As far back as Exodus 25:8, Holy Writ records "And let them make Me a sanctuary that I may
dwell among them."

The Jews had seen the glory of God from Mount Sinai (Exodus 20:19) and had said to Moses,
"Speak thou with us." God had spoken; His glory had been seen, but, though the people had said
that they would do what the Lord had said and be obedient, God could not dwell in their midst
unless His glory could be maintained. So soon after promising to be obedient, they sinned
grievously in seeking to displace Him with gods of gold.

In the tabernacle we see the glory of God about the ark, behind the veil. The blood upon the lid
of the ark (the mercy seat) tells the wondrous story of how God was able to dwell in the midst of
His people. Not only is redemption from the penalty of sin accomplished, in type, by the blood
shed and placed on the mercy seat, but also by the blood sprinkled before it. Provision is also
made for the daily cleansing of the people. The priesthood was instituted, and man could be in the
presence of God because of the advocacy of the high priest. "If any man sin we have an Advocate
with the Father, Jesus Christ, the Righteous" (I John 2:1).

Relationship having been established between the Father and us, the children, the blood maintains
this relationship before God. But in Exodus 19:4-6, we see that glory is to be maintained by
remembering how we have been brought out of bondage, how we are to obey His voice and live
as a peculiar people, and lastly how we shall be a kingdom of priests to Him. These thoughts are
connected with communion which depends to a very large extent on us. Remembering our
salvation, tends to keep us humble and gives glory to God. This in turn helps us to realize that we
are a peculiar treasure, and energizes us, to live in the exercise of our priestly functions, both
toward God and toward man, and to give glory to the Worthy One.

This thought is expanded for us in I Peter 2:5,9, and Hebrews 13:15,16. As "holy" priests,
believers enter the "holiest" and offer up spiritual sacrifices acceptable to God by Jesus Christ,
and as "royal" priests, they do good and communicate, for with such sacrifices God is well
pleased. So believers work out their own salvation "with fear and trembling" (Phil. 2:12), having
a constant carefulness in their dealings with others (force of Greek) and God is glorified.

If an Old Testament saint, one of God’s earthly people, was to be so careful, how much more
responsible are we, who have the Holy Spirit dwelling in us, as well as with us. We should be
better able to seek His glory, bear His shame, keep His Word and love His Name. That Holy
Spirit is here to testify of Him, to take of the things of Christ and show them unto us. "He shall
teach you all things_" (a) "bring all things to your remembrance" (John 14:26)_the Gospels; (b)
"guide you into all truth" (John 16:13)_the Epistles; (c) "show you things to come" (John
16:13_the Revelation. The Holy Spirit thus is to glorify our blessed Lord, according to His Word
in John’s Gospel and other portions.

In John’s Gospel, our blessed Lord said, (chapter 17) "I have glorified Thee on the earth." Thus
the glory of God is seen as being upheld by all three Persons of the Godhead, and the priesthood

here as serving to keep us nigh in communion, all tending to the same end. With the blessed Lord
before us as "the chiefest among ten thousand" (a standard bearer), His Person as seen leading
amid the "soldiers of the cross", His footsteps being followed, how can we ever forget what the
Word says, Whose we are and Whom we serve?

God grant unto His beloved people to remember His Person, His Presence and His Promise, "Be
content with such things as ye have, for He hath said I will never leave thee nor forsake thee"
(Heb. 13:5). Christ is All. We have Christ. What can we want more?

"It" . . . What? The atoning work, the propitiatory sacrifice, the perfect work of the Son of God.
That by which alone God can save from wrath; the work for sin, for guilt, for ruin, for cleansing.
That which makes nigh, which brings to God, which makes peace, which gives a divine title to
heaven, which perfects the conscience, which reconciles to God; on which every blessing is
founded, which has satisfied the claims of the throne of God, which has glorified God by the
settlement of the question of Sin.

"Is" . . . Not will be, not may be, not may possibly take place; not in the future, not even in the
present, but in the past. It was true 1900 years ago, and leaves no room for a present work to be
wrought, nor anything in the future to be performed. It "is" done once, and forever.

"Finished" . . . Complete, accomplished, perfected; nothing to add, nothing to make up; no tear
to shed, no sighs to heave, no feelings or experiences essential. The work is finished; all is settled;
claims all met; debts all paid; God glorified; sin atoned for; justice satisfied.

"It Is Finished." . . . Blessed words! The dying utterance of a dying Christ. "It is finished";
sinner, there is life for you in those words. There is salvation for you in those words. There is
forgiveness and cleansing from sin for you in those words. Those three words contain fulness of
redemption, fulness of blessing and future glory to be revealed. They are the expressions of the
completeness of the work that form the basis_the ground_of all God’s dealings toward you. "It
is finished", are words which contain the truth of what has made heaven sure to you, with its joys,
its glories, its pleasures. Oh, you will need an eternity to understand their deep and precious
meaning. It will only be as you gaze upon the Lamb who was slain, and think of His decease
which He accomplished at Jerusalem, that that divine utterance will unfold its depth the more to
your wondering soul.

Reader, have you trusted your all upon this matchless work of grace and love?

A doctor known to a friend of mine always took tracts with him wherever he went. For years he
was a sower, and didn’t know that even one grain of his good seed had taken root and grown. The
sowing only, and not the reaping, seemed to be for him. He became discouraged, and was tempted
to give up his apparently useless work. But still he felt that he must not until he got his discharge
from his Lord. He would just pray specially for some sign of approval, in the spirit of the
psalmist:"Show me a token for good." (Psalm 86:17). If the distributing of tracts was God’s work
for him, his desire was:"Let Thy work appear unto Thy servants." (Psalm 90:16).

Not long after this, a woman spoke to him one day.

"You don’t know me, Doctor?"

"No, I certainly don’t."

"But I know you. Some time ago you gave me a tract. I was an alcoholic then, and my house was
a mess, but I’d like you to come with me and see it now."

He agreed, and went with her to her home, and found it clean and neat. He learned that she had
taken the Lord as her Saviour and was now a Christian. She had passed on to her husband the
gospel tract that he had given her, and together they had gone to hear the gospel of eternal life
through believing in Jesus Christ, and both were now earnest happy believers.

The doctor felt this to be such an answer to prayer, and was so encouraged that he has never given
up tract distributing.

So don’t be discouraged. You may not see, nor know of any results, but you can believe. The
principle of John 13:7 may very well apply, "Jesus answered and said unto him, *What I do thou
knowest not now; but thou shalt know hereafter’."

Ques.:Who were the Pharisees?

Ans.:The two most powerful sects in Judea were the Pharisees and the Sadducees:the former
being more numerous and influential, while the latter were more intellectual and wealthy. The
Pharisees labored with unbounded zeal_ worthy of a better cause_to extend their influence and
increase their numbers (Matt. 23:15), and to a very large extent they succeeded, being regarded
by the great body of the people with peculiar veneration and respect, and being by far the most
numerous ecclesiastical party in the country. The Maccabees, in their bold struggle to regain their
country’s freedom, received powerful support from two classes of their countrymen, the
CHASIDIM or pious, and the ZADIKIM or righteous; these ultimately came to be designated
under the well-known and familiar names of Pharisees and Sadducees.

Pharisee is derived from a word signifying to separate; hence Separatists or Pharisees. These have
their counterpart in the Christian, profession as pointed out in Jude, verse 19:"These be they who
separate themselves, sensual, having not the Spirit." The Pharisees were a highly religious class,
keen observers of the life and ways of Jesus, rigid exacters of the tithes and dues prescribed in
their cumbersome ritual, most scrupulous in their observance of the traditions of the elders to
which they attached more authority, practically, than even to the commandments of the Lord;
right, too, as to doctrine in which they bitterly opposed their opponents the Sadducees. Of this
strictest of all sects (Acts 26:5) was Paul; but if they were the most religious, they were also the
most hypocritical class of persons that ever lived.* They were ever the op-posers of the Lord in
His most holy life and ways, and when baffled by a life which exposed their hollow pretensions,
they conspired His death. The Lord gives a most withering exposure of Pharisaical life and
practice, denouncing "woe" upon "woe" on that proud, haughty, and hypocritical people (Matt.
23).

*Paul was, however, an exception surely to this remark. See Phil. 3:6 and II Tim.1:8. Ed

The Book of Acts is one of the transitional books of Scripture. It is a Book of changes. In it God
"rings out the old, and rings in the new." It is like March 1st among farm tenants _moving tune.

To lose sight of this fact is to miss the meaning and the message of the Book. In Acts we need to
remember the familiar warning, "Watch your step." Failing at this point, many have tripped and
fallen here. Extreme movements of various kinds have been built and propagated on hasty,
careless conclusions from Acts.

Acts 1:8 is a key to the structure and movement of the Book:_"but ye will receive power, the
Holy Spirit having come upon you, and ye shall be My witnesses both in Jerusalem and in all
Judea and Samaria, and to the end of the earth." (J.N.D. Trans.) Let us notice some of the
changes in this Book.

I. When Acts opens, our LORD JESUS CHRIST was upon the earth; when it closes He is in
heaven, and we have the promise that He will return. In chapter 1 He is showing Himself alive
after His passion,, to His apostles, but in chapter 28, though still possessing the same life, He is
the One "in Whom, though now ye see Him not, yet believing, ye rejoice with joy unspeakable
and full of glory."

The Book of Acts commences in the first advent of Christ, records the end of that advent in an
ascent, and promises His second advent by descent, until which time He is absent.

This leaves on earth a people attached to His Person, gathered to His Name, "remembering" Him
in His death, "until He come." This is the assembly, of which, as we learn in the Epistles, He is
the exalted Head.

II. At the beginning of Acts, the HOLY SPIRIT was in the glory; at its close, on the earth, in the
assembly. In the first instance "the Holy Ghost was not yet given; because that Jesus was not yet
glorified" (John 7:39); in the latter, "This Jesus . . . being by the right hand of God exalted, and
having received of the Father the promise of the Holy Ghost, He hath shed forth this, which ye
now see and hear" (Acts 2:32,33).

The Book opens anticipating "ye shall be baptized with the Holy Spirit after now not many days"
(ch. 1:5, J.N.D. Trans.); narrates the fulfillment of that promise by His first advent (ch. 2);
introduces the earth history of the assembly, indwelt by the Spirit; and by more than fifty
references to that Holy One, emphasizes the vital place He occupies in the life, testimony, and
conflicts of God’s people on the earth.

III. In the first chapter, we meet a question about restoring the kingdom to ISRAEL (v. 7); in the
last, ‘this salvation of God has been sent to the NATIONS" (ch. 28:28). In Acts, as in our Lord’s
earthly ministry, the order is "to the Jew first and also to the Greek" (Rom. 1:16).

The Book opens in Jerusalem, the center of Jewish interests; and works out from that point until

it closes in Rome, the center and throne of Gentile world rulership. Accompanying this, we behold
a movement of the Spirit from the people of Israel, who persistently refused His testimony to the
risen Messiah, out to the Gentiles.

Peter’s ministry on the day of Pentecost was to Jews (ch. 2); but in the house of Cornelius (ch.
10) he reaches out to the Gentiles. This is definitely recognized at the conference in Acts 15 as
the work of God (vv. 7-18).

Paul’s ministry follows a similar course. In the synagogue at Antioch in Pisidia, after the Jews had
rejected their message, Paul and Barnabas said to them, "It was necessary that the Word of God
should first have been spoken to you:but seeing ye put it from you, and judge yourselves
unworthy of everlasting life, lo, we turn to the Gentiles" (ch. 13:46). When the Jews at Corinth,
in response to Paul’s testimony to Christ, "opposed themselves, and blasphemed, he shook his
raiment, and said unto them, Your blood be upon your own heads; I am clean:from henceforth
I will go unto the Gentiles" (ch. 18:6). And finally, when the Jews in Rome agreed not among
themselves after hearing his message concerning Christ, he quoted^ from Isaiah 6 as to their
blindness, and said, "Be it known therefore unto you, that the salvation of God is sent unto the
Gentiles, and that they will hear it" (ch. 28:28).

"And to this agree the; words of the prophets" (ch. 15:15). This transition is in harmony with the
rest of Divine revelation. It is demanded by other Scripture. It agrees with the prophets, fulfills
the prophets. This fact is not incidental, but fundamental, giving a distinctive character to the
Book.

Thus the assembly, or outcalling, begins with Jewish material, separated by divine call from the
unbelieving nation (Matt. 16:13-18; Acts 2:40-41); and is extended to include on equal footing
believing Gentiles, whom God now for the first time visits "to take out of them a people for His
Name" (Acts 15:14).

We are further assured (v. 16) that there is to be an "after this;" this age is not the end of God’s
earthly program; He has not cast off His people Israel_they are only blinded in part "until the
fulness of the Gentiles be come in" (Rom. 11:25); an outcalling does not exhaust His purpose
toward either Israel or the Gentiles.

"After this"_(1) He will return; (2) He will build again the tabernacle of David, now fallen
down; (3) He will reach out in a larger way to the nations, through the nation.

But for the present He is occupied with the assembly, as for 2000 years He had been with the
nation Israel, though for the doctrine of this, we must go especially to Paul. "The kingdom" will
"come" (Matt. 6:10); but it is not here now.

Acts shows us, not the kingdom restored to Israel, and prospering in a world-wide administration
under King Messiah; but rather an outcalling, from Jews and Gentiles, walking together in a
beautiful fellowship which, we learn in Paul’s Epistles, involves the truth of membership in the
One Body.

IV. At the beginning of Acts, THE CHURCH (Assembly, literally "outcalling") is a subject of
prophecy; but at the end it is a fact of history. Previously it had, been foretold (Matt. 16:18); here
it was founded.

At the opening of Acts 2, the assembly was not here, though the exalted Head was in His place
in Glory (Eph. 1:20-23); at the close of this chapter a new order of things existed:the Holy Spirit
was here, the assembly was formed (I Cor. 12:13), and a testimony to the risen Christ, ultimately
to encircle the earth, went forth through the assembly in the Spirit’s power.

The assembly, though composed at first of Jewish believers, was not merely a new kind of
synagogue; it was on entirely different ground. Apostolic ministry points out the way of life to a
convicted remnant in Israel (ch. 2:37-40); and apostolic teaching instructs the newly formed
company, as to its normal life (ch. 2:42), in its problems (ch. 6:2-4), and in its growth (ch. 8:14-
17).

What a beautiful picture do chapters 2, 3, and 4 present, as to the assembly’s early simplicity,
unity, energy and testimony, in the power of an ungrieved Spirit! How soon man marred this!
How sad is our present state, in contrast, despite the unchanged fulness and sufficiency of our
glorious Head and the indwelling Spirit! May God give us grace to say, with Daniel (9:5), "We
have sinned"; yea, with Nehemiah (1:6), "I . . . have sinned."

V. There is to be observed a distinct transition in the early church itself. At the beginning, all is
Jewish, through the first seven chapters. These believers, though saved through grace (ch. 15:11)
were "zealous of the law" (ch. 21:20).

Following Stephen’s martyr death, the testimony moved out to the Samaritans (ch. 8). The
harmony and unity of this work of the Spirit with that at Jerusalem was certified (8:14-17).

From this point, further extension took place:first, thru Peter (ch. 10); then through others
unnamed (ch. 11:20); and finally, through Barnabas and Paul (from ch. 13 on).

Resulting from Peter’s mission in ch. 10, "they that were of the circumcision" (ch. 11:2) admitted
(ch. 11:18), "Then hath God also to the Gentiles granted repentance unto life."

When the Gospel was preached to the Greeks in Antioch (11:20), Barnabas was sent forth from
the assembly in Jerusalem, thus showing the oneness of the assemblies.

The mission of Barnabas and Saul (Acts 13-14), resulted in the opening of the door of faith unto
the Gentiles (ch. 14:27), who were associated in the assembly capacity and in one common
fellowship with Jerusalem, Samaria, etc. (14:23).

When this unity was challenged (ch. 15:1), the matter was decided at Jerusalem, and believers of
the Gentiles were recognized as "the brethren" equally with those who wrote (ch. 15:23). To be
in fellowship at Antioch was to be in fellowship in Jerusalem. Enlargement maintained and
manifested the fundamental and practical unity of the people of God. (to be cont.)

If our hearts are not close to Christ, we are apt to get weary of the way.

All is a vain show around us, but that which is inside abides, and is true, being the life of Christ;
all else goes! When the heart gets hold of this fact it becomes (as to things around) like one taken
into a house to work for the day, who performs the duties well, but passes through, instead of
living in the circumstances. To Israel the cloud came down, and they stayed; and it lifted up, and
on they went. It was all the same to them. Why? Because, had they stayed when the cloud went
on, they would not have had the Lord. One may be daily at the desk for fifty years, yet with
Christ, the desk is only the circumstance; it is the doing God’s will, making manifest the savor
of Christ, which is the simple and great thing. Whether I go or you go_I stay or you stay_may
that one word be realized in each of us:"Steadfast, unmovable". In whatever sphere as a matter
of Providence we may be found, let the divine life be manifested, Christ manifested. This abides,
all else changes, but the life remains and abides for ever, yes, for ever.
    Not a single thing in which we have served Christ shall be forgotten. Lazy, alas! we all
are in service, but all shall come out that is real, and what is real is Christ in us, and this only.
The appearance now may be very little_not much even in a religious view, but what is real will
abide.

Our hearts clinging closely to Christ, we shall sustain one another in the body of Christ, the love
of Christ shall hold the whole together, Christ being everything, and we content to be nothing,
helping one another, praying one for the other. I ask not the prayers of the saints, I reckon on
them. The Lord keep us going on in simplicity, fulfilling as the hireling our day till Christ shall
come, and then "shall every man have praise of God." Praise of God! Be that our object, and may
God knit all our hearts together thoroughly and eternally.

The Greek word for "angel" is angelos which is essentially transliterated into English. That is,
English letters are merely substituted for Greek letters. It means "messenger." This word appears
some 185 times in the New Testament_ Greek text. Not half, but over 40% of these references
appear in the Book of Revelation. The English reader would miss a number of these since the
word is occasionally translated according to its meaning_messenger. This really should come as
no surprise when we realize that the created angelic beings serve largely in the capacity of
messengers, thus their name bespeaks their work. Most of the uses of the word "angel" refer
directly to the created angelic host who have not human bodies and are above men in this respect.
They are not subject unto death even though some angels have sinned (II Peter 2:4), and others
are reserved in chains presently (Jude 6). However, there are a few uses of this word "angel"
which, do not refer to these and hence merit our attention if we are to "rightly divide the Word
of truth."

In Matthew 11:10, Mark 1:2, and Luke 2:27, Malachi 3:1 is quoted, "Behold I send my
messenger before Thy face." This "messenger" is none other than the word for "angel" and clearly
refers here to John the Baptist. John later, in Luke 7:24, sent two of his disciples to the Lord who
also were termed "messengers" by this same "angelic" word. Luke also refers to men sent of the
Lord Jesus as "messengers" or "angels" Luke 9:52. Paul’s thorn in the flesh was Satan’s "angel"
or "messenger" to buffet him, H Cor. 12:7. These uses are few in number and clear to the reader
by consistent translation as "messenger".

There is another meaning of the word angelos closely akin to "messenger," and that is
"representative." This last is found less frequently and its meaning as "representative" is
sometimes obscured by the text. For example, when Peter appeared at the prayer meeting, no
doubt held to intercede for his release from jail, they said, "It is his angel," while not believing
it was really Peter (Acts 12:15). They did not believe it was a created angel but meant, no doubt,
Peter’s ghost or "mystical representative." In like manner the Lord Jesus in Matt. 18:10 speaks
pertaining to little children that "their angels do always behold the face of my Father which is in
heaven." From this we rightly understand that little ones taken in death have a portion in heaven,
not because of personal faith in their case but because of the work of Christ, and that they are
represented before God, which the word "angel" here implies. We do not believe in the theory
of guardian angels assigned to watch over little ones, a common popular notion. We do thank God
for the service of angels toward living Christians "who shall be heirs of salvation" according to
Heb. 1:14.

These last two instances prepare us to receive the true meaning of the word angel pertaining to
the assemblies in Rev. 1, 2, and 3. John was told that the mystery of the seven stars which he saw
in the Lord’s right hand was this:“The seven stars are the angels of the seven churches:and the
seven candlesticks … are the seven churches” Rev. 1:20. In Rev. 2 and 3 each letter to the
assemblies begins as addressed to the angel of the assembly.

Now some have thought the "angel" of these verses to be a created angel. But, this is to miss
widely the mind of God since nowhere in scripture do we have messages from or through human

vessels to any of the angelic host! Even in Rev. 1:1 "He (the Lord) sent and signified it by his
angel unto his servant John/’ It is through angels to man. Never the reverse. Furthermore, in all
the New Testament we are shown no literal angel having especially to do with a particular local
assembly. And as a matter of fact, the angelic host had nothing to do with these seven messages
or their contents as pertaining to the assemblies then addressed, nor did they function in carrying
these messages from John’s pen!

Who are the angels here then if not of the angelic host? We have already seen John the Baptist,
his disciples, and some sent of the Lord termed "angels" or "messengers." Might these be men
sent from these assemblies to look out for John’s welfare while exiled to Patmos, as the notes of
the Scofield Reference Bible suggest?

Let us examine this. The text does not give any suggestion of such men existing apart from the
conjectured meaning of "angels." Furthermore, does it seem that seven men, even if they did seek
out the beloved apostle, would be pictured as seven stars in the right hand of the Lord, pictured
as walking in the midst of these seven assemblies? I trust not! And further, if I send a message for
an assembly today and use a particular messenger for its conveyance I do not address the message
carrier as though it was to him. In every way I find this "angel" theory a bit unsuitable and that
it raises as many questions as it would fain settle.

Well, who then are these angels?

By far the most commendable thought which has yet come to this writer’s attention is that, as in
Acts 12:15 and Matt. 18:10, we have the thought of the "representative," so here we have
"representative" of the assembly. A New and Concise Bible Dictionary gives the meaning of
"angel" here as signifying "the spirit and character of the assembly personified in its mystical
representative, each one differing from the others according to the state of the assembly." W. E.
Vine’s Expository Dictionary of New Testament Words, although stating it more briefly, also
agrees. Mr. J. N. Darby’s footnote to Rev. 2:20 says, "That is the meaning I believe of ‘angel’,
the symbolical representative of the assembly seen hi those responsible in it, which indeed all
really are" (emphasis ours). I take it that he means all in the assembly have their part in this
responsible element in varying degrees, yet excluding none. Thus all in the assembly are included
in the angel of the assembly addressed in Rev. 2 and 3. I confess that this concept is not quickly
grasped by the casual reader_thus the admonition to the man of God to study to show himself
"approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of
truth." (II Tim. 2:15).

Thus you, my reader, in whatever assembly, have your part in and are included in the "angel" to
whom John wrote. Now of which of the seven assemblies are you?

Did you vote? Was your ballot among the record vote cast in the last election?

The second largest landslide victory in this nation’s history was rendered in favor of the incumbent
president. He could have been elected by a small majority or even a minority of the popular vote,
provided he gained the needed electoral vote majority. But this overwhelming support seemed
strange to many especially in view of the charges of corruption, wickedness, and immorality laid
at the door of his close associates. The campaigns were termed by, some to be the "muddiest" in
our history with these charges being made so frequently. Now it is not our purpose to enter more
deeply into this issue than to say it seems a solemn omen that a vote of such approval should be
cast in favor of one so accused.

Many Christians campaigned vigorously_for both parties. Many Christians gave financial support
and labored hours to support their candidate. Most radio preachers departed widely from the
Scriptures, urging God’s people to "get out and vote" some even expressing political preferences!

What is the proper attitude for the Christian on this subject? The truth on this subject was never
more spurned and flatly rejected by most professing Christians than it is today. We are not an
earthly people with earthly promises. Our King is not visibly on the throne here in this scene. His
last appearance here before the world was when He was rejected and crucified. The world then
cried out, "away with Him, crucify Him," and "His blood be on us and on our children" (John
19:15, Matthew 27:25), but now is trying to ease the burden of guilt resting on all, but more
especially on the Jews (John 19:11).

In the face of His rejection, our Saviour declared, "My Kingdom is not of this world" (John
18:36).

In Hebrews 3:1 the inspired writer declares:"Wherefore, holy brethren, partakers of the heavenly
calling, consider the Apostle and High Priest of our profession, Christ Jesus."

It seems that few of His own today realize their heavenly calling, and that we "are not of the
world, even as" He was "not of the world" (John 17:16).

God says that "our commonwealth has its existence in (the) heavens, from which also we await
the Lord Jesus Christ" (Philippians 3:20, J.N.D. trans.). The Greek word for "commonwealth",
politeuma, means also "citizenship" or "community." (Conversation, as in the King James
Version, poorly conveys this meaning to us today.) This word has come into our language as
POLITICS and should forcibly impress us with our portion above. In this scene we are pilgrims
and strangers. We are called to be subject to "the powers that be" (Romans 13:1) insofar as these
powers do not demand of us what the Lord forbids. Our subjection to these powers is to be "for
the Lord’s sake" (I Peter 2:13). Only when these powers conflict with the Word of God and go
beyond their divinely appointed bounds of suppressing evil and rewarding good (Romans 13:3)
is the Christian permitted_nay, bound_to "obey God rather than men" (Acts 5:29). This, of
course, is not asserting our rights but God’s, and His Word as supreme.

Although we are presently in the "day of grace" or the "church age," neither grace nor the church
sets aside God’s principles established for world governments during the present ”times of the
Gentiles" (Luke 21:24). Since the Babylonian captivity of Judah in Daniel’s day until the end of
the future tribulation when Israel shall have paid double for all her sins (Isaiah 40:2), the
principles as to world governments remain unchanged.

At the beginning of these "times" Daniel interpreted Nebuchadnezzar’s dreams wherein it was
revealed "to the intent that the living may know that the most High ruleth in the kingdom of men,
and giveth it to whomsoever He will, and setteth up over it the basest of men" (Daniel 4:17). See
also Daniel 2:35; 4:3, 25, 32, 34, 36; 5:18, 21; etc.

God’s man is always on the throne in this and every other country where government prevails.
God sets them up, whether Nebuchadnezzar of old or Mr. Johnson of today. God removes men
too, whether Belshazzar, who trembled at the handwriting on the wall spelling out his doom the
very night he was slain, or by an assassin’s bullet of a year ago. Men take credit for these changes
whether by revolution or by the more peaceable means of voting. When will God’s people learn
that He rules over the kingdoms of men, and go about their proper calling of holding forth the
words of life in this scene of sin and death? Our warfare is in the spiritual realm with the
archenemy of the souls of men, and not taking part in the politics of this or any other nation
wherein we are truly strangers.

We are called to the path of returning good for evil and blessing those that curse us (Matthew
5:39). To the Christian God says, "See that none render evil for evil to any man" (I Thessalonians
5:15). Governments are called upon to suppress evil by forcible means. Of governments we read
that "he beareth not the sword in vain" (Romans 13:4). Again we read of God establishing
government through Noah, and holding government responsible to put murderers to death
(Genesis 9:5,6). This capital punishment is to clear the government of the innocent blood involved
and offers a solemn deterrent to any who think to shed the blood of others.

What a contrast is this God-instituted government with our Lord’s stern rebuke to Peter who did
bare his sword, cutting off a man’s ear. When we see then that God has called rulers and His
redeemed to opposite paths in response to the evil here, we are not surprised at the confusion in
government when Christians are in office. This confusion was evident again at this last election
when, under the leadership of their professed-Christian Governor, Mark Hatfield, the state of
Oregon voted out the death penalty.

We call upon the redeemed of Christ today to pray for all in governmental authority, and to
recognize them in their God-given place as did our blessed Saviour (John 19:11). Let us therefore
find our place of intercession with the Lord on behalf of all around us here, like Abraham of old
communing with the Lord and pleading for the cities of the plains (Genesis 18), instead of being
like Lot striving among them and judging between them to the shameful dishonor of himself, his
family, and his Lord.

"Brethren," said the speaker in closing, "how must we appear in the sight of God, who loved us
to the extent of giving His only Son to die for our sins, when it is possible for one to live long,
weary years in our midst with none to tell him of Jesus? Can we expect ever to hear from His lips
the welcome plaudit, ‘Well done!’ when we are no more zealous than this for the souls whom He
came to save? Can it be true that we are selfish to the extent of being satisfied simply with our
own salvation, when His heart of infinite love and compassion is yearning over the lost?

"We have the opportunity now which angels may well covet, that of leading souls to Christ. This
priceless privilege is intrusted to us only for the brief time of our earthly existence, and how we
should prize it above all things else! Consider the fact that our happiness and capacity for enjoying
Christ and heaven depend upon the manner of our spending this present vapor called life. . . .

"It seems a paradox that it is possible for one to be a Christian without having a consuming
passion for souls. But in reality the whole matter centers not upon our love for those around us,
but upon our love for the Lord Jesus Himself."

I gave My life for thee,
My precious blood I shed
That thou might ransomed be,
And quickened from the dead;
I gave My life for thee:
What hast thou done for Me?"