Contents
ASSEMBLY TESTIMONY BIBLE CLASS
by J. Riddle
CHILDREN'S WORK
by R. Plant
1 Timothy
by J. Sinclair
SALVATION AND HOW TO POSSESS IT
by J. Ritchie
EZEKIEL'S TEMPLE
by A. Summers
PSALM 69
by C. Jones
Editor's Message
Peter reminds us that God “hath given unto us all things that pertain unto life and godliness” 2Pet.1.3, so that we have no excuse for not living our lives for the glory of the Lord. These “all things” include His indwelling Holy Spirit, His own precious and infallible Word and the great blessings of Christian friendship and fellowship. We have great cause to thank God for the opportunity to read the Scriptures and be guided by the Divine Author to understand what we read. Yet one of the greatest blessings we have is to enjoy the company of the saints of God, who are described as “them that have obtained like precious faith with us” 2Pet.1.1. We have often been warned to take care when making friends since their influences on us can be so powerful.
There was a time when our choice of friendship brought us into the category of being enemies of God, “… whosoever therefore will be a friend of the world is the enemy of God” Jms.4.4. We shall be eternally grateful that there was One who surpassed the greatest love that man could show when He died for His enemies, “Greater love hath no man than this, that a man lay down his life for his friends”; and “God commendeth His love toward us, in that, while we were yet sinners, Christ died for us” Jn.15.13; Rom.5.8. For our beloved Lord this involved the dread loneliness of the cross when He could say prophetically, “Lover and friend hast Thou put far from me, and mine acquaintance into darkness” Ps.88.18.
When we repented of our sins and believed on the Lord Jesus Christ as our personal Saviour it caused great joy among our friends and His also: “And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost … And when she hath found it, she calleth her friends and her neighbours together, saying, Rejoice with me; for I have found the piece which I had lost” Lk.15.6,9.
Throughout life we have had good friends who have sought to instruct us as to our service for the Lord and “how ye ought to walk and to please God” 1Thess.4.1. True friends warn us of unbecoming behaviour and reveal to us indications of our love for Christ growing cold. This will be done by speaking the truth in love and not with a hard and cutting attitude as they seek our spiritual benefit. Others may flatter us and deceive by their fair speeches but we recall the perceptive words of Solomon, “Faithful are the wounds of a friend; but the kisses of an enemy are deceitful” Prov.27.6. Paul’s warnings to the Galatians were not well received by some and he asked of them, “Am I therefore become your enemy, because I tell you the truth?” Gal.4.16. Sometimes we learn that not all medicine is pleasant but it must be taken to bring about a remedy.
It is a heart rending experience when those whom we thought were friends betray us: “Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me” Ps.41.9. We praise God that in the Lord Jesus we have found “a friend that sticketh closer than a brother” Prov.18.24. We can truly testify that “… He is altogether lovely. This is my beloved, and this is my friend …” S of S.5.16.
The mark of being a true friend of His is obedience to His Word, “Ye are My friends, if ye do whatsoever I command you. Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of My Father I have made known unto you” Jn.15.14,15. The apostle John appreciated this spiritual friendship that marked God’s family until he was a very aged man, “Our friends salute thee. Greet the friends by name” 3Jn.14.
This glorious Saviour has not forgotten us and will soon come again to the air to catch us away to be forever with Himself. Subsequently He will come to reign on the earth and be vindicated here where He was rejected and crucified. What a glory it will be then, when we are known as “the king’s friend” 1Kgs.4.5, and we can sincerely declare,
- When He comes in bright array,
And leads the conquering line,
It will be glory then to say,
That He’s a friend of mine.
Committee Notes
It is our pleasure to warmly greet all our readers at the commencement of 2010 and wish you God’s richest blessings during this year in His Will. We have, by the gracious help of God, completed another year of publishing Assembly Testimony and the associated books in the ‘Glory’ series which have been well received and in the opinion of many, have proved to be helpful, especially to young Christians for whom they were originally and primarily intended. It has been necessary to reprint the first three, such was the demand for these volumes. In addition, the series on ‘My Conversion and Call’ has been collated into book form and already has proved to be very popular. In spite of our many defects we are glad that the magazine still brings comfort and edification to the Lord’s people in many lands and letters of appreciation constantly received, are a source of great encouragement to us.
We, as usual, wish to express our sincere thanks to all who contribute in their own valued way to the success of the magazine – those who willingly distribute it, those who take the time and show the interest in reading the magazine, those who write helpful articles and by no means least, all who uphold us in prayer. It is only as the Lord enables that we can continue. A special word of thanks is due to our editor for his meticulous work and diligence in spite of his many commitments, our secretary and treasurer who has undertaken these onerous responsibilities cheerfully and professionally and, of course, our accountant for auditing the accounts and for his sound and helpful advice.
We leave a year that throughout was marked by uncertainty and consequent insecurity and the prospects for the year ahead, as far as the world is concerned, are anything but hopeful. Politicians are anxious, the people are fearful and as never before we need to heed the exhortation of 1Tim.2.1 that “supplications, prayers, intercessions, and giving of thanks be made for all men”.
In the face of such uncertainty, how certain and sure are the prospects of God’s people! With what reassurance the Saviour said to His disconsolate disciples in Jn.14.3, “I will come again…”. Paul wrote to the Thessalonians, “The Lord Himself shall descend from heaven…” and John stated, “… when He shall appear, we shall be like Him; for we shall see Him as He is” 1Jn.3.2.
May our souls be gladdened midst the gloom, as we consider such certainties.
Assembly Testimony Bible Class
by J. Riddle (Cheshunt)
DEUTERONOMY
43) “The Lord thy God will turn thy captivity”
Read Chapter 30.1-10
As we have already noticed, the terms and conditions on which Israel could enjoy their inheritance in Canaan evidently conclude with the words, “These are the words of the covenant, which the Lord commanded Moses to make with the children of Israel” 29.1. According to Raymond Brown, this verse belongs to the end of chapter 28 in the Hebrew text, and the words, “Moses called unto all Israel” 29.2, mark the commencement of a passage, covering chapters 29-30, in which those terms and conditions are presented to the people as a covenant.
Having said that “The secret things belong unto the Lord our God: but those things which are revealed belong unto us, and to our children for ever, that we may do all the words of this law” 29.29, chapter 30 commences with some of these “secret things”. In the words of C.H.Mackintosh, it “unfolds some of those most precious resources of grace treasured up in the heart of God, to be unfolded when Israel, having utterly failed to keep the law, should be scattered to the end of the earth." The law pronounced judgment on all who transgressed its commands. This was amongst “those things which are revealed”, but now we learn that God is prepared to bless His erring and scattered people, not on the basis of their righteousness, but on the basis of His own grace and mercy.
This chapter may be divided as follows:
- The Assurance of God’s Blessing, vv.1-10;
- The Availability of God’s Word, vv.11-14;
- The Alternatives before God’s People, vv.15-20.
1) THE ASSURANCE OF GOD’S BLESSING, vv.1-10
Although God knew that His people would forsake the covenant, 29.25, and be consequently “rooted...out of their land in anger, and in wrath, and in great indignation, and cast into...another land” 29.28, He nevertheless made provision for their forgiveness and restoration. In the words of C.A.Coates, “He has in reserve thoughts of recovery, even when all blessing has been forfeited by disobedience and departure”. This is not a case of ‘wishful thinking’. The passage is punctuated by the words, “the Lord thy God will...” vv.3,5,6,7,9. See also v.4, “from thence will the Lord thy God gather thee”. The section may be summarised as follows:
- Remembrance, v.1
- Repentance, v.2
- Regathering, vv.3-4
- Resettlement, v.5
- Regeneration, v.6
- Recompence, v.7
- Rejoicing, vv.8-10.
a) Remembrance. v.1
“And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt call them to mind among all the nations whither the Lord thy God hath driven thee”. The recovery of God’s people begins with their remembrance and recognition of God’s Word. We do well to apply His Word to conditions in our own lives. The Psalmist said, “I thought on my ways, and turned my feet unto Thy testimonies” Ps.119.59. The ‘prodigal son’ recalled “the blessing and the curse” in saying, “How many hired servants of my father have bread enough and to spare, and I perish with hunger” Lk.15.17.
b) Repentance. v.2
The second pre-requisite for divine blessing after forsaking the covenant is repentance. “And shalt return unto the Lord thy God, and shalt obey His voice according to all that I command thee this day, thou and thy children, with all thine heart, and with all thy soul”. Solomon was well aware of this passage. See 1 Kgs.8.46-48. According to Raymond Brown, “the Hebrew word for "return" indicates an act of genuine repentance”. He continues by saying, “Moreover, the sorrow for sin must not merely be on the level of the emotions. Their conduct must be different for, in addition to their repentance over the past, God expects their obedience in the present." Hence, “thou...shalt obey his voice according to all that I command thee this day, thou and thy children, with all thine heart, and with all thy soul." This is the first of three references to “heart” and “soul” in this chapter, vv.2,6,10. Departure began in the heart, 29.18, and recovery begins there as well. In the inimitable language of C.H.Mackintosh, “Blessed be God, there is not a spot on the face of the earth, be it ever so remote, from which the heart cannot turn to God. The hands might not be able to present a victim for the altar, the feet might not be able to travel to the appointed place of worship, but the heart could travel to God." But it must be a “true heart” Heb.10.22.
God’s people are still required to repent, particularly when their love for Christ has diminished; “Remember therefore (see v.1) from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent” Rev.2.5. We must never forget that an assembly which has lost its love for Christ has lost its reason to exist.
c) Regathering, vv.3-4
“Then the Lord thy God will return thy captivity, and have compassion on thee, and will return and gather thee from all the nations, whither the Lord thy God hath scattered thee." It has been pointed out that "He not only welcomes His people home like the waiting father in the famous parable: He travels to the far country Himself" (Raymond Brown). Very clearly, God took no delight in casting His people “into another land” 29.28. C.A.Coates rightly observes that God “has not given up one of His precious thoughts. The purpose of His love, and the calling of His people, are just the same as at the beginning." Moses was told, “let them make Me a sanctuary; that I may dwell among them” Ex.25.8, and He has not abandoned His desire to dwell amongst His gathered people. Ezekiel’s description of the millennial age concludes with the words “and the name of the city from that day shall be, The Lord is there” Ezek.48.35. To this end, He will fulfil the promise in v.4 and “send His angels with a great sound of a trumpet, and they shall gather together His elect (Jews) from the four winds, from one end of heaven to the other” Matt.24.31. We must not confuse this with present conditions in Israel.
It is equally God’s desire to dwell amongst His gathered people today. Sadly, so many believers have lost the joy of gathering “together...into one place” 1Cor.11.20. The Lord Jesus said, “For where two or three are gathered together in my name (‘unto my name’, JND), there am I in the midst of them” Matt.18.20. God takes no delight in spiritual ‘nomads’.
d) Resettlement. v.5
“And the Lord thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it; and He will do thee good, and multiply thee above thy fathers." In the language of Ezek.36.11, “I will settle you after your old estates (‘as in former times’, JND), and will do better unto you than at your beginnings: and ye shall know that I am the Lord." It is not only a case of the restoration of their former possessions, but the enjoyment of increased blessings. The people would be stronger than they were before. The Lord “will bring them into the land of Gilead and Lebanon, and place shall not be found for them” Zech. 10.10.
This is an encouragement for God’s people today. Peter was told, “behold, Satan hath desired to have you, that he may sift you (plural) as wheat: but I have prayed for thee (singular) that thy faith fail not: and when thou art converted, strengthen thy brethren” Lk.22.31-32. Like Israel, he would be both restored himself, and stronger than previously. John Mark was at one time an obvious disappointment to Paul, Acts 15.36-38, but ultimately he was “profitable...for the ministry” 2Tim.4.11. How helpful to know that the Lord still says, “I will heal their backsliding, I will love them freely” Hos.14.4. Believers who stumble are not automatically excluded from restoration and future spiritual prosperity.
e) Regeneration. v.6
“And the Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thine heart, and with all thy soul, that thou mayest live." When God restores His people, He will not only “act in power for them, He will do a work of mighty grace in them of far more value than any outward prosperity however desirable” (C.H.Mackintosh). God calls this “the covenant that I will make with the house of Israel, and with the house of Judah." The details follow: “I will put My law in their inward parts, and write it in their hearts; and will be their God, and they shall be My people ...” Jer.31.31-34. He calls this “a new heart” Ezek.36.26. No longer will Israel, particularly its leaders, be called “stiffnecked and uncircumcised in heart and ears” Acts 7.51. The nation will then be vibrant with Divine life. It will “live”. Compare Deut.30.20; 32.47.
According to Rom.4.11, circumcision was the outward sign of Abraham’s faith in Gen.15.6. The removal of the flesh by circumcision was an apt symbol that Abraham had no confidence in himself, but every confidence in God. Believers today enjoy the spiritual significance of circumcision: “For we are the circumcision, which worship God in the spirit (‘which worship by [the] Spirit of God’, JND), and rejoice in Christ Jesus, and have no confidence in the flesh” Phil.3.3. It is called “the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ” Col.2.11. We must never forget the implications of our identification with Christ. It has been said that having passed through the Red Sea and seen all the Lord had done for them, Israel sang, Ex.15.1-21. But having passed through the Jordan and been identified with the ark in the midst of the river, they felt the knife of circumcision, Josh.5.1-10.
f) Recompense, v.7
“And the Lord thy God will put all these curses upon thine enemies, and on them that hate thee, which persecuted thee." This reminds us that when the Lord Jesus returns He will “recompence tribulation” to them that trouble His people, 2Thess.1.6.
g) Rejoicing, vv.8-10
Obedience will lead to fruitfulness. The principle applies today. Paul prayed that the believers at Colosse “might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God” Col.1.10. More than that, it will bring joy to the Lord Himself: “for the Lord will again rejoice over thee for good, as he rejoiced over thy fathers."
But we must notice the way in which this will be brought about. It will only be “If thou shalt hearken unto the voice of the Lord thy God, to keep His commandments and His statutes which are written in this book of the law, and if thou turn unto the Lord thy God with all thine heart, and with all thy soul” v.10. This restates “the first and great commandment” Matt.22.37: “Hear, O Israel: The Lord our God is one Lord: and thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might” Deut.6.4-5. The Lord Jesus said, “If ye love Me, keep My commandments” Jn.14.15.
We will deal with the availability of God’s word, vv.11-14, and the alternatives before the people, vv.15-20, in our next paper, God willing.
- to be continued (D.V.)
Children's Work
By R. Plant (England)
Paper 12 - Be Prepared!
“Be Prepared” has been one of the Scouting organisation's main slogan for many years and perhaps we who are in assembly fellowship should learn some basic lessons from this short two word sermon. There is a need very clearly outlined in Scripture for Christians to “Be prepared”! “But sanctify the Lord God in your hearts: and be ready always to give and answer to every man that asketh you a reason of the hope that is in you with meekness and fear” 1Pet.3.15. Here we are challenged to be ready to witness. “Be ready to every good work” Tit.3.1. Here Paul gives an instruction to be ready to work. “Therefore be ye also ready: for in such an hour as ye think not the Son of Man cometh” Matt.24.44. This is a text concerning the Lord’s return to earth that could be used to challenge us as we wait for Him to rapture us home to glory. These are just three verses that bring before us the need to be prepared in the Lord’s service. There are many others that can be found and illustrations given of those who were prepared for service when the call came. This paper recaps and expands some important details that have already been covered in previous papers.
Sadly all too often it may be observed that children’s meetings and Sunday Schools are being conducted by those who very obviously have not prepared their materials beforehand, resulting is a mishmash of disjointed choruses, texts, lessons and the such like that confuse the children and dishonour the Lord. It would be inconceivable to turn up to take a ministry meeting without having studied and prepared beforehand but because we think we know the Bible story we want to tell, we think that no preparation is required until we turn up to speak! To avoid this, much time and effort need to be put into the work prior to ever standing before the children or sitting with them in their Sunday school class. To hastily cobble some material together late on the evening before taking your Sunday school class or children’s meeting in the hope that it will “go okay” is a poor substitute for quality time spent before the Lord seeking His mind and will about what and how your lesson should be presented. We need to use our talents and prepare our tools long before we speak to the children. Below we detail some outlines of where we need to be prepared in our work with the children.
Be Prepared to Pray
In our first paper we sought to pay attention to the need for prayer in this vital work. Of course in saying that we realise that any work we seek to do for the Lord must be the subject of prayer for it to be effective in any way. However, the writer has seen in assemblies a tendency to neglect to pray for the work of God among children almost as if this work is a second-class work and not of the same value as other works that are undertaken by the assembly. It is sad to report that in nearly twenty years of working with children I can count on one hand the number of times that prayer meetings have been held prior to or following on from the children’s meeting when special efforts have been conducted! Surely this must have a detrimental effect on the work taking place. Paul instructs that “Men pray everywhere” and again to “Pray without ceasing”.
Be Prepared to Proceed
Often one will come across assemblies where for one reason or another at some time in the past the children’s work ceased but now there is a renewed desire among some to restart such a work. However, there seems to be a reluctance to get further in the work than just thinking about it due to worries about criminal records disclosures and how to obtain them, sceptical elders, apparent lack of gift and inadequacy of the current materials available. In this situation, think seriously about your materials, ensure that you are covered in the eyes of the law, make sure you will do the very best you can in the work and proceed forthwith! Eternity is drawing nigh all too rapidly for the unbeliever! We really do need to redouble our efforts in the gospel especially among the young.
Be Prepared to Produce
As has already been stated the children of the 21st century will not, in general, sit and listen to a Bible story or gospel message too readily without it being in some way illustrated. So in the work among children we may have to use our brains, hands and imaginations in order to produce good quality visuals, choruses and quizzes. Many of these can be made on computer by those who have the necessary skills, programs and time. Others can be made from, for instance, wood if someone has the time and inclination to put some effort into the production of this type of material. However one important Biblical doctrine must be allowed to rule in this area and that is that everything done must be the best that can be done as it is for the Lord and His work!
Be Prepared to Practice
This might sound odd but if you are just starting out in children’s work or just putting together a new story or other form of visual aid it is a good idea to practice before using anything in front of the children for the first time. There can be few things more embarrassing than making a complete mess of your gospel presentation because you have not practised using your illustrations or object lessons. If some sort of flash cards or heading cards etc are being used it is necessary to ensure that they are properly sorted and in the order in which they should be used. This sounds basic but it is amazing the number of times I have seen and heard of those who have had their presentation all mixed up ending in ridicule.
Be Prepared to be Perplexed
Yes, when working with children you need to be prepared to be perplexed at the totally unexpected. Sometimes children see beyond what we imagine when asking a question or making a point. In a secondary school once taking the R.E. lesson based on the ‘Two Ways Chart’, I was seeking to explain the millennial reign of Christ and how He will set up His throne in Jerusalem and will reign for a thousand years. One boy looked at me in a very puzzled way and stated in all seriousness, “How come there will not be huge floods if it’s going to rain in Jerusalem for a thousand years?” Needless to say he was most embarrassed as his classmates made fun of him. In another children’s meeting in answer to the question, “What keeps us out of heaven” the answer was given “Gravity!” These stories are funny to us but we need to be aware that sometimes children will see a totally new angle on our words and when they do we need to avoid embarrassing them unduly so be prepared to be perplexed!
Be Prepared to Pay
The writer firmly believes (as does his wife) that children’s work is a costly business! There are many sacrifices that will have to be made at home, in the family and in the assembly if it is to be done well! Materials are costly for making quizzes and other visuals. A computer, printer, software, visual aids, prizes etc can be costly. Regarding prizes I believe that it is nothing short of a disgrace to see children attending our meetings faithfully for a year only to be presented with a prize that costs £10 or less at the yearly prizegiving! Is that a suitable testimony to unbelieving children and their families in this day and age? Assemblies and individuals need to be aware of these expenses and suitably exercised so that the children’s work is not carried out on a shoestring budget.
Be Prepared to Plan
Just as no builder will commence his work without suitable plans so we too need to plan exactly how we intend to go about doing a work among the young in the best possible way. Moses was given plans for the Tabernacle and Solomon followed plans for the Temple, so if we intend to build any work for the Lord planning must be carried out prior to the work getting underway. Which choruses are we going to use that are sound and scriptural and which will be unsuitable? Which texts will we teach and how will we explain large or difficult words so that the children will understand? Which Bible stories will we tell and what message do I want to get out of it as a whole or each part as I proceed? What type of reward scheme should we use and who will administer it etc? We need to carefully consider and plan every aspect of the work prior to it commencing and review the work to see how it can be improved as it continues.
Be Prepared to Persevere
Perseverance is a necessary requirement for working with children! Many times the work will be hard and maybe even lonely but the rewards of perseverance can be enormous. I have many times recalled to much profit Robert McPheat’s ministry and recall him once speaking about the disciples in the midst of the storm and the Lord upon the land. He told us they were facing the wind and not making much progress but they kept going and the Lord took note for it is recorded that, “He saw them toiling in rowing”! Maybe your regular assembly children’s work is very small and you wonder about the wisdom of carrying on as you feel that it’s an uphill battle with little fruit or appreciation for your labours. Look to the Lord and although the wind be against you and Satan buffet you, keep persevering for the Lord sees and will reward in His time.
Be Prepared to Put away
The writer firmly believes that if progress is to be made in children’s evangelism then many things we have used and held onto perhaps for years or even decades need to be put away. The biggest weakness I see as mentioned in a previous paper is the poor quality of our choruses, many being all tune and no truth! I believe that every Sunday school superintendent and every children’s worker should look carefully at every line of every chorus they have or use and assess its suitability for the work. Choruses that have children singing believers truth as though they were saved should be removed. Children have enough sins to deal with without adding to them by being encouraged to sing lies in our children’s work! Others that have no real scriptural or gospel content should also be weeded out as should those that are nothing more than catchy tunes. Other aspects that need to be looked at are the age and quality of materials that we use. Choruses written onto old flip charts that are now brown and dog eared, flannel graphs with pieces missing or torn or damaged figures etc are just a few that spring to mind. Take a good look at everything you use in your children’s work and decide what must go.
Be Prepared to Punish
There is no doubt that the current generation of children for the most part are brought up with little or no respect for any sort of authority and nearly all government legislation will in one form or another support the child no matter how unruly or disruptive he or she may be. We must though not be afraid to exercise discipline in our children’s work when it is required. This may include taking children home or even expelling children from the children’s work for a period of time. In my experience it is far more productive to have a meeting with ten interested and well behaved children rather than one hundred ill disciplined and badly behaved children who have little or no real interest in Divine things. We live in a world where numbers count for much. King David got into serious problems when he became too interested in numbers! We should not be overly worried about reducing the numbers of children who attend our children’s work so as to maintain good discipline in our meetings.
—to be continued (D.V.)
1 Timothy
by J. Sinclair (Scotland)
Paper 7
In the last paper it was noted that Relationships in House of God, was the subject of 5.1-6.19 and this section could be divided into six different areas of behaviour as follows:
- The older in years and younger, 5.1-2
- The widows in the church, 5.3-16
- The elders in the church, 5.17-25
- Servants and Masters, 6.1-10
- Timothy’s personal charge, 6.11-16
- Timothy’s charge to the rich, 6.17-19.
The first two were the subject of paper 6 and we now come to consider the others.
c) The elders in the church, 5.17-25
In these verses Paul teaches that elders who lead well should be counted worthy by the church of “double honour” or double respect. This has in mind in particular an attitude towards them but can include financial reimbursement of any expenses incurred in the carrying out of assembly responsibilities. This injunction particularly applies to those engaged in preaching the gospel and in teaching the Word of God. He reinforces the instruction from the Scriptures in Deut.25.4 and Lk.17.7.
In vv.19-21 he deals with accusations against elders. No accusation against an elder has to be entertained unless it can be confirmed by “two or three witnesses.” Those who sin by bringing unfounded accusations against elders have to be rebuked publicly that others may fear and be saved from acting in the same way. Timothy is charged to observe these instructions without prejudice or partiality in relation to accusations against elders. This is of vital importance for it has to be done in the sight of “God, and the Lord Jesus Christ and the elect angels".
It may be, in this context of elders, that Paul, in vv.22-25, instructs Timothy regarding their recognition. First of all he tells Timothy not to be hasty in recognising a man as an elder, the laying on of hands is an act of recognition. He has not to be a “partaker of other men’s sins.” This would be by negligence in hastily recognising unsuitable men. In so doing he will keep himself pure. V.23 is a little parenthesis referring back to qualifications for elders in 3.3. “Not given to wine”; here Paul is telling Timothy a “little wine” is permissible for remedial purposes. In not being hasty in recognition Paul now cites two circumstances in recognising men’s unfitness as elders; it is sometimes evident, in other cases it is only evident later. Thus the requirement laid down, not to be hasty in their recognition. In identifying men’s fitness to rule, their good works are sometimes evident but in others they are less obvious and become evident later. Thus the need not to act on first impressions but to take time, for time will show true character.
d) Servants and Masters, 6.1-10
In vv.1-2 the duty of servants is detailed. The servants in this instance were actually slaves. They have to treat their masters with all honour or respect in order that “the name of God and His doctrine be not blasphemed” or evil spoken of. Those with “believing masters” have not to despise or think slightingly of them because they are brethren, i.e. not to take advantage of their relationship, but to serve them faithfully. They should remember their masters are believers and beloved and as such, they are “partakers of the benefit.” The benefit here is probably the benefit of the good work of the slaves and their believing masters are repeating that benefit and not the ungodly. There is now a direct charge given to Timothy to “teach and exhort” concerning these things of masters and servants as well as the other relationships in chapter 5. He had not to seek to change the laws of the land but to teach and exhort the saints to live for Christ in the prevailing conditions.
In vv.3-5 he deals with those who would teach contrary to what he exhorts Timothy to teach. He shows that those teaching otherwise are not consenting to the healthy words of “our Lord Jesus Christ” which provided the doctrine of God given by the apostles which leads to godliness. These men are “proud, knowing nothing” and are obsessed with questions and disputes over words. Such a conduct leads to “envy, strife, railings,” suspicions, wranglings of men “of corrupt minds” and bereft of the truth. They suppose that godliness is a way of gain. We are commanded along with Timothy to withdraw ourselves from such teachers.
Paul corrects any contrary teaching in vv.6-10. He starts with making a true definition of godliness. “Godliness with contentment is great gain.” This refutes the false teachers who say that godliness is a way of gain. Satisfaction with personal circumstances, showing dependence on God and being independent of external circumstances is real gain. He shows the reasoning behind such a statement when he states, “we brought nothing into this world and it is certain that we can carry nothing out". This means that we cannot take gain with us to the next world. Therefore, says Paul, “having food and raiment let us be therewith content.” He follows with a warning about riches. He condemns those who will be rich, that is they desire to be rich, and that desire brings temptation and the falling into a trap or snare and introduces us to “many foolish and hurtful lusts which drown men” in ruin and eternal loss. This is what happens to men in general and is given as a warning to believers against such a covetous spirit. He proceeds to show how it affects believers in particular. “The love (desire) of money” is the root of all kinds of evil. It has led to some being seduced from the faith or led astray and in addition they have “pierced themselves through with many sorrows”, and so have robbed themselves of joy.
e) Timothy’s personal charge, 6.11-16
As a servant in the church Timothy is encouraged “to flee these things” or put them to flight. This is a mark of a “man of God". Positively he has to follow or pursue six characteristics listed, including godliness, which feature is mentioned eight times in the epistle. He is then enjoined to fight or engage in a conflict. It is a good fight of faith, a contending for the right, the whole canon of truth. This leads to laying hold on eternal life. Appropriating all the benefits, privileges and responsibilities attached to the possession of eternal life by being fully involved in all it means. Timothy is reminded he was called of God to this life and that God had helped him previously in events that were witnessed and this same God would help him further to carry out these injunctions.
Timothy is charged to keep the commandment given in vv.11-13. The importance of the charge is stressed in that it is given “in the sight of God” Who preserveth alive all things, thus assuring Timothy of God’s preservation in his witness. It is also given in the sight of “Christ Jesus” Who Himself “before Pontius Pilate witnessed a good confession”, thus giving encouragement and impetus to Timothy to witness faithfully. He has to keep the “commandment without spot”, free from contamination and “unrebukeable”, without reproach. This has to be done right up “until the appearing of our Lord Jesus Christ". In this instance it seems to refer to His coming at the Rapture for His church. That is when He will reward faithfulness at the Judgment Seat of Christ. He goes on to show the progression of Divine plans. “In His times”, according to His programme, “He shall show who is the blessed and only Potentate, the King of Kings and Lord of Lords.” This will be at His manifestation to earth in order to set up His Kingdom and ultimately to bring in a new heaven and a new earth. As such He “only hath immortality”, dwelling in unapproachable light where “no man can approach” or even see apart from the grace of God. This raises a doxology from Paul, “to whom be honour”, that which is His due from others “and power everlasting”, that which is His right as supreme. “Amen.”
f) Timothy’s charge to the rich, 6.17-19.
Paul shows that the rich have special dangers and wealth has to be held for God. He stresses that these riches are only for this world. They should not “be highminded”, acting in a lofty superior manner, trusting not in “uncertain riches” but never relinquishing their trust in God. What God gives is in abundance for our enjoyment. In their use of money they are exhorted to “do good” and to “be rich in good works” with their money. To be prepared “to distribute and willing to communicate” or to be generous in their support of the work of God. By doing this they are storing a good foundation for the future, which will be seen by the rewards given at the Judgment Seat of Christ. By these injunctions they can “lay hold of eternal life”, that is enjoy even now the blessing of eternal life.
3: 6.20-21 - The Final Charge
Paul closes by charging Timothy to keep or guard that which has been deposited with him as a trust, that is the whole counsel of God is to be kept intact. In doing so, there are certain things he will need to avoid or turn away from. Among these are “profane and vain babblings". These are unholy empty sounds, profitless discussions. He has also to avoid “oppositions of science falsely so called". These were the antagonisms of false teachers carried out in the name of superior knowledge. He is warned that some have already professed this knowledge and consequently, have missed the mark concerning the faith, the whole doctrine of God. He is finally commended to the grace of God; only Divine grace can keep us going on to the end.
—concluded
Salvation And How To Possess It
Some saints are afflicted with doubts regarding the possession of salvation and this new series is designed to highlight the truth of assurance. These papers are taken from an old (undated) book called “Salvation and How to Possess it,” published by J. Ritchie
CERTAINTY
By Handley Bird
“If only I could be certain about it.” It is the haunting dread that is so hard to endure, lest after all we have been deceived, and find we have been trusting in a chimera — resting on a false hope.
I cannot trust a theory, however apparently faultless and cleverly presented it may be; for what if the premises upon which it is based are false. I do not trust the opinions of good and great men, for the most opposite statements and beliefs have the support of equally estimable characters. I certainly cannot rely upon my own judgement or my feelings, for I have proved the truth of the Scripture, “he that trusteth in his own heart is a fool.". Then where is certainty to be found? I am going into eternity; a conscious existence for ever; a judgment of life and character by a holy and just God; followed by an eternal state of holiness and happiness, or of misery and torments.
One thing is certain, I have sinned. Memories of my past transgressions terrify me. Yet “religion” is an altogether unsatisfactory refuge, for while it may mend or patch up my life, it will neither undo the past nor deliver from the fear of meeting God in the future. Merely making a new start will not avail me. Oh, how am I to know that I am right with God for eternity?
Yet this is just what the Scriptures present as the heritage of every believer in Heb.6.17-20. In order that we might have strong consolation, who have fled for refuge to lay hold on the hope set before us (which hope is Christ crucified, risen, and within the veil interceding on our behalf); God has confirmed His promise by an oath: that is, He has given us an unchangeable promise, and anchor of the soul, sure and stedfast. Here at least we have something certain. This is what kept Paul’s heart calm and confident in the midst of a despairing crew, Acts 27.25. “Sirs, I believe God that it shall be even as it was told me". What then are these peace terms, which put an end to the torments of fear and guilt, and the miserable sense of unfitness to meet God. Let the Lord Himself illustrate the case. “What king going to make war against another king, sitteth not down first and consulteth, whether he be able with ten thousand to meet him that cometh against him with twenty thousand? Or else while the other is yet a great way off, he sendeth an ambassage and desireth conditions of peace.” Now it is true that I am not “able”, I have not sufficent strength or righteousness or merit with which to face the judgment of a holy God. For is it not written of a good man of old that, though he was a devout man, who feared God and gave much alms to the people and prayed to God alway, he was to send for one Peter who would tell him words whereby he might be saved, Acts 10.2; 11.14. And we read that when Peter came, he simply pointed this religious man to Christ, saying “The word which God sent, preaching peace by Jesus Christ — Whom God anointed — Who went about doing good — Whom they slew and hanged on a tree — Whom God raised up — through His Name whosoever believeth in Him shall receive remission of sins". Acts 10.36-43. Clearly these were God’s “conditions of peace". The seeker’s devotion, fear of God, good deeds, and prayers, could not save him; and he received God’s gift, by believing on the Lord Jesus Christ alone.
Surely this is where I also may find rest of soul and assurance of eternal life; but how hard it is to give up all confidence in one’s own efforts, to let all go, and as a sinner deserving only hell for ever, to accept God’s terms of peace. Yet it is plain that only thus will the Lord make peace. He preaches “peace by Jesus Christ". Shall this not be enough for me? If God be satisfied with my Saviour’s offering, shall I not also rest without fear upon His finished work and the merit of His blood? I was not “able” to meet God in my sins, but Christ has borne them in His own body on the tree, suffering, the just for the unjust, to bring me to God, 1Pet.2.24, 3.18.
Here then is my assurance of salvation. I rest for eternity upon a perfect Saviour, Who has finished the work of my redemption, and by Whose stripes I am healed, Isa.53.5. And having done so, I have “strong consolation” because of God’s promise and oath to me, “two immutable things in which it is impossible for God to lie". He says, “These things have I written unto you that believe on the name of the Son of God, that ye may know that ye have eternal life” 1Jn.5.13. “He that believeth not God hath made Him a liar” 1Jn.5.10, and this I dare not do.
Then also the blessed Holy Spirit. “Himself beareth witness with my spirit” that I am a child of God, Rom.8.16. He it is that teaches me to cry Father, Father. He leads me into fellowship with God and His people. He makes me free from the bondage of sin. He enables me to mortify the flesh. He fills and thrills my soul with new life and holiness. He helps my infirmities. As soon as I believed, I was “sealed with this Holy Spirit of promise until the day of redemption” Eph.1.13; 4.30. As one has said, “While the Word of God tells a blind man what there is to be seen, it is the Holy Spirit who opens his eyes to see it.”
Thus I have a threefold cord not to be broken, which, like Rahab’s scarlet thread, bound to her window, makes me sure of salvation. It is the work of the Son of God for me, the Word of God the Father to me, and the witness of the Holy Ghost in me.
But this is not all. That there may be no excuse for uncertainty, my soul is pointed not only to Christ on the cross dying for me, but to Christ on the throne interceding for me. As it is written, “He is able to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them” Heb.7.25. “Who is he that condemneth? It is Christ that died, yea, rather that is risen again, Who is even at the right hand of God, Who also maketh intercession for us” Rom.8.34.
This was the reason that though Peter fell so grievously, he could not stay in his sin, but went out and wept bitterly — his Lord had assured him, “I have prayed for thee that thy faith fail not". And so Peter is restored, as is every sinning saint, in answer to that unfailing advocacy; and, through it, I also shall be “kept by the power of God, through faith, unto salvation, ready to be revealed” 1Pet.1.5.
Let me, moreover, remember that it is by the grace of God I am saved, apart from any merit or fitness of my own. He saved me, knowing perfectly what I was and what I am; and no future revelation of my unworthiness and sinfulness can change His attitude towards me. It was grace to begin with and it will be grace to the end; so let me “set my hope perfectly upon the grace that is to be brought to me at the revelation of Jesus Christ” 1Pet.1.13. I may change a thousand times, but the grace of God will not and cannot. Did not the Father give me to His Son? Jn.17.2. How then could that love-gift ever be lost? My life is hid with Christ in God. This is certainty. In this my soul rests. I am saved, saved for eternity, never to face my guilty past at the bar of an angry God, never to know the torments of eternal fire. Blessed be God for such a salvation provided for a poor helpless unworthy sinner. “Thanks be unto God for His unspeakable gift.”
—to be continued (D.V.)
EZEKIEL'S TEMPLE
by A. Summers (Scotland)
Paper No.3
The two previous articles looked at the size and location of the Millennial Temple and some of its distinctive features. In this article some other exclusive features of this temple are examined.
THE EAST GATE
The tabernacle had a single entrance on the east, Ex.27.13. The Millennial Temple will have three external gates to the north, south and east. The East Gate in the Millennial Temple however is unusual in that it is reserved for the use of two persons, one Divine and one human. It is the gate through which the Lord returns to the Temple and the gate through which the Prince passes on Sabbath days and new moons. This is seen in the following passages, “Afterward he brought me to the gate, even the gate that looketh toward the east: And, behold, the glory of the God of Israel came from the way of the east: and His voice was like a noise of many waters: and the earth shined with His glory ... And the glory of the LORD came into the house by the way of the gate whose prospect is toward the east” Ezek.43.1,2,4. “Thus saith the Lord GOD; The gate of the inner court that looketh toward the east shall be shut the six working days; but on the sabbath it shall be opened, and in the day of the new moon it shall be opened. And the prince shall enter by the way of the porch of that gate without, and shall stand by the post of the gate, and the priests shall prepare his burnt offering and his peace offerings, and he shall worship at the threshold of the gate: then he shall go forth; but the gate shall not be shut until the evening. Likewise the people of the land shall worship at the door of this gate before the LORD in the sabbaths and in the new moons” Ezek.46.1-3.
The Lord Who retreated from the Temple through the East Gate, 10.20; 11.23, now returns. Once He enters, the door is closed and is only opened on the Sabbath. This signifies the permanency of His return. The Lord has returned to His Temple and closed the door behind Him! On the Sabbath, although the Prince uses the gate he does not pass through the porch and into the court. Instead he stands on the threshold and offers his offerings. The “people of the land” by contrast enter and exit by the north and south gates. In order to ease congestion the great flow of human traffic moves in two lanes, 46.9, so that if someone enters by the north gate he must exit by the south and vice versa. ‘U-turns’ are forbidden in this Temple!
It is sometimes said that the East Gate in Jerusalem will be re-opened for the Messiah when as prophesied by Ezekiel He returns in glory. The East Gate through which the Lord will pass according to Ezekiel however is not the East Gate of Jerusalem but the East Gate of the temple. In the Millennial kingdom the temple and the city are separated from one another, 45.6,7. Today the Temple Mount lies within the walls of Jerusalem. In the vision seen by Ezekiel Jerusalem lies to the south of the mountain on which the temple stands, Ezek.40.1; 45.6; 48.15,19,30-35. Around the temple is a cordon sanitaire to separate it from the land associated with the Prince, the Levites and the city, 45.2. If therefore the East Gate in Jerusalem will one day be re-opened it will not be as a result of the fulfilment of this prophecy.
THE PRINCE
Who is the Prince? Ezekiel refers to David as a shepherd and “prince” over Israel, 34.23,24; 37.25, and some have suggested that the Prince referred to in the closing section of Ezekiel is David back in his old stronghold of Jerusalem as a resurrected man. Others think the Prince is the Lord Himself.
There are a few problems with these views. The Prince here has “sons”, 46.16, to whom he gives gifts. If it is the David of old then these “sons” must be either King David’s original sons or new sons born after his resurrection. But David’s sons included unregenerate men such as Absalom and it is hard to see him being among the sons to whom David gives offerings. Also these are “sons” which connotes young men. I would not expect David’s sons from O.T. times to be raised as young men. It is true that we do not know what state of apparent maturity resurrected bodies will have but if these are resurrected “sons” then they must appear younger than the Prince. All in all the suggestion is fraught with too many difficulties. As regards the possibility that these are sons born after David’s resurrection, Matt.22.30 teaches that after resurrection the dead do not marry “but are as the angels in heaven” which suggests that the resurrected saints are not capable of procreation. That being so, these “sons” could not be born to David after his resurrection.
Nor is the Prince the Lord Jesus since the Prince offers a sin offering for himself, 45.22, which would be inappropriate if this Prince was the Saviour. It would appear therefore that the Prince will be a leader raised up by God to rule Israel and possibly the world during its Golden Age whose precise identity is at present unknown.
THE STAIRS
The Tabernacle was built on a level area of ground. The Millennial Temple however will be built on three levels. The Temple is accessed by a flight of seven stairs, 40.6,22,26; the Inner Court is accessed by a flight of eight stairs, 40.31,34,37; a further flight gives access to the Sanctuary, 40.49. The R.S.V., N.L.T., and E.S.V., adopt the Septuagint text that states that there were “ten steps” leading up into the Sanctuary. However many steps there were on that last flight into the sanctuary, as the priest drew closer to the presence of God his footsteps carried him higher. The higher a priest climbed the closer he was to God. This again emphasises the spiritual elevation that marks God’s presence. Although there is a sense in which God’s presence may be experienced everywhere by virtue of His omnipresence, Scripture teaches that God’s presence can also be localised. Thus in the O.T. the pillar of cloud and the fire indicated that God was present among His people in a distinctive way. When the glory took up residence in the tabernacle God’s immediate presence was a reality.
So when the assembly gathers “in His name”, Matt.18.20, the Lord is among His saints in a way that is distinct from the way in which He is present at other times. Although we do not see the cloud of glory He is present in a way that He is not in the ordinary round of life. On these occasions we are like the priests in Ezekiel’s Temple. We have climbed the stairs and we stand on “higher ground”. We ought to be conscious of the enormous privilege of proximity to His presence. His presence in the assembly ought to have a profound effect on our hearts and spirits. Casualness and carelessness ought to be absent. Like the priests of Zadok’s line that will one day minister with awe before the “throne of His glory”, Ezek.43.6; Matt.19.28; 25.31, we ought to reverence the presence of Christ in the House of God.
CONCLUSION
The closing chapters of Ezekiel present many challenges to the student of Scripture. These articles have been devoted to an examination of the great temple that Ezekiel saw in his vision. Much has been left untouched. May those features that have been examined and the lessons they teach reinforce the conviction in our souls that “all Scripture”, no matter how unfamiliar or complex, “is given by inspiration of God and is profitable”.
(Concluded)
Psalm 69
By C. Jones (Wales)
I am full of heaviness, vv.19-21
The Lord spoke again of His reproach, shame, dishonour and His adversaries. He knew that God knew every detail of His sufferings, v.19. The reproaches He endured broke the Lord’s heart. He had been forsaken and was alone, full of misery and none came to help or comfort him, v.20. In v.21 we read of the Lord being given gall and vinegar. He was offered gall, the bitter tasting drug, to drink to alleviate His sufferings on the cross but He refused it. He was later offered vinegar, that is, sour wine, to assuage His thirst, Matt.27.34,48.
Pour out Thine indignation upon them, vv.22-28
The imprecations David called down on his enemies in vv.22-28 vividly contrast with the gracious, merciful prayer of the Lord when, on the cross, He prayed “Father, forgive them; for they know not what they do’ Lk23.34. Mercy, grace, forgiveness and salvation are available for all who believe, repent and put faith in the Lord Jesus Christ. The imprecations in vv.22-28 apply especially to the nation of Israel and the words of vv.22,23 were applied by Paul to unbelieving Jews, Rom.11.9,10, and v.25 was applied to the nation by the Lord, Matt.23.38. Terrible judgments await those who reject the Messiah. We read that “unto whomsoever much is given, of him shall be much required" Lk12.48. Israel, God’s chosen, earthly people, received many blessings and privileges which would have worked for their welfare and well-being and which were referred to as “their table” v.22. Having rejected their Messiah, the nation will experience great trouble before being graciously blessed again in the future.
The nation of Israel rejected the One who was “the light of the world” Jn.8.12, and now the nation suffers judicial blindness, v.23; 2cor.3.14, and is suffering, and has suffered persecution among the nations which makes “their loins continually to shake” v.23. Shortly before the Lord was crucified, the people said “His blood be on us, and on our children” Matt.27.25, and the Jewish people have indeed suffered God’s indignation and anger, v.24. The Lord said to people, "Behold your house is left unto you desolate", Matt.23.38, and in AD70 Jerusalem was sacked by the Roman army and their habitation was desolate, v.25. V.25 was applied by Peter to Judas Iscariot in connection with his sad end and replacement, Acts.1.20.
When He hung on the cross the Lord was “smitten” Zech.13.7, and many people added to His afflictions and sufferings by the things they said and did, v.26. Those who are determined not to turn to the Lord and be saved keep on adding to their sins and thereby increase the punishment they will suffer eternally, v.27. A believer’s name can never be blotted out of the “Lamb’s book of life” Rev.21.27, but the names of the unsaved will not be found in that book, v.28, and they will be in the Lake of Fire eternally, Rev.20.11-15.
I will praise the Name of God, vv.29-36
The closing section of Psalm 69 can be compared with vv.22-31 of Psalm 22 where, after speaking of His sufferings on the cross and praying for deliverance, the Saviour expressed His assurance that His Father would deliver Him and that He would yet praise and lead others in praise to God. The Lord asked to be set “up on high”, v.29. His Father answered the prayer, raised Him from among the dead and He sits “on the right hand of the Majesty on High” Heb.1.3. The Lord looked forward with confident, glad anticipation to thanking and praising God with a song v.30; Ps.22.22. The praise and thanksgiving led by the risen, glorified Lord and Saviour will please God better than the best animal sacrifices, v.31. The humble, the poor, the oppressed and those that seek God will be encouraged and glad when they learn that God answered the prayers of His Son and delivered Him from suffering and reproach, vv.32,33.
The final verses of the Psalm consist of an outburst of praise to God. Israel has been set aside by God for a little while but a glorious time of blessing lies ahead for the nation. The time is coming when Israel will realize that the Lord Jesus Christ is the Messiah and will realize that He was the One their forefathers pierced and they will mourn for Him as one who mourns for an only Son, Zech.12.10; Jn.19.27. They will say, “Blessed is He that cometh in the name of the Lord” Lk.13.35. God “will save Zion” and, in the Millennium, God will be praised and the Children of Israel will dwell in and possess the land, vv.34-36.
(Concluded)
Good Tidings from Heaven
HEAVENLY ID
In the last book of the Bible we read at least four descriptions of those who will be in heaven. My dear reader, are these true of you?
The first of several songs of praise to be found in this same book commences with the words, “Unto Him that loved us, and washed us from our sins in His own blood” Revelation 1.5. It is evident that those who will populate heaven, have been cleansed from the defilement of sin. The unsullied purity and holiness of that celestial abode can never be contaminated by the loathsome defilement of sin; “And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie …” Revelation 21.27. If you compare yourself with others, you may never be persuaded about your unclean state but when you stand in the fullest, purest, clearest light of the holiness of God Who “is light, and in Him is no darkness at all” 1John 1.5, you will understand your unfitness to be where God dwells. God’s verdict is final and non-negotiable, “For all have sinned, and come short of the glory of God” Romans 3.23.
Have you been cleansed? If not, then why not avail yourself of the cleansing power of the precious blood of Jesus Christ, God’s Son, which cleanseth from all sin, 1John 1.7.
Another great song, described as “a new song” is heard in heaven in Revelation chapter 5. Among the words of praise ascribed to the Lamb are these, “For Thou wast slain, And hast redeemed us to God by Thy blood …” Revelation 5.9. Another characteristic of those who will be in heaven is that they have been redeemed from the bondage of sin. Redemption suggests deliverance because of a price that has been paid. One of the greatest causes of joy in the heart of a believer is the knowledge that we have been delivered from the power of sin presently and from its penalty forever. The Son of God willingly took our place upon the cross and sustained the full punishment that was due to our sins. “Because the sinless Saviour died, my sinful soul is counted free; For God the Just is satisfied to look on Him and pardon me.” Dear Reader, have you that assurance that you will never be in hell because you have trusted Him Who “…bare our sins in His own body on the tree” 1Peter 2.24. If not, then hell is inescapable!
Revelation 21.24 further describes the inhabitants of heaven as “them which are saved”. They have been rescued from the very real consequences of their sins. They were not able to accomplish this by their own efforts; they could not purchase this salvation at any price; it could never be merited but it can be received. “For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord” Romans 6.23. It is the product of the atoning sufferings and death of the Lord Jesus Christ and can only be obtained by faith in Him, Acts 4.12.
Finally, the closing words of Revelation chapter 21 emphasise that those who will be in heaven, “…are written in the Lamb’s book of life”. By wondrous grace their names are in God’s great register, inscribed there the moment they trusted Christ and never to be obliterated from those pages. Is your name there, my friend? That is all important for “whosoever was not found written in the book of life was cast into the lake of fire” Revelation 20.15.
Do you fit the picture? God has graphically described those who will share His home forever. If these descriptions are not true of you, why not, just now, trust Christ, the only Saviour of sinners and start for heaven, assured that you will be there eternally.
March/April 1997 - Contents
PAPERS ON PROPHECY
by W. W. Fereday
AMILLENNIALISM EXAMINED
by D. McAllister
ASSEMBLY TESTIMONY BIBLE CLASS
by J. Riddle
BEHOLD YOUR KING
by J. Flanigan
THE ACTS OF THE APOSTLES
by J. Douglas
NAPHTALI, A HIND LET LOOSE
by D. Ogden
JOTTINGS FROM THE THIRD EPISTLE OF JOHN
by D. Williamson -
A FOURFOLD VIEW OF A SCRIPTURAL ASSEMBLY
by J. Moneypenny
MY CONVERSION AND CALL
by G. Roy
PAPERS ON PROPHECY
by The Late W. W. Fereday (written in 1897/98)
VOLUME 2
Paper 8c—The Times of the Gentiles
To proceed with our chapter. The first of the Gentile powers was still running its course, yet the Spirit of God goes on to speak of the third and even the fourth. Who could declare such things but God Himself, who knows the end from the beginning, and to whom time is nothing, everything being to His mind one eternal now? Thus in chapter 8.21, the Grecian power is expressly named as the conqueror of the Medo-Persian. Its rapidity of conquest is set forth by the figure of a leopard (one of the swiftest of beasts after its prey), with the addition of four wings of a fowl to accelerate its movements. So rapid was its progress, that when shown as a goat in chapter 8.5, it is said it "touched not the ground." In such a way the Spirit of God takes notice of the campaigns and victories of Alexander the Great. After his death, his kingdom was divided between his four great commanders, as we read "it had four heads." The great horn of the rough he-goat being broken, in place of it came up four notable ones (Dan. 8.8,22).
The fourth wild beast particularly attracted the notice of Daniel the prophet. "After this, I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly, and it had great iron teeth, it devoured and brake in pieces and stamped the residue with the feet of it, and it was diverse from all the beasts that were before it, and it had ten horns" (Dan. 7.7). This cruel nondescript is the power of Rome. We need not go outside the covers of Scripture to interpret it. In the opening of the New Testament we find, not Babylon, Persia, or Greece, supreme in the earth, but Rome, and under its government Christ was born into the world (Luke 2.1; 3.1).
"It had ten horns," these being ten kings (verse 24). Never was this true in the past. The Roman empire was under one government. True, in the latter days of its supremacy many of the emperors associated others with themselves in the administration of their vast dominions, but never was there anything of the kind described in Daniel's vision. Here we have ten horns—ten kings, and one arising among them becoming their leader and head. What does this prove? Most assuredly that this vast power, so long scattered and broken, has a history yet before it, for Scripture cannot be broken, its every word must be fulfilled.
Now this is exactly what is revealed in the Book of Revelation. In chapter 13.1, John saw a strange beast arise out of the sea (the tumult of the nations), combining in itself most, if not all, of the features of the various Gentile monarchies spoken of by Daniel. We learn more in chapter 17.8. "The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition, and they that dwell on the earth shall wonder, whose names were not written in the Book of Life from the foundation of the world, when they behold the beast that was, and is not and yet is" (or "shall be present"). This fully explains the matter. "The beast was"—i.e., it existed in the past, "and is not." There is no such power now, but it will be revived by the power of Satan in the last days for the accomplishment of his evil designs against Christ and His saints. He will succeed in bringing together once more the atoms of that mighty power that has been in a state of dissolution since the days of Honorius.
The little horn is its last head. Three of the first horns were plucked up by him before the eyes of the prophet. This probably means that the beginning of his great power will be the subjugation of three kingdoms, which leads to seven others uniting together under his presidency. This may be judged advisable when the time comes because of the serious growth of democratic principles, making it well-nigh impossible for rulers to hold their people in check. But however it may be brought about, the general fact is plain that the Roman empire of the future will be a confederacy of ten kingdoms, each ruled over by its own sovereign, but all submitting to the general leadership of the little horn.
This personage must not be confounded either with the Antichrist, on the one hand, or with the little horn of Dan. 8.9, on the other. Antichrist is a religious rather than a political leader, his kingdom-power apparently being confined to the land of Israel, where he will be accepted as the promised Messiah (Dan. 11.36). He will be in league with the Western Chief, undoubtedly, but must not be confounded with him. Rev. 13 shows both the distinction and the connection. The little horn of Dan. 8 is expressly stated to arise out of one of the four divisions of Alexander's empire, and is identical, I have no doubt, with the king of the North in chapter 11.
The Roman head is solemnly described in our chapter by the Holy Spirit. "He shall speak great words against the Most High, and shall wear out the Saints of the Most High (or high places), and think to change times laws, and they shall be given into his hand until a time and times and the dividing of time" (vi25). Here we have three things stated of him. (1) He is a boastful blasphemer. Compare Rev. 13.1-6. Having received his throne and authority from the dragon, he defies and blasphemes the" God of heaven. (2) He is a persecutor. He and his coadjutor, the Man of Sin, will seek to stamp out all confession of God and His truth, and thus will come about the unparalleled great tribulation, of which we have already spoken in these papers. (3) He will seek to overthrow the Jewish order and institutions, which are what is meant by "times and laws." This he will be permitted to do for the space of three years and a half, to the sore affliction and sorrow of the godly in Israel.
In this connection the remarkable prophecy of the "seventy weeks" should be carefully examined by the prophetic student (Dan. 9). We have only space for a few words here. It is the term of Israel's and Jerusalem's servitude and desolation, commencing with the commandment to restore and build Jerusalem (see Neh. 2), terminating with the final blessing and reconciliation of the people.
It is divided into three parts—seven, sixty-two, and one. The seven weeks were occupied with the rebuilding of Jerusalem, the added sixty-two making 483 years in all, bringing the Prophecy down to the manifestation of Messiah the Prince. How literally as to time this was fulfilled probably every Bible reader is aware. But Messiah was not received, consequently we read, "And after the threescore and two weeks shall Messiah be cut off, and shall have nothing" (for so verse 26 should read). He was entitled to a throne, but the unbelief of His people did not suffer Him to have it. In wondrous grace He accepted the cross instead, where faith sees, not only human unbelief and sin, but the accomplishment of redemption. His soul was made an offering for sin, and on this foundation all who believe are forgiven and justified. The cutting off of Messiah is followed in the prophecy by the overthrow of the city and sanctuary, with war and desolation until the end.
The language of the verse is very precise, and should be carefully noted. "The people of the prince that shall come shall destroy the city and sanctuary." Every one knows that the people in question were the Romans; they under Titus captured and destroyed guilty Jerusalem. "The people" have come and done their part; "the prince that shall come," arising from their midst, has not yet appeared.
—(to be continued D. V.)
AMILLENNIALISM EXAMINED
by David McAllister (Zambia)
Paper 10 F. The Attacks of Amillennialism.
From what we considered in these articles it should be clear that Amillennialism is an attack on many things that we hold dear, and so in this final section we will look at some of the attacks that it makes. As previously, this paper will be doing little more than summarising material in previous sections, so points made will not be enlarged.
Some of the objects of the attack of Amillennialism are:
(a) God's character:
Amillennialism implies that God says certain things that He does not really mean; that He makes promises that He does not intend fully to fulfil; that He uses language which He knows people will take in a different way to what He intends, yet He chooses to keep them in the dark about it; and that He does not have the ability to deliver that which He has promised. Such a view of God must be rejected in its entirety.
(b) Scripture:
Amillennialism states that there are many passages of Scripture which do not really mean what they say; and that we can either spiritualise these away, or else ignore them altogether.
(c) Sound interpretation:
Amillennialism teaches that sound interpretation of Scripture, taking into account the grammar, context, literal meaning of the words, and comparing Scripture with Scripture, can in certain circumstances be set aside; thus leaving us without any yardstick with which to test interpretation, leaving it open to whatever ideas we wish to introduce. The logical conclusion of Amillennialism is to lead to Liberalism. Once we introduce the possibility of allegorical interpretation, there is no telling where it can lead. Why stop with prophecy? Why not go all the way? It has been well said that it is almost impossible to find a modernist who is also pre-millennialist, and that equally, among the assemblies, which are Pre-Millennial in doctrine, Modernism is practically unknown. Amillennialism and Modernism are natural allies; pre-millennialism and Modernism are incompatible.
(d) The created world:
It follows from Amillennialist teaching that there is no hope for the present creation, which is "groaning and travailing" in pain at present, to have fulfilled the promises given in Scripture to be delivered and restored to its former glory.
(e) Israel:
Amillennialism categorically states that the nation has been permanently set aside; that there is no future for it; that the myriad promises made to the nation have no hope of fulfilment. It is not surprising that not a few Amillennialists confess to being anti-semitic. Taken to its extreme, we see the persecution of Jews by the Roman Church during the Inquisition and by Hitler (who was also a Roman Catholic) this century. Of course it would be going too far to blame this totally on Amillennialism. However, had the belief of the Roman Church been Pre-Millennial, with its promise of the restoration of Israel, it is certain that they would never have carried out these atrocities. Amillennialism was undoubtedly a major factor in the build-up of anti-semitic forces which have been released with such satanic ferocity at various times in the history of Christendom.
(f) The Church, Christ's Body:
Amillennialism teaches that this is not a distinct body, introduced consequent to and as a result of the death of Christ, with Jew and Gentile uniquely united together in one "new man", enjoying privileges and blessings never given or promised to Israel, but rather it is no more than a full-blossomed Israel.
Amillennialism teaches that many promises which God made in the OT will never be literally fulfilled. If this is true, then what right have we to assume that what He has promised to us as the Church will be literally fulfilled either? If Israel is not to be given all that it was promised, are we likely to fare any better? If Amillennialism is true, then we have difficulty in taking any of the promises to us at face value.
(g) The assemblies gathered to the Lord's name:
We believe that:
- just as the Church which is the Body of Christ came into being in the Acts, so did local assembly testimony,
- just as the Church which is His Body was not in the OT, neither was the assembly.
- just as the Body is unique to this age, so is the assembly testimony.
- just as the Body was formed as a result of the death, burial, resurrection and exaltation of Christ, so is each assembly.
- just as the Body will cease to have any members on earth at the Rapture, so assembly testimony will cease at that time.
Thus whilst the Church which is the Body of Christ and the assembly are not one and the same thing, nevertheless their beginning, character and future are inextricably linked together. The Amillennialist denies all the above points as far as the Church which is His Body is concerned, so he with equal vigour also denies the parallels as far as the local assembly is concerned. It is not surprising that a person in an assembly who holds Amillennial doctrine often does not feel much at home. That may well be partly because his teaching is not accepted or acceptable. But there is more to it than that: he soon sees that there is no place in Amillennialism for the view that the assembly is unique to this dispensation, and distinct from everything else around it. And if he does not believe in the distinctiveness of the assembly, he does not really feel any reason to stay. Amillennialism is opposed to assembly testimony.
And so, in a magazine whose name indicates its dedication to the maintenance of assembly testimony, this would perhaps be a suitable point at which to conclude our study. It has been long, but it is a very embracive subject and cannot really be dealt with in just a few pages. But although it has been long, it has been by no means a full treatment of the subject; it has done little more than scratch the surface. It is the writer's prayer that it may be used in the hand of God in helping some to see and avoid the errors of Amillennialism.
Any attempts such as this to show its errors are feeble when compared with what is soon to happen: a series of events that will settle the argument once and for all: the return of the Lord Himself to the air to take His redeemed people home, the Tribulation, the return of the Lord to earth, the restoration of Israel, the Millennial reign, and ultimately the eternal kingdom. Surely we can join with John and say "Amen, even so come Lord Jesus."
—(concluded)
Assembly Testimony Bible Class
by J. Riddle (Cheshunt)
THE CHURCH AND THE CHURCHES (14) Elders (Part 1)
It will be helpful to have 1 Timothy 3 open as we turn our attention to this important subject.
It deals with "bishops" and "deacons", and we shall see, the first of these are elsewhere called "elders" in the New Testament. Even a most cursory reading of the chapter will show that both "bishops" and "deacons" are far removed from the ecclesiastical dignitaries which abound in Christendom. The Authorised Version does, however, use language which requires some investigation. For example, "the office of a bishop" (v1), and "the office of a deacon" (v10). As you read the chapter, it will become very clear indeed that both "bishops" and "deacons" have to fulfil some very stringent conditions. The reason becomes obvious when we remember that in the first case, Paul is dealing with those who exercise care in the assembly, and in the second case, he is dealing with those who serve in the assembly. Whether it is caring or serving, the highest spiritual qualities are required. Responsibility for the assembly, and responsibility in the assembly, is no light matter.
We must now examine New Testament teaching in connection with the men who are to care for the assembly. We intend, God willing, to deal with the subject in four studies.
1) THE TERMS EMPLOYED
A) "Bishops"
The word in our Authorised Version translated the Greek 'episkopos.' It is made up of 'epi', over and 'skopeo', to look or watch. So, literally translated, the word means 'overseer.' Now let us look at the various places in the New Testament where 'episkopos' occurs:
- Philippians 1.1: "Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons."
- 1 Timothy 3.1-2: "This is a true saying, If a man desire the office of a bishop, he desireth a good work. A bishop then must be blameless." No, we haven't forgotten "the office of a bishop" in v1!
- Titus 1.6-7: "If any be blameless, the husband of one wife, having faithful children, not accused or riot, and unruly. For a bishop must be blameless, as the steward of God."
- Acts 20.28: "Take heed therefore unto yourselves, and to all the flock, over the which ('in the which', JND) the Holy Ghost hath made you overseers."
These three passages yield at least four immediate lessons, all of which simply consist in noting what the Scriptures say for themselves:
- The plurality of "bishops" in Philippians 1.1. Not one bishop presiding over a number of churches, but a plurality of bishops in one church. Proverbs 11.14 gives at least one reason for this: "Where no counsel is, the people fall: but in the multitude of counsellors there is safety." See also 15.22 and 24.6.
- The word "bishop" or "bishops" in the first three references becomes "overseers" in the last reference. The lack of uniformity in the Authorised Version evidently arises from the fact that the translators were charged, amongst other things, to keep 'the old ecclesiastical words.'
- The "overseers" in Acts 20.28 are not "over" the flock in any hierarchical sense, but 'in' the flock. It is not a case of 'clergy and laity.'
- The "overseers" are not appointed by democratic processes, but by the Holy Spirit. This is very important, and we will refer to this later.
The word 'episkopos' also occurs in 1 Peter 2 with reference to the Lord Jesus Himself: "For ye were as sheep going astray; but are now returned into the Shepherd and Bishop of your souls", v25.
You will also notice, that in two of the above passages (Titus 1 and Acts 20), the "overseers" (we'll use this word for a little while) are also described as:
B) "Elders"
The word in our New Testaments translates the Greek word 'presbuteros', and means, literally, an old man. But don't get too alarmed at this juncture! There are in fact three passages where 'episkopos' or a kindred word, and 'presbuteros', occur together:
- Titus 1.5-7: "For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city . . . For a bishop must be blameless." Notice that here Paul does not say 'ordain elders in every assembly', but in "every city." Perhaps this stresses their standing in the community.
- Acts 20.17-28. "And from Miletus he sent to Ephesus, and called the elders of the church (so they were a recognised body of people: it wasn't a case of calling 'a brethren's meeting'). And when they were come to him, he said unto them . . . Take heed therefore unto yourselves, and to all the flock, over the which (in the which) the Holy Ghost hath made you overseers."
- 1 Peter 5.1-2: "The elders which are among you I exhort . . . feed the flock of God which is among you, taking the oversight thereof." The word "oversight" (Greek 'episkopeo') describes the work rather than the person ('episkopos'), but the point is clear. The two words describe the same person.
It is also worth mentioning at this juncture that the body of elders is called "the presbytery" in 1 Timothy 4.14.
C) "Overseers" and "Elders"
The use of two words to describe the same men is certainly not mere duplication. The terms are not synonomous:
i) The word 'overseer' describes the man's ministry. It stresses his duty. Notice in this connection that the word "visitation" in Luke 19:44 and 1 Peter 2.12, is 'episkope.' So an overseer is someone who visits! The word "visit" in the New Testament comes from a word associated with 'episkopeo.' See W. E. Vine's Expository Dictionary of New Testament Words.
ii) The word 'elder' describes the man's maturity: it stresses his dignity. An elder is not necessarily an old man in years: but he must be a man with experience and maturity. As we shall see later, "not a novice", 1 Timothy 3.6.
2) THE WORK INVOLVED
Let it be clearly stated, that overseers or elders are people who work. They are not non-executive directors: in fact, they are more like working-directors, although the word 'director' is not really suitable at all! Paul put it like this: "And we beseech you, brethren, to know them which labour among you, and are over you ('take the lead among you', JND) in the Lord, and admonish you", 1 Thessalonians 5.12. 'If any one aspire to exercise oversight, he desireth a good work", 1 Timothy 3.1, JND. It is the work of the overseer that is stressed in the following:
- 1 Timothy 3.1: "If a man desire the office of a bishop." It is, literally, 'If any one seeketh overseership.' W. E. Vine observes that 'there is no word representing 'office.' It is a work, not a position.
- Acts 1.20, referring to Judas Iscariot: "His bishoprick let another take." "Bishoprick" sounds rather grand! But it simply means 'oversight.'
- 1 Peter 5.1-2: "The elders which are among you I exhort. . . Feed the flock of God which is among you, taking the oversight thereof."
So far, we have been rather technical. Now the time has come to get to grips with the actual work. Paul puts it as follows: "If a man know not to how to rule his own house, how shall he take care of the church of God", 1 Timothy 3.5. If you want to find out what this means, turn up Luke 10. Yes, the 'Good Samaritan!' " But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him, and went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him", v33-35. The words are exactly the same. So there's no doubt about the work. It is caring for people, and especially when they've taken some hard knocks.
'Taking care' of people is described in the New Testament as shepherding and stewarding, and we must look at this in more detail in our next study.
—to be continued (D.V.)
BEHOLD YOUR KING
(Meditations in Matthew)
by Jim Flanigan (Belfast)
7. The King in the Wilderness (Ch.4)
This chapter begins with, "Then". We must ask, "When?" The answer is most important to a full appreciation of the scene that follows. It was just when heaven had been opened in approval of the Saviour. It was when the Spirit had descended in holy complacency upon Him. It was when the Father had proclaimed His delight in His Son. It was then, just then, that Jesus was led into the wilderness to the confrontation with the Devil. The heavenly approval will provoke Satanic attack. Like as the first man had been tested in the garden, and had failed, so would the second Man be tested in the wilderness, but could not fail (Isaiah 42.4).
After forty days and forty nights, almost six weeks of fasting, Jesus is hungry, and it is just now that the tempter comes to Him. It is essential to understand that the word "tempted" is used in two different ways in Scripture. It must be, for in one place James avows that God cannot be tempted with evil and neither does He tempt any man (James 1.13), yet in another place we read that God did tempt Abraham (Gen.22.1), and in yet another place we have God's complaint to the Hebrews that their fathers had tempted Him (Heb.3.9).
Sometimes the word "tempted" may indeed imply a seduction, an enticement, a temptation to sin. This may often be true of us, but it can never, never, be true of the impeccable Christ. At other times however, the word implies a testing, a proving, as when gold may be tried in the fire to confirm its freedom from dross. Our Lord Jesus could never be enticed to sin but in His wilderness experience He was tried in a three-fold way. He was tested as to His dependence. His obedience, and His patience. The testing will but demonstrate His absolute freedom from sin and from the possibility of it. Had He not just been pointed out as "The Lamb of God"? He is therefore, He must be, a Lamb without blemish and without spot. He is in every way pure.
The tempter begins, characteristically, with an expression of doubt, "If . . . "If Thou be the Son of God . . ." This was, as in the Garden of Eden, a blatant slight on God's word. That word had just declared. "This is my beloved Son". The Devil says, "If Thou be the Son . . ." It is the prelude to a triple temptation, leading on and up to an arrogant offer of world dominion in exchange for an expression of worship.
Our Lord then is to be tested as to His independence. Is He hungry? "Command that these stones be made bread", says the tempter. And why should He not do so? He had the right and the power, and He would, in a little while, turn water into wine for others. Why should He not now, a hungry Man, turn stones into bread for Himself? But then, Had He not voluntarily assumed dependent manhood? It would not be in keeping with this dependency that He should act independently to meet His own need of the hour. He would continue to trust Him whom He had ever trusted (Psalm 22.8-10). So He used the sword of the Spirit to repel the tempter and quoted from the Book of Deuteronomy. "Man shall not live by bread alone but by every word that proceedeth out of the mouth of God".
The Saviour will then be tested as to His obedience. Does He quote Scripture? Then Satan will quote Scripture also (or mis-quote, as he did in Eden). On the pinnacle of the temple, on that highest point of the temple mount in the holy City, the Devil urges, "Cast Thyself down", and then refers to the lovely Psalm 91. But His quotation of the Word is both incomplete and irrelevant. "It is written", Jesus had said; "It is written", Satan now enjoins, quoting from the Psalm, but he leaves out the words "in all Thy ways". Our Lord replies with yet another quotation, "It is written again", He says, and again He quotes from Deuteronomy. To cast oneself down needlessly into the depths of the Kidron Valley from that pinnacle point would not be trust. It would be put a spectacular tempting of the providence of God. The obedient One would not be guilty of this. Satan is rebuffed again.
A third time the tempter comes, now to try our Lord's patience. From an exceeding high mountain the Saviour is shown all the kingdoms of the world and their glory. The treasures of Egypt, the might of Babylon, the culture of Greece, and the power of Rome were all, in some way, displayed before His gaze. "All these will I give Thee", Satan promised, "If Thou wilt fall down and worship me". Surely the tempter must have known that our Lord was already the appointed Heir of all things. Had he so soon forgotten that all things had been created by Him and for Him? And had not Jehovah in an ancient Psalm declared to the Son, "Ask of Me and I shall give Thee the heathen for Thine inheritance and the uttermost parts of the earth for Thy possession"? (Psalm 2.8). With yet another quotation from Deuteronomy Jesus repels the tempter again, saying, "Get thee hence Satan". Our Lord refused from the Devil what the Man of Sin will accept, for when he comes he will be enthroned and empowered by the Dragon, Satan (Rev.13.2).
The rightful Heir can wait in patience. He is at the Father's right hand now, sharing His Father's throne. He will wait expectantly until His enemies are made His footstool. Then He must reign and the cry of many voices will echo throughout the heavens, "The kingdoms of this world are become the kingdoms of our Lord and of His Christ; and He shall reign for ever and for ever" (Rev.13.15). That which He has refused from the hand of the tempter He will receive from the hand of His Father at the appointed time.
The Devil leaves Him now, and His angels come. The Psalm 91 from which Satan had quoted is now fulfilled in the ministry of the angels. The dependent, obedient, patient Man is served by angels who become His deacons in the wilderness. Heavenly attendants minister to the King as the Devil makes exit from the scene.
This record of the temptation in the wilderness is the solemn story of a connecting period between our Lord's private and public life. Thirty years in the relative obscurity of Nazareth and three years of busy public ministry are joined together by forty days of trial in the loneliness of the Judean dessert. There is perhaps a lesson for every servant of God. The years of our service are properly preceded by valuable years of preparation when we may be of necessity occupied with things familial and secular. There is however, a time of lonely waiting upon God, during which time the servant inevitably becomes the object of Satanic interest and onslaught. Such experiences, irksome and difficult though they may be, are undoubtedly used of God to equip His servants for their future ministry. Moses had his years in the backside of the desert. Paul had his time of waiting in Arabia. The Saviour Himself, God's perfect Servant, spent thirty years in Nazareth and forty days in the wilderness. He has left us an example that we should follow His steps and be encouraged.
—to be continued (D.V.).
THE ACTS OF THE APOSTLES
by the late J. Douglas (Scotland)
These notes were submitted by Mr. S. Brownlie (Scotland)
Paper 3
We have seen the effect of the Preacher vs 25 & 26, we are now to see the effects of the Teacher, through the one Sinners are Saved, through the other Saints are Advanced i.e. Salvation and Education.
Called Christians, Character Formed, Likeness Produced, verses 28-30
The prophets message, interest begotten, relief sent, Rom. 15.27. They are partakers of their spiritual things, they are debtors to bestow carnal things. The truth of the Body expressed 1 Cor 12: As one member suffers, all members suffer with it, - priestly sympathy and succour. Not only the saint but the servant, Gal. 6.6.
v25. Do we see here spiritual perception? - what he sees, appreciates and encourages, he feels he cannot carry on, so makes room for another. This is unselfish love. The progress of the work more to him than position in the work. In honour preferring one another. (Barzillai and Chimham)
Commendation: Barnabas commends Paul to the Assembly, he also commends him to the Work. Andrew brings in Peter - John 1, Peter brings in the thousands, Acts 3. He also brings in the lad - John 6, through whom the Lord feeds the thousands.
- Gen. 41-12 The Butler commended Joseph;
- 1st Sam. 16-18 Saul's Servant commended David;
- Dan. 2-25 Arioch commended Daniel;
- Col. 4-10 Paul commended John Mark.
What an honour to bring forward men like these, but be careful:—
- Eli the Priest made room for his Sons;
- Samuel the Prophet made room for his Sons;
- David the King made room for his Sons;
- Solomon the Wise Man made room for Jeroboam.
— Ch. 13 We have followed with interest the history of this man Barnabas and his links with Paul. Now we see Barnabas was bringing together what God had put together. The Levite and Benjamite. In Ch. 11 we see its Formation and Features, here we see within the Church, a twofold ministry, Prophets and Teachers.
The difference may be seen in Ch. 11. 27 & 26, Foretelling and Telling forth.
Here we have not the Call of the Sinner by the Gospel, but the Call of a Servant to the Gospel. There are Principles for our guidance — there is a distinction between the Church and the Prophets and Teachers. Here the Spirit would make another distinction by taking the first Barnabas and the last Paul, thus we have Divine Choice and Call.
- Link with Num. 4 and Num. 8;
- Link with Ex. 35-30 and 2 Chron. 31-2.
The Spirit's Voice, the Church has ears, Ch. 11.22 and Matt. 18.17. Separate Me. He Calls, He asks the Assembly's Co-operation. (They let them go) The Spirit sends them forth. So we have their exercise towards the Lord, we have the Lord's exercise towards them. Fellowship with Him and Fruitfulness for Him. The Call of the Spirit, the Identification of the Church. In the Church, Called from it, Commenced by it, Serving with it, — blessed priviledge.
- Valuable Principles and Holy Occupation.
- We see their going out — Acts 13.4;
- We see their coming back — Acts 14.26;
- The First missionary meeting, v27.
— Ch.15 From the beginning we have seen the doings of God and the opposition of Satan.
- He sought to Devour, the Man Child (Christ).
- He sought to Persecute, the Woman (Church).
He who was behind the hypocrisy of Ananias and Sapphira and the murmuring of the Grecians and the deception of Simon, is here again in Acts 15, seeking to corrupt the doctrine, misrepresent the servants, disturb the saints and above all casting shadows on the finished work of Christ.
Paul and Barnabas had been building with the Trowel, they are now called upon to defend with the Sword. This chapter best understood if read with the Galatian Epistle.
They face the Difficulty at Antioch v2, and unitedly again at Jerusalem. The opposition is condemned v24, they are vindicated and commended (v25,26). Acts 5.2 the proposal of the brethren (human) Gal. 2.2 By revelation, (Divine Guidance)
v28 The Spirit has His way, the victory is gained, the truth is preserved, unity is maintained The saints are made to Rejoice v31.
A year elapses between verses 35 and 36, and it was at this time Peter was to be blamed by Paul — Gal. 2.11.
So we have Peter's Dissimulation.
- v36 we have Paul's Desire.
- v37 we have Barnabas's Determination.
- v38 we have Paul's Disagreeance.
- v39 we have their Disputation.
- v39 we have their Dividing.
The links that were formed are now broken.
What God put together now put assunder.
Serious Results, Solemn Lessons — 1 Cor. 10.12.
The effects are bad. What was the cause? He has fallen to a natural religion, he has taken sides with Peter.
Did he feel incriminated? when Paul blamed Peter has the influence of Peter become more than Paul? Both deny what they Preached, in their Practice. A good man affected by a bad example.
- As every Voice has an Echo
- Every Substance has a Shadow
- Every Life has an Influence
Its former truth is given up, former state is lost. Question, has this experience anything to do with what follows?
Verses 36-41 Does he now fall to a natural relationship? Colossians 4.10; Uncle and Nephew
- v37-38, we have seen their difference.
- v39 we now see their Discussion.
What did they say one to another? Our curiosity may be aroused — but our admiration is encouraged as Luke by the Spirit seems to go backwards. (Gen. 9.23; 2 Sam. 1.20; 1 Cor.10)
Paul's reason is based on past experience which provides a disqualification for present Service. The natural or the spiritual, the person or principle, the companion or conviction. Paul forfeits the person (Barnabas) for the principles he believed v39. We see reacted, Abraham and Lot, David and Jonathan, by Paul and Barnabas.
Two histories close (Peter and Barnabas), never again are they mentioned, one history was continued (Paul).
In the beginning of the chapter, a difference came in, it was considered and settled. At the end of the chapter a difference that was never settled.
Phillipians 4.2 A difference which was personal. Sides cannot be taken, both may be to blame.
Acts 15 A difference, when right must be justified and wrong condemned, so sides must be taken.
What is withheld from Barnabas is given to Paul, the Commendation of the Brethren and continued Guidance of the Spirit.
Thus we take sides with Paul.
—(concluded)
NAPHTALI, A HIND LET LOOSE
by David Ogden, (Luton, England).
Part 3
III. — The Pattern for the Saint — Conveyed Practically
In the first paper we noted that Naphtali and his blessing in Gen. 49 can be considered in three ways:
- The Portrayal of the Tribe. — Considered Historically.
- The Picture of the Saviour. — Contemplated Doctrinally
- The Pattern for the Saint. — Conveyed Practically.
We now come to the last of these suggestions:—
The Lord never worked in isolation. There was work which could never be delegated to men, yet He chose men to be with Him and He worked through them. Many would be from the area around the Lake. Of the ones whose background is known, although Judas was from Judah, and Nathanael from Cana in nearby Zebulon, Philip, Matthew, Peter, Andrew, James and John were all from the lake side area.
These men were like hinds. The Son of God had set them free, they had been loosed from the law, set free from sin and death. Thus it is with believers today. We-have been redeemed and set free. It therefore behoves us to stand in that liberty. We are not all called to preach the gospel in foreign parts where Christ has never been named, some may never be called to public service. Yet the scripture still rings true even in our own time and local environment, "how beautiful upon the mountains are the feet of those who bring peace", Rom.10.15, and "How shall they believe in Him of whom they have not heard" Rom.10.14.
Those disciples were ordinary men, sometimes they failed, yet they served diligently, led the Spirit of God. They epitomise an attribute of Naphtali, giving goodly words. This is especially true after the Ascension. They were not required to be popular. We know very little about them as individuals, since scripture only really amplifies concerning Peter and John. They were regarded as unlearned and ignorant men untrained in the intricacies of Judaism, Acts.4.13. Yet they had learnt from the Master Himself.
They were not afraid to speak the word in boldness, Acts.4.31, and they were probably called eccentric because of their zeal. Neither, undoubtedly, were they always popular. We are sometimes frightened to be individuals, to be natural, responsible to the clear teachings of the word of God alone. There is a difference between being an individual and being individualistic.
They spoke goodly words, and the Lord commanded the blessing, even life for evermore.
Those words related to the:
- Pattern: "If any man speak, let him speak as the oracles of God", 1 Pet.4.1;
- Person: "Jesus of Nazareth, a man approved of God among you", Acts 2.22;
- Plan: "The predeterminate counsel and foreknowledge of God", Acts.2.23;
- Power: "who is gone into heaven and is at the right hand of God, angels and authorities and powers being made subject unto Him." 1 Pet.3.22;
- Precepts: "We ought to love one another", 1 John.4.12;
- Principles: "And that believing ye might have life through His name", John.20.31.
- Proclamation: "Neither is there salvation in any other" Acts.4.12;
- Promise: "Exceeding great and precious promises" 2 Pet.2.4;
- Propitiation: "Christ also suffered for us," 1 Pet.2.21;
- Purpose: "Preaching peace by Jesus Christ, He is Lord of all" Acts.10.36.
We are not all called to be a Peter, who could publicly preach Christ, nor record his doings like Matthew. We can in spirit, emulate John who leaned on his Master's bosom. One day we too shall behold His glory. We also have been set free as hinds let loose. May we thus give goodly words, words of grace and gentleness, yet words of conviction. The people of God and the world still need goodly words given to them from those who have received them from the Master through the Word.
There is so much which can dilute those words: an overbearing harshness; an easy compromise; a reluctance to tell what the word of God says; the problem of worrying about little things which do not really matter, instead of the whole counsel of God; a tendency to speak smooth things which will appeal, even to be partial. Gossip too, is in danger of ruining the effectiveness of the testimony. If only we minded the Lord's business as much as we are inclined to try and mind that of everybody else, the Assemblies of the Lord's people would be a power for God in the land.
The words written many years ago are still as true today.
- "Thou hast no tongue, O Christ, as once of old.
- To tell the story of Thy Love Divine,
- That love so true, so strong, so kind,
- But there's no tongue to tell it out but mine."
We should watch as though, He the true Man of Naphtali, could come at any moment. We work for the night is coming when no man can work, when He will call His bride away.
The late J.M.S. Tait of the Shetland Islands expressed it beautifully in the closing stanza of a poem:
- "Till thy soft day-dawn awaking,
- Through the fleeing shadows breaking,
- Bring the One I love to me; for Him I'll pine.
- O that, like the young hart bounding,
- Thou would'st skip those hills surrounding,
- That they nevermore might sever Thee and Thine."
"Naphtali is a hind loose, he giveth goodly words."
—Concluded
Jottings from the Third Epistle of John
by D. Williamson, (Belfast)
Paper 1.
A third Epistle! Why a third? The only third Epistle in the New Testament! Allowing for the evident design of Inspiration, there must surely be some vital reason why John felt compelled to issue a third Epistle from his pen.
One might well ask if the Apostle had already adopted the role of a seer. Could he see foregleams on the horizon which brought forebodings? Impelled by love and care, would he feel constrained to warn and to woo? Clearly, if, as we understand, all second Epistles have a ministry in view of departure, what shall we say of a third, so short yet so pregnant with matter for spiritual consideration?
Whatever external background material we may collate to help us in the hope of illucidating or enhancing our main impressions, we have enough internal core substance in the Epistle to enable us to raise some columns of monumental importance on the canvas of our minds, in the hope that they shall remain as priceless treasures, from which we may draw valuable assistance as we turn to them again, and yet again, throughout our experience. It seems the writer would have wished it so.
Let us then seek to appreciate this precious portion of the Word of God and with the aid of the Holy Spirit Himself to apply the lessons to our daily lives. May we imbibe the spirit of the Apostle as he directs our hearts to the quality of spiritual life and experience in the midst of anything but congenial surroundings. Only as we have known the "bosom experience" can we hope to derive benefit from one who is speaking from that standpoint. May the Lord condition us so, that we might assimilate His truth.
As John writes, three men are highlighted for special mention, Gaius, Diotrephes, Demitrius. His appreciation of each is given with plainess and from one who has a genuine care for the saints and the work of the Lord as well as Public testimony. One can easily discern the tender heart of the Apostle as various reactions to the truth are underline. His love for the Lord makes him an ardent associate of the truth. This is the instrument by which he measures the character and conduct of those to whom, and of whom, he writes. Principle is a very precious thing to this man. A survey of the letter will yield bounty if only to trace the spiritually sensitive nature of this elder as he yearns over the flock. And where did he learn this, but as he accompanied One who is the True Shepherd and Bishop of our souls.
The short Epistle may be simply divided emphasising John's reasons for speaking of these individuals. Thus:
- v. 1—8 he writes TO ENCOURAGE GAIUS IN THE TRUTH:
- v. 9—11 he writes TO EXPOSE DIOTREPHES AND HIS TENDENCIES:
- v. 12—14 he writes TO ENDORSE DEMETRIUS AND HIS TESTIMONY.
Lessons may be learned as to forthrightness and honesty. It would seem that the more the writer loved God's precepts, the more he hated every false way. In our day when compromise appears to be the common factor by which a so called "workable relationship" is arrived at, it is all the more refreshing to return to one who is happy and content to abide by, as well as expound, the truth as it is in Jesus.
Writing to ENCOURAGE GAIUS IN THE TRUTH.
"The elder unto the well beloved Gaius whom I love in the truth" v.1. We may well take into account the language of the Apostle Paul in 1 Cor.8.1, "knowledge puffeth up but love edifieth". Paul was underlining the emptiness of truth without love as its necessary companion. Here John looks at it from the other side by saying "whom I love in the truth". The nett result is the same, reminding us of the balance of Scripture as well as the unity of the Spirit in the control of each N.T. writer, while allowing for the exercise of their distinct personality. These godly men had no wish for extra biblical corroboration, they submitted themselves to the searchlight of Divine truth and were content to live in that sphere permitting it to condition their thinking. Do we do the same? Or do we give greater credence to, or place greater importance upon, lesser authorities? Clearly John would teach us that the Word of God is the sole authority for the lifestyle of each believer. We may cite examples like Abraham, Moses, Mordecai, Daniel who with many others willingly acknowledged the superior authority of the Word of God in their practical experience. The affection of this elder was in the sphere of truth.
It may be that that emphatic pronoun "I" has somewhat of an undertone, "whom I love in the truth". Where there others whose lives did not express this balance? Had they been rejecting Divine authority, while at the same time claiming affection for the saints? Is there not a similar tendency in some quarters today? The hymnwriter has well penned:—
- With Christ in my heart and his Word in my hand,
- I march on in haste through an Enemy's land.
Only this is sufficient for the defeat of the Enemy. Imbalance has played a major role in retarding the development of believers both young and old. How pertinent then this language of John as he seeks to encourage Gaius in the Christian pathway. Never was there a time when this beautiful blend of love and truth was more needful. There is evidence in certain circles of a spurious kind of love linked with an utter disregard for the truth, indeed to mention doctrine at all seems to annoy. Conversely there are others who have much doctrine without the warmth of the Spirit in its application. We do need the balance to be "throughly furnished unto all good works" 2 Tim. 3.17.
Paul would remind those at Rome that they had "obeyed from the heart that form of doctrine which was delivered unto them or (unto which they were delivered)" 6.17. They had, as it were, been put into a mould, that mould was the doctrine, with the result that they had been shaped accordingly. This had been done willingly. John could see a similar thing happened in relation to Gaius. The Word of God had been so effective in his experience that he now bore a distinct likeness to its Author. How pleasant to be able to detect this conformity to the truth in the lives of our fellow believers. Apart altogether from worldly status, race or cultural background to witness a wholehearted subjection to the Word of God so that lives are changed by the Spirit of the Lord. It is here where that mutual attraction of kindred spirits takes place as each draws from that same pure Source, recognising in the other the effects of the truth.
—(to be continued D.V.)
A Fourfold View of a Scriptural Assembly
by the late J. Moneypenny
Paper 1 — 'Brethren'
In the First Epistle to the Corinthians Paul, by the Holy Spirit, and with apostolic authority, deals with the important subject of the local Church or Assembly. How valuable are these sixteen chapters, filled with warnings and instruction from our blessed risen Head, regarding our individual and collective privileges and responsibilities as gathered unto Him!
Moses in a past dispensation was admonished regarding the Tabernacle, God's dwelling place in the wilderness: "See, saith He, that thou make all things according to the pattern shewed to thee in the Mount" (Hebrews 8.5). In the New Testament, and especially in the first Corinthian epistle, we are also definitely and solemnly admonished in a similar way regarding God's present dwelling place amongst men, not a material building of brick or stone or such like, but "a spiritual house" (1 Peter 2.5). In Matthew 18.20 our Lord says: "For where two or three are gathered together in My Name there am I in the midst of them." And without pretensions of a wrong kind we most emphatically insist that a company of redeemed ones, thus simply and truly gathered, is nothing less than a dwelling place of God. But this will meet us further, as we look at the fourfold view of such a gathering in chapter 3 of this local assembly epistle. The opening words of this chapter are — "And I brethren."
The first view therefore is — a company of "brethren." The word is not at all a Sectarian term, and should not be used as such. It is a name inclusive of every saved person on earth. Note the word in Hebrews 2.11—"for which cause He is not ashamed to call them brethren." This term "brethren" here is just as wide as the term "many sons" of the previous verse. Both include every saved person in this present church period.
In the Word of God it is noteworthy that the first mention of any theme is very significant and suggestive. Now the first mention of "brethren" in 1st Corinthians is an appeal to the saints as such (ch. 1:10) —"by the Name of Our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you, but that ye be perfectly joined together, in the same mind and in the same judgment." What a precious and beautiful assembly of brethren that would be! Truly an affectionate family — wise sons and daughters "making a glad Father" (Proverbs 10.1; 15.20). Nine times in the first nine verses of First Corinthians, chapter one, the name of our adorable Lord is mentioned. In the 10th verse we have the tenth mention, and it is the full title — "by the Name of our Lord Jesus Christ." Ten is the number of responsibility, as we see in the Ten Commandments, "Ten Virgins," "Ten Talents," etc. How striking, therefore, that by this precious Name thus emphasised in a tenfold way, the apostolic appeal is made to the saints as "brethren" (children of one family — eternally related to one another) for manifest, God honouring, and Christ exalting unity! But at the second mention of the name "brethren" (1.11) the sad fact is revealed that this unity was marred at Corinth. And may we not say that this deplorable scene of "contentions" (1.11) "envying and strife and divisions" (3.3) in that early church, is the seed plot of the terrible sectarianism and confusion of Christendom to-day? The third and fourth mentions of "brethren" (1.26, 2.1) should be pondered also, and when the fifth is reached (3.1) the Apostle solemnly declares that this divided sectarian state has rendered the Corinthians "carnal" (fleshly) instead of "spiritual." As such they were only able to take babes' food: they were undeveloped, whereas they ought to have already reached spiritual maturity. Oh, how true this picture is of many Christians now, hindered from spiritual growth by sectarianism; gathering to human names instead of the one blessed Name; adhering to human creeds instead of the precious Word of the Lord—spiritual babes, whereas they ought to be spiritually "young men" or "fathers" (1 Jn. 2.13,14). Have we noticed the words of verse 4 in 1st Cor. 3? "For while one saith 'I am of Paul' and another 'I am of Apollos' are ye not men?" This is the word here—"men" (see R.V., etc.). "Natural men" (ch. 2.14). What a sore pity if saints become in action mere natural men instead of spiritual brethren! Glance at the remarkable scene in Genesis 13: where Abraham, "the father of all them that believe" (Rom. 4.11) nobly and spiritually says to Lot his nephew, "Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we be brethren." How precious an example for "brethren" today! Note the previous verse — "and the Canaanite and the Perizzite dwelled then in the land." Did not Abraham thus realize — "their eyes are upon us, and if these Canaanites and Perizzites who are mere worldlings can dwell in peace together, how shameful if we strive with one another, and if we cause them to feast their eyes on our folly?" Let every saint and every assembly take heed to this old time picture today.
—to be continued (D.V.)
MY CONVERSION AND CALL (45)
by G. Roy (New Brunswick, Canada)
When I was 17 years old, in the month of February 1978 I was saved from the judgment of God against my sins, through faith in the Person of Christ.
I was raised in a loving home, by Roman Catholic parents who were faithful to their religion. Between the age of 4 and 5 I was taught the prayers and commandments of Catholicism. I used to walk with my father hand in hand to the "church", every Sunday possible and we prayed as a family every night.
After 16 years of living a strict religious life I was still without peace and satisfaction in my heart. A good, moral boy, yet without God's salvation, I began with school chums to seek pleasure in the world and its sins. After only a few weeks I was involved in alcohol and drugs and many other evils. I am ashamed to think of my condition before God when in my sins.
During my last year at high school I still wasn't happy and was without peace with God. In January 1978 I heard for the first time in my life about a man who was sure that his sins were forgiven. He said that he had biblical assurance that he would be in heaven when he died. After I had talked with him, I said to myself; "if it is possible to have this assurance then I will seek it until I find it." I began reading nightly in a New Testament. I discovered to my grief what God had to say about me. I realized that I had sinned against a holy God, and because of my condition I was unfit for heaven and would surely be sent to hell. After many nights of sorrow and heartache about where I would be in eternity, the salvation of my soul became the most important thing in my life. I tried stopping many of my evil habits, as the drugs and drinking and the dance club but I still had no rest. One night while visiting a Christian I wanted desperately to be saved. After our conversation I was still in the dark. In my despair I fell to my knees and acknowledged to God that I was a lost sinner who deserved to be in hell. While upon my knees I understood that the Lord Jesus Christ was judged for my sins upon the cross at Calvary and I was able to trust Him for my salvation.
God saved others in the village that year including my younger brother and one of my sisters. We gathered every Lord's day to read the Holy Scriptures together and pray. We didn't know anything about the truths of the Assembly but wouldn't take any other Name than that of Christians and refused to join denominations that had just been started in the area. Though a few English speaking Assemblies existed in New Brunswick at that time, there was no testimony for God among the French speaking people, the majority of whom were ignorant of the Word of God and in spiritual darkness.
It was in the late summer of 1978 that God answered our prayers for guidance and allowed us to meet believers who gather in the Lord's Name. A young man from New Brunswick, Yvon Poirier, had moved to Ontario for work, and while there was saved by God's grace and gathered out to the Lord's name. At that time "he came back to speak to his family in a small village 60 miles away from Green River. He had little success and was returning to Ontario rather discouraged. As he drove by Green River, God arranged circumstances so that he should meet one of those who had professed salvation. He didn't know anything about us before. He rejoiced to know of other French speaking people whom God had saved and who had a thirst for the Holy Scriptures. He then contacted Murray McCandless who had been recently commended for full time work in New Brunswick. He came to visit us in the autumn and had a few meetings speaking with the help of an interpreter.
Brother Larry Buote, who could speak French, later joined him for 8 weeks of Gospel meetings, during which many strangers attended and a small number were born of God. They followed with ministry meetings and were joined by Mr. James Smith, a preacher from U.S.A., giving teaching on the New Testament Assembly. As a result of the submission of the young believers to God's word, eleven of us from the locality with visiting brethren, sat down to remember the Lord in the Breaking of Bread on February 25th, 1979. For the most of us we had never witnessed the Lord's supper before. They were precious moments when in all sincerity and simplicity we gathered as a N.T. Assembly in the basement of a house where a pool room used to be.
In the summer of 1979 our brother Yvon Poirier came again to see his family and had some Gospel meetings in an old school in the back roads of his native village. Though we were young believers, we took our turn to open the meetings for our brother. A good number were attending and some were reached by God and delivered. In the early autumn brother Larry Buote asked me to join him for more meetings in the same school, which went on for a few weeks. Though I didn't feel I had the capacity to preach every night, I had a desire to see others reached and saved and was willing to try. In spite of much opposition from the R.C. priest, we were able to visit most homes in the village and a good number attended. It was during these meetings that the mother of our brother Yvon Poirier professed salvation.
In 1980 God did a similar work in Tracadie, 235 miles away, as He did in Green River. A number had been saved by their personal reading of the Word of God, and then came in contact with brother Larry Buote. I joined him for tent meetings during my vacation time in August of 1980. After pitching the tent on two different lots we had to take it down because of opposition. We had meetings in different houses for a few weeks during which God was pleased to save five precious souls who were later baptised and received into the Assembly. An Assembly was planted in Tracadie in November of 1980. A third French speaking Assembly was planted in Shediac, 335 miles from Green River in 1983.
Until 1984 I had the privilege of sharing in gospel work with other local brethren and some of the Lord's servants who were willing to take me under their wing. While holding employment, I was able to engage in tract distribution and meetings around Green River as well as visiting the other Assemblies on weekends. During my vacation time, and at other occasions I was able to take time off work without pay to help in Gospel meetings in different areas of New Brunswick. The responsible brethren from the different French speaking Assemblies and the Lord's servants with whom I was privileged to labour encouraged me on different occasions about giving all my time to the Lord's work. I felt the need of having God's mind personally and made it a matter of prayer for over a year before I had peace of mind about it. I then told my brethren about my exercise in the winter of 1984. After praying about it and waiting upon God they were happy to let me go into full time service in July 1984. During that summer I shared gospel meetings with our brother Mr. Albert Grainger in the Shediac hall. God gave us much joy in seeing His hand at work in the salvation of precious souls who were later received into Assembly fellowship. In the month of May 1985 I was joined in marriage to Elisabeth Dodds from the Assembly at Sarnia, Ontario, who was willing to move among a people of different culture and learn a new language.
We feel very small in what we seek to do for the Lord and lean upon Him for the needed strength and preservation. We are thankful for the coming in of our brother Mr. Leslie Wells who is a great help to the work here and to us specially as a co-worker. At present there are 4 French speaking Assemblies in New Brunswick, composed of mainly young couples. We look to God for the great need of taking the Gospel into new areas where the Gospel was never preached. We would value the prayers of the Lord's people for the preservation of the Assemblies and the progress of the Gospel. We are cast upon God, for we have no strength of our own.
Good Tidings from Heaven
Rich for How Long?
A life of contentment is a rare jewel to find. Avarice, greed, being discourteous and disrespectful, cheating, lying and violence are all the marks of those who seek to obtain place, power and promotion. These ambitions are all for time alone. A very wealthy man in his thirties was dying and he called his lawyers to discuss his affairs and the eventual distribution of his wealth. His little daughter of tender years entered the room and overheard the conversation. She was very surprised and asked her father why he was giving away all his money and possessions. He answered, "Where I am going these are not needed."
Dear reader, have you come to an understanding that riches, power, high office etc. are of no value when we leave time for God's great eternity. Then the welfare of the body is irrelevant and the only thing that matters is the welfare of the soul. The Lord Jesus Christ asked the question, "what shall it profit a man, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul?" Mark 8.36,37. To lose one's soul means to be under the judgment of Cod for eternity. Ponder carefully the following quotations. Matt.25.41, "Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels"; v46, "these shall go away into everlasting punishment"; Jude v7, "Even as Sodom and Gomorrha.....are set forth for an example, suffering the vengeance of eternal fire." Well may we ask the question of Isaiah 33.14, "Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?" If we can "dwell" in such circumstances, obviously there is no thought of annihilation.
It ought to be a great relief to learn that there is away in which we can be saved. How can this be? Peter said, "Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved." The name mentioned is that of the Lord Jesus Christ, God's Son who came from heaven to die upon the cross and open up the way back to God. When he died upon the cross it was to bring eternal and entire satisfaction to God in relation to sin and to permit God to forgive our sins on a righteous basis. 2 Corinthians 5.21, "He hath made Him to be sin for us, who knew no sin; that we might be made the righteousness of God in Him"; 1 Peter 3.18, "For Christ also hath once suffered for sins, the just for the unjust, that He might bring us to God". There is sufficient in His death to meet the need of all who will come to Him and trust Him as their Saviour.
It cost God His only begotten Son to provide salvation and thus it is very costly and very great. The question that all readers need to answer is found in Hebrews 2.3, "How shall we escape, if we neglect so great salvation?"
Quotes
THE HOLY INCENSE
- Take sweet spices of equal quantity;
- Onycha, galbanum and of stacte,
- Blended with pure frankincense together
- Into incense unlike any other.
- All were produced and sent in from abroad,
- Mindful of Him who is the Son of God,
- Who left His throne and lived that we may see
- Virtues and graces in sweet harmony.
- Before the fragrant cloud could rise at all,
- The holy incense must be beaten small
- And placed upon the golden altar's fire.
- That perfume then gave God His heart's desire.
- For it displays in lovely clarity,
- The life of Christ in sweet humility,
- Offered to God upon that altar cross,
- In fragrance rare, all else beside is dross.
-
—M. J. Cordiner (Kilwinning)
- Today it is not mine to know,
- I would not wish that it was so,
- Whatever course that it may take,
- My Lord will never leave — forsake.
- And yesterday I knew His care
- Throughout the day I knew Him there,
- Today I can look back and see
- How very good He was to me.
- Tomorrow He will be the same,
- He never can deny His Name,
- He promised never to-forsake,
- No never, for His own name's sake.
- —Henry V. Porter (Based on Hebrews 13.5)