hopes of our blessed Lord as to this wide-spread scene of sin and sorrow, until He return to fill
it with joy and gladness. "Even so, come, Lord Jesus."

  Author: A. Miller         Publication: Words of Truth

The Clergy and Christian Ministry

Let us consider what is the meaning of clergy. It is in our day, and has been for many generations,
the word which specially marks out a class distinguished from the "laity," and distinguished by
being occupied with sacred things, and having a place of privilege in connection with these things
which the laity have not. It means a spiritual caste, or class_a set of people having officially a
right to leadership in spiritual things; a nearness to God derived from official place, not spiritual
power. In contradistinction to these, the rest of Christians are but the laity, the seculars,
necessarily put back into more or less of the old distance which the cross of Christ has taken
away.

In contrast to this system of clergy and laity, let me briefly state the Scripture doctrine concerning
Christian ministry_it is a very simple one. The assembly of God is Christ’s body; all the members
are members of Christ. There is no other membership in Scripture than this_the membership of
Christ’s body to which all true Christians belong:not many bodies of Christ but one body; not
churches, but one Church.

There is of course a different place for each member of the body by the very fact that he is such.
All members have not the same office:there is the eye, the ear, and so on, but they are all
necessary, and all necessarily ministering in some way or sense to one another. Every member
has its place, not merely locally, and for the benefit of certain other members, but for the benefit
of the whole body. Each member has its gift, as the apostle teaches distinctly. "For as we have
many members in one body, and all members have not the same office; so we, being many, are
one body in Christ, and every one members one of another. Having then gifts differing according
to the grace that is given to us," etc. (Rom. 12:4-6).

Whence does the gospel of God, for instance, derive its authority and power? From any sanction
of men? any human credentials of any kind? or from its own inherent power? I dare maintain that
the common attempt to authenticate the messenger takes away from instead of adding to the power
of the Word. God’s Word must be received as such:he that receives it sets to his seal that God
is true. Its ability to meet the needs of heart and conscience is derived from the fact that it is
"God’s good news," Who knows perfectly what man’s need is, and has provided for it
accordingly. He who has felt its power knows well from Whom it comes. The work and witness
of the Spirit of God in the soul need no witness of man to supplement them.

Even the Lord’s appeal in His own case was to the truth He uttered:"If I say the truth, why do
ye not believe Me?" When He stood forth in the Jewish synagogue, or elsewhere, He was but in
men’s eyes a poor carpenter’s son, accredited by no school or group of men at all. All the weight
of authority was ever against Him. He disclaimed even "receiving testimony from men." God’s
Word alone should speak for God. "My doctrine is not Mine, but His that sent Me." And how did
it approve itself? By the fact of its being truth. "If I say the truth, why do you not believe Me?"
It was the truth that was to make its way with the true. "He that will do God’s will shall know of
the doctrine, whether it be of God, or whether I speak of Myself."

In like manner, in the gifts given to the members of Christ’s body "the manifestation of the Spirit

is given to every man to profit withal" (1 Cor. 12:7). By the very fact that he has the gift, he is
responsible to use it_responsible to Him who has not given it in vain. In the gift itself lies the
ability to minister, and title too; for I am bound to help and serve with what I have. And if souls
are helped, they need scarcely ask if I had commission to do it.

This is the simple character of ministry_the service of love according to the ability which God
gives, mutual service of each to the other, without jostling or exclusion of one another. Each gift
is thrown into the common treasury, and all are the richer by it. God’s blessing and the
manifestation of the Spirit are all the sanction needed.

Was there no ordained class at all, then? There were, without doubt, in the primitive Church, two
classes of officials regularly appointed or ordained. The deacons were those who had charge of
the funds for the poor and other purposes. They were chosen by the saints first for this place of
trust in their behalf, and then appointed authoritatively by apostles, either directly or through an
apostolic delegate. Elders were a second class_elderly men as the word means _who were
appointed in the local assemblies as "bishops" or "overseers" to keep watch of the state of the
assembly. Their work was to "oversee," and although for that purpose their being "apt to teach"
was a much-needed qualification in view of errors already rife, yet no one could suppose that
teaching was confined to those who were "elders."

Whatever gifts they had, they used, as all did, and thus the apostle directs:"Let the elders that rule
well be counted worthy of double honor, especially they who labor in the Word and doctrine" (1
Tim. 5:17). But they might rule, and rule well, without this.

The meaning of their ordination was just this, that here it was not a question of "gift," but of
authority. It was a question of title to take up and look into often difficult and delicate matters
among people all too likely to be in no state to submit to what was merely spiritual. The
ministration of gift was another thing, and free, under God, to all.

Let us consider now the distinction between priesthood and ministry:Ministry (in the sense we
are now considering) is to men; priesthood is to God. The minister brings God’s message to the
people_he speaks for Him to them; the priest goes to God for the people_he speaks in the
reverse way, for them to Him. It is surely easy to distinguish these two attitudes.

Praise and thanksgiving are spiritual "sacrifices"; they are part of our offering as priests. Put a
special class into a place where regularly and officially they act thus for the rest, they are at once
in the rank of an intermediate priesthood_mediators with God for those who are not so near.

The Lord’s supper is the most prominent and complete public expression of Christian thankfulness
and adoration. But what Protestant minister does not look upon it as his official right to administer
this? What "layman" would not shrink from the profanation of administering it? And this is one
of the terrible evils of the system, that the mass of Christian people are thus distinctly secularized.
Occupied with worldly things, they cannot be expected to be spiritually what the clergy are. And
to this state they are given over, as it were. They are released from spiritual occupations to which
they are not equal and to which others have given themselves entirely.


But this evidently goes much further. "The priest’s lips should keep knowledge." How should the
laity, who have become that by abdicating their priesthood, retain the knowledge belonging to a
priestly class? The unspirituality to which they have given themselves up pursues them here.
Those in the class of clergy have become the authorized interpreters of the Word, for how should
the secular man know so well what Scripture means? Thus the clergy have become spiritual eyes
and ears and mouth for the laity, and are on their way to becoming the whole body too.

But it suits people well. Do not mistake me as if I meant that this has all come about because men
have assumed the class of clergy. It includes that, no doubt; but never could this miserable and
unscriptural distinction of clergy and laity have arisen so rapidly and so universally as it did if
everywhere it had not been found well adapted to the tastes of those whom it really displaced and
degraded. Not alone in Israel, but in Christendom also, has it been fulfilled:"The prophets
prophesy falsely, and the priests bear rule by their means, and My people love to have it so!" (Jer.
5:31). Alas! they did, and they do. As spiritual decline sets in, the heart that is turning to the
world barters readily_like Esau_its spiritual birthright for a mess of pottage. It exchanges
thankfully its need for caring too much for spiritual things, with those who will accept the
responsibility of this. Worldliness is well covered with a layman’s cloak; and as the Church at
large dropped out of first love (as it did rapidly, allowing the world to come in through the loosely
guarded gates), it became more and more impossible for the rank and file of Christendom to take
the blessed and wonderful place which belonged to Christians. The step taken downward, instead
of being retrieved, only made succeeding steps easier; until, in less than three hundred years from
the beginning, a Jewish priesthood and a ritualistic religion were everywhere installed.

In conclusion, beloved brethren, it is of immense importance that all His people, however diverse
their places in the body of Christ may be, should realize that they are all as really ministers as
they are all priests. We need to recognize that every Christian has spiritual duties flowing from
spiritual relationship to every other Christian. It is the privilege of each one to contribute his share
to the common treasury of gift with which Christ has endowed His Church. He who does not
contribute is actually holding back what is his debt to the whole family of God. No possessor of
one talent is entitled to wrap it in a napkin upon that account:it would be mere unfaithfulness and
unbelief.

"It is more blessed to give than to receive." Brethren in Christ, when shall we awake to the reality
of our Lord’s words there? Ours is a never-failing spring of perpetual joy and blessing, to which
if we but come when we thirst, "out of [our bellies] shall flow rivers of living water." The spring
is not limited by the vessel which receives it:it is divine, and yet ours fully_fully as can be! Oh
to know more this abundance, and the responsibility of the possession of it, in a dry and weary
scene like this! Oh to know better the infinite grace which has taken us up as channels of its
outflow among men! When shall we rise up to the sense of our common dignity_to the sweet
reality of fellowship with Him who "came not to be ministered unto but to minister"? Oh for
unofficial ministry_the overflowing of full hearts into empty ones, so many as there are around
us! How we should rejoice, in this present scene, to find perpetual opportunity to show the
competency of Christ’s fullness to meet and minister to every form of want, misery, and sin.

  Author: Frederick W. Grant         Publication: Words of Truth

The Source, Character, and Power of Ministry

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

The Source of Ministry

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

The Character of Ministry

As to the character of ministry, it is most varied and complete, taking in its range all manner of
service needed for the Church. In the list already quoted from Ephesians 4, we have apostles and
prophets:these are connected with the foundation. "And are built upon the foundation of the
apostles and prophets, Jesus Christ Himself being the chief corner stone" (Eph. 2:20). The
apostles were entrusted with the planting of the church and nourishing its infancy, as well as
providing it with an infallible guide (along with the rest of Scripture) for its whole earthly history.
This we have in the apostolic writings, which are, equally with the whole sacred volume,
absolutely and perfectly inspired (2 Pet. 3:15,16; 1 John 4:6). Thus, while we have not personally
with us the apostles, we have them in their writings. These inspired writings of the apostles, and
particularly those of Paul, give us the closing revelation of God. Paul was to complete (Greek) the
Word of God (Col. 1:25). His apostleship is unique. He tells us he was appointed "by Jesus Christ
and God the Father" (Gal. 1:1). As the twelve were connected with the earthly administration of
the Kingdom, so Paul is the special apostle of the Church, a witness of its unity, spiritual
character, and heavenly destiny.


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

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

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


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

There are other scriptures which give us the same gifts in somewhat different form, but these are
the main ones, and others are modifications or parts of these. See Rom.12:4-8 where prophecy,
exhortation and teaching, rule and ministry, would all doubtless be included under the teaching
and pastoral care of Ephesians. So also in 1 Cor. 12 we have the gifts of the Spirit where, leaving
out those which were of a miraculous and therefore temporary character (1 Cor. 13:8), all might
be grouped again under the pastors and teachers of Ephesians.

While not all have the characteristics of, or qualifications for, prominent service in any of these
ways, it is still true that all are needed, and none can be ignored_none too insignificant to render
valuable service. Indeed, "those members which seem to be more feeble are necessary." Every
member of the body is a member of Christ, and is gifted for service to the whole. How can he
know his gift and exercise it? Not by thrusting himself forward, but simply by abiding in Christ
"But speaking the truth in love, may grow up into Him in all things, which is the Head, even
Christ:from whom the whole body, fitly joined together and compacted by that which every joint
supplieth, according to the effectual working in the measure of every part, maketh increase of the
body unto the edifying of itself in love" (Eph. 4:15,16).

How beautifully does each member fall into its place to do its appointed ministry here! And what
is the secret of this harmonious and effectual working? Holding the Head!

The Power of Ministry

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

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


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

  Author: Samuel Ridout         Publication: Words of Truth

Some Thoughts on the Gifts of Exhorting, Giving, Ruling, and Showing Mercy

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

He That Exhorteth

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

He That Giveth

The apostle is here speaking of gifts, not of office, and of the manner in which the various duties
of Christians, as members of one body, ought to be performed. He whose gift is riches, and who
giveth of his substance for the wants of the poor, or the work of the Lord, is to do it with
simplicity. Here let us pause a moment and consider this weighty caution. Nothing is more
difficult than to distribute money according to this word of the Lord. "Simplicity" here means
"singleness of heart, fearing God"; and again, "in singleness of your heart, as unto Christ" (Col.
3:22; Eph. 6:5; 2 Cor. 1:12). How searching is the Word of God! It guards against ostentation,
love of praise, wrong motives, improper objects; and on the other hand, it warns us against all
evasive pretexts, such as, "Not convenient; I have so many calls; I am not able to give." At the
same time, the Christian is but a steward, whether he distributes what may be called his own, or
the bounty of the church, and he is entitled to look for "simplicity and godly sincerity" in the
applicant as well as in himself. There are many plausible appeals made for money, which, when
carefully examined, are found to be neither simple nor sincere. He must also watch against the
clever pleader putting his soul in bondage and making him unhappy. There is only one remedy
for all the difficulties connected with giving, as for all other things. The giver must walk before
the Lord with purity of motive, free from all improper designs, and waiting to do His will with
an honest, impartial simplicity. When the eye is single, the whole body is full of light; perplexity
with darkness flees away, the mind of God is discerned, and the clear light of heaven shines on
the steward’s way.


He That Ruleth

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

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

He That Showeth Mercy

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

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

  Author: A. Miller         Publication: Words of Truth

On Speaking and Ministering

"If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of
the ability which God giveth; that God in all things may be glorified through Jesus Christ, to
whom be praise and dominion for ever and ever. Amen" (1 Peter 4:11).

The apostle here divides gifts into two general classes-first, speaking, and then ministry of other
kinds. First, "If any man speak, let him speak as the oracles of God." This does not merely mean
speaking according to Scripture, for even scriptures might be misdirected and thus even do harm;
for example, encouraging when reproof is due, or the reverse. Not even a gifted man ought to
speak without the assurance of God’s mind for the moment and case in hand.

How much would be spared were this divine rule truly felt! Then, "If any man minister, let him
do it as of the ability which God giveth." Natural advantages might be a snare on both sides. Even
in service relating to temporal things, the right strength is that which comes from God, and not
human ability, attainment, rank, or wealth. We may compare with this latter the "ministry,"
"giving," and "showing mercy" in Rom. 12, and "helps" in 1 Cor. 12.

It is remarkable how Scripture on this matter differs, as usual, from the thoughts and language of
Christendom. For so ignored is Scripture, even by men zealous in dispensing it in all possible
versions throughout the world, that they confine "ministry" to public speaking, and never consider
that God designates as "ministry" all real service which is not of that oral character.

Thus both classes_that is, speaking and other types of service_are designated in Scripture as
"gifts"; and the power and ability to exercise these gifts is claimed as coming from God Himself,
"that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for
ever and ever."

(From The Epistles of Peter.)

FRAGMENT. We are as dependent upon God when we speak to one soul as when we preach to
a thousand. I have learned this by experience; I have gone to see a sick person in great self-
confidence and found I had nothing to say. And then the Lord taught me I must wait upon Him
for the message for a single soul as much as when I was going to preach. May we ever remember
this, that there may be no trace of self-confidence remaining in the heart.

E. Dennett

  Author: William Kelly         Publication: Words of Truth

Miditations on the Beatitudes:The Poor in Spirit

"Blessed are the poor in spirit; for theirs is the kingdom of heaven" (Matt. 5:3).

The first beatitude lies at the basis of all the others. It is not only a distinct feature in itself, but
it should characterize all the others and all who belong to Jesus. Surely nothing can be so
necessary to a soul that has to do with God as poverty of spirit. Not poverty in circumstances
merely, or poverty in words and ways, but in spirit_in the heart, the feelings, the inward
man_and all before the living God. How often we may have said concerning one who has injured
us, "I freely forgive him, and I will be the same to him as ever, but I cannot forget it for all that."
This is not being "poor in spirit"; it is being outwardly so, but not "in spirit." It comes from the
same root as the spirit of the world which says, "I will have it out with him; I am determined not
to be beaten." How different from the state of the blessed man, here described by the Lord _
"poor in spirit"; not in outward conduct merely, but in spirit! The outward ways should be the true
expression of the inward state. This is God’s pleasant sacrifice. "The sacrifices of God are a
broken spirit; a broken and a contrite heart, O God, thou wilt not despise" (Psa. 51:17). This was
ever the spirit, in all divine perfection, of the lowly, dependent, Son of man. But the grace that
has brought down the proud spirit of man, and laid him in the dust, humbled and broken, before
God, has laid the foundation of a true Christian character, and of the soul’s richest blessing. True,
alas! a Christian may one day forget his right place, and the old spirit of the natural man may be
allowed to appear for a time; but the Lord knows how to bring him back and how to break him
down again. Nothing can be more sad than for one who has been down in this place ever to leave
it, even during a moment’s temptation. It is to lose sight of that Christ-like grace which God
especially delights to honor in every dispensation.

"Oh to be nothing_nothing,
Only to lie at His feet
A broken, emptied vessel,
Thus for His use made meet!
Emptied, that He may fill me
As to His service I go,
Broken, so that unhindered
Through me His life may flow.

"Oh to be nothing_nothing,
An arrow hid in His hand,
Be a messenger at His gateway
Waiting for His command:
Only an instrument ready,
For Him to use at His will;
And should He not require me
Willing to wait there still"

When all is gone from us, when we are nothing_nothing at all_even in thought and feeling, then
all comes into us from God. Think of the prodigal son:When he was brought down to the husks,

and even these kept from him, he thought of his father’s house, the only place where he could find
the fatted calf. When Naomi returned as an emptied one to the land of Israel, she found it was the
beginning of barley harvest. When Abram fell on his face before God, then the many streams of
grace flowed from the ocean of love. God’s promises flow freely. It is all grace now. name shall
be Abraham; for a father of many nations I made thee. I will make thee exceeding fruitful . . . I
will make nations of thee … I will establish My covenant between Me and thee . . . And I will
give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of
Canaan, for an everlasting possession; and I will be their God" (Gen. 17:1-8). And so with the
leper:When his disease (a type of the evil energy of the flesh) ceased to work, he was pronounced
clean. The priest could now go forth to the unclean place and bring him into the camp, with the
full blessing of death and resurrection (of which his illness and healing were a type), and in due
time, the eighth day, the consummation of blessing, he comes into his tent. (See Lev. 14.) So long
as we are seeking to maintain anything of our own, to cherish an unbroken spirit as to some
favorite opinion or object, we are resisting God’s will and shutting out His grace. But when we
are brought down to our real nothingness, and have nothing to maintain but Christ and His glory,
the flood gates are thrown open and grace flows in.

Some have thought that literal poverty, in its ordinary sense, is connected in the Lord’s mind with
the blessings of the kingdom, and so have parted with their property at once, and become poor
for the kingdom of heaven’s sake. In place of distributing their income as the Lord’s stewards, and
as He might call for it, they have entrusted it to others and have taken the place of dependence
themselves. Which is right? To hold property for Christ and His service in this world, and to give
it out as a steward according to His mind, is a Christian service that requires much waiting on the
Master, and great liberty of soul in His presence.

We would only further add on this beatitude that the poor in spirit are heirs of the kingdom of
heaven. The riches of the King and the glories of His kingdom have come down to enrich the poor
in spirit. Who would not be poor in spirit? we may well exclaim. Who would not willingly be self-
emptied before the Lord? But oh! the danger of being preoccupied when the invitation comes.
Houses, lands, oxen, the home, the world, and_what is worst of all, deadliest of all_self-
occupation in a thousand ways:all these come between us and the Lord. But to the poor in spirit,
to those who have reached the end of self, to those who are in the dust before God, yet cling by
faith to Jesus and His cross, to those whose fair forms of religiousness are laid aside and can only
say, I have nothing now but Christ:The whole riches of His kingdom and_better far_Christ
Himself is theirs, theirs now, theirs for ever. Praise His name!

"Enough_give thou the humble heart, and I consent;
Oh, make me nothing, and therewith content.
My gain is loss, my trust is in the cross;
Hold me! I’m weak, I fall; be thou mine all in all.

"I will be nothing still,
That Christ alone my heaven of heavens may fill.
Yet set me, Lord, a little glowing gem
Upon His diadem; to shed my tiny ray

Among the splendors of His crowning day;
Though unperceived, I still should like to shine,
A tribute glory on that brow divine."

(To be continued.)

  Author: A. Miller         Publication: Words of Truth

Spiritual Rejuvenation

Psalm 103, like Psalm 23 and John 14, seems to be outstanding to all believers because of its
comfort value. Verse 5 is intriguing:"Who satisfieth thy mouth with good things; so that thy youth
is renewed like the eagle’s." The renewal of youth is called rejuvenation. Clearly there must be
a parallel between the way an eagle renews its youth in a physical way and a possible method of
renewing our spiritual youth. Such a possibility, to say the least, is thrilling. Physically, the years
keep telling on us. Youth and beauty, vigor and vitality give way slowly to the telltale sags and
wrinkles and that tired feeling. What wouldn’t we give to be able to turn back the clock and
recover the dew of our youth! But spiritual senility is as real and tragic as its physical counterpart;
we grow old spiritually too, and its symptoms exactly parallel those of growing old physically.

Has God provided any antidote to the spiritual aging process? He has. Psalm 103 speaks of our
youth being renewed like the eagle, and it is clearly linked with what we eat. But just how does
the eagle renew its youth? Naturalists tell us that eagles live to great ages. An eagle may be as
much as 100 years old, but each year it molts, sheds its beak and claws, and gets the whole
business new. Now an old eagle with a shining crop of new feathers, a glistening sharp new beak,
and new razor sharp claws would have all the appearance of a young eagle. No one would be able
to tell the difference. This process of youth renewal in the eagle does not take place overnight,
however. It may be several weeks before it gets its new crop of feathers after molting. Now an
eagle without wing feathers would not be able to fly, and minus claws and beak it would not be
able to seize nor tear its prey. The inference is that it would be dependent upon its mate, and also
that both did not molt at exactly the same time. The one would fly, hunt, and then tear and share
the prey with its helpless partner.

Now what are the telltale marks of advancing spiritual senility? Loss of appetite for the Word.
Dullness of spiritual hearing:we can’t hear God speaking to us through His Word or in prayer.
Failing spiritual vision:things we would not have thought of doing when first saved and in those
early years, we find nothing wrong with now. A stooping spiritual carriage:we do not walk
uprightly as we used to. We hold grudges, cherish envy and bitterness, allow covetous practices
to flourish in our lives, and the unbelieving world around us can detect little difference between
the way we live and their own manner of life. We used to weep as we mused on the sufferings of
Christ at the breaking of bread, but not any more. We used to thrill at the thought of going out
with tracts or of speaking to others about salvation of their precious souls, but not any more. We
are getting old, the dew of our spiritual youth has dried up. Instead of the zeal and enthusiasm in
spiritual things that we once had, we are crabby and hard to get along with in the assembly,
critical and sharp tongued and oh, so dry in our own souls.

But how does the eagle’s method of youth renewal compare with ours, spiritually? Well, first of
all, a molting eagle without claws or beak would be out of the running for a while, so to speak.
It would have to retreat to its rocky crag and stay there until the rejuvenation process was
complete. Now would it not be wonderful if God had made provision for us to have an annual
time of disappearing from view for a while for the purpose of spiritual renewal? But is it not still
more wonderful that He has provided for a daily period of youth renewal? What is it? Why, the
quiet hour alone over the Word, of course. Is not youth renewal in Psalm 103:5 definitely linked

with our spiritual nourishment? Does a protracted period of time each day spent in meditation on
the Word of God effect a process of spiritual rejuvenation in us? It most certainly does. We
emerge from that daily retreat with fresh power of spiritual flight, renewed energies to meet the
trials and battles which lie ahead of us that day, and even with keener power to digest and
assimilate our spiritual food_the Word of God.

But there is another passage which also deals with the theme of spiritual renewal. The last verse
of Isaiah 40 tells us that "they that wait upon the Lord shall renew their strength; they shall mount
up with wings as eagles; they shall run and not be weary; and they shall walk, and not faint." This
is a well-known and outstanding prayer passage. Yet is it not clear from the very language used
here that there is the thought of the passage of time in prayer? "They that wait upon the Lord."
The thought seems to be the lingering in the divine presence, the absence of hurry. Will such a
time of unhurried waiting upon God in prayer result in the renewal of our spiritual youth? Very
definitely it will! Time set aside each day, preferably the first thing in the morning, for meditation
on the Word of God and prayer is the prescribed divine method of effecting our daily spiritual
rejuvenation. But there is yet another divine provision for the renewal of our spiritual youth. It
is weekly, not daily. It is collective rather than individual. It is when we meet to remember the
Lord in His death for us upon the accursed tree. How often we have come away from that time
of drawing aside from all things of time and sense unto sweet occupation with our crucified Lord,
feeling that our spiritual batteries, as it were, had now been recharged; or to express it in terms
of our topic, our spiritual youth had been renewed. (Ed. note:While the chief purpose of our
meeting together to remember the Lord in His death is not, certainly, to receive spiritual renewal,
such renewal is, as the author suggests, often a valuable byproduct of such a meeting.)

Thus we see that God has graciously made provision for our daily youth renewal through
meditation on the Word and prayer and for our weekly spiritual rejuvenation through the assembly
Bible readings, prayer meetings, and the breaking of bread. It is clear that God earnestly desires
us to maintain our spiritual youth whatever our age may be. How comforting to know that God
has made such ample provision for the unceasing flow of spiritual energy and youth for us all, and
how sad it is if we fail to avail ourselves of the bountiful means He has so graciously provided!
May God grant to each of us the daily youth renewal like the eagles, and that we may mount up
with wings as the eagle’s.

  Author: Stephen Falvo         Publication: Words of Truth

The Christian View of Death

It is clear from God’s Word that death is not an accident but a divine appointment (Heb. 9:27).
This is not a popular subject but one that ought to be faced. The Bible beautifully describes it as
"falling asleep." We often use the expression, "passing away." For my part I prefer to describe
it as receiving the home call. It may be helpful to give some consideration to what the Scriptures
have to say about this matter of going home.

It is a tremendous privilege to be able to "listen in" to the prayer which the Lord Jesus prayed on
the eve of His crucifixion. Many books have been written and countless sermons preached on John
17, and rightly so, for this is the most remarkable prayer which has ever ascended up from earth
to heaven. May I point out one feature of the prayer which can easily be overlooked? It is that in
it Jesus announced to His Father that He was now coming back home. "I come to Thee . . . and
now come I to Thee," were His actual words (verses 11 and 13).

For Him that eternal home was familiar and satisfying. He shared its glory "before the world was"
(verse 5). He refers to the love enjoyed there "before the foundation of the world" (verse 24). He
had left that home when, at the Father’s behest, He came into the world to undertake the work of
redemption. Although the actual sacrifice was yet to come, Jesus spoke of it as accomplished
(verse 4). When a man’s work is done, there is nothing that he wishes more than to go back home.
The Lord also found deep joy in the prospect of doing just this, for the undertone of His prayer
surely is, "Father, now I am coming home."

He also made it clear that He was making the journey alone. Although His disciples and friends
would be very welcome to share in that heavenly home, they still had a work to do (in fact they
were only now about to begin their real work), so they would be left behind (verses 11 and 15).
The Lord had already told them, "Whither I go, ye cannot come" and then repeated to Peter,
"Thou canst not follow me now; but thou shalt follow me afterwards" (John 13:33, 36). It was not
that He wanted to be alone in the Father’s home. Far from it! His final request_His last Will and
Testament, as it were_was:"Father, I will that they also, whom Thou hast given Me, be with Me
where I am" (verse 24). For them, however, it was not yet time to go home.

This could also be said about another disciple and friend, the apostle Paul. Paul confessed to the
Philippians that he could have wished to go home too, "Having a desire to depart, and to be with
Christ" (Phil. 1:23); but he went on to explain that as his work was not yet completed he realized
that his longings for home had to be restrained. In writing to the Corinthians he had expressed this
same yearning:"Willing rather to be absent from the body, and to be present with the Lord" (2
Cor. 5:8).

Does this sound morbid? Was it wrong for Paul to long for home? There was this special feature
in his case:he had been given the unique privilege of a glimpse into the heavenly home which he
calls paradise. He writes about this in 2 Cor. 12:1-4, seemingly being unsure as to whether he had
been still alive at that moment or whether he had in fact died and been raised back again to life.
"God knows," was his comment and he was content to leave it at that and to obey the injunction
that he should never disclose what he saw and heard on that occasion. May it not have been this

glimpse, however, which made him so eager to go home?

Paul was no mere mystic. He was a worker if ever there was one. He organized famine relief, he
gave much time and thought to marriage guidance, and he was a man full of concern for the aged
and needy. He certainly did not spend all his time singing about the home "above the bright blue
sky." Most of all, he was a tireless messenger of the gospel. He knew of God’s longing to fill His
home with redeemed sons and daughters and so he never tired of inviting people to come out of
the cold of this world’s dark night into the warmth and light of the Father’s love. "No more
strangers and foreigners," he wrote, "but fellow-citizens with the saints, and of the household of
God" (Eph. 2:19). There is plenty of room for believers in the Father’s house of many mansions.
Paul had not himself heard those comforting words of Jesus, but he knew how true and how
relevant they are to fearful hearts.

"Sunday school sentiment," say the scoffers. "Pie in the sky when you die," sneer the materialists.
Let them mock and jeer. According to Christ, God says that the real fools are those who are trying
to find permanence and security in earthly possessions (Luke 12:20,21). I would rather be called
a fool by men than by God. The truth is that we Christians are here on earth to do a job for God
and have no wish to give that up prematurely. When, though, that job is finished, far from
struggling and pleading to go on existing here, we should look forward with pleasure to the joys
of going home to God.

Have you ever appreciated that Christ’s comforting words to the dying thief implied His own
complete confidence, even during the dread experience of the cross? His words revealed that He
anticipated being in paradise Himself first. "Verily," "in paradise," "today’-these were His words.
He was going home! The thrill to us is that He also assured the penitent thief that when he reached
the garden home of God he would be welcomed there by Someone he knew, even by the Lord
Himself.

There is so much that we do not know about the state of the blessed dead as they await_with
us_the second coming of Christ. The New Testament gives us every reason, however, to think
and talk in terms of arrival at God’s home, to be welcomed there by the One whom we already
know as the Son over God’s house. "I will receive you unto myself," were the consoling words
of Jesus to the disciples with troubled hearts. "With me in paradise," He assured the dying thief.
"We are confident," wrote Paul, "and willing rather to be absent from the body, and to be present
with the Lord."

We live in a world where death is regarded as the ultimate calamity; where every effort must be
made and no expense spared to keep alive a little longer, even if it is only for a few weeks. That
is quite understandable for those who will be eternally homeless, but for us it should be very
different. We want to live out our lives. We want to finish whatever job God has given us to do.
But when He sees that our task is accomplished, then we want Him to take us home to Himself.
If we keep our thoughts on the Father’s house of many mansions we shall be able to obey the
command of the Lord Jesus:"Let not your heart be troubled." Not a few people have been won
for Christ by seeing how Christians face death.

(From Toward the Mark, Vol. 6.)

  Author:  Anon         Publication: Words of Truth

Christ Magnified, Whether by Life or by Death

"According to my earnest expectation and my hope, that in nothing I shall be ashamed, but that
with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by
life, or by death" (Phil. 1:20).

The heart of a believer attentive to the Spirit’s teaching cannot read this verse without seeing that
Paul had a practical connection with the Nazarene in heaven, and that he believed in a Christ who
was not in heaven only, but in his own soul, so that he could think of nothing but this Christ. His
only thought in everything was that "Christ should be magnified in my body, whether it be by life,
or by death." Can I say that my earnest desire, and that on which my heart is set as the only thing,
is that Christ may be magnified in my body, whether by life or by death? Ah, Paul, that desire
was not thine, but God’s thought; and if thine, only because Christ’s Spirit was in thee, leading
all in thee captive to that Christ. Paul was led and sustained by another_Christ. Can you and I
say that we have only one simple desire, i.e., that through us Christ should be magnified? We
should shrink from saying so lest it should not be truth. Paul did not shrink for it was truth. To
magnify something is to make it appear larger than it is; that could not be so in connection with
Christ. But Paul wanted all to shine out in him so that Christ should be magnified through him.
He desired to live so that all should be able to say, "What a marvelous thing! there is a man so
spending his life for Christ that he does not care to live if he can but magnify Christ by his death!
What a marvelous Person that Christ must be!"

Paul in prison had God’s thoughts to carry out. Oh, let us see how far the anointing that made the
soul of Paul in prison so full of joy_whether cast there for life or death-has made us fellow-
workers with Paul! How far is that anointing enabling us to maintain our Nazariteship, enabling
us to live out Christ, so that whatever our circumstances the power of the Hie of Christ in us may
be seen as in Paul? How far is the mind of Christ seen in us, from day to day? The same mind that
led Him down, even to the death of the cross, is the mind that we ought to have. We are the
Lord’s free men; man could not bind Paul. I beseech you, let that specimen of what it was to have
every desire and hope of the heart fixed on Christ be ever before your souls. As Christ’s eye rests
on you, how far can He say, as He could with respect to Paul, "Well, there is an individual who
has but one desire, but one hope, to magnify Me, whether by life or by death"? Could He say of
any here that all their thoughts and actions in their own little circle are all for Him? We are to let
the power of the grace that found us and gave us life tell its own tale by the manifestation of that
life in all our circumstances in our wilderness path.

(From Memorials of the Ministry Vol. 1.)

  Author: G. V. Wigram         Publication: Words of Truth

Dead and Risen with Christ

"If ye be dead with Christ from the rudiments of the world, why, as though living in the world,
are ye subject to ordinances? … If ye then be risen with Christ, seek those things which are above,
where Christ sitteth on the right hand of God. Set your affection on things above, not on things
on the earth. For ye are dead, and your life is hid with Christ in God. When Christ, who is our
life shall appear, then shall ye also appear with Him in glory" (Col. 2:20; 3:1-4).

When a man dies, he leaves behind him the wealth, rank, ease, reputation, and energy that
constituted his enjoyment in this life. So does the Christian die by virtue of Christ’s death and
resurrection. Thus it is a great truth on which he is called to act while he is still on the earth. In
Christ he is now dead to the world. Many Christians entirely overlook this truth either as a
privilege for enjoyment or as a reality for practice. To them it is a mere mysticism, the idea of
being dead and risen with Christ, which they are too humble and reverent to look on and think
about.

In Christ we are dead from the elements of the world and consequently have nothing to do with
ordinances. These might be all well enough for men alive in the world, but necessarily cannot
apply to dead men. It is a total spiritual contradiction. Now the Christian is dead by virtue of the
cross of Christ. This is all a matter of faith. Of course, he is alive naturally; he is disposed also,
if not occupied with Christ as his life, to have old thoughts and habits revived. As a believer I
ought to distrust every judgment, every feeling I have had as a natural man, remembering that the
natural man receiveth not the things of the Spirit of God.

In Chapter 3 we advance a step farther. The apostle reasons from our being risen with Christ. It
is not merely that we shall die and rise, but that we are dead and risen. Even many Christians who
use the words constantly do not really enter into the meaning of this language, and for an obvious
reason:they are not living in the truth of it practically. They are too habitually mixed up with the
world to understand such absolute separation from it. It is not that they are dull of understanding
in the things and interests of nature. But their speech and their ways betray them, proving how
far they are from intelligence of the Scripture itself. They substitute mysticism for the truth.

"Seek those things which are above, where Christ sitteth on the right hand of God." It is very
beautiful to note the allusion to Christ’s place on high outside the world. Thus His settled peace
in glory is our keynote. The resurrection of Christ, or rather, our being risen with Him, is urged
as the ground for our seeking the things above.

"Set your affection on things above, not on things on the earth." Who can loyally have divided
affections? As our Lord Himself said, "Ye cannot serve God and mammon." The Lord put it as
a moral impossibility. But here it is urged as an exhortation founded on the immense grace that
has raised us up with Christ risen. In vain do you try to be occupied at the same time with things
heavenly and earthly. Our calling is to have our mind on the things above, not merely now and
again, but at all times. Suppose a person is engaged in business; is he not to attend to it? Surely;
yet not to set his mind on it, but simply to go through all as a duty to the Lord. Ought he not to
do it better than another man who has not Christ? I am assured that such would be the fruit of

looking to the Lord, while the same faith and singleness of eye would preserve him from the
snares of covetousness, as well as the desire to have a high place in the world. The Christian thus
taught and walking has an object before his soul which alone is adequate to raise a man above self
and the world. Of course, if he is thus laboring day by day before the Lord, the consciousness of
the grace in which he stands would deliver him from the carelessness, or self-indulgence, or
speculation, which might cause men to get into debt or to act in other dishonorable ways. For this
is to sink beneath even decent worldliness. Yet, if a Christian does not walk with exercised
conscience before the Lord, he is in danger of doing worse and going farther astray than an
ordinary man. Humbling and grievous as this may be, it is not surprising. The main object of
Satan is to dishonor Christ in those who bear His name, and the power of the Spirit is only with
those whose heart is toward Christ. It is not, then, "Have your mind partly on things above and
partly on things on the earth," but have it not at all on the things that are on the earth.

Whatever the Lord gives you to do, you can take up as service to the Lord. But even here there
is need to watch carefully, and this includes, not the least, spiritual work in the gospel or in the
Church. Take, for instance, research into the Scriptures. One might be absorbed in the niceties
of the language, the prophecies, the poetry, the history, or the doctrine. Any or all of these might
become a snare. Where is safety for us but in Christ Himself_Christ as He is above?

"For ye are dead and your life is hid with Christ in God." The prevalent notion with many is that
the Christian is all the better qualified to fill a place in the world because he is a Christian. But
this is in truth to deny the primary and precious truth of God that I am dead, which my very
baptism confesses. And it is remarkable that the impression of the world about any one who
receives Christ is that he is as good as gone. They feel that he is lost to his former objects; and
if he takes his place in any full measure as belonging to Christ, he ceases to act as one alive in the
world. Alas! Christendom soon accustoms him to be false to Christ. But the truth is that "ye are
dead, and your Me is hid with Christ in God." As yet it is hidden; Christ has not yet caused His
glory to be seen by the world. Therefore a Christian should be content to be for a little while an
object of rejection and scorn. Faith and patience are thus put to the proof; God allows it to be so,
and a Christian ought not to wonder at it, for Christ had just the same portion. The reason why
we are despised is thus a blessed source of joy in our sorrow. The time is short. All will soon be
changed.

There is a further truth:"When Christ, who is our Me, shall appear, then shall ye also appear with
Him in glory." Christ is not always as now to be hidden:He is about to be manifested; and when
He is, we too shall be manifested with Him in glory. God will bring us along with Him, as we
learn elsewhere. We shall be translated to Him in order that, when He shall be seen by every eye,
we may have the same portion with Him. May we be thus encouraged to live for Him here below,
having in view our future portion with Christ in glory.

(From Lectures on Colossians.)

  Author: William Kelly         Publication: Words of Truth

The Salt of the Earth

The. Lord Jesus told His disciples, "Ye are the salt of the earth" (Matt. 5:13). Why did our Lord
choose to compare His disciples to salt? What does this mean for us? Let us examine some of the
functions and properties of salt.

First, in the ancient world salt was very valuable. Roman soldiers were allotted a solarium (the
root of our word salary), which was used for purchasing salt. Greek slaves were bought and sold
with salt and a good slave was "worth his salt." Men have traveled great distances and even fought
for what they considered an ample salt supply.

Part of the reason salt is so valuable is that it is essential to life. Salt is needed to maintain the
proper balance of water in the body. If the diet is totally lacking in salt, the person will lose so
much body fluid that he or she will dehydrate and die. Excessive loss of salt through disease or
in extreme heat will lead to collapse and eventually death if the person does not receive proper
treatment. A large intake of salt will make a person thirsty until the proper salt-water balance is
restored in the body.

Christians are valuable in God’s sight. He has bought us with a price. Water is essential for life
and the water of the Word is essential for spiritual life. If we are the salt of the earth, it is our
function to retain the Word of God in our own hearts and to teach it to our children and to other
members of the Body. Our lives_our joy and peace in Christ _should arouse in the unsaved a
great thirst for the Water of .Life.

Second, salt is a preservative. Salting food was one of the few means available in the ancient
world to prevent spoilage. The life of a Christian should help prevent moral decay in his
immediate environment. The Lord Jesus always directed His remarks to the consciences of those
with whom He spoke. Either the person accepted His verdict and repented, or refused to repent
and went away hardened. No one remained complacent in His presence. His perfect life allowed
Him to speak with complete freedom. Are we exhibiting the life of Christ to our associates or is
there little difference between us and the worldly Christian or the unsaved?

Third, salt is a very stable compound. Its melting point is 1472 degrees C and its boiling point is
2624 degrees C. The Christian should be stable and consistent. He should not be easily irritated
or "blown about with every wind of doctrine." Although he will experience trials in his life, his
trust in God as the loving Planner of his life should help him to maintain composure and serenity.

We have seen that salt is essential for life. It is also a very useful compound in many industrial
processes. May all of us be useful Christians bringing the Word of Life to a needy, dying world.

  Author: A. M.         Publication: Words of Truth

Meditations on the Beatitudes:Introduction

"And seeing the multitudes, He went up into a mountain; and when He was set, His disciples came
unto Him; and He opened His mouth, and taught them, saying, Blessed are the poor in spirit . .
. blessed are they that mourn . . . blessed are the meek," etc. (Matt. 5:1-12).

As all our natural thoughts of happiness are in perfect contrast with the Lord’s teaching on this
subject, it may be well for us to examine carefully, as in His presence, the true principles of real
happiness. Surely our hearts would desire perfect blessedness, which means perfect happiness
_the happiness of heaven, not the uncertain happiness, or rather the transient excitement, of
earth. From observation, habit of thought, general impressions, we have all shared largely in the
popular notions of what constitutes a life of happiness here. But now, with the instructions of the
Great Teacher before us, we shall do well to take our place at His feet and learn of Him the sure
and safe way to a life of holiness and happiness here, and of unmingled blessedness hereafter.

Mankind in general would say, "Blessed are the rich, who can surround themselves with every
comfort; blessed are the joyful, the high-spirited, the independent, who know nothing of hungering
and thirsting." But the Lord, who was from heaven, and knew the character that suited the
kingdom of heaven, says, "Blessed are the poor, the mourners, the meek, the hungering and
thirsting ones," etc. This is completely reversing the universal judgment of men, and contradicting
the cherished thought of every human heart. But what an unspeakable mercy for all classes that
happiness does not depend on our circumstances, nor on how much we possess of this world’s
goods, but on the state of the mind; or, in one word, on character_a. character conformed to
Christ; for the beatitudes are essentially the character of the blessed Lord Himself. Who so poor
in spirit, so meek and lowly in heart, as Jesus? Who so obedient and dependent as man? Who so
filled with peace, and uninterrupted in communion with His Father in heaven? He has left us an
example that we should walk in His steps.

But before speaking of the different features of that wonderful character_which ought to be our
own_we must notice some of the events in the Lord’s public ministry which led to this full and
formal proclamation of the kingdom and the revelation of its fundamental principles. And as we
study the character arid teaching of the Lord, His miracles, and His ways in grace and love, may
we by the Holy Spirit have our characters formed anew, that we may manifest while on earth the
heavenly principles of His kingdom. And may we, in meditating on these beatitudes, judge
ourselves in their light, that we may be a true reflection of Him in this self-seeking world. This
is clearly our place and privilege during the Lord’s absence.

But one may say, "Are not the disciples who are here addressed the remnant in Israel?" Most
surely; the Sermon on the mount was preached to His disciples, but in the hearing of all Israel,
and sets forth the principles of the kingdom in connection with that people, and in moral contrast
with the ideas they had formed concerning it. The character and conduct of those who are suitable
to the kingdom, and the conditions of entering into it, are also proclaimed by the Prophet King.
But, alas! through the unbelief of the people and the rejection of their King, the establishment of
the earthly kingdom has been delayed; and now the Church, which is heavenly, has been brought
in, and Christians are now the bearers of God’s testimony, and witnesses for Christ in the world.


This is the Christian’s mission; a truly blessed, but solemnly responsible one. "As my Father hath
sent me," says the blessed Lord, "even so send I you." Here we are told by the Lord Himself that
our mission in this world is on the same principle, and of the same character, as was His own.

We will now turn for a moment to the immediate circumstances which led Him to ascend the
mountain and address the multitudes. For purposes suited to the Gospel of Matthew, the whole
of our Lord’s history until the commencement of His ministry after the death of John the Baptist
is here passed over. He then comes before us, in fulfillment of the prophecies of Isaiah, as a great
light shining in the land of darkness and of death (Matt. 4:15,16). The whole country, even to the
extent of the ancient territory of Israel, it is said, was excited and aroused by His mighty deeds.
These were the faithful witnesses of His Messiahship. The tribes of Israel were thus summoned
to the standard of their Messiah. Unbelief was left without excuse. He was not only the light of
life shining on the darkness of death, but He was the mighty power of God in healing and
blessing. The need and misery of man, both as to his soul and body, were the great objects of His
mission of mercy. He was there to forgive their iniquities, to heal their diseases, to redeem their
lives from destruction, and to crown them with loving-kindness and tender mercies (Psa. 103:3,4).
Thus we read, "And His fame went throughout all Syria; and they brought unto Him all sick
people that were taken with divers diseases and torments, and those which were possessed with
devils, and those which were lunatic, and those that had the palsy; and He healed them. And there
followed Him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem,
and from Judea, and from beyond Jordan" (Matt. 4:24,25).

The attention of the whole country being thus attracted, and vast multitudes following Him,
eagerly desiring to hear His gracious words, He unfolds the character of the kingdom of heaven,
and of the people who would enter into it, in what is commonly called the Sermon on the Mount,
which opens with the beatitudes. (To be continued.)

  Author: A. Miller         Publication: Words of Truth

Some Thoughts on Worship

Worship is the honor and adoration which are rendered to God by reason of what He is in
Himself, and what He is for those who render it. Worship is the employment of heaven, and thus
it is a blessed and precious privilege for us upon earth. While I would not overlook the possibility
of worship from an isolated individual, it is nevertheless true that worship is an homage rendered
in common, whether by angels or by men. Communion with others in the adoration of God is the
essence of worship, because the blessing is a common blessing. The blessing of others forms part
of the grace to which my heart responds. If I praise not God for it, I am myself incapable of
worship, for to praise God supposes that I am cognizant of His love, and that I love Him in return.

No work of God towards man is worship; nor any testimony respecting Him and His grace.
Preaching the gospel to the unconverted is not worship. It may produce it, as being the means of
communicating that knowledge of God in grace which awakens the spirit of adoration in the heart;
but the preaching itself, properly speaking, is not worship. In like manner, a sermon is not
worship, though it may be the means of producing worship.

Prayers addressed to God in order to obtain that which we need are not worship, properly
speaking. However, they are connected with worship because they attest to one’s knowledge of
God, and manifest one’s confidence in Him. But supplications addressed to God (although founded
upon confidence in Him and thus intimately allied to adoration) do not in themselves constitute
adoration or worship.

Praises and thanksgivings, and the making mention of the attributes of God and oft His acts-
whether of power or in grace_in the attitude of adoration, constitute that which is, properly
speaking, worship. In it we draw near to God and address ourselves to Him. To make mention
of His praises, though not in an address to Himself, is certainly connected with worship, but does
not have the form proper to worship. And this distinction must not be treated as of little
importance. Sweet it is to rehearse to one another the excellencies of Him whom we love; but the
redeemed delight to have God Himself in their thoughts. They delight to address themselves to
Him, to speak to Him, to adore Him personally, to converse with Him, to open the heart to Him,
to tell Him that they love Him. To the Redeemer it is a delight that these communings pass
between God personally and themselves. They delight to testify to Him the sense they have of His
greatness and of His goodness. In this case the communion is between ourselves and God, and
God is more precious to us than are even our brethren. Such is the feeling of our brethren also.
God is the portion of all in common. In short, in the former case, we speak to ourselves, or to one
another, telling each other how worthy God is to be praised; in the latter, we address ourselves
to God personally.

* * * * *

Let us consider our portion as God’s children:(a) We know who God is, and what He has done
for us; (b) we behold Him, without a veil, according to the perfection of His love and of His
holiness; (c) we have been rendered capable of abiding in the light, as He Himself is in the light;
(d) we are the objects of that love which spared not His well-beloved Son, that we might be made

partakers of it; and (e) we have received His Spirit in order that we might comprehend this love,
and thus be enabled to adore Him according to the desires and affections of His heart toward us.
For these and many other reasons, we render Him worship in response to the revelation which He
has made of Himself in love, and by which He will make known, in the ages to come, the
exceeding riches of His grace in His kindness toward us in Christ Jesus.

There remains yet another element of our intelligent service:"The true worshipers shall worship
the Father in spirit and in truth; for the Father seeketh such to worship Him" (John 4:23). To
worship "in spirit" is to worship according to the true nature of God, and in the power of that
communion which the Spirit of God gives. Spiritual worship is thus in contrast with the forms and
ceremonies, and all the religiousness of which the flesh is capable. To worship God "in truth" is
to worship Him according to the revelation which He has given of Himself. The Samaritans
worshiped God neither in spirit nor in truth. The Jews worshiped God in truth, so far as this can
be said of a revelation which was imperfect; but they worshiped Him in no respect in spirit. To
worship God, both are needful.

Yet this is not all that is presented to us in this passage; in it is found another precious element of
worship. The Father seeks such worshipers. It is grace which makes this possible_grace flowing
forth from love to ourselves. Worship, therefore, is not rendered under a responsibility imposed
by the flames of Mount Sinai, which, while demanding worship in the name of the holy majesty
of the Lord, placed a barrier in the way of access to God which no one could pass, under penalty
of death, and which left the worshiper far off from God. No, love seeks worshipers, but it seeks
them under the gentle name of Father. It places them in a position of freedom before Him as the
children of His love. The Spirit, who acts in them and produces worship, is "the Spirit of
adoption" which cries, "Abba, Father" (Rom. 8:15). It is not that God has lost His majesty, but
that He, whose majesty is far better known, is known also under the more tender and loving
character of Father. The Spirit who leads us to worship the Father leads us also into the
knowledge and enjoyment of all the love of God, who would have us to worship Him as His
children.

The enjoyment of this love and of these privileges, God be thanked, belongs even to the most
simple and the most ignorant among Christians. The Christian, when once he has understood what
the grace of God is, and has received the Spirit of adoption, is entitled to enjoy these privileges
without fully understanding them; it is just as a child knows and loves and enjoys his father before
he can give any account of that which he enjoys. "I write unto you, little children [in Christ],
because ye have known the Father" (1 John 2:13). The feeblest Christian is therefore perfectly
competent for worship. At the same time, it is sweet to be able to comprehend and explain this
relationship we have with God. The more we think of it, the more we examine the Word on the
subject, the more shall we see the importance, the deep blessedness, of it. The simple fact that
God is our Father, and that we possess the enjoyment of such a relationship with Him by the
Spirit, is in itself an immeasurable privilege for creatures such as we are. Every child of God has
this privilege in unquestioned right; but it is in Christ, and with Christ, that we possess it. He is
"the first-born among many brethren." He is gone to His Father and our Father, to His God and
our God. What a sweet and blessed relationship! what a family is that into which we are
introduced! And how are we who were formerly strangers to these affections and to this

love_how are we to learn these things? How are we to learn what the Father is, the knowledge
of whom gives birth to these affections in our hearts? It is the only begotten Son, the first-born
in this new relationship, who reveals Him unto us. It is the eternal Son of the Father, enjoying the
infinite love of Him in whose bosom He dwelt _it is He who reveals Him as He Himself has
known Him.

* * * * *

We have reviewed, at least in principle, the great foundation truths of Christian worship. Perfect
in Christ, united to Him, brought into the presence of God whose love and holiness are manifest
without a veil, as children beloved of the Father, and objects of the same love with Christ the first-
born, we worship together according to the power and affections which the Holy Spirit inspires
within us. We worship the God of glory whose presence is the stay instead of being the terror of
our souls. We worship the God of love, whose will it is that we should be perfectly happy in Him,
that He Himself might enjoy our happiness, Himself finding more joy in it than even we ourselves.
We adore our Father with endearing confidence in His kindness, which blesses us with all spiritual
blessings, and counts the very hairs of our head, while mindful of all our present need. We adore
Him for that which He is to us, the children of His house for eternity. We thus present ourselves
in sweet communion before the same Father_our common Father_as His beloved children; so
that brotherly affections are developed, and, the joy of each being reciprocally the joy of all,
multiplied praises ascend to God.

How delightful to be able thus to adore God! What joy to be able to express one’s
acknowledgments, to render to Him one’s thanksgivings, knowing that they are acceptable to Him!
What a blessing to have His very Spirit, the Spirit of liberty and of adoption, as our power of
worship, as the inspirer of praise, of confidence, and of adoration! What joy thus to worship in
unity, as members of the same family and of the same body, realizing that this joy is a joy
common to all; knowing that those whom we love are infinitely precious and acceptable to the
Lord, and that they all find their pleasure in praising Him who is worthy_the God who is the
source of all our happiness_the Lord who gave Himself for us, in order that He might be our
eternal portion!

(From "On Worship" in Collected Writings, Vol. 7.)

  Author: John Nelson Darby         Publication: Words of Truth

Addressing God in Worship and Prayer

As to prayer and worship, if we address God as God, it includes of course the three Persons. We
do not distinguish them. If, however, we do distinguish them in our address, as Scripture gives
us the fullest liberty, there seems to be no passage which leads us to address the Holy Spirit. In
all the teaching of the Word, He (the Spirit), dwelling in the Christian, directs all the desires and
longings of his heart to the other two Persons_the Father and the Son. His prayers usually,
though not exclusively, are to the Father in the name of the Son. If we think of our weakness and
dependence, we call upon God_the Almighty One. If we think of our blessed relationship as sons,
we call upon Him as our Father. If we think of our service, we call upon our Lord and Master,
Jesus Christ. Thus the character of our address is formed by the thoughts which possess our souls
at the time. In general we may say that the child’s address is to his Father, the servant’s to his
Master.

But it may not be well to make sharp lines for the sacred intercourse between the believer and his
God, his Father, his Saviour and Lord. It is better to have our hearts gradually and_shall we
say?_unconsciously trained by a growing familiarity with the Word of God. We might learn the
various seasons of the year by the scientific method of the almanac, and yet know little of their
differing joys and blessings; but living and growing among them we become formed by them.
They are as natural to us as our very being. So here, definitions, though helpful in a measure, are
never like what we learn in intercourse with God through His Word, and the practical walk with
Him. We have seen Christians who had only recently been set free by Christ, address Him
altogether in their requests and worship. It revealed their infancy and need of growth. Then we
have seen Christians with plenty of knowledge address God or the Father only_never the Son;
it revealed, perhaps, a puffed up mind without much love in the heart. It is refreshing to hear
babes, no matter how little they know, if only they are humble enough as newborn babes to
"desire the sincere milk of the Word" that they may grow thereby (1 Peter 2:2). It is edifying to
hear fathers, if they have gathered knowledge in communion with God, and Christ is therefore the
sum and substance of their speech and practice.
(From Help and Food, Vol. 32.)

  Author:  Anon         Publication: Words of Truth