“A talebearer
goes about revealing secrets:but he who is of a faithful spirit conceals a
matter” (Prov. 11:13).

        Talebearing,
even though the tales be true, is most mischievous. If there be a fault, to
lovingly admonish in private, and then conceal from all others, is in
accordance with the mind of God.

        There is an
instructive word in this connection in Exodus 37. Verses 17-24 relate to the
making of the candlestick, or lamp stand, for the tabernacle. Among the
accessories to it, we read in verse 23 that Moses “made his seven lamps, and
his snuffers, and his snuff-dishes, of pure gold.” We find here something that
is intensely interesting and unspeakably precious. No lamp will long burn well
without occasional snuffing. Hence God has made provision even for so
apparently insignificant a matter as this. To the mind of man it might seem of
trifling importance as to how a light was snuffed, and what was done with the
black snuff afterwards. In God’s eye, nothing is trivial that concerns the
glory of His Son, or the welfare of His people.

        The snuffers
were made “of pure gold”—that which symbolizes the divine glory, and speaks,
too, of perfect righteousness. It may often happen that some saint of God is
losing his brightness, and no longer shining for Him as he once did. It is the
priest with the golden tongs to whom is entrusted the delicate task of
“snuffing.” “Brethren, if a man be overtaken in a fault, you who are spiritual
restore such a one in the spirit of meekness; considering yourself, lest you
also be tempted” (Gal. 6:1). Thus will the “snuffing” be accomplished according
to God, and the restored brother’s light burn all the brighter for it.

        But what then? Is
the evil to be spread abroad, and made a matter of common knowledge? Ah, there
were not only the snuffers, but the snuff-dishes; and they too were of pure
gold! The priest was to put carefully away, in these golden receptacles, the
black, dirty snuff which he had removed from the wick. To have gone about
spreading the filth upon the spotless garments of other priests would have been
to defile them all. It must be hidden away in the presence of God! Is not this
where we often fail?

        How much grief
and sorrow might have been prevented in many an assembly if the golden
snuff-dishes had been more often used! On every hand we hear of strife and
discord brought about through evil speaking; and it is remarkable how ready we
are to listen to that which we know can only defile. Oh that there might be
more “angry countenances” among us when the backbiter is out seeking to spot
and blacken the snowy garments of God’s holy priests (Prov. 25:23)!

        In the New
Testament the divine way of dealing with a brother’s fault is clearly defined:
“Moreover if your brother shall trespass against you, go and tell him his fault
between you and him alone:if he shall hear you, you have gained your brother”
(Matt. 18:15). If brethren would sternly refuse to listen to complaints against
others until this first condition has been complied with, it would go far to do
away with evil speaking. Many a brother would be won if approached in priestly
nearness to God by one who carried with him the golden snuffers and the
snuff-dish.

        But if he
refuse to hear? Then “take with you one or two more.” And if still willful, as
a last resource, “tell it unto the church” (Matt. 18:16,17). But this is not to
be done until the other means have failed.

        By thus acting
in accordance with the Word of God, much shame and misery might be spared
innocent persons, and many wandering ones recovered who, through backsliding,
are driven deeper into the mire. God, too, will be glorified, and the Lord
Jesus honored; for He has said, “If I then, your Lord and Master, have washed
your feet, you also ought to wash one another’s feet…. If you know these
things, happy are you if you do them” (John 13:14,17).

        (From Notes
on the Book of Proverbs, Loizeaux, Neptune, New Jersey.)

* * *

        More Scriptures
concerning talebearing:

        “A froward man
sows strife; and a whisperer separates chief friends” (Prov. 16:28).

        “He who covers
a transgression seeks love; but he who repeats a matter separates very friends”
(Prov. 17:9).

        “The words of a
talebearer are as wounds, and they go down into the innermost parts of the
belly” (Prov. 18:8; 26:22).

        “Where no wood
is, there the fire goes out; so where there is no talebearer, the strife
ceases” (Prov. 26:20).

        “Whisperers,
backbiters, haters of God” (Rom. 1:29; 2 Cor. 12:20).

 

 

      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).

Judging Self Before

Disciplining Another

      A
case of wickedness in an assembly assuredly ought to lead to deep exercise on
the part of all. Instead of saying, “God, I thank Thee” (Luke 19:11), true
humility will rather say, “Search me, O God” (Psa. 139:23).
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 who rules … with diligence”
(Rom. 12:8).

Limiting Occupation with Evil

      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 be once named among
you, as becomes saints” (Eph. 5:3,4).

Loving the Sinner

      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 that 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.

Having Godly Sorrow

      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 you
sorrowed after a godly sort…. In all things you have approved yourselves to
be clear in this matter” (2 Cor. 7:11).

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

 

        Our hearts go
out to married couples of which only one of the partners is saved. How
difficult it often is for such couples to enjoy the full mutual happiness that
comes from both partners being submitted to the Lord. We should seek to
encourage the believing spouse by assuring him/her of our prayers. But can we
do more? Is there any advice we can give to our brothers and sisters in such
situations? Let us seek counsel from the holy Scriptures.

The Wife’s Meek and

Quiet Spirit

        In 1 Peter
3:1-4 we find the following advice given to the wife of an unsaved man:
“Likewise, you wives, be in subjection to your own husbands, that, if any obey
not the Word, they also may without the Word be won by the conversation of the
wives; while they behold your chaste conversation coupled with fear. Whose
adorning let it not be that outward adorning of plaiting the hair, and of
wearing of gold, or of putting on of apparel; but let it be the hidden man of
the heart, in that which is not corruptible, even the ornament of a meek and
quiet spirit, which is in the sight of God of great price.”

        The first point
made by the apostle is that wives should be subject to the authority of their
husbands. We have noted in a previous issue how important this is for achieving
a happy marriage when both partners are saved. It is of no less importance if
the husband is not saved, for it not only will help to make the marriage more
stable and enjoyable, but it will also be a most effective testimony to the
unsaved husband. An attitude of submission (verse 1), chaste or pure behavior
(verse 2), and a meek and quiet spirit (verse 4) are all important elements to
be manifested by a woman who wishes to see the salvation of her husband. The
word “conversation” in verses 1 and 2 is an unfortunate translation in the King
James Version. “Behavior” is a better translation. The thrust of the passage is
that the husband is won to the Lord not by much preaching and cajoling by the
wife but by the submissive, pure, meek, and quiet behavior of the wife.
Often, the wife may try too hard to push Christianity onto her husband.
Sprinkling the house with gospel tracts, covering the walls with Scripture
texts, having the Christian radio station on whenever he is home, and having
Christian friends come over to speak to the husband may have the effect of
driving him further away from the Lord. On the other hand, the husband is
watching the wife very carefully to see what effect Christ and Christianity are
having in her personal life. If she is living a Christ-like life (see 1 Pet.
2:21-23 for some elements of this), diligently attending to his physical,
emotional, and material needs, showing love and affection to him, and being
submissive to him, these attitudes and actions will certainly not go unnoticed
by him.

The Wife’s Manner of Dress

        Another point
made by the apostle has to do with the wife’s manner of dress. She should dress
modestly at all times, not seeking to draw attention to herself by the type of
clothing or jewelry she wears. Her husband will tend to fear that he may have
rivals for his wife’s affections among her Christian friends, so he needs a
great deal of reassurance as to his wife’s devotedness to him.

The Wife’s Submission to

Her Unsaved Husband

        With regard to
“Wives, be in subjection to your own husbands,” a perplexing question
frequently arises:“How far does this subjection go?” Suppose the husband does
not allow the wife to attend the meetings and activities of the assembly.
Should the wife submit and stay home on the basis of this Scripture along with
Eph. 5:22,23, or should she disobey her husband on the basis of “we ought to
obey God rather than men” (Acts 5:29) and “not forsaking the assembling of
ourselves together” (Heb. 10:25)? There is no easy answer to these questions,
but I would tend to advise along the line of submission to the husband in this
as well as other situations that do not require her to engage in wicked
behavior. It may help to consider that while man looks on the outward
appearance, God looks on the heart. If the sister’s heart is with the
assembly—if she longs to be there but is prevented by her husband—the Lord
takes note of that. One is not generally considered to be forsaking the
assembly if prevented because of a trial such as a serious chronic illness; is
it any different if one is prevented because of a different kind of trial such
as an unsaved and unyielding husband?

Not Blind, Unquestioning

Obedience

        Obedience to
the husband in such instances should not necessarily be a blind, unquestioning
obedience. The wife would do well to seek to discern her husband’s reasons for
his prohibition. It may be that he simply resents her being away from home. He
may fear that she is not satisfied with the friendship and companionship which
he has to offer her and that she is seeking it from persons who share her
Christian faith. He may feel that she will neglect her household duties, or may
not be available when he needs her. Thus, the wife should make a special effort
to prove to her husband that she really does care for him and enjoys spending
time with him. She should take the initiative in suggesting things to do and
places to go together, considering particularly his interests. If he does allow
her to go out occasionally, she should make it a point to return home promptly
after the service is over. And if she believes that it is God’s will that she
disobey her husband’s wishes in order to attend meetings of the assembly, then
she should bend over backwards to be submissive to her husband in every other
respect possible.

An Unsaved Wife

        If it is the
husband who is saved and the wife unsaved, many of the same principles apply.
While the husband is not bound by Scripture to submit to his wife’s wishes
concerning his Christian activities, he must give full consideration to her
fears, needs, and desires. He might consider curtailing some of his
church-related activities in order to spend time with her. He ought to make
every effort frequently to reassure her of his love for her. Also, Peter
exhorts the husbands to give “honor unto the wife, as unto the weaker vessel”
(1 Pet. 3:7). Since women tend to be weaker physically and tire more easily
than men, the husband should guard against frequently running off under the
guise of serving the Lord or meeting with his fellow Christians, while leaving
his already tired wife behind to clean up the kitchen, put the children to bed,
and pack his lunch. Such actions will not go far in attracting the wife to the
Lord Jesus.

Sanctifying Influence of the

Saved Spouse and Parent

        Further
instruction is given in 1 Cor. 7:12-16. While Christians are to carefully avoid
entering into an unequal yoke in marriage, once they find themselves in such a
yoke they are not to seek to get out of it. The saved one by a Christ-like life
has a sanctifying effect upon the unbelieving spouse, as well as upon the
children. But suppose the unbelieving spouse lays down the ultimatum:“Either
you give up all manifestations of your Christian life or I am leaving.” Verse
15 of this chapter suggests that the believer should let the spouse leave in
such instances. While every effort should be made to preserve a marriage (in
keeping with Gen. 2:24 and Matt. 19:6), no one is asked to do this at the
expense of giving up the Christian faith.

Marriage of a Saved Person

to an Unbeliever

        The passages we
have been considering in 1 Peter and 1 Corinthians likely were written
primarily to those who were already married when they became saved. The
principles apply equally to those believers who, in violation of 2 Cor. 6:14,
willfully marry an unbeliever. However, many additional problems may exist here
because of the sin of the believer in disobeying God’s Word with regard to
choice of a marriage partner. There may be the problem of guilt feelings due to
not having confessed the sin or not being sure that God can or will forgive so
serious a sin. For this we need to be reminded of the wonderful promise in 1
John 1:9:“If we confess our sins, He is faithful and just to forgive us our
sins, and to cleanse us from all unrighteousness.” There may be envy
toward others who did not commit the same sin and as a consequence are
enjoying happy Christian marriages. This attitude needs to be confessed as
sinful. One may engage in self-pity, which often leads to depression, as a
result of making the foolish choice. Or, conversely, there may be fantasizing
about how much more pleasant life would be if married to another Christian.
Brooding over the past, being depressed over the present, despairing over the
future, and dreaming about what might have been … but is not, will only
increase the problems, make it more difficult truly to love and cherish one’s spouse,
and lessen the effectiveness of a Christian witness toward that person.

No Thoughts of Divorce

        Above all, the
saved partner must diligently avoid entertaining the hope that his or her
unsaved partner will initiate a divorce. If this is at all in the mind of the
saved partner, it may give rise to subtle behaviors aimed at sabotaging the
marriage and turning away the heart of the partner. The saved partner might
think that a divorce will automatically set him/her free to find and marry
another Christian. However, this thinking is not Scriptural. The verse, “if the
unbelieving depart … a brother or a sister is not under bondage” (1 Cor.
7:15) does not imply freedom to remarry. (A detailed exposition of this verse
can be found in the writer’s book, The Christian and Marriage, and in Words
of Truth, July-August 1982, or by writing to the editor.) Only if the
unsaved partner remarries (thus committing adultery in the extreme) might the
saved partner be free to remarry (Matt. 5:32; 19:9). Even then, if the saved
partner has undermined the first marriage, how can he/she expect God to bless a
new marriage?

        For those who
may not be doing all they can to preserve their marriage and to be the best
possible wife or husband to their spouse, I urge the following:Confess your
sin to God and accept His forgiveness. Persevere in prayer (Col. 4:2 JND), both
for the salvation of your spouse and for spiritual wisdom, patience, and
strength for yourself. Keep believing that God will answer your prayers
concerning your unsaved spouse. Keep feeding on God’s Word, and if you have
children, be faithful and persistent in feeding them the Word as well. Keep
living the Christian life with a meek, quiet, submissive spirit. And though
faint, keep pursuing (Judg. 8:4) these goals; keep following Christ.

 

      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).

Praying for Restoration

      Restoration
is what was prayed for, hoped for, expected. While one put away is to be left
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.

Looking for Marks of

Restoration

      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.

Being Restored to the Assembly

      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 that was inflicted of many. So that contrariwise you ought
rather to forgive him … lest perhaps such a one should be swallowed up with
overmuch sorrow. Wherefore I beseech you that you would confirm your love
toward him” (2 Cor. 2:6-8). How gracious, how loving, and yet how holy, are all
these directions!

Walking Softly While

Restored Fully

      Let
us 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 restores my soul, He leads me in the paths of
righteousness for His name’s sake” (Psa. 23:3).

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

 

      “And
Abram went up out of Egypt … even to Bethel, unto the place where his tent
had been at the beginning,… and there Abram called on the name of the Lord”
(Gen. 13:1-4).

      This
passage presents to us a subject of immense interest to the heart, namely, the
true character of divine restoration. When the child of God has in any way
declined in his spiritual condition and lost his communion, he is in danger,
when conscience begins to work, of failing in the apprehension of divine grace
and of stopping short of the proper mark of divine restoration. Now, we know
that God does everything in a way entirely worthy of Himself. Whether He
creates, redeems, converts, restores, or provides, He can only act like
Himself. This is unspeakably happy for us as we are particularly prone to limit
Him in His restoring grace. In the situation now before us, we see that Abraham
was not only delivered out of Egypt, but brought back “unto the place where his
tent had been at the beginning.” Nothing can satisfy God in reference to
a wanderer or backslider apart from his being entirely restored. In the
self-righteousness of our hearts we might imagine that such an one should take
a lower place than that which he had formerly occupied; and so he should, were
it a question of his merit or his character; but inasmuch as it is altogether a
question of grace, it is God’s prerogative to fix the standard of restoration;
and His standard is set forth in the following passage:“If you will return, O
Israel, return to Me” (Jer. 4:1). It is thus that when God restores, He
does it in such a way as to magnify and glorify the riches of His grace. Thus,
when the leper was brought back, he was actually conducted “unto the door of
the tabernacle of the congregation” (Lev. 14:23). When the prodigal returned,
he was set down at the table with his father. When Peter was restored, he was
able to stand before the men of Israel and say, “You denied the Holy One and
the Just” (Acts 3:14)—the very thing that he had done himself. In all these
situations, and many more that might be added, we see the perfectness of God’s
restoration. He always brings the soul back to Himself in the full power of
grace and the full confidence of faith.           The moral effect of divine
restoration is most practical. The restored soul will have a very deep and keen
sense of the evil from which it has been delivered, and this will be evidenced
by a jealous, prayerful, holy, and circumspect spirit. We are not restored in
order that we may the more lightly go and sin again, but rather that we may “go
and sin no more” (John 8:11). The deeper my sense of the grace of divine
restoration, the deeper will be my sense of the holiness of it also.
This principle is taught and established throughout all Scripture, but
especially in two well-known passages, namely, “He restores my soul; He
leads me in the paths of righteousness for His name’s sake” (Psa. 23:3),
and “If we confess our sins, He is faithful and just to forgive us our sins,
and to cleanse us from all unrighteousness” (1 John 1:9). In other
words, having tasted divine grace, we walk in righteousness. To talk of grace
while walking in unrighteousness is, as the apostle says, to turn “the grace of
our God into lasciviousness” (Jude 4). The grace that forgives us our sins
cleanses us from all unrighteousness. Those things must never be separated.
When taken together they furnish a triumphant answer to both the legalism and
the lawlessness of the human heart.

      (From
Notes on the Book of Genesis.)

 

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

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

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

      Notice
how the process of restoration follows immediately upon the heels of Peter’s
denial:“And the Lord turned, and looked upon Peter, and Peter
remembered the word of the Lord…. And Peter went out and wept bitterly”
(verses 61,62). How does the Lord recover our hearts? By a look sometimes. He
turned and looked on Peter. What kind of a look was it? Was it a look of anger
and reproach? No, I think it was a look of brokenhearted, disappointed love. It
said, “You do not know Me, but I know and love you. Nothing has changed My love
to you.” That look broke poor Peter’s heart and he ”went out, and wept
bitterly.”

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

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

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

      (From
Backsliding and Restoration.)

 

      Let
us consider the truth of the indwelling of the Spirit, which is one of the
characteristics of the Spirit’s presence and work during the present Church
age. In this indwelling of the Spirit lies all the possibility for practical
sanctification.

      We
shall look at four features that characterize the indwelling of the Spirit:(1)
The permanency of it, (2) the enlightenment of it, (3) the liberty of it, and
(4) the refreshment of it.

The Permanency of the
Indwelling

      “I
will pray the Father, and He shall give you another Comforter, that He may
abide with you forever:even the Spirit of truth” (John 14:16,17). We note in
this verse the permanence of the indwelling:“He [shall] abide with you
forever.” All is stability and permanence in the present era, for all is based
upon a finished redemption and Christ taking His place on high.

      When
Christ died, He not only provided a perfect atonement, but by His death,
sentence was pronounced upon the whole human race. Sin in the flesh was
condemned; our old man was crucified with Him, and its worthlessness declared.
Now, “if any man be in Christ, he is a new creature; old things are passed
away; behold, all things are become new” (2 Cor. 5:17). I do not touch the fact
of the presence of the old nature, and the deeds of the body to be mortified;
but there is a new man who has eternal life. Everything here is of God, and the
Spirit will have no occasion to leave for there are no conditions upon which He
remains, save the fact of accomplished redemption.

      Did
you ever think of the awful dishonor done not only to the Spirit of God but to
Christ by the denial of the perpetuity of this abiding? If the Spirit could
leave after having taken up His abode in us, it would involve a denial of the
work of Christ. His work would have ceased to avail before God. It would drag
Christ from His throne in glory if the Spirit could depart from a believer.

      My
brethren, I am persuaded we little realize what it means for the Holy Spirit to
indwell us. If we did, what lowliness would mark us, what abhorrence of sin,
what quickness in the detection of the most subtle forms of evil, what
reverence toward our God! I pray that all of us may grow in our knowledge and
appreciation of the abiding of the Holy Spirit in us.

The Enlightenment of

the Indwelling

      “When
He, the Spirit of truth, is come, He will guide you into all truth; for He
shall not speak of [or from] Himself; but whatsoever He shall hear that shall
He speak; and He will show you things to come. He shall glorify Me; for He
shall receive of Mine, and shall show it unto you” (John 16:13,14). This
Scripture teaches us the character of this indwelling of the Spirit, how He
operates. Notice particularly that He works by the truth. He guides into all
truth, even as our Lord prayed, “Sanctify them through Thy truth:Thy Word is
truth” (John 17:17). Spiritual intelligence is the very cornerstone of piety.
The Word of God—the Scripture of the Old and New Testaments—is the vehicle of
the Holy Spirit, the instrument which He uses. The spiritual condition of a
person may largely be gauged by his estimation of the Word of God. If that be
neglected, or thought lightly of, no matter how ecstatic the feelings, how deep
apparently the piety, there is not much true work of the Spirit of God. What a
fullness there is in the Word of God! Let us not be slothful in making it our
own, under the guiding energy of the Spirit of truth.

The Liberty of the Indwelling

      “The
law of the Spirit of life in Christ Jesus, hath made me free from the law of
sin and death” (Rom. 8:2). Here we have the emancipating power of the
indwelling Spirit. The sixth and seventh chapters of Romans develop the truth
that emancipates. The cross is the end of me judicially:“Our old man is
crucified with Him that the body of sin might be destroyed, that henceforth we
should not serve sin” (Rom. 6:6; Gal. 2:20). Thus we are dead to sin in the
death of Christ, and are to reckon ourselves so, and alive unto God in Christ
Jesus. But this death puts me out of the reach of law, not only as that which
condemns, but as a rule for man in the flesh.

      In
the seventh chapter we find that so long as the soul seeking holiness turns to
the law, it finds the bonds of sin drawn tighter, for “the strength of sin is
the law” (1 Cor. 15:56). But in the beginning of the eighth chapter we see the
way of escape, that the life in Christ Jesus is a life of liberty. Instead of
the law we have the Spirit, and all through this chapter the Spirit is
prominent. Thus we have deliverance by the Spirit. “Where the Spirit of the
Lord is, there is liberty” (2 Cor. 3:17).

The Refreshment of the
Indwelling

      “Whoever
drinks of this water shall thirst again; but whoever drinks 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). In
this interview with the woman of Samaria, our Lord used the water as a type of
the Spirit as that which ministers life and refreshing. No matter where man
turns for refreshment, he fails to find that which can truly quench thirst.
Pleasure, reputation, power, wealth—whatever the heart of man craves—can never
satisfy.

      To
the woman of Samaria, seeking satisfaction in the pleasures of sin and the
world, the Lord promised not only the gift of a draught of water, but a well
springing up evermore. As in new birth we have the bestowal of life by the
Spirit, so here we have Him dwelling in us, maintaining and developing the
life.

      In
Psa. 110 it is said of our Lord, “Thou hast the dew of Thy youth.” His vigor
and freshness are perennial, eternal. To Ephesus it was said, “You have left
your first love” (Rev. 2:4). They had lost the freshness that marked the early
stages of the divine life in the soul. Of how many, beloved brethren, must this
be said! No outward fall has marred their testimony; they are above reproach,
and in many ways commendably zealous; but there is no “dew.” Truth has taken
clear form, doctrines can be distinctly stated, a keen scent for error is
present; but Oh, where is that freshness that ever marked our adorable Lord?

      We
have looked at four features which characterize the indwelling of the Spirit:
(1) The permanency of it—“He shall abide with you forever”; (2) the
enlightenment of it—“He shall guide you into all truth”; (3) the liberty of
it—“The law of the Spirit of life in Christ Jesus has made me free from the law
of sin and death”; and (4) the refreshment of it—“A well of water springing up
unto everlasting life.” Surely, with such abounding fullness, our
sanctification should be deep and full and complete.

      (From
The Person and Work of the Holy Spirit.)

 

      When
we consider the teaching of Scripture that the believer in Christ is sealed by
the Spirit, it is well to notice first of all that our Lord Jesus Christ
Himself was thus sealed:“Labor … for that meat which endures unto everlasting
life, which the Son of Man shall give unto you, for Him has God the Father
sealed” (John 6:27). This is the chapter in which Jesus speaks of Himself as
the “Bread of God,” “the Living Bread,” and “the True Bread from heaven”
(verses 32,33,51). This life-giving Bread came forth and was presented to men,
as sealed by the Father, that they might eat and live forever. The sealing of
the Son of Man was the Father owning Him as His well-beloved One, and declaring
His delight in Him.

      I
heard an illustration recently that is relevant. Often today we find bread
offered for sale with the maker’s name, or some trade name, either put upon it
by a label or literally baked into it. The bread is sealed with the name of the
baker. He practically says, “This bread is good. I put my name upon it, for I
stand back of it in every particular.” So has God the Father sealed the Bread
from heaven. He acknowledged and approved His blessed Son in everything.

      It
is wonderful to learn from Scripture that the same Spirit who sealed the
Saviour seals all who are saved by Him. In Eph. 1:13 the apostle addresses
those who “trusted in Christ … in whom also, after that you believed, you
were sealed with that Holy Spirit of promise.” In J. N. Darby’s version it is
even clearer:“In whom also, having believed, you have been sealed.” How
soul-assuring is this! Sealing is not a question of experience. It is a
precious fact to be accepted on the authority of the Word of God. When you
believed the gospel, dear saved one, you were sealed by the Spirit. God the
Father put His stamp upon you, so to speak. He did this by giving you the
Spirit to dwell in you—He who dwells in us is the seal.

      In
the same Epistle we read:“Grieve not the Holy Spirit of God, whereby you are
sealed

      (Continued
on page 98)

 

      “In
the power of one Spirit we have all been baptized into one body … and have
all been given to drink of one Spirit” (1 Cor. 12:13 JND). On the day of
Pentecost the Holy Spirit took up 120 individual believers in Christ and
baptized them into one body, thus forming the Church of the new dispensation.
By this act He established the believers into Christ, making them one body with
their glorified Head and linking them one with another in a union as close as
members in the human body. The baptism of the Spirit is therefore collective.
It is not something to be sought or prayed for, nor tarried for, since the body
has already been formed.

      In
the four Gospels and the first chapter of Acts the baptism of the Spirit was
yet future. In Acts 2 the promise was fulfilled. In 1 Cor. 12:13 we have the
only reference to the Spirit’s baptism after Acts 11. It is a doctrinal
statement to be believed, not an exhortation to seek after an
experience.

      Four
times, as related in the Acts, special supernatural manifestations accompanied
the reception of the Spirit as various companies were incorporated into the
body of Christ. In chapter 2 all were Jews. In chapter 8 the same blessing came
upon regenerated Samaritans, adding them to the body of Christ. In chapter 10
the nucleus of Gentiles was baptized into the same body. And in chapter 19 a
remnant of John’s disciples were brought in. There was a special miraculous
endowment in each instance to confirm the souls of the saints and to make known
the truth that all distinctions were done away in Christ, and that there is but
“one body and one Spirit, even as you are called in one hope of your calling”
(Eph. 4:4).

      What
grace on God’s part to give this fourfold testimony in the beginning! But what
folly for Christians now to expect a duplication of these initiatory
manifestations. The body is formed; all believers have their part in it. And as
each individual is born of the Spirit, he or she receives Him as the indwelling
Guest and is thus brought into the good of the Spirit’s baptism.

      If
some Scriptures seem to indicate that the baptism of the Spirit is a blessing
to be received subsequent to conversion, it is well to examine them carefully,
noting the context, and asking, “Was this spoken before or after Pentecost?”
The difference is immense, for a new dispensation began when the Holy Spirit
descended to indwell the believer.

      Let
me mention several such passages and seek to help you to place them. Jesus
said, “If you then, being evil, know how to give good gifts unto your children,
how much more shall your heavenly Father give the Holy Spirit to them that ask
Him” (Luke 11:13). Many take this as their authority for seeking the gift of
the Spirit by prayer. But this was spoken by our Saviour before the cross. The
Father gave the Spirit at Pentecost; He does not now wait for us to ask Him to
do so again, for the wondrous gift once given abides in the Church and indwells
every believer, having baptized all into one body, as we have seen.

      What
of the words, “He dwells with you, and shall be in you” (John 14:17)? Does it
not imply that some are only born of the Spirit, and others indwelt?
When did Jesus so speak—before or after Pentecost? Before! In this passage the
Lord contrasts the two dispensations. The Spirit was with believers
before the cross; He is in them now. “If any man have not the Spirit of
Christ, he is none of His” (Rom. 8:9).

      But
did not our Lord command His disciples to tarry till endued with power from on
high? He did, and He particularly indicated where they were to tarry—“in Jerusalem.” No other place would do, for there the Spirit came, just as the Son came to Bethlehem.

      As
the disciples waited at Jerusalem, the Holy Spirit came like a rushing, mighty
wind, sent from the Father and the Son to form the body of Christ. The Spirit
also endued the waiting disciples with power that they might bear testimony
concerning the risen Christ to those of many nations and languages gathered at Jerusalem to celebrate the feast of Pentecost.

      Let
me not be misunderstood. I am not insinuating that it is a vain thing for any
believer or company of believers to wait on God for power to overcome the enemy
or to preach the gospel or to serve the Lord in any other way. It is always
well to be thus before Him. “They that wait upon the Lord shall renew their
strength” (Isa. 40:31). This is true in all dispensations. But we wait, not for
Him to send the Spirit, for He is already here, and by His baptism we
have all been joined to the body. We need, however, to wait on God to show us
any hindrance in our lives that may be restraining His working in us to will
and to do of His good pleasure. As we judge ourselves, and learn from our past
failures to walk humbly and in self-distrust, we make room for the Holy Spirit
to fill us with divine power, and to use us for the glory of God and the
blessing of a needy world.

      To
tarry for the baptism of the Spirit is to evidence ignorance of God’s
dispensational ways. Remember, the only place where the baptism is mentioned in
the Epistles of the New Testament is this one verse, 1 Cor. 12:13; and here it
is distinctly spoken of as a past event. All who have put their trust in the
Lord Jesus Christ have been brought into the good and blessing of that baptism.

      (From
The Mission of the Holy Spirit.)

 

When
the world is crowded out, and the flesh is underfoot,

And
the Tempter is sent backward by the Word,

Then
the Spirit has control, over thought and word and soul,

Only
then it is that we can wield the sword.

 

Then
the subject mind can say to the Spirit, “Have full sway!”

And
the peace of God will rule in sweet accord,

And
the emptied heart say “Come,” for no other is there room,

But
the Father, Son, and Spirit, and the Word.

      (From
Help and Food, Vol. 49.)

 

  “God will not suffer you to
be tempted above that you are able to bear” (1 Cor. 10:13).

 

For a time the way seemed
easy,

   Oh, my soul!

Peace and joy were all
unhindered,

   Happy soul!

Little did I think that still

Lurked within my breast a
will

Which would soon with sorrow
fill

   All my soul.

 

With the confidence of
childhood,

   Thou, my soul,

Fearless in thy strength,
petitioned

   [Poor, weak soul!]

That the Lord would
straightway

     prove thee;

For I knew, Lord, Thou didst
love me,

And I thought that naught
could move

     thee,

   Oh, my soul!

 

Little knew I what I asked
for—

   How would roll

Conflict after conflict over

   Thee, my soul.

Peter-like, I loved my Lord;

But He took me at my word—

Sent a sharp and piercing
sword

   Through my soul.

 

All-enticing came the
tempter,

   Ah, my soul!

Fierce the struggle, in my
longing

   To control

All my being for His Name.

Yielding, I was put to shame—

Found my treacherous heart
the same,

   Faithless soul!

 

Ah! I never thought to grieve
Him

   Who could save

My poor soul from lasting
ruin

   And the grave.

But I did not know my heart—

That it was the counterpart

Of all others; but the dart

   Pierced it well.

 

Sinned against the God who
loved me!

   How I groan

Over that which brought Thee,

     Saviour,

   From the throne,

In Thy love, to die, to
bleed,

Live for me, and intercede!

Such surpassing grace,
indeed,

   Lord, I own.

 

Weak and wavering, still thou

      trustest,

   Oh, my soul!

Christ thy strength—He will

     sustain thee,

   Fainting soul.

Let me all my weakness feel,

Then Thy strength Thou wilt
reveal—

By Thy might, in woe or weal,

   All control.

 

Then Lord, ever, in
temptation

   Let me plead

All Thy strength in all my
weakness,

   For my need;

And beneath Thy sheltering
wing

All my heart’s deep trial
bring,

And Thou’lt teach me there to
sing

   Praise indeed.

 

  Such deep exercise as is
expressed in the above lines is not, as is frequently supposed, the result only
of some gross, outbreaking sin. What by many would be esteemed a small sin, has
often caused a sensitive soul the deepest anguish and severest self-judgment.
Would to God we had always a tender conscience about all sin! Sin is hateful
and hideous to God, in whatever shape or degree. We are apt to measure it by
its immediate consequences, or the disgrace attaching to it, such as
drunkenness, etc. But this is not God’s way. He would teach us, first, that all
sin is against Himself, against His holiness.

  Every sin being the fruit
of our sinful nature, comes under the sentence of God’s wrath, even the cross
of Christ, and must needs come under the severest judgment of the believer, if
he would walk with God. He cannot go on with unholiness, however small it may
seem; and if we do not judge the first approach of sin, our consciences will
soon cease to be our faithful monitors, and who can tell to what lengths we may
go? Oh, to shudder at the very approach of sin! but alas, how easily we are
caught in the enemy’s trap, if the shield of faith is down!

  May the Lord help us, that
we abuse not the grace of God, nor do despite to the cross of Christ, that we
may not have to weep the bitter tears of Peter, nor cry with David, in his
sorrow and humiliation, “Against Thee, Thee only, have I sinned!” (Psa. 51:4).
Yet, if we will have our own way, He lets us have the sorrow of it. But blessed
is he who, through the discipline thus incurred, reaps the peaceable fruits of
righteousness.

  (From Help and Food,
Vol. 13.)

 

Review

  In Part I of this article,
we considered examples of righteous anger expressed by God, by the Man Christ
Jesus, and by other persons in the Bible. We then gave a number of examples of
people in the Bible who expressed sinful anger and looked at the main reasons
for this anger. We noticed that often this sinful anger was in response to
people who were simply carrying out the will of God.

Sinful Anger in Response to Sin

  There are also a few
examples in the Bible in which anger was directed at a person who had sinned.
For example:

  Esau was angry with Jacob
for stealing the blessing from their father Isaac (Gen. 27:23,41).

  Jacob was angry with his
wife Rachel because she was sinfully complaining (Gen. 30:1,2).

  Simeon and Levi were angry
with Shechem for raping their sister. Their anger was justified at the outset,
but it degenerated into sinful retaliation (Gen. 34:2,7,25,26).

  Moses was angry with the
children of Israel because they were sinfully complaining against God; Moses’
anger led to his sinful misrepresentation of the character of Jehovah before
the Israelites (Num. 20:1-12).

  If a person sins against me
and I respond in anger, does the fact that it is a response to sin
automatically make my anger righteous? Not necessarily. In each of these
examples there is evidence of wounded pride; the anger is not used to make a
godly appeal to the person to repent of his/her sin, but to attack and/or get
even with the sinner. Perhaps you firmly believe that you have a right before
God to become angry every time you perceive that someone has sinned against
you. There are several things wrong with this idea:

  1. Your perception may be
wrong; you may have misunderstood or misinterpreted the person’s words or
actions; thus your anger would be totally wrong.

  2. Your perception may be
correct, but if your anger is only for the purpose of punishing the person, it
is wrong, because you are to leave vengeance in the Lord’s hands (Rom. 12:19).

  3. God may sometimes want
you to “pass over a transgression” (Prov. 19:11). (We will discuss this in more
detail later.)

  4. You may be confusing sin
as defined in God’s Word with the fact that you personally have been
embarrassed or inconvenienced by another’s misfortune. For example, suppose
your young child graciously asks if he can help dry the dishes. After you come
out of your faint, you hand him a dish towel. He tries to be very careful, but
because of his small hands and lack of coordination, he drops one of your best
china plates. If you get angry at your child for something like this, it is you
who are sinning, and not the child!

Anger as a Means of

Controlling Others

  There is one more example
of anger in the Bible that we need to look at more closely. This is Peter’s
anger at the time of the crucifixion of Christ when people kept insisting that
they recognized him as a disciple of Jesus. The people were right and Peter was
lying to them. So why did he get angry? As a means of control, I suggest. The
situation was getting out of control, and he feared for his life. So he used
anger as a means of getting the people to back off. This is a very common use
of anger—for controlling other people and getting them to do what I want them
to do. I have seen it happen many times, and probably have done it myself.
There is absolutely no warrant for it, no Scriptural support for it:it is a
result of pride and selfishness through and through.

How Is Anger Expressed?

  How is anger manifested and
expressed? We most often think of people losing their temper, blowing up,
shouting, and so forth. But there are other ways. Here is an example from
Scripture:“Ahab spoke unto Naboth, saying, Give me your vineyard, that I may
have it for a garden of herbs…. And Naboth said to Ahab, The Lord forbid it
me, that I should give the inheritance of my fathers unto you. And Ahab came
into his house heavy and displeased … and he lay down upon his bed and turned
away his face and would eat no bread” (1 Ki. 21:1-4). Ahab was angry because he
was not getting his own way even though he was king. He did not blow up in
anger; rather he went off and pouted, and perhaps became depressed. I remember
a brother making the observation that depression often results from suppressed
anger—not always, but often. Much of what people today call “stress” is due to
going on day after day with suppressed anger and holding grudges.

  Another way anger is
manifested is the silent treatment. Some people sort of realize that losing
one’s temper is wrong, so they express their anger by being silent, not
communicating with the ones who make them angry. I remember reading about two
sisters who lived together in the same house. They had a falling out, and lived
the last 20 years each keeping to her side of the house, and never once
speaking to the other. How awful! How stressful!

  Then there are those whose
motto is:“I don’t get angry; I just get even.” Surely that is wrong because
the Bible says, “Vengeance is Mine; I will repay, says the Lord” (Rom. 12:19,20).
But are not all these other forms of anger, including the silent treatment,
also a form of vengeance? A variation of this is using cutting or mocking
words. For example, I remember a high school teacher of mine who, when a
certain boy misbehaved in class, called him “Butterball.” If, in our anger, we
attack or make fun of the person (in this case, the physical appearance of the
person) rather than using the energy derived from our anger to attack and
resolve the problem (in this case, his misbehavior), then we are really taking
vengeance into our own hands.

  Finally, some people use
the gunny sack approach to expressing irritation and anger. Here’s how it
works. Consider a married couple:we will call them George and Sally. Sally
goes to brush her teeth and finds the tube of toothpaste squeezed in the
middle. She thinks to herself, “I just hate it when George squeezes the
tube in the middle,” and she drops it in the gunny sack—figuratively, not
literally. Then she goes to the bedroom and finds George’s pajamas strewn on
the floor. Again, she thinks bitter thoughts about George and … drops the
pajamas in her gunny sack. She goes down to the kitchen and the morning paper
lying on the table reminds her of how her husband never pays attention to her
at the breakfast table … and she drops the paper in her gunny sack. And so it
goes until Saturday when she catches George slicing bread on the kitchen counter
without using the bread board. She blows up, and out comes the gunny sack. She
berates him, not just about scarring the kitchen counter, but also about the
toothpaste and the pajamas and the newspaper. The verses “Let not the sun go
down upon your wrath” and “It is his glory to pass over a transgression” apply
here.

Biblical Instruction

Concerning Anger

  Let us now briefly explore
some Biblical instruction concerning anger. The first one we have considered
already:

  We are to be angry, but
without sinning. “Be angry and sin not:let not the sun go down upon your
wrath:neither give place to the devil” (Eph. 4:26,27). In other words, there
is a kind of anger that is not sinful. There are occasions in which we should
express righteous anger, following the example of Christ. But at the same time,
we must be very careful not to allow righteous anger to degenerate into sinful
anger. We are to keep short accounts with God and with other people; therefore
we should make sure that our anger has been resolved before the sun goes down.

  We are to stop our
sinful anger. “Cease from anger, and forsake wrath:fret not yourself in
any wise to do evil” (Psa. 37:8).“Let all bitterness, and wrath, and anger, and
clamor, and evil speaking, be put away from you, with all malice” (Eph. 4:31;
also Col. 3:8; Gal. 5:19-21). We shall come back to the very important question
of how to deal with our problem of anger.

  We are to consider the
effects and consequences of our anger. “A wrathful man stirs up strife”
(Prov. 15:18). “Wrath is cruel, and anger is outrageous” (Prov. 27:4). “Whoever
is angry with his brother without a cause shall be in danger of the judgment:
and whosoever shall say to his brother, Raca, shall be in danger of the
council:but whosoever shall say, You fool, shall be in danger of hell fire”
(Matt. 5:22). “Looking diligently lest any man fail of the grace of God; lest
any root of bitterness springing up trouble you, and thereby many be defiled”
(Heb. 12:15). “For the wrath of man works not the righteousness of God” (Jas.
1:20). “If you have bitter envying and strife in your hearts, glory not, and
lie not against the truth” (Jas. 3:14).

  We are to be slow to
anger. “He who is slow to wrath is of great understanding” (Prov. 14:29).
“He who is slow to anger appeases strife” (Prov. 15:18). “He who is slow to
anger is better than the mighty; and he who rules his spirit than he who takes
a city” (Prov. 16:32).“Love suffers long [or is long-tempered] … is not
easily provoked” (1 Cor. 13:4,5). “I will therefore that men pray everywhere,
lifting up holy hands, without wrath and doubting” (1 Tim. 2:8). (Engaging in
public prayer while nursing an angry, bitter spirit in private is gross
hypocrisy.) “A bishop must be blameless, as the steward of God; not
self-willed, not soon angry, not given to wine, no striker” (Tit. 1:7).
“Wherefore, my beloved brethren, let every man be swift to hear, slow to speak,
slow to wrath” (Jas. 1:19).

  We have the privilege of
passing over some transgressions. “The discretion of a man defers his anger;
and it is his glory to pass over a transgression” (Prov. 19:11). The deferring
of one’s anger here does not mean putting it in your gunny sack to bring out
later. Rather, I believe it means that we stop and consider and pray about the
matter to find out how God wants us to respond. The second part of the verse
says that God may sometimes want us to pass over a transgression. Husbands!
wives! before you lash out at your spouse for some trivial misdeed (like
squeezing the tube of toothpaste in the wrong place), pray! Ask God and ask
yourself if it is worth bringing conflict and disharmony into your marriage
over such a matter as this. Also ask God to remind you of the many times your
spouse has passed over your transgressions.

  The apostle Paul might have
whammed the Philippians for engaging in petty conflicts, but instead he gave
them—and us—the wonderful ministry of Chapter 2, verses 5-11 concerning the
humility and subsequent exaltation of Christ Jesus. And in the Old Testament,
Moses was out of touch with God’s thoughts when he expressed anger at the
people’s sin while God wanted to win the people’s hearts by an expression of
grace. For this inappropriate expression of anger toward the people’s sin,
Moses was not allowed to enter the Promised Land (Num. 20:1-12).

  “It is his glory to pass
over a transgression.” I would include under this verse the annoying habit of
some to “nit pick”—constantly correcting their children or spouse or even
parents with respect to grammar or pronunciation or details of a story they are
telling.

  How we are to deal with
other people’s anger. “A soft answer turns away wrath” (Prov. 15:1). If
your two-year-old is having a temper tantrum, try whispering in his/her ear.
“Wise men turn away wrath” (Prov. 29:8). “A gift in secret pacifies anger:and
a reward in the bosom strong wrath” (Prov. 21:14; see Gen. 43:11,12; Matt.
5:44).

  We are to avoid stirring
up anger in others. “Grievous words stir up anger” (Prov. 15:1). “Fathers,
provoke not your children to wrath:but bring them up in the nurture and
admonition of the Lord” (Eph. 6:4). “Fathers, provoke not your children to
anger, lest they be discouraged” (Col. 3:21). If a member of our family has an
anger problem, the other members should be much in prayer and in the Word to
discover any behaviors on their part that may be helping to kindle the anger of
the other. This does not at all excuse one’s anger. “The devil made me do it”
or “my parents drove me to anger” does not cut it with God. But at the same
time, the more reasons and excuses we can remove from the path of angry
persons, the greater the possibility of helping those persons with their
problem of anger.

  (To be concluded.)

 

 

 

  “And confessedly the
mystery of piety is great. God has been manifested in flesh” (1 Tim. 3:16 JND).

  “And the Word became flesh,
and dwelt among us” (John 1:14 JND).

  “Awake, O sword, against My
Shepherd, even against the Man that is My Fellow, saith Jehovah of hosts”
(Zech. 13:7).

  Only three times in the
account in Genesis 1 is creation spoken of:the heavens and the earth (verse
1); the living SOUL—the animal creation (verse 21); and man, who is SPIRIT, as
well as soul (verse 27).

  Man was created in the
image of God and is HUMAN spirit, soul and body (see 1 Thess. 5:23). He is a
PERSON, or human being. It is the possession of a spirit that sets man apart
from animal life as created in the image and likeness of God. By virtue of his
spirit man has reasoning power, creativity, conscience, responsibility, moral
qualities, and ability to know and believe the invisible God.

  How far above plants and
animals in the scale of being is a man! And how infinitely far above a man is
THE Man, Christ Jesus! Man—Adam—was a figure of Him who was to come. He who
came after Adam is God’s final realization of what THE ideal Man is according
to His thoughts and eternal purpose. We look at ourselves among all of God’s
creatures and ask:Is this the most that God had in mind when He created man in
His own image—man, who brought only dishonor and reproach upon Him? But when we
look at Christ we have the answer that silences every question and satisfies
the longing of every heart. Then we look at the redeemed ones who stand upon
the foundation of His atoning work, and see the glory of His grace. We see THE
man “come of David’s seed according to flesh, marked out Son of God in power” (Rom. 1:3,4 JND). We see God and Man thus brought together in eternal union in His One
glorious Person, and God’s new creatures in eternal relationship with Him,
Christ Jesus, in whom they have been created and with whom they are identified
in “new creation” (2 Cor. 5:17).

  1 Corinthians 15 plainly
teaches that the spiritual was not first, “but that which is natural, and
AFTERWARD that which is spiritual” (verse 46). Adam was the first man, and head
of the first race of man. He was first in order of time, NOT in position and
preeminence. The second Man was after Adam in order of time, the preeminent Man. He is the “Last Adam,” a “Quickening Spirit” (verse 45), Head of the second race of
men that will live and abide in Him eternally. His humanity had beginning in
time:“The Word became flesh.” He took part (Greek, metecho—see Heb. 2:14)
in it in incarnation. He was born, HUMAN spirit (Luke 23:46), soul (John
12:27), and body (1 Pet. 2:24).

  There are many evidences in
Scripture that our blessed Lord Jesus was fully human. He was conceived (Luke
1:31); He was born (Luke 2:7); He was circumcised (Luke 2:21); He increased in
wisdom and stature (Luke 2:52); He slept (which He could not do if He were God
alone and not Man; see Psa. 121:4 and Mark 4:38); He hungered (Matt. 4:2); He
thirsted (John 4:7; 19:28); He ate (Luke 24:43); He drank (John 19:30); He was
weary (John 4:6); He wept (John 11:35); He died (Matt. 27:50); He was buried
(Matt. 27:60). He was, and is now and eternally, perfectly human; and without a
question or doubt He is God at the same time. “Jesus Christ is the same yesterday
[His beginning as Man], and today, and to the ages to come.” (Heb. 13:8 JND).

  Then we have the words of
Jesus Christ Himself:“He who overcomes, to him will I give to sit with Me in
My throne; as I also have overcome and have sat down with My Father in His
throne” (Rev. 3:21). Why the distinction between His throne and His Father’s
throne? The answer is clear. Jesus Christ alone in His absolute deity has the
right to sit down in the Father’s throne with Him, something we creatures can
never do. But we who are identified with Christ in new creation will sit with
Him, the Man, Christ Jesus, in His throne. The Son of Man has linked Himself
with humanity:the divine-human One of the Scriptures will establish His throne
in righteousness on the earth and will give us the right to sit with Him in His
throne and share His reign. He is not upon HIS throne apart from being God, but
does that exclude His being a real Man, perfectly human, with whom we share the
glory of His reign?

  Our blessed Lord is not
truly God apart from being Man, in the human, personal sense. It is His Person.
We cannot divide Him. If you take away His true humanity you also take away His
true divinity. He is one Person, one personality, both divine and human. As Man
He is God; as God He is Man. You cannot have His true divinity without His
humanity. Therefore, it is just as wicked not to bring the doctrine of the true
humanity of Christ as it is not to bring the doctrine of His deity (1 John 4:2;
2 John 7).

  The great enemy, Satan,
whom our Lord, in Manhood, met and defeated in the power of the words, “Man
shall not live by bread alone, but by EVERY WORD that proceedeth out of the
mouth of God” (Matt. 4:4), still seeks to deceive by a one-sided teaching and
wrong emphasis on the deity of Christ. How much, in fact, would he cleverly
concede on this side, if by so doing he could destroy the proper balance of
truth and take away the humanity of Christ—and with it the atonement, and every
fundamental aspect of the Christian faith that subsists in the essential and
surpassing truth of God and Man in one Person. Without both the deity and true
humanity of Christ the Throne of God falls and the framework of the universe
collapses. Serious indeed is the error of such a doctrine that does not confess
“Jesus Christ come in flesh” (1 John 4:2).

  Who shall deny Him the
place it has pleased Him to take for the glory of God and the eternal blessing
of men:“Christ Jesus, who, subsisting in the form (Greek, morphe) of
God … emptied Himself, taking a bondman’s form (same Greek word, morphe).”
Behold the radiance of His incarnation, the glory of His humility, and
condescending grace in taking His place among us, sin apart. He is our
Kinsman-Redeemer who has brought us back to God, with our sins washed away, as
new creatures patterned after Himself, in the new creation which stands
eternally in Him, the Creator and Head—the Man Christ Jesus.

  When we contemplate the
glory of the humanity of Christ we are filled with deep reverence and holy
worship. The infinite God has come so near. He has won the confidence of our
hearts. There is a feeling of being in the presence of God in perfect peace and
security. We are conscious of His perfection, His deity; still He is a Man, and
we say, this is what God the Son is like. God is not far away:He is right
here, and, in the Person of His Son, He is just the Man in whose presence we
feel perfectly at home. There is no timidity, no fear, but rather the freedom
of love and holy intimacy. Does this closeness to Him produce a sense of
equality? Does it lower Him? Far be the thought! But neither does it produce a
sense of inferiority that would cause us to shrink from the greatness of His
Person. When Thomas put his hand into the side of the Lord Jesus was there a
doubt in his mind that the loving, tender, compassionate Person before him was
perfectly human, with feelings and inclinations proper to a (sinless) Man? Was
there a shadow of unbelief that He was God? Was there the faintest suggestion
of a thought that He was two Persons, as his overflowing heart responded in
worship, and acknowledged Him, “My Lord and my God” (John 20:28)? Thomas saw
and believed. Ours is the blessed portion of those “who have not seen and have
believed,” and who “exult with joy unspeakable” in the presence, through faith,
of the same divine-human Person, who loved us and gave Himself for us.

  (Adapted By Edwin C. Read
from an article written by his father, Edwin M. Read, in New York City in
1928.)

 

  The glories of the Lord
Jesus are threefold—personal, official, and moral. His personal glory He
veiled, save where faith discovered it, or an occasion demanded it. His
official glory He veiled likewise; He did not walk through the land as either
the divine Son from the bosom of the Father, or as the authoritative Son of
David. Such glories were commonly hid as He passed through the circumstances of
life day by day. But His moral glory could not be hid:He could not be less
than perfect in every thing. From its intense excellency it was too bright for
the eye of man; and man was under constant exposure and rebuke from it. But
there it shone, whether man could bear it or not. It now illuminates every page
of the four Gospels, as it once did every path which the Lord Himself trod on
this earth of ours.

  It is the assemblage or
combination of virtues which forms moral glory. For example, the Lord Jesus
knew, as the apostle Paul speaks, “how to be abased, and … how to abound”
(Phil. 4:12)—how to use moments of prosperity, so to call them, and also times
of depression. In His passage through life, He was introduced to each of these.

  At the time of His
transfiguration, the Lord was introduced for a moment in His personal glory,
and a very bright moment it was. As the sun, the source of all brightness, He
shone there. But as He descended the hill, He charged those who had been with
Him not to speak of it. And when the people, on His reaching the foot of the
hill, ran to salute Him (Mark 9:15), He did not linger among them to receive
their homage, but at once addressed Himself to His common service, for He knew
“how to abound.” He was not exalted by His prosperity. He sought not a place among
men, but emptied Himself and quickly veiled the glory that He might be the
Servant.

  But He knew “how to be
abased” also. Look at Him with the Samaritan villagers in Luke 9. At the outset
of that action, in the sense of His personal glory, He anticipated His being
“received [or raised] up.” And in the common, well-known style of one who would
have it known that a person of distinction was coming that way, He sent
messengers before Him. But the unbelief of the Samaritans changed the scene.
They would not receive Him. They refused to cast up a highway for the feet of
this glorious One, but forced Him to find out for Himself the best path He
could as the rejected One. But He accepted this place at once, without a murmur
in His heart. He immediately became again the Nazarene, seeing He was refused
as the Bethlehemite (the heir to David’s throne). Thus He knew “how to be
abased” as well as “how to abound.”

  There are other
combinations in the Lord’s character that we must look at. Another has said of
Him, “He was the most gracious and accessible of men.” We observe in His ways a
tenderness and a kindness never seen in man, yet we always feel that He was a
stranger. How true this is! He was a stranger as far as the rebelliousness
of man dominated the scene, but intimately near as far as the misery and
need of man made demands upon Him. The distance He took, and the intimacy
He expressed, were perfect. He did more than look on the misery that was around
Him; He entered into it with a sympathy that was all His own. And He did more
than refuse the pollution that was around Him; He kept the very distance of
holiness itself from every touch or stain of it.

  Notice how He exhibited
this combination of distance and intimacy in Mark 6. The disciples returned to
Him after a long day’s service. He cared for them. He brought their weariness
very near to Him, saying to them, “Come ye yourselves apart into a desert
place, and rest awhile” (Mark 6:31). But when the multitude followed Him, He
turned with the same readiness to them, acquainting Himself with their
condition. And having taken knowledge of them, as sheep that had no shepherd,
He began to teach them. In all this we see Him very near to the varied need of
the scene around Him, whether that need be the fatigue of the disciples, or the
hunger and ignorance of the multitude. But the disciples soon resented His
attention to the multitude, and urged Him to send them away. However, this
would in no wise do for Him. There was immediate estrangement between Him and
them which shortly afterwards expressed itself by His telling them to get into
the ship while He sent the multitude away. But this separation from Him only
worked fresh trouble for them. Winds and waves were against them on the lake;
and then in their distress He was again near at hand to help and secure them!

  How consistent in the
combination of holiness and grace is all this. He is near in our weariness, our
hunger, or our danger. He is apart from our tempers and our selfishness. His
holiness made Him an utter stranger in such a polluted world; His grace kept
Him ever active in such a needy and afflicted world. And this sets off His
life, I may say, in great moral glory:for though forced, by the quality of the
scene around Him, to be a lonely One, yet was He drawn forth by the need and
sorrow of it to be the active One.

  Along with exhibiting these
beautiful combinations of virtues, with equal perfectness the Lord Jesus
manifested wisdom in distinguishing things. For example, He was not
drawn into softness when the occasion demanded faithfulness, and yet He passed
by many circumstances which the human moral sense would have judged it well to
resent. He did not attempt to win the hearts of His disciples by means of an
amiable nature. Honey was excluded as well as leaven from the meal offering
(Lev. 2:11); neither was Jesus, the true meal offering, characterized by that
honey of human civility and friendliness any more than He manifested that
leaven of sin in His holy life. It was not merely civil, amiable treatment that
the disciples got from their Master. He did not gratify, and yet He bound them
to Him very closely; and this is power. There is always moral power when the
confidence of another is gained without its being sought; for the heart so won
has then become conscious of the reality of love. Another has written:“We all
know how to distinguish love and attention, and that there may be a great deal
of the latter without any of the former. Some might say, attention must win our
confidence; but we know ourselves that nothing but love does.” This is so true.
Attention, if it be mere attention, is honey, and how much of this poor
material is found with us! If we are amiable, perform our part well in the
civil, courteous social scene, pleasing others, and doing what we can to keep
people on good terms with us, then we are satisfied with ourselves and others
with us also. But is this service to God? Is this a meal offering? Is this
found as part of the moral glory of perfect man? Indeed it is not! It is one of
the secrets of the sanctuary that honey was not used to give a sweet savor to
the offering (Lev. 2:11).

  Further, the Lord did not
pass judgments on persons in relation to Himself—a common fault with us all. We
naturally judge others according as they treat ourselves, and we make their
interest in us the measure of their character and worth. But this was not the
Lord. God is a God of knowledge, and by Him actions are weighed. He understands
every action fully. In all its moral meaning He understands it, and
according to that He weighs it.

  In this regard let us refer
to Luke 11. There was the air of courtesy and good feeling towards Him in the
Pharisee who invited Him to dine. But the Lord was “the God of knowledge,” and
as such He weighed this action in its full moral character. The honey of
courtesy, which is the best ingredient in social life in this world, did not
pervert His taste or judgment. He approved things that are excellent. The
civility which invited Him to dinner was not to determine the judgment of Him
who carried the weights and measures of the sanctuary of God. As soon as the
Lord entered the house, the host acted the Pharisee, and not the host. He
marveled that his guest had not washed before dinner. And the character he thus
assumed at the beginning showed itself in full force at the end. The Lord dealt
with the whole scene accordingly, for He weighed it as the God of knowledge.
Some may say that the courtesy He had received might have kept Him silent. But
He could not look on this man simply as in relation to Himself. He was not to
be flattered out of a just judgment. He exposed and rebuked, and the end of the
scene justified Him:“And as He said these things unto them, the scribes and
the Pharisees began to urge Him vehemently, and to provoke Him to speak of many
things, laying wait for Him, and seeking to catch something out of His mouth,
that they might accuse Him” (Luke 11:53,54).

  Very different, however,
was His way in the house of another Pharisee who in like manner had asked Him
to dine (Luke 7). This man, like the one in Luke 11, displayed pharisaical
tendencies. He silently accused the poor sinner of the city, and his guest for
allowing her to approach Him. But appearances are not the ground of righteous
judgments. Often the very same words, on different lips, have a very different
mind in them. And therefore the Lord, the perfect weigh master according to
God, though He rebuked Simon and exposed him to himself, knew Simon by name and
left his house as a guest should leave it. He distinguished the Pharisee of
Luke 7 from the one of Luke 11, though He dined with both of them.

  As another aspect of the
moral glory of the Lord Jesus, He knew how to answer every man with words which
were always to his soul’s profit. He perfectly fulfilled that which the apostle
Paul urged upon the Colossian believers:“Let your speech be always with grace,
seasoned with salt, that you may know how you ought to answer every man” (4:6).
Thus, in answering inquiries, He did not so much purpose to satisfy them as to
reach the conscience or the condition of the inquirer.

  In His silence, or refusal
to answer at all, when He stood before the Jew or the Gentile at the end,
before either the priests, or Pilate, or Herod, we can trace the same perfect
fitness as we do in His words or answers. He witnessed to God that at least One
among the sons of men knew “a time to keep silence, and a time to speak” (Eccl.
3:7).

  Great variety in His very
tone and manner also presents itself in all this; and all this variety added to
the fragrance of His perfect life before God. Sometimes His word was gentle,
and sometimes peremptory; sometimes He reasoned, and sometimes He rebuked at
once; sometimes He conducted calm reasoning up to the heated point of solemn
condemnation. It was the moral aspect of the occasion He always weighed.

  Matthew 15 has struck me as
a chapter in which this perfection may be seen. In the course of it the Lord
was called to answer the Pharisees, the multitude, the poor afflicted stranger
from the coasts of Tyre, and His own disciples, again and again, in their
manifestation of either stupidity or selfishness. And we may notice His
different style of rebuke and of reasoning, of calm, patient teaching, and of
faithful, wise, and gracious training of the soul. We cannot help but feel how
fitting all this variety was to the place or occasion that called it forth.

  In a similar way we marvel
at the beauty and the fitness of His neither teaching nor learning in
Luke 2:46, but only hearing and asking questions. To have taught then would
not have been in season since He was a child in the midst of His elders. To
have learned would not have been in full fidelity to the light which He
knew He carried in Himself, for we may surely say that He was wiser than the
ancients and had more understanding than His teachers (Psa. 119:99,100). He
knew in the perfection of grace how to use this fullness of wisdom. Strong in
spirit, filled with wisdom, and the grace of God upon Him, is the description
of Him then as He grew up in tender years; and when a man conversing in the
world, His speech was always with grace, seasoned with salt, as of One who knew
how to answer every man. What perfection and beauty suited to the different
seasons of childhood and manhood are displayed in this!

  Let me close by saying that
it is blessed and happy for us, as well as part of our worship, to mark the
characteristics of the Lord’s way and ministry here on the earth. All that He
did and said, all His service, whether in the substance or the style of it, is
the witness of what He was, and He is the witness to us of what God is. And
thus we reach God, the blessed One, through the paths of the Lord Jesus
recorded in the pages of the four evangelists. Every step of that way becomes
important to us. All that He did and said was a real, truthful expression of
Himself, as He Himself was a real, truthful expression of God. If we can
understand the character of His ministry, or read the moral glory that attaches
to each moment and each particular of His walk and service here on earth, and
so learn what He is, and thus learn what God is, we reach God in certain and
unclouded knowledge of Him. We reach God through the ordinary paths and
activities of the life of this divine Son of Man.

 

 

Dealing with the Problem

of Sinful Anger

  It is easy to say, “Stop
your sinful anger,” but many people, including Christians, really struggle with
the problem of uncontrolled anger. It may seem like the anger just flashes out
before the person knows it is happening. What advice can we give to such
people?

  1. First of all, take an
inventory of all the excuses you have given yourself for your anger problem. Do
you say, “That’s just the way I am,” or “That’s the way God made me,” or “I’m
only human,” or “I’m just a sinner like everyone else,” or “All the males in my
family have anger,” or “I have a short fuse but I get over it quickly,” “I
often wake up on the wrong side of the bed”? Not a single one of these excuses
is valid, because as a Christian you are a new creation in Christ:“old things
are passed away; behold, all things are become new” (2 Cor. 5:17).

  2. Check your thought life.
Do you often have angry thoughts toward certain people? Does your mind go
through scenarios in which you are engaged in an angry argument with someone?
When this happens, do you catch yourself, confess your sin to God, and ask Him
to help you to deal with that person in a loving, Christ-like way? “Be not
hasty in your spirit to be angry” (Eccl. 7:9).

  3. Do you have a “gunny
sack” problem? First of all, confess as sin your letting “the sun go down upon
your wrath.” Then memorize Prov. 19:11, “It is a glory to pass over a
transgression.” Commit all of the items that used to fill your gunny sack to the
Lord. Pray that the Lord will help you to accept your spouse or child or parent
for what he/she is—warts and all—and that the Lord will help him/her to be more
considerate of you. Meanwhile, count it as an opportunity to show love to the
offending person by overlooking the transgressions and, where possible, finding
creative solutions to the problems. By creative solution I mean, for example,
getting all the persons in the house their own individual tube of toothpaste
which each one can squeeze however he or she likes.

  4. Memorize Matt. 5:44:
“Love your enemies, bless those who curse you, etc.” We may not think of
applying this verse to the present situation of a family member who has
irritating habits and behaviors. But if we are to love and bless and do good to
those who are our sworn enemies, how much more ought we to do these
things to those who are our close friends and loved ones!

  5. If you have a problem
with angry words “popping out” before you know it, pay attention to whether
this ever happens when you have company over or are in the presence of other
Christians in the assembly or your next door neighbor or your boss at work or
while you are talking on the telephone with the head of the local gossip
society. If you can control yourself under certain circumstances, then you can
control yourself under all circumstances by simply keeping in mind that
the entire Trinity dwells in us if we are God’s children (Rom. 8:9,11; 1 Cor.
3:16; Eph. 3:17; 2 Tim. 1:4; 1 John 4:12,15,16). Surely we want to have self-control
in the presence of our blessed Saviour. The “fruit of the Spirit is …
temperance [or self-control]” (Gal. 5:22,23), so we are not slaves to the lack
of self-control that is part of our old, sinful nature.

  6. Memorize Phil. 4:8 and
meditate upon it often. If you find a tendency to have angry, vengeful thoughts
concerning a particular person, whenever you find yourself thinking such
thoughts about a person, replace those thoughts with thoughts of that which is
true, honest, just, pure, lovely, of good report, virtuous, and praiseworthy
about the person. For example, instead of thinking about spreading falsehoods
or evil reports in vengeance against that person, think rather about that
person’s character traits that are virtuous or worthy of praise. “Whatsoever
things are lovely” means those things that tend toward making friends. so
replace your angry thoughts with thoughts about how you and the other person
can become better friends.

  7. Just keeping the anger
bottled up inside us is not the solution to our problem. This will tend
to create other problems such as depression, stress, and physical illness. You
need either to turn the whole thing over to the Lord and let Him deal with it,
or else in a prayerful, loving, Christ-like manner go to the person with whom
you are angry and seek to resolve the problem. “Be not overcome of evil, but
overcome evil with good” (Rom. 12:21). J.N. Darby wrote, in connection with
this verse, “Let not my bad temper put you in a bad temper.” And George
Washington Carver said once, “I will never let another man ruin my life by
making me hate him.”

  8. “Surely the wrath of man
shall praise Thee:the remainder of wrath shalt Thou restrain” (Psa. 76:10).
What does this mean? God turns man’s wrathful fury into ultimate blessing for
man. Nowhere is this better seen than at the Cross of Calvary. Also, there is a
saying that goes something like:“The persecution of the saints is the seed of
the Church.” Satan and man have joined together in repeated attempts to destroy
God’s people from off the face of the earth. But the Scriptures assure us that
God puts great limitations upon man’s wrath. He will only permit that which
will ultimately bring praise and glory to Himself; the rest He will restrain.
One of the implications of this verse is that God, as part of His program of
discipline for His children, permits the anger and sinful behaviors of men and
women as tests of faith for His own people, just as the unjust charges that
Job’s so-called “comforters” brought against him turned out to be a bigger
challenge to Job’s faith than the loss of all things brought about by Satan’s
hand. When the Lord tests His own, it is in view of our passing the test
in the strength and ability that He gives to us. So, let us consider those
people or things that cause us to become angry to be tests from God. And let us
remember that “God is faithful, who will not allow you to be tested above that
you are able; but will with the testing also make a way to escape, that you may
be able to bear it” (1 Cor. 10:13).

Concluding Comments

  Let us summarize the chief
lessons to be drawn from this treatise on anger:

 

1. The Christian is commanded
to “be angry” at serious sin against God or other people, following the example
of Christ.

  2. The energy from this
“righteous indignation” is to be directed toward helping the sinning one to be
delivered from the sin, and must not degenerate into a sinful anger.

  3. We should seek in prayer
and study of God’s Word to be very clear as to the difference between righteous
anger and sinful anger.

   4. Most sinful anger
centers around me—people not doing what I want them to do, or
treating me unfairly, or disrespecting me, or daring to criticize
me.

   5. Sometimes our sinful
anger is directed toward those who are consciously seeking to carry out God’s
will.

   6. We sometimes use our
anger as a tool for controlling others.

   7. Anger may be expressed
in ways other than “blowing up,” such as using the silent treatment, taking
vengeance by spreading false reports, making fun of the person, or “gunny
sacking.”

   8. We must be in prayer
about the appropriate occasions for passing over a transgression.

   9. We must become aware of
ways in which we provoke others to anger.

  10. We must throw away all
of our excuses for our anger problem.

  11. We must bring under
control and judge anger in our thought life and replace the angry thoughts with
what we find in Phil. 4:8.

  12. We must realize that “the
fruit of the Spirit is … self-control,” and depend upon the Holy Spirit to
give us the victory through continually refocusing our heart and mind on the
Person of Christ.

     13. It may help us to
know that things or people that make us angry are a part of God’s tests in
disciplining and chastening us, and He will give us all the power we need to
pass the tests.

  Abortion is defined as
“induced termination of pregnancy before the fetus is capable of survival as an
individual.” The controversy that currently rages with respect to the legality
of abortion centers on the question of whether life as a person begins
at conception. All are agreed that a fetus in the womb of a human mother is
living, but many believe that the human fetus does not become a “person” until
birth. To the minds of those who believe this, abortion is not murder, but
merely the destruction of tissue.

  There are several passages
in the Bible that affirm that life as a person begins at conception, not birth.
First, the same Hebrew and Greek words are used in the Bible for a child in the
womb and a child after birth (compare Exod. 21:4 with 21:22 and Luke
1:41,44—“babe”—with Acts 7:19—“young children”).

  Second, Jeremiah was
sanctified by God as a prophet before he was born (Jer. 1:5; see also Isa.
49:1-5). Thus if Jeremiah’s mother had decided to have an abortion she would
have put to death God’s prophet. Third, we might ask, “When did the eternal Son
of God take up residence in His human body? Was it at His conception or at His
birth?” In Matt. 1:20 we read, “The angel said to Joseph, Fear not to take unto
thee Mary thy wife, for that which is conceived in her is of the Holy Ghost.”
What had the Holy Spirit conceived in Mary? Was it just a bunch of tissue (as pregnant
women are advised today) or was it the Person of the eternal Son of God?

  Finally, we consider two
passages in the Psalms that identify personhood with conception or with the
fetus. “Behold, I was shapen in iniquity, and in sin did my mother conceive me”
(Psa. 51:5). “Thou didst form my inward parts; Thou didst weave me in my
mother’s womb…. My frame was not hidden from Thee when I was made in secret,
and skillfully wrought in the depths of the earth. Thine eyes have seen my
unformed substance, and in Thy book they were all written, the days that were
ordained for me, when as yet there was not one of them” (Psa. 139:13-16, NASB).
The Bible does not speak of fetal life as a mere chemical activity or growth
and development of living tissues. Rather, the psalmist vividly describes the
fetus in the mother’s womb as being formed, woven, made, and skillfully wrought
by the personal activity of God. Just as God formed Adam from the dust of the
earth, so He is actively involved in fashioning the fetus in the womb. If
everyone realized this wondrous truth, who would dare terminate purposely God’s
creative activity in the womb by abortion?

  Thus it appears that
Scripture implicitly condemns abortion as another form of murder, and we do
well to condemn it openly as well. But, some may ask, are there not special
cases where abortion should be permitted? What if the mother’s life is
endangered? What if it is determined that the child is likely to have a serious
birth defect? What if the pregnancy is a result of rape? Nowhere in Scripture
is there a hint that abortion should be condoned in such special cases. The
whole tenor of Scripture is opposed to the notion.

  The first question about
the mother’s life being in danger may be pretty much an academic question. A
former Surgeon General of the United States and longtime pediatric surgeon, Dr.
C. Everett Koop, has reported that in his 36 years of medical practice he has
never encountered a case where abortion was necessary to save the life of the
mother. There were always other alternatives.        What about potential birth
defects? No doubt a number of our readers, along with the writer himself, would
not be alive today if abortion of all fetuses showing evidence of serious
physical defects was in practice. However, this is not an adequate answer to
the question. Let us turn to Scripture and listen to what the Lord Jesus
Himself has to say about this:“And as Jesus passed by, He saw a man who was
blind from His birth. And His disciples asked Him, saying, Master, who did sin,
this man or his parents, that he was born blind? Jesus answered, Neither has
this man sinned, nor his parents, but that the works of God should be made
manifest in him” (John 9:1-3). Yes, God sometimes allows babies to be born with
deformities. While the parents may tend to view this as a great inconvenience,
perhaps greatly interfering with their lifestyle, yet God may have allowed it
in order that His works might be displayed in that deformed or defective
child. If we are desirous of dedicating our lives to the Lord, presenting
ourselves a living sacrifice to God (Rom. 12:1), then we should be willing to
accept whatever God is pleased to give us in the way of either healthy or
deformed babies as with all the other circumstances of life. Just as we would not
think of killing our child because he or she incurred a physical defect or
debilitating injury after birth, neither should we give the slightest thought
to killing our unborn baby because of a potential defect detected before birth.

  Finally, what about pregnancy
due to rape? First of all, it is exceedingly rare for rape to result in
pregnancy, and less than 3% of the abortions currently performed are due to
conception from rape or incest. Scripture refers on different occasions to rape
and incest but never hints at the possibility of abortion or death of children
that might be produced in this way. Surely it is true that becoming pregnant in
this way can be quite traumatic and a severe trial to the woman. Indeed, such
an incident surely calls forth from us all of the emotional, spiritual,
physical, and financial support that we as Christians can offer, both during
the pregnancy and after the child is born. If we know of such a person, let us
offer all the encouragement and support we can for her to carry her baby to
birth. The Lord is able to bring much blessing out of a conception and birth
resulting from rape or incest. His blessing upon and care for the mother and
the child can certainly be counted upon as a reward for her faithfulness and
obedience to His Word.

  If it would be a great
difficulty for the mother to provide and care for the child, it might be wise
to explore with her the possibility of putting the baby up for adoption. There
are a great many families seeking to adopt children, and there are adoption
agencies that attempt to place children in homes of born-again Christians.

  Let us seek to be alert
equally to the great needs of those who, because of their own sin
(particularly, pre-marital intercourse), may be in a situation where there may
be much internal and external pressure and temptation to get an abortion. It
requires great delicacy and spiritual wisdom to be able on the one hand to help
such a woman to face up to her sin, and on the other hand to help her through
the grief, distress, guilt, loneliness, and rejection that might tend to propel
her into getting an abortion. May God grant us the needed wisdom (Jas. 1:5),
care, and concern for such.

 

      The Lord has given
specific instruction in His precious Word as to how we can be saved and know we
are headed for heaven. Also He has given instruction as to the gatherings of
His people here on earth. We find in the Word that there are special meetings
that we will call “assembly meetings” where He promises His presence when
gathered as a local church or assembly. We find also that there are different
types of assembly meetings specially called for in the Word.

      It is important to
distinguish between “assembly meetings” and all other gatherings of God’s
people. Some meetings of God’s people are organized and led by one or a few
members of the local assembly. Usually these meetings are characterized by the
exercise of the gift of a particular brother or brothers. For example, when the
gospel is presented, the evangelist exercises his gift in individual dependence
on God. In the Bible study, the teacher’s gift is helpful and refreshing. Or
one gifted as a teacher or a pastor may hold a series of lectures in which he
is responsible, as before the Lord, to bring forth suited ministry to the
Lord’s people. The assembly may decide to have outreaches using gifts as the
Spirit leads. Sunday school work may be the exercise of individuals as led of
the Lord as well, and may or may not necessarily be sponsored by the assembly.

      Assembly meetings, on
the other hand, are gatherings that satisfy the following two criteria. First,
the believers must be gathered unto the Name of the Lord Jesus as members of
the “one body.” This we see from Matt. 18:20:“For where two or three are
gathered together unto My Name, there am I in the midst of them” (JND). The
object of each one at such a gathering is “unto” His Name. His “Name”
represents all He stands for as revealed in His Word. It is not merely “in” His
Name (as in the King James Version), but “unto” or in honor of Him. Also, it is
with a real sense in our souls that He is in the midst of His people and we are
gathering “unto” or around Himself. “Are gathered” is important too. The power
for gathering is doubtless the Holy Spirit who gathers by the Word, and the
Word owns no body of believers but the “one body” of which all believers are a
part. This expression “are gathered” is also found in other passages of
Scripture, especially in the epistles of Paul; such passages give us further
direction as to assembly meetings, as we soon shall see. So this verse in
Matthew 18 assures us of the presence of the Head of the Church when we are
thus gathered.

      The second criterion
for an assembly meeting is that those gathered together must own that the
Spirit, who has baptized us into one body (1 Cor. 12:13), must be free to lead
whomsoever He will to take part publicly. “I will pray with the spirit and I
will pray with the understanding also; I will sing with the spirit, and I will
sing with the understanding also” (1 Cor. 14:15).

      Let us consider some verses
now that give directions for assembly meetings. In conjunction with Matt. 18:20
quoted above, we have verses 17 and 18:“If he [that is, the brother who has
sinned] shall neglect to hear them, tell it unto the church; but if he neglect
to hear the church, let him be unto thee as a heathen man and a publican.
Verily I say unto you, Whatsoever you shall bind on earth shall be bound in
heaven; and whatsoever you shall loose on earth shall be loosed in heaven.”
These verses give direction for an assembly meeting for discipline. In the
following verse (19) we read:“If two of you shall agree on earth as touching
any thing that they shall ask, it shall be done for them of My Father which is
in heaven.” This verse seems to give direction primarily for an assembly
meeting for prayer, for it links directly with verse 20, “For where two or
three are gathered together unto My Name, there am I in the midst of them.”

      We find the expressions
“gathered together” or “come together” in connection with the assembly and they
seem to define the assembly meeting in Scripture. “When you come together …
into one place” is direction regarding the meeting for the Lord’s supper (1
Cor. 11:20). In 1 Cor. 14:23-32 the same expression is found twice regarding a
meeting for the ministry of the Word through “prophets” who, in dependence upon
the Spirit, give a word from the Lord suited to the needs of the assembly for
the present time. In 1 Cor. 5:4 we read of the assembly “gathered together” to
administer discipline to a “wicked person.” And in Acts 4:31 we find the saints
“assembled together” for a prayer meeting. Thus, we find four kinds of
Christian gatherings in the New Testament that seem to fall under the heading
of “assembly meetings”:the remembrance meeting, 1 Cor. 11; open meeting for
ministry of the Word, 1 Cor. 14; prayer meeting, Matt. 18 and Acts 4; and
meeting for discipline, Matt. 18 and 1 Cor. 5.

      As mentioned earlier,
spiritual gifts of individual members of the assembly are prominent in the
first category of meetings considered (that is, evangelistic and teaching
meetings, Bible studies, Sunday schools, and the like). In fact, all believers
have different gifts through the Spirit who divides “to every man severally as
He will” (1 Cor. 12:11). The gifts are for the “perfecting [or equipping] of
the saints” in view of the work of the ministry, which “the whole body” is
doing as directed by the Head (Eph. 4:12-16). However, in the meetings
specifically designated “when you are gathered together” (or similar terms), we
do not find spiritual gifts emphasized.

      The remembrance meeting
is designed for the worship of Christ, and there is no gift for worship. All
the redeemed can do this. Similarly, there is no gift for prayer, for it is the
very breath of every believer. While the Lord may be pleased to use different
gifts in the ministry meeting, this is not necessarily the case. All brothers
in the assembly are free to prophesy if the Spirit gives them a word:“You may all
prophesy one by one” (1 Cor. 14:31). The guiding principle is, “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” (1 Pet. 4:11). Often it is the “five words”
(1 Cor. 14:19) of exhortation or encouragement given by a brother with little
evident public gift that has the greatest, most lasting impact on the
listeners. And with regard to a meeting for discipline, although we value any
gifts of government and efforts of oversight and care of older brethren at such
a meeting, the final action is by all in the assembly “when … gathered
together” (1 Cor. 5:4,5).

      It should be noticed
that the women are to “keep silence” in the assembly meetings (1 Cor. 14:34).
The word for “keep silence” means “not to address publicly.” The women are,
however, privileged to audibly sing with the rest and say “amen.”

      In review, an assembly
meeting is one where we are gathered unto Christ’s Name alone by His Word and
dependent upon the Spirit alone to lead whomever He will to pray, announce a
hymn, minister the Word, and so forth, whatever may be appropriate for the
particular meeting. Each assembly meeting has a specific purpose:remembrance
meeting—worship; discipline meeting—order; ministry meeting—edification; prayer
meeting—dependence. Also, there can rightly be other gatherings besides
so-called assembly meetings. But the conduct of these is more the
responsibility of pre-designated individuals, generally those with appropriate
spiritual gifts.

      It should be evident by
now why we, along with others, have applied the term “assembly meetings” only
to the one class of gatherings. It is these meetings that particularly
exemplify the truth of the assembly or church, which is the body of Christ,
with all of the believers in the local assembly unitedly waiting upon the Holy
Spirit to lead in the order and conduct of the meeting. The other types of
gatherings, such as Bible studies and gospel meetings, are very proper and
helpful and needful as well. But since the order of these meetings, the
Scripture portion to be studied, etc., are decided in advance by those
responsible for the gatherings, they do not so much exemplify the truth of the
assembly, the one body of Christ.

      Finally, it seems in
keeping with the ministry of the Spirit of God on this subject to close with
the plea that is linked with our privilege “to enter into the holiest by the
blood of Jesus”:“Not forsaking the assembling of ourselves together, as the
manner of some is; but exhorting one another:and so much the more, as you see
the day approaching” (Heb. 10:19,25). The greatness of the privilege we have of
gathering in His very presence is, at best, little realized by us, I believe.
But it is so special to God and His Son and the Holy Spirit. The veil at the
entrance of the holiest of all has been rent at Calvary, and those whose sins
are remembered no more are graciously invited to “draw near with a true heart
in full assurance of faith” (Heb. 10:22). There is responsibility linked with
this privilege to “hold fast the profession of our faith” and “consider one
another.” Such responsibility we may well count a great privilege too, in view
of His soon return and our presence there in the glory with Him eternally. “He
is faithful,” and so can we be through His strength and a sense of His grace.
Assembly meetings are indeed special. They are special to Christ as He is
there, and we should not “forsake” them, but be there with adoring hearts,
filled with gratefulness to Him “who loves us, and has washed us from our sins
in His blood” (Rev. 1:5 JND).

 

    The primary definition of
“sin” given in Webster’s New Collegiate Dictionary seems to have been taken
straight from the Bible, for it says, “Sin:transgression of the law of God.”
In 1 John 3:4 we read, similarly, “Sin is the transgression of the law.”
However, this is an instance where the King James Version provides a poor
translation of the text. Much misunderstanding of the true meaning of sin can
be traced to the mistranslation of this verse.

    To be sure, the
transgression of God’s law is included in the domain of sin. But sin can also
occur in matters concerning which no positive law or commandment of God has
been given. “As many as have sinned without law shall also perish without law”
(Rom. 2:12). Also, “Death reigned from Adam to Moses, even over those who had
not sinned after the similitude of Adam’s transgression” (Rom. 5:14). From the
time Adam was expelled from the garden until the days of Moses, there was no
law given for man to transgress. Yet man’s sinfulness and wickedness were
displayed time and time again during that period, as the Book of Genesis
clearly reveals.

    What then is sin? The
more accurate rendering of 1 John 3:4 is this:“Sin is lawlessness.” In other
words, he who sins is one who behaves as if there is no law—as if God has no
will for him. Thus, sin is the spirit of self-will, the spirit of doing what we
want to do without regard for God’s will for us.

    There is much instruction
in all of this for us today. To consider sin to involve only the breaking of
one of the commandments given in God’s Word tends to have a deadening effect
upon the soul. One tends thus to become self-satisfied in the fact that he is
not breaking any of the commandments of Scripture (or at least not any of the
ones he considers to be important). At the same time he becomes lax about those
details of his life concerning which there is no specific commandment to be
found in Scripture.

    The vital question we
need to keep constantly before us is this:“Am I at this moment doing God’s will,
or am I doing my own will?” It must be one or the other. There is no
middle ground.

    All too often we
substitute for this vital question a somewhat different question. This question
takes various forms:“Is there any intrinsic evil in doing such and such a
thing?” “Is there anything wrong with it?” “Will any harm come from this or
will it hurt anyone?” But these are all such negative questions! Let us turn
these questions around and rephrase them so that they sound more like our
“vital question”:“Is there any good in doing such and such a thing?” “Is there
any possibility that God will be well-pleased with it?” “Will glory come to the
Lord from this?” “Is it God’s will that I should be doing this thing at this
time?”

    In this present age with
its generally low moral condition, it is not difficult to find children of God
who think they are living upright lives, but who are, in reality,
self-willed, “lawless” individuals. This is possible because they are content
to compare their lives with those about them who are morally corrupt.

    How apt we are to be
dragged down to the level of those Christians who walk after the spirit of the
age. Thus, how needful it is to have our eyes fixed on Christ; to have Him
before us as our only Object and the only Standard of our lives. Let us not
forget that “sin is lawlessness” and lawlessness—or self-will—is sin. May it be
the desire of our hearts, moment by moment, to seek His will and not our
own.

 

Introduction

      The definition and
description of so-called assembly meetings has been presented very clearly by
David Johnson in the preceding article. These are very special meetings in that
there is to be total dependence upon the leading of the Holy Spirit as to the
order and conduct of the meetings. In the present article I wish to address a
number of aspects of the conduct of such meetings, including the following
questions:

      1. Who is permitted to
participate in such a meeting?

      2. How can each brother
and sister prepare for such a meeting?

      3. Is there to be a
specific theme for the meeting?

      4. Is a particular
order to be followed?

      5. What can be done
about long periods of silence that may occur during such a meeting?

      6. What about the
opposite problem of not enough silence?

      7. What if a particular
brother does not edify the assembly by his ministry?

      8. How long should a
message be?

      9. How is such a
meeting to be concluded?

      Reference will be made
in this article to three types of assembly meetings—the remembrance meeting (or
Lord’s supper), prayer meeting, and meeting for ministry of the Word of God.

Who Is Permitted to Participate?

      It is clear from 1 Cor.
14:34,35 that the sisters are not permitted to participate verbally in such
meetings:“Let your women keep silence in the churches:for it is not permitted
unto them to speak;… it is a shame for women to speak in the church.” 1 Tim.
2:11,12 goes along with this:“Let the women learn in silence with all
subjection. But I suffer not a woman to teach, nor to usurp authority over the
man, but to be in silence.” The reason for this prohibition seems to have to do
with the God-ordained headship of the man over the woman, and is not intended
to imply that women are less spiritual, less gifted, or less able to
participate.

      It also seems clear
from 1 Cor. 14 that neither are men to participate verbally, unless they
are led by the Holy Spirit to do so, and unless they have something to
give that will edify the assembly (verses 12,15,26). The assembly meeting is
not a place for man to show off his intellect, skills in oratory, spiritual
gift, knowledge of the Word of God, or himself in any way. The Holy Spirit is
to be in charge; the brothers are to be instruments through whom the Spirit
either ministers the Word to the assembly or expresses the assembly’s prayers
and praises to the Lord. For this reason, a brother who has a so-called “public”
gift, such as teacher or evangelist, needs to be especially careful that it is
the Holy Spirit Himself and not his spiritual gift per se that motivates him to
participate in the assembly meeting.

How Can We Prepare?

      It may be thought that
since only the brothers are permitted to speak, only they have to be concerned
about preparing for an assembly meeting. This is not at all the case. The
“success” or value of an assembly meeting depends as much on the sisters coming
properly prepared as the brothers. One aspect of this preparation is prayer and
communion with the Father. We must pray that we will all—brothers and sisters
alike—be in a proper spirit to receive what the Lord has to give us (if it is a
ministry meeting) or to give what is worthy of the Lord (if it is a prayer or
worship meeting). We must pray also that the Spirit will have liberty to use
whomever He wants to minister the Word, pray, give out a hymn, or worship. This
means that those who are naturally timid and reluctant will be encouraged to speak
if the Holy Spirit leads, and that those who are naturally forward and gifted
will be restrained from speaking unless the Spirit moves them.

      Another way we can
prepare is to be often engaged in individual meetings—just ourselves and the
Lord—of the same character. What do I mean by this? We best prepare for the
assembly prayer meeting by being often alone with the Lord in prayer (Matt.
6:6); for the remembrance meeting by thinking of the Lord and His death often
during the week; and for the ministry meeting by regular personal reading,
studying, and meditating on God’s Word. (The Spirit is not likely to lead a
brother to expound the 24th chapter of Jeremiah if he has never read and
meditated on it before.)

      In my judgment, it is
not amiss for the brothers to ask the Lord in advance of the meeting to give
them specific Scripture portions or topics to meditate on and organize in their
mind. However, one should never go into a meeting with the thought that “I am
going to give out hymn such and such or read chapter such and such from the
Bible.” We must seek to be totally yielded to the guidance of the Spirit that
He might use the brothers of His choice to give the hymns, prayers,
readings, or teachings of His choice at each particular meeting.

      We should arrive at the
meeting in harmony and peace with one another if we expect to receive a
blessing from the Lord. “If you bring your gift to the altar, and there
remember that your brother has ought against you, leave there your gift before
the altar, and go your way:first be reconciled to your brother, and then come
and offer your gift” (Matt. 5:23,24).

      And finally, we should
make every attempt to arrive at the meeting early so we can get settled in our
seats and have a few minutes of silent prayer before the meeting begins. In
these meetings we are acting upon the truth of Matt. 18:20:“Where two or three
are gathered together in [unto] My name, there am I in the midst of them.” Just
think of it:we are gathered together to meet with the Lord, with Himself in
our midst! Should this not lead us to gather in a spirit of eager, but sober
anticipation? All too often, especially at Bible conferences, people come into
the building talking and laughing with one another and this continues right up
to the appointed hour for beginning the assembly meeting. These things ought
not to be, dear brothers and sisters!!

Is There to Be a Specific Theme?

      In 1 Cor. 14:23,26,29
we read:“If therefore the whole church be come together into one place …
every one of you has a psalm, has a doctrine, has a tongue, has a revelation,
has an interpretation. Let all things be done unto edifying…. Let the
prophets speak two or three, and let the others judge.” The assembly meeting
described here seems to have been of a rather general character, including both
worship and ministry. In addition to this, there seems to be Scriptural warrant
for more specialized assembly meetings, particularly those for prayer (Matt.
18:19,20; Acts 4:31) and for remembering the Lord in His death (1 Cor.
11:17-29). I have also heard of assembly meetings being held in times past for
the purpose of public confession concerning the low spiritual state of the
local assembly and the Church in general.

      In the assembly meeting
described in 1 Cor. 14 prophesying plays an important role. Prophesying does
not primarily refer to prediction of future events but means literally
“speaking on behalf of another”—in this case on behalf of God, or “as the
oracles of God” (1 Pet. 4:11). The one who prophesies gives a message from God
based on the Holy Scriptures. This may be a development of a Scriptural
doctrine or teaching (1 Cor. 14:26), or a word of comfort, encouragement, or
exhortation (verses 3,31). It may even, on occasion, be a gospel message suited
to an unsaved person present (verses 24,25)—a message used by the Holy Spirit
to convict him and manifest to himself the “secrets of his heart,” leading him
to fall “down on his face” and “worship God.”

Is a Particular Order to Be

Followed?

      An observer who
regularly attends the remembrance meeting at a particular assembly may get the
impression that there are certain rules to be followed as to the order of the
service. For example, the meeting may always open with a hymn and close with a
prayer, and the giving of thanks for the bread and the wine invariably takes
place during the latter half of the meeting. The reading of Scripture, if done
at all, usually occurs just before or just after the passing of the bread and
the wine. Such regularity of order may well indicate that the assembly has
fallen into a rut of tradition rather than maintaining the freshness of waiting
on the Holy Spirit to lead and direct.

      A sister once remarked
to me, “I think it is so nice when the remembrance meeting closes with a
prayer.” And I have heard of assemblies where it was held that the remembrance
meeting had to conclude with a prayer. But is that up to us to
decide? I would appeal to all such that we try not to put God in a box. Let us
not limit the Spirit’s control by imposing our own rules and order on such a
meeting. If the Holy Spirit so leads, a remembrance meeting may open equally
with a hymn, a prayer, a reading of Scripture, or with the giving thanks for
the loaf and the cup; and it might close in any of these ways. Similarly, let
us guard against traditions such as always opening a prayer meeting with a hymn
(or two hymns), and opening a ministry meeting with a hymn and a prayer.

      Nevertheless, Scripture
does give us a few rules for the assembly meetings:(1) No more than
three brothers should minister the Word or read the Scriptures at a particular
meeting (1 Cor. 14:29); (2) the brothers should speak one at a time, not more
than one in different parts of the room as may have happened in the assembly at
Corinth (verse 31); and, as mentioned earlier, (3) the women are to “keep
silence in the churches” (verse 34).

What About Periods of Silence?

      Assembly meetings can
be agonizing experiences for some people. This is because they cannot tolerate
the quiet periods that may occur between hymns, prayers, Scripture readings,
etc. If one has brought a neighbor to the meeting, it may be a particular
embarrassment to have a long period of silence. Worse yet, the longer the
period of silence becomes, the more likely it is that one of the brothers will
act in the flesh—for example, giving out a hymn just to do something— rather
than continue waiting to be led by the Holy Spirit. What are the causes of long
periods of silence and what can be done about them?

      I would suggest four
possible reasons for long periods of silence during an assembly meeting; no
doubt there are others besides. First, the believers—brothers and sisters
alike—may not have come prepared in spirit. One family may still be upset from
an argument during the drive in; others may have difficulty getting their minds
off the ball game they were listening to just before the meeting; and others
may have been so occupied with their job or home responsibilities that they had
not given a bit of thought to the meeting before sitting down.

      Second, a brother may
have been led by the Holy Spirit to speak on a certain topic, but needs time to
locate the appropriate Scriptures and organize his thoughts.

      Third, the Holy Spirit
may have given a word to a brother who is naturally timid and reserved and thus
is resisting the Holy Spirit or else may be waiting for more definite assurance
that the Spirit really wants him to get up and speak.

      Fourth, if the period
of silence follows a Scripture reading or meditation already given, the Holy
Spirit may want to give the entire assembly an extended period of quietness
simply to meditate upon and assimilate the Word that has just been given to
them.

      How should we behave
during such periods of silence? First, brothers, do not panic and go ahead of
the Holy Spirit. Second, sisters, do not sigh, clear your throats, look
disgusted, look at the clock, or in any other way try to convey to your
brothers that things would be a lot better if you were in charge. Such behavior
only deepens the sense of panic (see above) and further distracts the brothers
from seeking the leading of the Holy Spirit. It will be far more profitable to
continue the period of silence than to have it interrupted by one speaking from
himself and not from the Holy Spirit.

      Third, in accordance
with Matt. 5:24 and 1 Cor. 11:28, all should take this time to examine
themselves as to whether there is anything in their own behavior or
relationships with others in the assembly that may be hindering the Holy Spirit
in this meeting.

      Fourth, put this quiet
time to good use, just as you would a period of quiet at home. Use it to pray
(first of all that the Holy Spirit will maintain control of the present
meeting), read the Word, or meditate on a portion you have read recently. You
might even (I speak now to the sisters) ask the Lord to impress a portion from
His Word on your heart as if you were free to participate in the meeting. Who
knows? Perhaps the Lord is at the same moment preparing a brother to expound on
this very portion of Scripture. And if not, you will still be blessed with what
the Lord has given you personally.

      A brother once told me
of a time when he was in an assembly with only one other brother besides
himself, but still they had periodic assembly meetings for ministry of the Word
and worship as described in 1 Corinthians 14. On at least one occasion, he
related, neither he nor the other brother spoke throughout the entire meeting
(though perhaps there was a hymn or a prayer). “What a waste of time,” some
might exclaim, if this were to happen in their assembly. However, others who
come in the proper spirit might very well exclaim that it was one of the most
precious hours they have ever spent.

What About the Absence of

Periods of Silence?

      The opposite problem of
not enough silence may also occur, particularly at Bible conferences. Let us
take care to leave time for meditation on the hymn just sung or the Word just
ministered before giving out another hymn or ministering on a different portion
of Scripture. Let us be sure to leave room for the Holy Spirit to do His
perfect work in leading whom He wishes in such meetings. Sometimes it
appears that brothers are afraid they might not have an opportunity to speak if
they don’t jump up as soon as there is an opening. But this is not giving room
for the Holy Spirit to lead.

      As stated earlier,
Scripture imposes a limit on the number of “prophets” (that is, those who read
or minister the Word), namely “two or three” (1 Cor. 14:29). So those who would
stand up to minister the Word without the clear leading of the Spirit create
two problems:(1) they are not giving out what the Spirit intended for that
audience at that time; and (2) they may well deny the opportunity for one who does
have a word from the Lord to speak. So let us take seriously our responsibility
to have the clear leading of the Holy Spirit when participating in an assembly
meeting.

What If There Is No Edification?

      As noted previously,
according to 1 Corinthians 14 the purpose of the assembly meeting is edification
of the saints. But suppose a particular brother who participates rather
frequently in the assembly meeting repeatedly fails to edify. Let me suggest a
few things to consider in this regard.

      First, the problem may
be in me and not in the speaker. I may be harboring some unjudged ill feelings
toward that brother that effectively blocks my spirit from receiving any
ministry that the brother may give.

      Second, it is well to
keep in mind that the people attending an assembly meeting often cover a wide
range of ages and of spiritual maturity. A brother’s ministry may be
unprofitable to me because it typically covers lessons I learned long ago; but
the lessons may be just what are needed by some of the younger ones present.
And rather than be bored by it all, I should be praying that those to whom the
message is directed will receive it and live it. Further, it will not do me any
harm to challenge myself whether the truths that are being presented are as
fresh, and real, and living in me as they once were. (If I find them boring,
perhaps they are not as real to me as they ought to be!) And finally, if I pay
close attention, I may get some pointers as to how better to present simple
truths to young believers.

      Third, it may be that
the person is acting in the flesh and not in the Spirit, and is truly edifying
nobody. If, after talking with several other brothers and sisters of all ages,
I find that all are agreed that they are not edified by the brother’s ministry,
it is Scriptural for other brothers to go to him, in a spirit of meekness (Gal.
6:1), and tell him the problem and seek to help him to become more attuned to
the leading of the Holy Spirit. “Let the prophets speak … and let the others
judge” (1 Cor. 14:29).

How Long Should a Message Be?

      The apostle Paul said,
“In the church I had rather speak five words with my understanding, that by my
voice I might teach others also, than ten thousand words in an unknown tongue”
(1 Cor. 14:19). It is generally found that the shorter and more succinct a message
is, the higher the likelihood the main points will be remembered by the
hearers. The unknown tongue, while referring to a foreign, unintelligible
language in the case of the Corinthians, could apply to speakers who try to
cover Genesis to Revelation and all major (and some minor) doctrines in one
message. In general, the messages should have one or two key themes or points
to impress upon the audience, and care should be taken not to ramble all over
and get off on many different tangents while trying to make those main points.
Dependence on the Holy Spirit does not end with standing up to speak.
There should be equal—if not greater—dependence on the Spirit while giving the
message in order to stick to the main point the Spirit wants you to bring out
and in order to know when to stop and sit down. Verse 30 of 1 Cor. 14
seems relevant in this regard, though it is difficult to know exactly how to
carry it out in practice:“If any thing be revealed to another that sitteth by,
let the first hold his peace.” I would suggest that if the brother who is
speaking continues to look to the Holy Spirit for guidance while he speaks, the
Spirit will make it plain to him when he should conclude and “hold his peace”
so that another brother can minister what the Spirit has given to him.

How Is an Assembly Meeting

Brought to a Close?

      This is perhaps the most difficult of our questions to
answer. I can easily tell you from personal experience how such meetings
traditionally are ended. The weekly remembrance and prayer meetings generally
are announced for a specific time period (say, one hour). At the appointed
time, Bibles and hymn books are put away and the Holy Spirit is dismissed, as
it were.

      No doubt it would be
more in keeping with the character of these meetings—that is, assembly meetings
with the Holy Spirit in full control—to allow more flexibility to go
over the appointed hour if the Spirit so leads. If another meeting, such as
Sunday school, is scheduled to start immediately after the remembrance meeting
is scheduled to end, this severely limits the flexibility of letting the
Spirit—rather than the clock— bring the meeting to a close. So it would be wise
to schedule a break between the two meetings if the remembrance meeting is
first.

      On the other hand, if
several families are missing (due to bad weather, vacations, etc.) and there
are only one or two brothers left, there is no reason a remembrance meeting
need necessarily last a whole hour. It need not be more than the giving of
thanks for the bread and wine and perhaps a hymn or two—of course, all
according to the Spirit’s leading. Even when several brothers are present,
allowance must be given to the Spirit to close the meeting early, perhaps to
allow the assembly the final few minutes to silently meditate upon the thoughts
already expressed.

      In the case of an
assembly meeting for ministry of the Word, the length of the meeting is defined
in part by the number of prophets—that is, those who read and/or expound the
Scriptures—who have spoken. “Let the prophets speak two or three” (1 Cor.
14:29). No doubt this restriction, imposed by the all-wise God, takes account
of man’s inability to take in and retain more than a few main ideas in a single
sitting. Even after the third speaker has sat down, allowance should still be
given to the Holy Spirit to lead in additional hymns, prayers, and worship.

Conclusion

      To conclude this topic,
I would say that the brothers have an awesome responsibility to carry out with
regard to the assembly meetings. It is not an easy thing to wait upon the Holy
Spirit to lead in an assembly meeting. It is often difficult to discern the
voice or prompting of the Spirit and to distinguish it from the prompting of
Satan or the flesh. It is difficult to sit through long silences without doing
something—anything! The sisters should not be envious of the public place given
to the brothers, and should gladly support the brothers with their prayers and
encouragement.

      On the other hand, let
us not allow the sense of this awesome responsibility, and the intense
spiritual exercise required by it, to hinder us from conducting assembly
meetings. A great deal of blessing and spiritual edification awaits those who
desire to gather together as an assembly to wait upon the Spirit alone, letting
Him draw out our prayers and praises and allowing the omniscient, all-wise God
to minister to current spiritual needs of the assembly as He sees them.