"A word fitly spoken is like apples of gold in pictures of silver" (Prov. 25:11).

Only a word! It was breathed in a whisper,
For the sweet story was tremblingly told,
But in the deep hidden life of the listener
It was imbedded like apples of gold.

Fain would we utter "a word fitly spoken,"
We cannot tell what it yet may unfold;
But are our lives like "pictures of silver,"
Needed to grace the bright apples of gold?

Many around us have heard of the Saviour,
Yet to His love they are lifeless and cold;
Still, as we meet them, we’d joyfully greet them
With His own life-giving apples of gold.

But let our souls be so "filled with the Spirit,"
That we shall neither be bashful nor bold;
Then with a life that is calm and consistent,
We shall be "framing" our apples of gold.

Though to some friends we can say but a little,
They will believe what their eyes can behold,
And while preserving the pictures of silver,
May we not watch for the apples of gold?

Have we just found in the mine of hid treasure,
Some precious promise that never grows old?
Priceless it is! Might not some fellow-searcher
Welcome it too, as God’s apples of gold?

Oft it may seem we have foolishly wasted
Words that we thought were too good to withhold,
Yet we may find that some mute overhearer
Seized with delight the choice apples of gold!

Lord, we would speak of Thy grace and Thy glory,
More is to tell than has ever been told;
Oh, may our lives be kept blameless and holy_
Pictures of silver for apples of gold!

One of the signs of our times is seen in the many new translations of Holy Scriptures. Hardly a
year passes without the "advances of modern scholarship" presenting to the world something that
it esteems a better translation of God’s revelation to man. It is self-evident that each and every
translator must feel that his translation is better in some way than all that have gone before it or
else he would be contributing nothing new to the reader. We propose to review one of the latest
of these works and see if there is profit for the soul and blessing from above not before realized.

Living Letters, copyrighted in 1962 by Tyndale House, Publishers, is subtitled "The Paraphrased
Epistles" by Kenneth N. Taylor. It is prefaced by the noted Billy Graham and circulated widely
with the help of his organization. It contains all of the twenty-one epistles of the New Testament.
Its advertisements show it to be highly acclaimed in so-called fundamental Christian circles. These
recommendations not only boost sales but tend to lessen the caution of the reader since it would
be thought sound and true having received such praise. Let us see if the work is deserving our
added praises.

It is not possible for sake of time and space to examine the translation of every verse. We may,
however, pick a number of verses and see how these conform to the text and truth as we have
been taught.

"Now we have received, not the spirit of the world, but the spirit which is of God; that we might
know the things that are freely given to us of God. Which things also we speak, not in the words
which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with
spiritual" (I Cor. 2:12,13). This last expression has been a difficulty for many readers. Mr. J. N.
Darby has rendered it "communicating spiritual [things] by spiritual [means]" which refers simply
to the conveying spiritual truths to us by divinely chosen Words as the spiritual means. Living
Letters reads, "In telling you about these gifts we have even used the very words given us by the
Holy Spirit, not words that we as men might choose. So we use the Holy Spirit’s words to explain
the Holy Spirit’s facts" (I Cor. 2:13). Although great liberties have been taken, we feel they have
grasped the intent of God’s thought here but fail to apply it to the rest of the volume.

Have they used "the Holy Spirit’s words to explain the Holy Spirit’s facts" when we read, "Give
a warm welcome to anyone who wants to join you as a member of the church, even if he scarce
believes that Christ alone can save him. Don’t criticize him for having different ideas from yours
about what is right and wrong" (Rom. 14:1)? God is not referring to church membership but
rather the personal reception in the bonds of brotherly love to believers not yet delivered from
legal ordinances as to "days" and "meats" or "foods." Can we accept as a Christian one who
"scarce believes that Christ alone can save him"? Those "weak in the faith," not seeing the liberty
connected with "the faith," we are to receive, but surely not those who we question as to their
being in the faith! This rendering would throw open the doors to all who do Christ lip service and
mix the "precious with the vile."

While on the subject of church membership, if we turn to Hebrews 6:2 in Living Letters we read,
"We don’t need further instruction about baptism and church membership. . ." What utter

confusion of "the Holy Spirit’s words" when He is referring to the Jewish "doctrine of washings,
and of imposition of hands" (J.N.D. Trans.). This latter refers to the identification of the one
laying on the hands with the sacrifice (Lev. 16:21) or person (Acts 13:3) receiving the imposition.
We challenge the paraphraser and insist that he does "need further instruction as to baptism and
church membership" and that these are not the subjects of Hebrews 6:2. When we come to that
precious verse, I Corinthians 12:13, it shows us that "by one Spirit are we all baptized into one
body." This baptism, not of water, but of the Holy Spirit, puts us into the one body which is the
church (Eph. 1:23). This is the only church membership known to Scripture.

Since the "laying on of hands" was referred to in Hebrews 6:2 and misconstrued for church
membership, we turned to I Timothy 5:22 where the beloved apostle cautioned Timothy, his son
in the faith, to "Lay hands suddenly on no man, neither be partaker of other men’s sins:keep
thyself pure." Here Paul gives wise and holy caution not to become identified too quickly with
other men whose life and habits, not fully known with new acquaintances, might be a source of
defilement. "Evil communications corrupt good manners" (I Cor. 15:33) and Paul was cautioning
Timothy accordingly. We then turned to the same verse in Living Letters, and were shocked to
read, "Never be in a hurry about choosing a pastor or you may overlook his sins. . . ." "The Holy
Spirit’s words" in the original Greek text cannot bear this poor paraphrasing. This is nothing less
than the twisting of His words to conform to the present day practice in Christendom of choosing
a pastor. Paul did earlier counsel Timothy in chapter three as to the qualifications of bishops (or
overseers) and deacons. These local offices for the administration of assembly matters are not to
be confused with the gifts which God calls "evangelists, pastors and teachers" in Ephesians 4:11.
These gifts given by an ascended Christ are not restricted, according to I Timothy 3, but
distributed by the Lord, as were the talents in Matthew 25:15 "to every man according to his
several ability." Gifts function in the whole body of Christ and are not restricted in their activities
to a local gathering as are bishops and deacons. Not only does Living Letters fail to set forward
this distinction but almost wholly obscures it to the point that one would think the clerical system
of humanly ordained one-man ministry of today was in accord with the mind of God. We are
persuaded that it is a Judaistic carry-over handed down from Rome.

At this point we were not surprised that I Corinthians 11:16 is perverted to read "that a woman
should wear a covering when prophesying or praying publicly in the church. . . ." (emphasis
ours). This verse and I Corinthians 11:5 are both distorted to speak of public participation of
Christian women, whereas I Corinthians 14:34 instructs them to "keep silence in the churches:for
it is not permitted unto them to speak." To disallow the women to speak while giving liberty to
publicly prophesy and pray is not using "the Holy Spirit’s facts" nor "the Holy Spirit’s words."

In Romans 5:12 we are taught that, "Wherefore, as by one man sin entered into the world, and
death by sin; and so death passed upon all men, for that all have sinned." Living Letters reads,
"When Adam sinned the entire human race was declared guilty." This is not true. In this very
portion of Scripture God is teaching us that we each one received a fallen sinful nature through
Adam’s sin. Yet, the personal guilt and the sentence of death is passed on each because of his own
sins and not those of Adam! But Living Letters states in Romans 5:13,14, "_and not each person
dying because of his own sins. … So when they died it was not for these sins of their own." What
could be more flatly contradictory to the fundamental truth of man’s personal guilt and need!

I Corinthians 13:13 is equally perverted in the climax of that wonderful chapter showing the
supremacy of love because it abides eternally when faith and hope will be done away. They will
no longer be needed when our hope is fulfilled in His presence and faith gives way to sight. We
read, "And now abide faith, hope, love; these three things; and the greater of these (is) love"
(J.N.D. Trans). Love is greater because it alone remains throughout eternal ages; yet Living
Letters says, "There are three things_faith, hope and love_that keep on forever; but the greatest
of these is love" (emphasis ours). We are dismayed at such contradiction under the cloak of
paraphrasing.

God says of the Christian woman that, notwithstanding her having been deceived by the serpent
and thereby introducing sin through transgression in the garden of Eden, in spite of the pain in
childbearing, "she shall be saved in child-bearing, if they continue in faith and charity and holiness
with sobriety" (I Tim. 2:15). God promises physical deliverance in travail for the pious believer.
This has nothing to do with the salvation of the soul. If it did it would be making salvation
conditional upon her behavior. Living Letters says, "So God sent pain and sorrow to women when
their children are born, but He will save their souls if they trust in Hun, living quiet, good and
loving lives." It is a sorrowful confusion to mix physical deliverance with the soul’s salvation and
make the latter to be dependent on "trust in Him" (faith) and "living . . . good . . . lives" (works).
Is it any wonder to find darkened souls believing they can be saved by having a baby? No, dear
reader, they have not given us "the Holy Spirit’s words to explain the Holy Spirit’s facts." We
weary to go further in exposing the unholy renditions, of sacred Scripture, but by stopping here
we do not mean to imply that the above are the only portions which are perverted and with which
we are not happy. We have not read a page free of serious distortion. Satan used to work against
the truth by managing to get the Scriptures lost, as in Josiah’s time (IE Chron. 34:14) or chained
to monastery walls as in Luther’s. Today we feel it is the same enemy who seeks to get the same?
precious truth of God buried under the rubbish of "better translations." We believe the "spirit of
error" (I John 4:6) is at work in such things, introducing confusion into that precious volume
where "the Spirit speaketh expressly" (I Tim. 4:1). We do not qualify our opinion in cautioning
the child of God against this and other such works which so falsely translate the inspired Word!
This is a foreboding sign of our times.

With our disapproval of Living Letters the reader may rightly ask if there is any translation more
accurate and more trustworthy than the Authorized Version. We are happy to reply that there is!
and heartily commend The New Translation of 1881 by J. N. Darby. No better translation in our
language has been brought to our attention. We realize it is not a big seller nor even known in
most Bible bookstores. Yet, it may be had through the bookseller listed on our back cover. "Buy
the truth" (Prov. 23:23).

"I came down from heaven, not to do mine own will, but the will of him that sent me" (John
6:38). Precious words are these, spoken by our Lord Jesus Christ when He was here on earth.

If any one raises the question as to who sent Him, the Word of God gives the answer. "I came out
from God. I came forth from the Father, and am come into the world" (John 16:27,28). These
statements draw from the hearts of His disciples the reply, "Lo, now speakest thou plainly, and
speak-est no proverb. Now are we sure that thou knowest all things, and needest not that any man
should ask thee:by this we believe that thou earnest forth from God" (John 16:29,30).

Oh, how wonderful it all is_the One who came forth from the Father, who "earnest forth from
God," came to do the will of Him that sent Him! His meat was to do the will of Him that sent
Him, and to finish His work (John 4:34); and He alone could say, "I do always those things that
please him" (John 8:29).

In the garden of Gethsemane, when our Lord was in great agony of soul in anticipation of the
cross, He prayed, "Father, if thou be willing, remove this cup from me:nevertheless not my will,
but thine, be done" (Luke 22:42). Yes, it was the Father’s will that He go to the cross and
accomplish that work of redemption, so He could offer salvation to the repentant sinner who
believes in His Son. "And this is the will of him that sent me, that every one which seeth the Son,
and believeth on him, may have everlasting life" (John 6:40).

Oh, dear saint of God, listen to His comforting words, if "This is the Father’s will which hath sent
me, that of all which he hath given me I should lose nothing, but should raise it up again at the
last day" (John 6:39). His redeemed ones who have fallen asleep before the Lord’s coming will
have raised and glorified bodies; the complete person, body, soul, and spirit, will be in the glory.
"I should lose nothing."

Now, He who ever did the will of Him that sent Him, has left "us an example, that ye should
follow his steps" (I Peter 2:21). Do we truly want to know His will that we may do it? "If any
man will to do his will, he shall know of the doctrine" (John 7:17). Do we really desire to "stand
perfect and complete in all the will of God" (Col. 4:12)?

"For this is the will of God, even your sanctification" (I Thess. 4:3). "For so is the will of God,
that with well doing ye may put to silence the ignorance of foolish men" (I Pet. 2:15). "In every
thing give thanks:for this is the will of God in Christ Jesus concerning you" (I Thess. 5:18).

How may we prove what is that good, and acceptable, and perfect will of God? By not being
conformed to this age, but by being transformed by the renewing of our mind (Rom. 12:2).

The child of God is no longer to "live the rest of his time in the flesh to the lusts of men, but to
the will of God" (I Pet. 4:2). "Wherefore be ye not unwise, but understanding what the will of the
Lord is" (Eph. 5:17).

Communion with God maintains two things:the sense of the blessedness in His presence, and
separation from the world.

Adam’s rib, that is; and the Episcopalians are doing the ribbing. A recent issue of popular "Time"
magazine reports this in a brief article under the above caption.

"Time" keeps in sight that "literal acceptance of such Biblical statements" (as "Eve was made out
of Adam’s rib") "is the hallmark of fundamentalism, and southern Georgia is a stronghold of it."

To break down the "stronghold" of such literal acceptance of the Bible was the obvious objective
of not one, but twelve, Episcopalian bishops, from as far away as Montana, who came to southern
Georgia earlier this year.

"It’s time to sweep away old stories and make the Gospels intelligible against the background of
today," boldly scoffs Montana’s Episcopalian Bishop Sterling. (And "Time" admiringly dubs him
"a hearty churchman"!)

"The problem of fundamentalism is that it cannot withstand critical Biblical scholarship and
scientific facts," derisively echoes "Time."

"No person with any knowledge of history or archeology could possibly buy this fundamentalist
stuff," sneers Archdeacon Mead, challenging the intelligence of his southern hearers. And,
referring to small-town boys going to college, he adds, "they take a course in biology and their
faith is gone. Our great sin is never having offered them a real alternative."

Bishops (so-called), spokesmen of the church (professedly), shepherds of the flock, regard as sin
("our great sin") teaching youth that "all Scripture is given by inspiration of God, and is
profitable" (II Tim. 3:16)!

Citing this, however, is merely a case hi point to the similar attitude toward the Bible which is
rapidly permeating Christendom.

Perhaps most, if not all, of our readers accept, unquestionably and reverently, the entire Bible as
inspired of God; and profess sincerely to love it "above gold; yea, above fine gold" (Psa.
119:127). Surely, we ought to turn away from such as regard it other than divinely inspired.

We very properly react with alarm and resentment to such a report as that brought to us by
"Time." But is there not in it very much more for us than that? Is it not an appeal to our
consciences and a challenge to our lives?

How much time do we devote to the reverent reading of and prayerful meditation upon that Book
which we jealously contend is the infallible Word of God?

To what extent do we submit to its authority, in our day-by-day lives?

Do we honestly endeavor to "adorn the teaching which is of our Saviour God in all things" (Titus

2:10, J.N.D. Trans.)?

These questions relate to the practical response in our lives to the desire of our Lord Jesus Christ
that we be sanctified by the truth, and should search us to the depths.

Our blessed Lord, as a Man here upon the earth, perfectly exemplified complete subjection to the
Word, testifying, "I do always those things that please him" (John 8:29).

When tempted by Satan to renounce the place of dependence upon and obedience to God His
Father, the Lord Jesus rebuffed him with the authoritative Word of God, saying, "It is written,
Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God"
(Matt. 4:4). Do not our hearts bow in adoration before Him who was "obedient unto death, even
the death of the cross" (Phil. 2:8)? "Faithful amidst unfaithfulness, ‘Mid darkness only light, Thou
didst Thy Father’s Name confess, And in His will delight."

Doubtless such words as these strike a responsive chord in the heart of every child of God; and
praise and worship ascend from our redeemed hearts to Him, who in every detail of His life
exemplified perfect obedience to the will of God.

But how about ourselves? Is it our delight to do His will? Is it a deep concern of ours to be subject
to His Word? Do we hear and heed when our blessed Lord and Saviour says, "This do in
remembrance of me" (I Cor. 11:24,25)? Beloved child of God, you know this Scripture; you
believe it; do you obey it?

We know that the Lord is one day (and perhaps very soon) coming to take His own to be forever
with Himself. We read the many Scriptures that affirm that He is coming again. We believe this;
we teach it; we "earnestly contend" for this truth; but do we live as though we believed it? Are
we waiting for Him (I Thess. 1:10)? Are we looking for Him (Phil. 3:20 and Heb. 9:28)? Are we
watching for Him (Luke 12:37)? Is the stupendous fact that He has said, "I will come again and
receive you unto myself" having its delivering, separating, stimulating, purifying, and comforting
effect upon our daily lives?

Shall not we who unhesitatingly accept the Bible as the inspired, unerring, authoritative Word of
God, and bow in adoring worship as we contemplate our blessed Lord in His dependent obedience
to the will of God, realize that He has left "us an example" that we "should follow his steps" (I
Pet. 2:21)?

Will you allow the Scriptures we have been considering, as well as every such Scripture, to appeal
to your heart and conscience, "working in you that which is well pleasing in his sight, through
Jesus Christ" (Heb. 13:21)? Will you be "doers of the word and not hearers only, deceiving your
own selves" (James 1:22)?

The Word was "heard" and brought forth "fruit" in the Colossian saints (Col. 1:5,6). Even so
shall the Word produce fruit in our lives as we learn to know the grace of God in truth, revealed
in His blessed and only Son, our Lord Jesus Christ. May God grant it for the honor and glory of

His holy Name!

During the Reformation controversies in, the sixteenth century, Joachim II., Elector of
Brandenburg, said to his ambassadors, who were deputed to attend the religious disputation at
Worms:"See that you bring back that little word ‘alone’; do not dare to return without it." The
meaning of this was that both parties were prepared to acknowledge that salvation was obtained
"through faith in Jesus Christ," but the Reformers insisted on the addition of the little word
"alone" being kept to the front; that is, that salvation is through Jesus Christ alone.

There are many people in the twentieth century who are trusting for salvation to the work of
Christ and something else. The "something else" is their good works, their prayers, their
sacraments, or even a good feeling. But if we are to be saved at all it must be by the work of
Christ and nothing else. "By grace are ye saved through faith; and that not of yourselves:it is the
gift of God" (Eph. 2:8).

The best thing for us to do is to take God’s reckoning of us, and to admit that we are dead in
trespasses and sins. All that a dead man needs is not religious observances, or fine music, or
devotional feelings, but LIFE. And this is God’s primal gift, for "the gift of God is eternal life."
Surely it is easy enough taking a gift. Then when we have accepted Christ by faith, and not till
then, do we begin to work and bring forth works which God will accept.

Matthew 20:17-28 begins as it ends, with an announcement of the cross. We are first told what
our Lord would do, then that He came to do it.

Between the two announcements the disciples display their eager interest in that which savors of
worldly honor, and receive the needed correction from Him who came not only to give "himself
for us, that he might redeem us from all iniquity," but also to "purify unto himself a peculiar
people, zealous of good works" (Titus 2:14).

En route to Jerusalem, where the nation should have rejoiced to welcome and honor Him as their
Messiah, He privately instructs the twelve as to what is before Him:(1) arrival with them at
Jerusalem, despite its enmity; (2) betrayal unto the Jewish leaders, not naming the traitor; (3)
condemnation by them, even unto death (contrast Rom. 8:1, "no condemnation" for us now); (4)
delivery (same word as "betrayed") to the Gentiles; (5) mistreatment at their hands; (6) crucifixion
_"even the death of the cross"; (7) third day, resurrection.

He does not here speak of the accomplishing value of His sufferings, but only of the fact, followed
by out-resurrection. If they loved Him_and they did, Judas excepted_was not this enough to stir
them to the very depths? Nor was this the first time He had so spoken (see Matt. 16:21;
17:9,22,23). How slow were they to understand! How like ourselves! Does He not identify the
trouble exactly, when in Luke 24:25 He says to the two, "O fools, and slow of heart to believe"?

Mark 10:35 tells us the request for exalted positions at either side of our Lord came from James
and John; Matthew, that the petition was presented for them by their mother. They apprehended
His announcement sufficiently to feel assured that "thy kingdom" and "thy glory" (Mark 10:37)
would be realized beyond the cross; at the same time their self-seeking showed that they had no
proper conception of either.

What! His kingdom one in which places of honor are occupied by those who are merely shrewd
enough to anticipate them and first apply for them? Far be the thought! Rather, "thy will be done
in earth, as it is in heaven" will characterize the kingdom (Matt. 6:10). Why, even in our human
bodies "hath God set the members every one of them . . . as it hath pleased him" (I Cor. 12:18);
how much more will all arrangements in the glory reflect the surpassing wisdom of God!

The two disciples would use their mother, who appears willing enough to serve, as a mediatress
to gain their point. Is He, in whose exaltation they crave such a large part, a King who bestows
favors thus? Will they imitate Adonijah (I Kings 2:13-17), forgetting that "a greater than Solomon
is here"?

Legitimate natural relationships are of God, who said, "It is not good that the man should be
alone." In providing for this need, He tells us it is "an help meet for him" whom He "builds" and
brings to the man; such an help as could not be found in the animal world beneath man, but must
be taken from Adam’s opened side (Gen. 2:18-24). The possession by man of a social nature,
then, is a display of the wisdom and the goodness of God. The object of social surroundings is the

"help" of man.

From the very beginning of the race, we have a divinely given test for every social appeal which
may present itself:Is it a "help"? In the light of the known will of God, whom we are responsible
to glorify, and considering all man’s interests_physical, moral, spiritual, temporal, eternal_is
this thing which asks our attention really "good" for man? If it is not, then we must refuse it,
avoid it, flee from it, and witness against it. Young Christians, young people who are saved, all
fellow-believers to whom this may come, let us have our "senses exercised to discern both good
and evil," exercising ourselves like Paul, "to have always a conscience void of offence toward
God, and toward men," remembering that "whatsoever is not of faith is sin" (Heb. 5:14; Acts
24:16; Rom 14:23).

It was part of Adam’s failure that he allowed a natural relationship, legitimate enough in itself and
in its proper place, to come between himself and the known will of God (see Gen. 3:17). So Isaac,
Solomon, and how many others!

James and John would here intrude natural ties into spiritual matters_the Lord should exalt them
because their mother presents their application! No qualifications are submitted to show their
fitness for such positions; no outstanding achievements, even, are referred to, in support of her
plea; still she asks for the places_they are her sons! And this from Him who had made it clear
that He acted on quite other principles (John 2:4; Matt. 12:46-50).

We expect to find, but nevertheless despise, such procedure among men of the world; how
unbecoming to find it among the people of God! Would we introduce these earthly ways into "the
glory" and "the kingdom"? Would it be the kind of glory for which our spirits yearn, if such
principles had a place there? Neither have they any right in Christian fellowship here. How careful
we need to be, lest allowing considerations of family or friendship to enfeeble our sense of the
claims of love and righteousness, we promote favoritism, lose the confidence of our brethren,
grieve and dishonor Him who cannot but rebuke such ways.

To the two disciples our Lord replies, "Ye know not what ye ask." Their request has displayed
not only their selfishness, their desire to outstrip their companions, their willingness to bring the
glory down to the level of earthly politics, but also their ignorance. They are beyond their depth.
The kingdom is morally superior to all their thoughts of it; position there involves more than they
have realized, and is enjoyed on the basis of principles quite different from those which they
propose.

Their mother drops out of the picture; the Saviour will not negotiate through a third party. He will
deal with the principals themselves, and bring them face to face with the deep underlying issues
involved.

One question would He ask, which will bring them to consider the earthly path of suffering which
precedes the kingdom:"Are ye able to drink of the cup that I shall drink of, and to be baptized
with the baptism that I am baptized with?" Thus He calls them back to His announcement of the
cross, and raises the question of their ability.

Eager to qualify for the coveted honor, they reply, with self-confidence which reminds one of
Peter, "We are able." Assertiveness may make a place for us among men; but it is the "meek and
quiet spirit, which is in the sight of God of great price" (I Pet. 3:4).

He gives, and does not give. He gives them the privilege of suffering, but the place in glory it was
neither theirs to ask nor His to give. He will not express a preference on such a matter, being
entirely satisfied with the Father’s will.

They asked for glory; He grants them suffering, which He will not fail to recompense. They have
ambitions for the future; he points to a path for the present, which leads on to the future. In the
Father’s perfect will, the Saviour’s glory lay beyond the cross; they, and we, should be armed
with the same mind.

O, the perfect harmony manifested in the Godhead! The Son finds His delight in doing the
Father’s will, and in awaiting that will, while the Father finds and expresses His delight in the
Son. Harmony and happiness for His people, here on the earth now, and then in the glory, are to
be found in subjection to His will.

And when those "for whom it is, prepared of my Father" are at last assigned their positions in the
kingdom, the saints meantime having been glorified and therefore having come to know as we are
known, will we not then recognize the divine wisdom as seen in the various appointments, and
praise Him for having so "prepared"?

As we will then enjoy the spiritual enlargement to appreciate and approve the divine arrangements,
quite apart from envy, rivalry, or worldly ambition; may we not even now by faith anticipate that
happy scene, devoting ourselves contentedly to the diligent pursuit of the opportunities which our
present divinely "prepared" circumstances afford? "But as God hath distributed to every man, as
the Lord hath called every one, so let him walk"; for hath He not said "godliness with contentment
is great gain"?

The ten disciples are not content to leave the affair where the Word of the Lord has put it; they
must show their "indignation against the two brethren" who have sought to gain an advantage over
them. What kind of zeal is this? It but classifies them with the others in needing the Lord’s
correction.

He "called them unto him," that it may all be settled, as a matter between brethren, in His
presence. Happy for the saints if all our problems had been settled thus! Then, He "said." His
will, made known in His Word, is the answer to every difficulty among His people. "Thy word
have I hid in mine heart, that I might not sin against thee." "If a man love me, he will keep my
words" (Psa. 119:11; John 14:23).

The disciples need to learn that the principles of His kingdom are not those of the nations.
"Dominion" and "authority" go with greatness in Gentile circles; not so in that precious sphere
which He refers to by the words "among you," occurring thrice in two verses.

"Among you" is not exactly the assembly as such, though it is the material of the assembly, and
on earth. The desire for greatness here properly expresses itself in ministering to others; the one
who wills to be "first" is to take the low place of the love bond-slave in serving his brethren. For
love delights to serve, to promote the well-being of the objects loved, "vaunteth not itself, is not
puffed up … seeketh not her own," as is witnessed in the case of the perfect Servant, the Son of
man. As Son of God, Creator, Upholder of all things, Redeemer, Head of the assembly, King of
Kings, and Lord of Lords, surely He is entitled to universal uninterrupted homage. Yet in His
deep love for His own He "came not to be ministered unto, but to minister."

Under the administration of our blessed Lord Jesus Christ, the ten need have no fear that James
and John will succeed in gaining any advantage over them by resorting to unbecoming methods;
nor is their "indignation" therefore re-required, or profitable.

The various kinds of service are not enlarged upon here; the emphasis being rather upon the spirit
of the service. Love will find enough to do, and ways of doing it, enlightened by the Word and
guided by the Spirit, following in His steps.

It remains to notice that there is that in Him which separates Him infinitely from us. As in nature
He is Son of man as is none other, and Son of God as well; so in work He alone could and did
"give his life a ransom for many." This takes us to the value of His work upon the cross. He
provided redemption, shedding His precious blood for our sins.

If anyone reading these lines has not yet accepted Him as your own Saviour, will you not do so

now, by faith, and be saved?

Him will I make that overcomes
And stems the advancing flood,
A pillar of might, with glory light,
In the temple of my God.

Then may each saint his courage take
From Thee, victorious Lord;
And still hold fast, to the very last,
Thine own most sacred word.

For yet a few short hours of toil,
And the conflict will be o’er;
And echoing cries of triumph rise
From the glory-lighted shore.