"Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again; but
whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall
give him shall be in him a well of water springing up into everlasting life" (John 4:13,14).

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

(From An Exposition of the Gospel of John.)

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

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

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

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

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

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

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

(From Lectures on the Epistle to the Ephesians.)

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

Feet Washing Contrasted with Complete Bathing

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

Picking up Defilement

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

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

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

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

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

Having Our Feet Washed

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

1. Through our daily reading of God’s Word. This is of crucial importance; but let us always
remember that the Word will have its proper cleansing effect upon us only if we so desire it. May
we, whenever we take up God’s Word to read, have continually the prayer in our hearts, "Search
me, O God, and know my heart; try me, and know my thoughts; and see if there be any wicked
way in me, and lead me in the way everlasting" (Psalm 139:23,24), and "Cleanse Thou me from
secret faults" (Psalm 19:12).

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

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

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

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

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

Washing One Another’s Feet

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

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

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

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

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

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

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

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

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

(From The Book of Psalms.)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(From Elijah:A Prophet of the Lord.)