"Everyone unto his work"-Neh. 4:15. "Now then do it"-2 Sam. 3:18.

The old saying that "Satan finds mischief still for idle hands to do" is terribly true. Even a generous David falls into unspeakable meanness when idle in Jerusalem instead of active before Rabbah (2 Sam. 2:11).

By idleness we do not mean rest. Rest builds up, but idleness destroys.

The Scriptures teem with calls to restfulness. One old text says:"Be still, and know that I am God!" And we hear our Lord saying to His disciples, "Come ye yourselves apart…and rest awhile." Recuperation of the workman by periods of contemplation in his Lord's company is of the Lord's ordering. Indeed, the Christian who is restless cannot do the Lord's work, for, as Wigram says, "His soul is starving amid a shell of duties." Therefore our Lord ordained that the twelve "should be with Him, and that He might send them forth to preach."

But great as is the Bible emphasis upon communion and restfulness, it is ever opposed to idleness, and calls loudly to work; and the Christian who fails to heed this call will suffer for his sin.

Of course it would be unwise to tell others what to do, for the Lord alone has authority to give orders; but all Christians, realizing they are the Lord's servants, should therefore wait upon Him for instructions. However, it is safe to say that all Christians are counted upon to do what they can.

Sometimes we err by attempting things we cannot do; but if we seek the glory of Him whose we are and whom we serve, we shall find our bearings, and be found doing what we really can. Well will it be for us if we ever receive the certificate given of old to a woman who "wrought a good work" on her Lord, a certificate that simply said:"She hath done what she could!"

In this connection we may further remark that the question addressed to Moses, "What is that in thine hand?" or that to the widow whom Elisha asked, ."What hast thou in the house?" or the remark, "There is a lad here, which hath five barley loaves, and two small fishes," show that all the Lord expects is that we put_ to use what we have. And this we can only do by submitting to His disposal.

Turning now to Nehemiah's words, "Every man unto his work!" and to Abner's, "Now then do it!" we would" simply use them as texts to emphasize the facts that God has work for each one of us and that He wants us to begin doing it if we have been laggard. Let us then submit some Bible demonstrations.

MOSES

When he refuses to be called the son of Pharaoh's daughter, and casts in his lot with Israel, he supposes his" brethren will understand how God by his hand will deliver them; "but they understood not." Hence, although he endeavors to carry out his mission, things go wrong. He does not appear to be equipped, the people are not ready, one of them sneers at him, Pharaoh seeks his life, and he flees.
Now what will he do? Away from the limelight of big doings in Egypt, he proves that one day he will "make good." For he refuses to become an idler. Having reached Midian, and sitting by a well, he sees a few women attempting to water their father's flock, only to be driven away by unruly men; whereupon he "stood up and helped them, and watered their flock." As Stoney says:"He is still a servant, every inch of him!" He will not idly contemplate work to be done if he can do it. If he cannot emancipate a nation, he can help a few mistreated women. He does what he can. And we may add:It is a man like that who can be trusted in big things when God's time arrives for him to undertake them.

May it not speak to us? Perhaps we undertook a service which was never carried out. It may be that we were not ready to do it, arid it may also be true that others hindered who might have helped. Or we may have been altogether dilatory because we desired to do something that appeared more congenial than the work requiring attention at the moment. But let us take hold of it, and if we cannot do it all, let us do the part that we can. Perhaps someone says:"I sometimes think of work among children, and have even planned how to do it; but so far nothing has been done." If, however, this work stares you in the face, if you have waited upon the Lord for guidance in details, take hold of it! "Now then do it!"

NICODEMUS

Various reasons are given in explanation of the fact that Nicodemus' visit to Jesus is "by night;" but the old one seems right, namely, that he fears to come by day. However the night-conversation leaves impressions that remain-as a test reveals by and by. Thus when priests and Pharisees ask:"Have any of the rulers or of the Pharisees believed on Him?" he realizes it is "up to him" to answer that question; it is his work.

Let us picture the scene. Here is a proud group of religionists, looking around complacently and expecting no reply to their question. Nicodemus is there, it is true, but who expects him to "drop a bomb?" Yet he does just that, and how? By asking a question that reveals how he looks at things. He asks:"Doth our law judge any man before it hear him, and know what he doeth?" Startled they begin an argument, but no one is listening to them; everyone is thinking about the query of Nicodemus, and the company disperses. Nicodemus does what he can-and it works.

But someone may say:"When confronted by hostile. faces, I become confused!" Well, all the Lord expects of you is that you will do what you can. Would this commend itself to you as a wise move? Suppose you select the best gospel booklets you can find, and familiarize yourself with them; then as occasion arises place them where they belong. Could you do that thankfully? If you could, "Now then do it!"

MATTHEW

Having been called to follow the Lord, he makes a great feast for Him in his house, "and there was a great company of publicans and of others that sat down with them." All we need to know about the "others" is that they are sinners. Matthew makes no attempt to do what he cannot do. Perhaps he does not invite Pharisees and priests to the feast-that we do not know. But he certainly does approach his associates, and secures a large audience for One who can speak to them as no other can. A publican who, so promptly, gathers "a great company of publicans and others" to hear the Lord, is attending to his work; he is doing what he can.

Now the Lord expects to gain a hearing from certain people through us. We may have a friendly neighbor, or relative, or fellow-worker, that in some way we may get into touch with Christ. He-blessed Master!-lays down no strict rule how we should go about it, but He watches us most graciously to see if we will arrange the matter. Now granting, kind reader, that you would hate to fail under such circumstances, will you make it your business to bring some such folks to a place where another tells them of Christ? In that case you will be doing work not so very unlike that of the apostle Matthew. Of course if you can secure the result in a better way, by all means go ahead and do what you can. "Now then do it!"

MANAEN

He is attired in soft clothing and brought up in kings' courts-with Herod. But unlike his lustful foster-brother, he obeys the gospel, denies himself, and becomes a disciple of Christ. Consequently we find him in Antioch where, with others like-minded, he ministers to the Lord, and fasts (Acts 13:1-3).

Doubtless this is the ministry of holy priesthood- without distraction. Consequently when Barnabas and Saul are sent forth on their mission to the Gentiles, he is privileged to lay hands of fellowship upon them; he helps forward in every way he can one of the greatest gospel campaigns on record.

Now how are we to account for present feebleness of support in gospel work? May we say there is some self-indulgence to blame? None of us have been brought up -in circumstances of splendor and luxury like Manaen, .but ought we not to feel some shame that we exhibit so little of his self-denial?

For instance, some fifty Christians meet to "break bread" on the first day of the week, but in the evening thirty-five attend the gospel. Perhaps during the afternoon the question had been asked:"Are you going to the gospel to-night?" and the answer was:"I don't feel like it!" What does such a reply indicate? Does it not show that gospel support is put upon the basis of a whim, and not upon the basis of a purpose? Do not self-denial and purpose of heart go together? Were gospel attendance upon this basis, would there not be present at the gospel meeting alluded to nearly fifty persons (allowing perhaps for the absence of some very aged, or of one or two engaged in work elsewhere), plus some strangers? And is it not in such an atmosphere that "gift" comes to light, and "work" beckons and grows?

Of course it may be said that we should take the gospel to people where they are. And this is true. But did you ever know of any who were pleasing the Lord by so doing, who were indifferent to a gospel interest in the Room where they assembled to break bread? For, unless it has been proved to be utterly impracticable, such a Room ought to have the reputation of a place where a good gospel can be heard. It ought to have the reputation overheard by a passer-by, who witnessed a man directing a woman's attention across the street, and heard his remark:"Do you see that hall over there with the board on the wall? Well, if you ever want to hear the pure gospel, go there!"

However, let us not say, We will give this a trial. Rather, let us, Manaen-like, deny ourselves, and with purpose of heart take hold of this matter and do what we can. "Now then do it!"

MARY, JOANNA, AND SUSANNA

Mary Magdalene is indwelt by seven demons, and the others named (and some unnamed) are demon-possessed also. But the Lord delivers them and brings them under His protection. Consequently they are very grateful, and are delighted to minister unto Him "of their substance." They attend to that work because it is a very necessary one, and they can do it.

Now although we 'have not been demoniacs, we have been under the authority of darkness, and are indebted entirely to the Lord for deliverance therefrom. Consequently we ought to overflow with gratitude to our Deliverer, and we may show this by ministering unto Him of our substance, that is, by ministering unto those who are His. All-poor and rich-should do what they can in this matter.

Of course, any who, like the three women before us, are people of "substance," have the joy of realizing that a special trust is theirs. And any Christian of means who fails to express his gratitude in terms of cash, is not attending to his work. He is not doing what he can. It is said that one occasion some Christians met to pray for funds to finance one of Moody's campaigns, when a wealthy brother began to invoke divine aid in the matter. Whereupon Moody told him that such a request would be alright coming from others, but coming from him it was "humbug." We hope the brother did what he could thereafter-like Mary, Joanna, and Susanna.

And may we all realize that while such work is really ours, it is ours because it is "The King's business." "Now then do it!"

"The King's business required haste" (1 Sam. 21:8). "Whatsoever thy hand findeth to do, do it with thy might"(Eccl. 9:10).