======================================================================== WRITINGS OF L M GRANT - VOLUME 1 by L.M. Grant ======================================================================== A collection of theological writings, sermons, and essays by L.M. Grant (Volume 1), compiled for study and devotional reading. Chapters: 98 ------------------------------------------------------------------------ TABLE OF CONTENTS ------------------------------------------------------------------------ 1. 01.00.1. Comments on 2Corinthians 2. 01.00.4. Preface 3. 01.01. 2Co_1:1-24 4. 01.02. 2Co_2:1-17 5. 01.03. 2Co_3:1-18 6. 01.04. 2Co_4:1-18 7. 01.05. 2Co_5:1-21 8. 01.06. 2Co_6:1-18 9. 01.07. 2Co_7:1-16 10. 01.08. 2Co_8:1-24 11. 01.09. 2Co_9:1-15 12. 01.10. 2Co_10:1-18 13. 01.11. 2Co_11:1-33 14. 01.12. 2Co_12:1-21 15. 01.13. 2Co_13:1-14 16. 02.01. Comments on First Corinthians 17. 02.02. Foreword 18. 02.03. Preface 19. 02.04. 1Co_1:1-31 20. 02.05. 1Co_2:1-16 21. 02.06. 1Co_3:1-23 22. 02.07. 1Co_4:1-21 23. 02.08. 1Co_5:1-13 24. 02.09. 1Co_6:1-20 25. 02.10. 1Co_7:1-40 26. 02.11. 1Co_8:1-13 27. 02.12. 1Co_9:1-27 28. 02.13. 1Co_10:1-33 29. 02.14. 1Co_11:1-34 30. 02.15. 1Co_12:1-31 31. 02.16. 1Co_13:1-13 32. 02.17. 1Co_14:1-40 33. 02.18. 1Co_15:1-58 34. 02.19. 1Co_16:1-24 35. 03.0.1. Comments on the Epistle to the Hebrews 36. 03.0.2. Table of Contents 37. 03.0.3. Foreword 38. 03.01. Heb_1:1-14 39. 03.02. Heb_2:1-18 40. 03.03. Heb_3:1-19 41. 03.04. Heb_4:1-16 42. 03.05. Heb_5:1-14 43. 03.06. Heb_6:1-20 44. 03.07. Heb_7:1-28 45. 03.08. Heb_8:1-13 46. 03.09. Heb_9:1-28 47. 03.10. Heb_10:1-39 48. 03.11. Heb_11:1-40 49. 03.12. Heb_12:1-29 50. 03.13. Heb_13:1-25 51. 04.0.1. Comments On The Epistle Of James 52. 04.0.3. Copyright Information 53. 04.0.4. Preface 54. 04.01. Jas_1:1-27 55. 04.02. Jas_2:1-26 56. 04.03. Jas_3:1-18 57. 04.04. Jas_4:1-17 58. 04.05. Jas_5:1-20 59. 05.00.1. Comments On Joshua 60. 05.00.3. Copyright Information 61. 05.00.4. Preface 62. 05.01. Jos_1:1-18 63. 05.02. Jos_2:1-24 64. 05.03. Jos_3:1-17 65. 05.04. Jos_4:1-24 66. 05.05. Jos_5:1-15 67. 05.06. Jos_6:1-27 68. 05.07. Jos_7:1-26 69. 05.08. Jos_8:1-35 70. 05.09. Jos_9:1-27 71. 05.10. Jos_10:1-43 72. 05.11. Jos_11:1-23 73. 05.12. Jos_12:1-24 74. 05.13. Jos_13:1-12 75. 05.14. Jos_14:1-15 76. 05.15. Jos_15:1-63 77. 05.16. Jos_16:1-10 78. 05.17. Jos_17:1-18 79. 05.18. Jos_18:1-28 80. 05.19. Jos_19:1-51 81. 05.20. Jos_20:1-9 82. 05.21. Jos_21:1-45 83. 05.22. Jos_22:1-34 84. 05.23. Jos_23:1-16 85. 05.24. Jos_24:1-33 86. 06.0.1. Comments On Philippians 87. 06.0.2. Foreword 88. 06.01. Php_1:1-30 89. 06.02. Php_2:1-30 90. 06.03. Php_3:1-21 91. 06.04. Php_4:1-23 92. 07.01. Comments on the First Epistle of John 93. 07.02. Foreword 94. 07.03. 1Jn_1:1-10 95. 07.04. 1Jn_2:1-29 96. 07.05. 1Jn_3:1-24 97. 07.06. 1Jn_4:1-21 98. 07.07. 1Jn_5:1-21 ======================================================================== CHAPTER 1: 01.00.1. COMMENTS ON 2CORINTHIANS ======================================================================== 2CORINTHIANS by Leslie M. Grant ======================================================================== CHAPTER 2: 01.00.4. PREFACE ======================================================================== Preface This Epistle (as the First) is written to the assembly, so that it also has in view the proper functioning of the body of Christ in unity. The questions of order and government are not so prominent here, however, but that of ministry for the building up of the body. Paul is seen as a lovely example of proper and fruitful ministry, an example intended to affect every believer in diligently seeking to serve in similar unselfish devotion. Being a Second Epistle, it contemplates a state, not of lack of knowledge simply, but of departure in spite of knowledge. Corinth had less excuse for failure after Paul had written his First Epistle; yet in spite of some good effects of this, there were things still not corrected, and his patient, serious, faithful ministry of the word is instructive for us in dealing with a too unresponsive condition. ======================================================================== CHAPTER 3: 01.01. 2CO_1:1-24 ======================================================================== 2 Corinthians 1:1-24 It is again with apostolic authority that Paul writes, the will of God, a predominant matter in the epistle. While Paul uses his authority in lowliness, yet he must assert God’s authority in writing. Here, however, instead of Sosthenes, he links Timothy with him, a young man well known for his genuine care for souls, a true minister of God; and who had recently visited the Corinthians, possibly having carried Paul’s First Epistle to them. While the assembly of God at Corinth is addressed, yet rather than all saints in every place being added (as in 1 Cor.), only all the saints in Achaia are included here. We know, of course, that it is the truth of the First Epistle that many would like to disown, and God has plainly anticipated this. Generally, however, there is no difficulty in saints everywhere owning the value of 2 Corinthians, though we too easily acknowledge it without following it. But Achaia means "wailing," and denotes for us the character of the sphere in which ministry is required; for all around us in the world is hopeless misery, and ministry must make its way through suffering, the vessel brought low to the extremity of the sentence of death in himself, in order for others to be blessed. But again they are wished "grace" first, that which lifts above circumstances; then "peace," which is tranquillity in spite of circumstances - from the eternal God, who is Father, and revealed in His beloved Son. And 2 Corinthians 1:3 shows the heart of Paul full of responsive appreciation of the faithfulness of the God and Father of our Lord Jesus Christ, not, as in Ephesians, for the unspeakable blessings in the heavenlies eternally secured for every saint of God, but for abounding grace and encouragement given of God amid stern tribulation. In practice, he has found Him "the Father of compassions, and the God of all encouragement." And the encouragement He gives not only eases their burden, but arms them with ability to encourage others who may be in any trouble, by communicating the same comfort by which God encourages them. This is not merely passive, but active faith. 2 Corinthians 1:5 refers to the sufferings of Christ in His earthly service (not on the cross), and such sufferings abounded in the apostles. They suffered because devoted to the ministry of Christ; and so truly felt for His interests in souls that everything contrary to this meant suffering. But this being so, their encouragement also abounded by Christ: He could not fail them in such service. The word for comfort or consolation here is more rightly translated "encouragement," for it is that which stirs one to active ministry. One reason, therefore, for the sufferings of the apostles, was that it might work for the encouragement and salvation of the saints (a salvation in practical experience, of course). For the endurance of the apostles in suffering would be effectual in encouraging the saints to willingly endure the same sufferings. And the encouragement enjoyed by the apostles would have the same precious effect. 2 Corinthians 1:7, too, shows the confidence Paul had in the reality of God’s work in the Corinthians: he and Timothy did not waver as to this. Though no doubt it was not in great measure that the Corinthians were partakers of their sufferings, yet the fact of their identification with them did involve this in some real way; and they counted upon the Corinthians being encouraged, too, along with them. In 1 Corinthians 16:9 he had spoken of "many adversaries," in the area of Ephesus, and after this the enmity increased, so that verse 2 Corinthians 1:8 evidently refers particularly to the culmination of the persecution at the time of the uproar caused by Demetrius (Acts 19:23-41). The pressure became intense, beyond Paul’s strength to naturally endure, so that he despaired even of life. Thus, sometimes the vessel is brought down to a point where there is, naturally speaking, no hope of survival: God is the only resource. The sentence of death was so deeply imprinted upon their souls that all self-confidence melted away: they were cast utterly upon God. But He is a God who raises the dead. God’s divine power had intervened to deliver them from so great a death. Moreover, it is a constantly active delivering power: through whatever circumstances they passed, this was true, and no doubt often they sensed and knew it. Indeed, every child of God may count upon this, for it is a fact, however little or much we realize it at any given time. And future deliverance is assured, too, whatever form that deliverance may take. In its fullest sense, of course, this will be when we are taken out of this world to be with Christ. In such deliverance, too, the prayers of saints have a precious part. For prayer is a ministry we must not lightly regard. God sees fit, by means of this, to bestow grace for the help of His beloved servants, and this itself increases thanksgiving to God on the part of many, on behalf of the encouraged servants. Thus, hearts are drawn out in affection for each other, true service is encouraged, and God is glorified by much thanksgiving. 2 Corinthians 1:12, though touching on delicate ground, is a statement confirmed by the Spirit of God as to the character and conduct of the apostles in relation to the Corinthians. An upright and clear conscience gave them the liberty of genuine rejoicing as to their manner of life before the world, and even more manifestly before the Corinthians. For this had been in simplicity (in contrast to duplicity), and in godly sincerity: it was the honor of God and the pure blessing of souls that moved them. This lowly moral integrity should have certainly had great weight, but evidently the Corinthians were forgetting this. For they knew it well, as 2 Corinthians 1:13 indicates; and how important that they should also consider it well! For Paul was writing only what they well knew and recognized (see F. W. Grant’s Numerical Bible), trusting that they would continue to honestly recognize. For this would be only consistent with their original recognition of these servants of the Lord, at least in part. He does not insist that this recognition was unmeasured, but whatever the measure they did have true rejoicing in Paul and his fellow workers, with "the day of the Lord Jesus" in view, just as the servants had joy in them in view of "that day." It was not something to be lost before the day of manifestation. Honesty could never dismiss all recognition of the apostles’ honesty. It was in the confidence of this that Paul had desired to come on a second occasion to Corinth, the reason being their own benefit, a necessary reminder for them. However, he did not do this, but apparently went north through the Aegean Sea to Macedonia first, and no doubt writes this epistle from there (Cf. Acts 20:1). Had he changed his mind for no sufficient reason? Or had his first plans been insincere? Was he indifferent as to what plans he made and changed? No, he had genuinely desired to go very soon to Corinth, and he appeals even to the very nature of God in this matter: as He is true, so their first word had been dependable, not "yea and nay." In 2 Corinthians 1:19-22 he leaves aside his own defence, while giving a beautiful statement of the solid, dependable, unchanging character of the pure truth of God as revealed in His beloved Son, and confirmed in the power of the Holy Spirit. 2 Corinthians 1:23 gives the reasons for Paul’s delaying his visit to Corinth. They knew there was no duplicity in the preaching of Paul, Silas, and Timothy: it was direct and unequivocal: Jesus Christ the Son of God was declared in positive reality, as the One in whom all the promises of God have been fulfilled perfectly. "Yea" would speak of this as affirmed by God as positively true. "Amen" is the proper response of faith in the subject hearer. This was ministered "by us," the servants, but to the glory of God, who had sent them. The work by which they and the Corinthians had been established together in Christ, had been done by God. It was no mere agreement among themselves, as though they were at liberty to handle the whole matter as they pleased. They were now the workmanship of God, and in unity established by Him. In demonstration of this, He had anointed them. This speaks of the dignity and power (or capacity) conferred on them by the gift of the Holy Spirit. Precious indeed it is, but not given to be used in independency. Two additional benefits of having the Spirit are also included here; the sealing and the earnest of the Spirit. As the Seal, He is the indelible mark of God’s ownership, set upon the believers. As the Earnest, He is the pledge and foretaste of eternal glory with Christ. Observe here again that it is the pure, positive reality of all this that is here emphasized, for it is God who is the source of all. Now Paul is prepared to give his honest reason, as in the presence of God, for having delayed in coming to Corinth. It had been simply to spare them. This may be compared with Chapter 2 Corinthians 12:20-21. He deeply desired that before he came they might have learned to judge themselves in respect to disorders among them, so that he would not have to use his stern, apostolic authority. This Second Epistle is an effort to awaken them to a more serious sense of responsibility as to this, before his coming. It is sad that the Corinthians had allowed themselves to become so suspicious of Paul’s motives that he has to call God for a witness upon his soul, to confirm the truth of what he writes. For though he was an apostle, he insists that he has no dominion over their faith; he was exercised rather to use his authority in helping them in rejoicing in the Lord. For it was by personal, vital faith that they stood. If he were required to use his authority sharply, it would be to attack and destroy that which was not faith on their part, so that faith would be free to enable them to stand. But he wanted them now to learn to act in faith, without his presence there, so that his coming to them later might be with no need of censuring them. This would be true joy for them, faith being in active operation. ======================================================================== CHAPTER 4: 01.02. 2CO_2:1-17 ======================================================================== 2 Corinthians 2:1-17 These first few verses are a continuation of chapter 1. Paul had purposed that he would not come to the Corinthians "in heaviness," and for this reason delayed his visit. For his First Epistle was such that it would tend to deeply plough them up, and make them sorry. He did not want to continue the same reproving ministry when he came to them. If they were made sorry in such a way as to correct the wrongs among them, then of course they would make him glad. So he had written with the earnest desire of such a result. In coming to them, he did not want to have sorrow, but to have from them the normal joy of seeing the truth prosper in souls who were after all his own brethren. For in reality Paul’s joy is the proper joy of all believers, for it is joy in the Lord, and in the pure truth of His Word. He could have confidence then that this too was their joy, though it had needed the First Epistle to clear away the rubbish that obscured their true joy. But he assures them that it was far from a joy to write that letter: his anguish and many tears were however, both because of the seriousness of the evil that had attacked them, and because he did not desire to grieve them. Yet true love for them required his writing. In verse 2 Corinthians 2:5 he refers to the man he had required them to put out of their fellowship (1 Corinthians 5:1-13). He had caused grief, not merely to Paul (in case anyone thought this was the important factor), but in part to them all. Compare the New Translation of J. N. Darby here. He says "in part" because he does not want to overcharge them, or to make them so opposed to the man that they would have no genuine desire for his recovery and restoration. For it is evident that they had obeyed Paul’s instructions to put away the man. Now it is just as serious that the man be restored. The discipline had achieved its proper end in leading the man to self-judgment and ceasing from his sin. It is to be noted that the "punishment" or "rebuke" had been inflicted by "the many." Perhaps not every individual in the assembly had fully concurred in this (as is sometimes the case), but it was nevertheless a true assembly judgment, in obedience to God. Now he is to be forgiven publicly, and comforted, or encouraged: otherwise discipline might be carried to such an extreme as to swallow up the offender in sorrow. Paul entreats them to assure the man of their love. Once the guilt is properly judged and stopped, this should always be the case. For Paul’s writing them first (and certainly this second time also) involves the question as to whether the Corinthians had concern to be obedient to the truth of God, whether as to judging the evil, or in regard now to the forgiving of the offender. 2 Corinthians 2:10 shows the excellent spirit of unity on Paul’s part. If he had required unity in reference to judgment, it is to be true as to forgiveness too: he would concur with their forgiving and restoring this brother. His forgiveness in such a case too, is for their sakes, and as in the Person of Christ; for certainly a true restoration of the man would be for their own blessing, and consistent with the character of the Person of Christ, He who is the Center of unity. But there was also a danger of Satan getting an advantage of the saints. If at first he would threaten the assembly by introducing moral evil, in this case his threat is rather that of producing, in saints, a mere self-righteous attitude that does not forgive even when repentance is evident. Satan’s devices are numerous, and cunning: the apostles were not ignorant of these, and neither ought we to be. 2 Corinthians 2:12 shows that, though Paul had left Ephesus to go into Macedonia (Acts 20:1), he had stopped at Troas, where the Lord had opened a door for the preaching of the gospel. Yet he did not stay, because he had no rest in his spirit. Evidently he had thought that Titus may have come there from Corinth, but it was not so. And Paul’s concern as to Corinth would not allow him to stay at Troas in spite of the open door. He deeply desired to learn from Titus how the Corinthians had received his first letter, so he went on to Macedonia. Notice, the New Translation, "I came into Macedonia," not "went." Compare chapter 2 Corinthians 7:5-6. He did not find Titus when he arrived there, but Titus did come afterward, which was a great comfort to Paul. No doubt it was because of the good news Titus brought that Paul speaks as he does in verse 2 Corinthians 2:14. His heart expands in thanksgiving to God, who "always leads us in triumph in Christ." Not that it is their triumph, but His, while they are His willing captives, led as it were in His victory procession. He has triumphed, not only over them, but over all their circumstances, making all these things subserve His perfect will. And through them the savour of His knowledge was made manifest. Their willing subjection to His leading was a precious witness to the greatness of His triumph and glory. This was as true in regard to those who perish as to those who are saved. The servants’ subjection and devotion to Christ was a sweet savour to God, for it was a true representation of Him. If one rejected this, yet he had been given the honest witness that such rejection was choosing death; and God is glorified in the righteous carrying out of the sentence of death. On the other hand, the life promised in Christ is as absolutely real; and God is glorified in the reception of life by the believing heart. What an honor to be in the place of representing God in Christ! No wonder the apostle asks, "And who is sufficient for these things?" The answer is found in chapter 2 Corinthians 3:5. The solemnity of such a trust certainly requires the sincerity and truth that trembles at the Word of God. There were "many" who made a trade of the Word of God, manipulating it by cunning deceit to serve their own selfish interests; and today their number is multiplied. Paul was in constant exercise of soul to guard thoroughly against such a thing. The Word means precisely what God intends it to mean, and I am not at liberty to interpret it simply as I see fit; but to seek in it God’s own mind. No doubt it has various applications, but I must be seriously careful before God to apply it consistently with the rest of Scripture. The servant is to faithfully represent God, in single-eyed sincerity, with a sense always of acting and speaking as "in the sight of God." Compare chapter 2 Corinthians 4:3. ======================================================================== CHAPTER 5: 01.03. 2CO_3:1-18 ======================================================================== 2 Corinthians 3:1-18 Did the Corinthians assume that Paul was merely commending himself or defending himself in penning 1 Corinthians 2:16? It was not so; but necessity demanded that they should recognize that he was giving them the pure, plain truth of God, not a mere human interpretation of it. He required no letter of commendation to them; for they knew him, and were themselves the commendation of his work. For this latter reason too he needed no letter from them: their own established assembly was the fruit of his own labour, therefore "our epistle, known and read of all men." They themselves were his own evident message to all men. 2 Corinthians 3:3 goes further, and no doubt its force includes, not only the Corinthians, but the entire body of Christ, the Church of God; for it is "the epistle of Christ," not simply of Paul and of his fellow-servants. Every member of the body of Christ is necessary in order that the message of Christ might be properly represented before the world. It is not each believer individually who is a letter, but all collectively form the one letter of Christ to the world. This is ministered by the apostles, for they have communicated the truth by which the Church is established, and by which she is enabled to represent Christ before the world. But this letter is written, not with ink, not as a formal declaration, but by the Spirit of the Living God; therefore in the power of living reality. And in contrast to the ten commandments written in tables of stone, this is written in fleshy tables of the heart. For the law was as hard and cold and impersonal as the stones upon which it was written. The Spirit of God writes upon that which is both living and yielding, impressing and affecting the heart, which responds thankfully, affectionately, spontaneously. Certainly therefore it was proper that these servants should have such trust toward God as would enable them to prove faithful in the trust given them of ministering the new covenant in unadulterated purity. God had not chosen the apostles on account of their own competency in matters so great and marvellous, for this was infinitely beyond mere human competency in any case. But when He chooses a vessel, He supplies the ability for carrying out the work with which He entrusts that vessel. It was God Himself who had made them competent as ministers of this new covenant, and Paul would not in any way separate the competency from its source: if so the competency is immediately lost. "Not of the letter, but of the Spirit; for the letter killeth, but the Spirit giveth life." He is plainly speaking here of the cold, rigid letter of the law, the old covenant, in contrast to the living power of the Spirit of God in the new covenant. This in no way belittles the exactitude of every word of Scripture, as given in the original languages; for it is the Spirit of God who has inspired every "jot and title:" indeed, Paul communicated "words" "which the Holy Ghost teacheth," not merely thoughts (1 Corinthians 2:13). But the new covenant is not on the principle of peremptory legal requirement, "the letter" therefore that demands obedience; but on the principle of that living grace that supplies the Spirit of God as the power for devoted and willing obedience. The letter of the law only sentences man rightly to death. But the Spirit gives life, so infinite a contrast. Therefore, the legal covenant is called "the ministration of death." It was perfectly righteous and holy, engraven in stones, so that it began with glory (see New Translation), a glory reflected in the face of Moses, the skin of his face so shining that the children of Israel could not endure looking at him (Exodus 34:29). Yet this glory was only temporary, a glory only reflected in the face of Moses, not by any means intrinsic. But the ministration of the Spirit is itself glory, the manifestation of the glory of God in the face of Jesus Christ. This is intrinsic glory, that which reveals the preciousness of all that is within Him, the very nature of the eternal God. Therefore it is a glory altogether impossible of being done away: it subsists. In 2 Corinthians 3:9 the legal covenant is called "the ministration of condemnation’! in contrast to the Spirit’s "ministration of righteousness." which latter abounds in glory infinitely higher than the former. Because law demanded righteousness, it actually brought only condemnation, for man is unrighteous. The Spirit of God, on the other hand, coming on the precious, solid basis of the accomplished redemption of the Lord Jesus Christ at Calvary, brings righteousness. The legal covenant was "made glorious," as illustrated in the skin of Moses’ face - the exterior - shining. This was reflected glory; and of course it has no remote comparison to the excelling, intrinsic glory of God in the face of Jesus Christ. The first therefore is rightly done away, that it might give place to the second, which "subsists in glory." The Spirit then having implanted in saints today such certainty of hope, the apostle can say, "We use great boldness of speech." Bondage, fear, doubtfulness is gone, in beautiful contrast to the trembling apprehensions of the children of Israel at the time of their receiving the law. Because they could not endure looking upon the face of Moses, he put a veil over his face. And though this was only a small reflection of God’s glory, yet it illustrated the fact that under law man could not in the least way look upon God’s glory. Israel, today, because they still choose law rather than Christ, are in a similar state. But the veil is not over God’s face, but on their heart. Their minds are blinded: as they read the Old Testament they see nothing of the fact that it constantly directs them toward the New Testament: they prefer to have the veil there to keep them from too close - and precious - contact with the Living God. In actual fact, the veil is done away in Christ, but they refuse Christ, and choose the darkness of the veil. But Israel will yet turn to the Lord, though the time of her unbelief has been long, and her suffering through the ages greater than that of any other nation. And it will take the most dreadful tribulation of all history, and the personal appearing of the Lord Jesus Himself before their eyes, to finally break down their resistance in repentance and faith. The veil will suddenly fall from their eyes. 2 Corinthians 3:17 refers back to 2 Corinthians 3:8, for it may be questioned as to what the ministry of the Spirit really is. It is that which directs us solely to the Lord, for there is perfect unity and interdependency between the Lord Jesus and the Spirit of God, just as there is between the Father and the Son. The Spirit would not engage our thoughts with His operations within us, but with Christ, who is infinitely above us. This is true liberty. Yet this does produce a marvellous subjective effect. As our eyes are turned from ourselves to behold the glory of the Lord, so the results show in ourselves. It is not a reflection here, but "with unveiled face" we behold, by the Spirit of God, the glory of the Lord Jesus, and are changed from glory to glory. As one remarks: "This goes on from glory to glory, but the least measure of it is glory." The Lord, the Spirit is the absorbing Object and power by which we are formed in the same image. Wonderful contemplation! And it is the proper contemplation for every dear child of God. ======================================================================== CHAPTER 6: 01.04. 2CO_4:1-18 ======================================================================== 2 Corinthians 4:1-18 2 Corinthians 4:1-18 and 2 Corinthians 5:1-21 now show some of the precious, practical results of this ministry, seen in those entrusted with it; for it is such a ministry itself that works powerfully in them to enable them to communicate it. Considering the marvel of the ministry they have, and receiving mercy from God, they faint not. Why should one be discouraged when he has goods to freely give which are infinitely better than all that for which man is willing to pay dearly? Of course there is Satanic opposition, but the mercy of God far outweighs this. The pure truth of the ministry too, causes the true servant to thoroughly renounce the hidden things of dishonesty. It allows no cunning manipulation, no deceitful use of the Word of God: these things, though seen always in every false religion, and all the imitations of Christianity, are totally foreign to the ministry of Christ. Transparent honesty is the only normal attitude then for him who has this ministry; and the apostles by their conduct commended themselves to every man’s conscience in the sight of God. Men might not approve of them, but their conscience at least could not be offended by the honest conduct of these servants of God. Their gospel did not involve secretive mysteries: it was clearly, plainly declared. If hidden at all, it was so only to those who are lost, whose minds are blinded to clearly published facts. It is Satan, the god of this world, who so blinds them, not that he is able to do it without their being willing: he uses such bait as the attractions of this world, with its present gain and pleasure, and the glitter of such passing vanities blinds men’s minds to the infinitely greater gain and pleasure in Christ. Men will easily reject facts in favour of fantasy that attracts their feelings for the time. "The gospel of the glory of Christ, who is the image of God" has no radiance for them: they simply "believe not." Observe here that the gospel is not designated as that "of the grace of God," but "of the glory of Christ." It is the same gospel, but it is not here its gracious benefits toward man emphasized, but its revelation of God’s glory in the face of Christ. This is good news indeed. His glory is supreme, and far more important than our blessing. It is not so much here the question of Christ being in glory, but of the glory that is in Christ. He is "the image (the full representation) of God." But it is "Christ Jesus the Lord" who is preached, His official title in resurrection, He to whom every knee must bow. As to the apostles who did the preaching, they were simply "your servants for Jesus’ sake." And this precious name Jesus used alone reminds us of His lowly path of suffering on earth, in which character they are glad to be identified with Him as to their willing service. 2 Corinthians 4:6 doubtless refers to Genesis 1:3, where the voice of God in majestic power brought light immediately to displace the darkness. Just so, the darkness of our sinful hearts has been as miraculously dispelled by the Word of God entering as radiant light, to reveal to us His own blessed glory in the face of Jesus Christ. It is no doubt the power of the Spirit of God working in conjunction with the Word of God that so enlightens the darkness of one who bows his heart and trusts the Lord Jesus. In 2 Corinthians 3:1-18 the Spirit’s work was emphasized, but in 2 Corinthians 4:1-18 it is rather that to which the Spirit bears witness, the glory of the Person of Christ; so that the Spirit is not mentioned in this chapter. How splendid a treasure to have in earthen vessels! The vessel is nothing in comparison to the treasure it contains. God has so designed the vessel in its utter weakness, in infinite contrast to the light of His glory in the face of Jesus Christ; so that such light would more beautifully shine out as having its source only in the Living God. "The surpassingness of the power" is clearly of God, and not of the vessel. The apostles were not displaying their own ability to do things for God; but rather showing themselves to be simply controlled by the power of God. It is the creature taking his own place, in order to give to the Creator His place of pre-eminence. In order for the light to shine more brightly, the vessel must be humbled. One is reminded of Gideon’s three hundred men, who were told to break their vessels in order for the light to shine from within (Judges 7:16-25). This process of breaking is seen in 2 Corinthians 4:8-10. "Every way afflicted, but not straitened" (New Translation), that is, not to the point of frustration. "Seeing no apparent issue, but our way not entirely shut up." This is far from easy, yet God always made a way. "Persecuted, but not abandoned." However great the persecution, to have God’s presence in it is far more than compensation for it. "Cast down, but not destroyed." This was deep suffering to the flesh, but as Proverbs tells us, a righteous man may fall seven times, and rise up again (Proverbs 24:16). But how could one possibly endure constant pressure of this kind? Does 2 Corinthians 4:9 not give the answer? Their Lord Himself in lowly grace and submission, had suffered even unto death; and the precious sense of their identification with Him is involved in "bearing about in the body the dying of Jesus." The constant remembrance of this is a marvellous source of endurance; and this patience in humiliation made manifest in their body the life of Jesus, the same life evident in Him in His path of suffering, life that could shine out most sweetly in circumstances of death. Does 2 Corinthians 4:12 not imply that the apostles willingly took this path of death working in them, in order that the results might be seen of life working in those for whom they laboured? They sought not results in themselves, but in others. 2 Corinthians 4:13 quotes Psalms 116:10. The psalmist had been brought very low, yet God delivered him from death, and faith brightly shines out, a faith that means implicit confidence in God, and no confidence in the flesh. This gave decided boldness in speaking; and the same spirit of faith moved the apostles in their speaking as with the authority of God. For they spoke from the viewpoint of vital, assured knowledge. Just as God had raised up the Lord Jesus out of death, so there was absolutely no question that He would raise up the apostles "with Jesus," to be presented in glory together with the Corinthians, the fruit of their labour. And it is not the Corinthians alone he would include in this. 2 Corinthians 4:15 is more correctly translated, "For all things are for your sakes, that the grace abounding through the many, may cause thanksgiving to abound to the glory of God." The willing suffering of the apostles was for the sake of the saints, and "the many" to whom grace abounds would certainly include the entire body of Christ. Do we not also today profoundly thank God for the faithful representation of Christ on the part of the apostles in their many afflictions for the truth’s sake? Through this thanksgiving abounds to the glory of God. This itself to Paul was most precious fruit. 2 Corinthians 4:1 has shown the ministry of Christ itself gave courage: 2 Corinthians 4:16 shows that the results of it encourage the servants in not fainting. If the outward man was brought down by opposition to the dust of death, yet there was inward renewal, by means of communion with God, whose miraculous power and grace, day by day, they thereby experienced. And there was future, eternal compensation before them. In view of this, Paul’s triumph of faith is precious, in speaking of his present affliction as only "light." And even his abundance of adjectives here, "far more exceeding and eternal weight of glory," does not fully describe the glory that shall be revealed. Things eternal alone are worth our real interest. ======================================================================== CHAPTER 7: 01.05. 2CO_5:1-21 ======================================================================== 2 Corinthians 5:1-21 Unquestioned certainty as to the future, and present confidence of faith are seen here further developed. "We know" is the proper language of Christianity. "The earthly house of this tabernacle" is of course what is called the "earthen vessel" and "outward man" in 2 Corinthians 4:1-18 : that is, our physical body as it is today. There is no cause for alarm if it is dissolved, for it is only intended to be temporary. In fact, it is said (though we are not in present possession of it) that "We have a building of God, an house not made with hands, eternal in the Heavens." That is, it is just as certain as though we were already inhabiting it. This is no doubt "the body that shall be," "a spiritual body," in contrast to that natural. For in resurrection the Lord Jesus shall change our body of humiliation, that it may be fashioned like unto His body of glory (Php 3:21). Our bodies then, in altered form, will be like that of the Lord Jesus. Meantime we groan, in desire to be clothed upon with that precious "house that is of heaven." It is not here "from heaven," as though this was its origin; but "of heaven," that is heavenly in character, suited to heavenly and spiritual conditions. "If, at least, that being clothed, we shall not be found naked." From this viewpoint then it is possible to be clothed and yet naked. It is the unbeliever who will be found naked; so that, the resurrection body of the unbeliever, while clothing his soul and spirit, will not cover the shame of his nakedness. This verse then guards against unbelief assuming itself safe. True confidence is only for the child of faith. Our present body, here called "this tabernacle," is one of humiliation, in which we groan, as does all creation today, having burdens and problems that never cease. Not however preferring to be unclothed, that is, in death, but clothed upon with the body of resurrection, "that mortality might be swallowed up of life." This is the normal, proper desire of the believing heart. If death is necessary on the way to obtaining this, the apostle is of course perfectly agreeable to passing through death; but with the assured future object of resurrection with Christ. It is God who has wrought within believers in view of this, and He has given them His Spirit as the earnest, that is the pledge and foretaste of this blessed end. He makes precious and real to us now the living power of such future glory. "Therefore we are always confident." Whatever may transpire on earth, it cannot change this mighty working of God. The apostles rest upon His faithfulness. If now at home in the body, they are of course absent from the Lord, who is Himself in heaven. And since walking by faith, not by sight, they are fully confident and willing to be absent from the body, and at home with the Lord. This of course is not the full objective of being clothed upon, but the prospect of even this gives them not the slightest tremor of fear, for the eternal future is certain. Paul’s zeal in 2 Corinthians 5:9 is to be "agreeable" to the Lord, that is, to fully please the One in whom he has such confidence. For fullest manifestation of everything is to be made at the judgment seat of Christ. Every individual will be manifested there. For the believer, the judgment seat of Christ will be in heaven, after the rapture: for the unbeliever it will be the Great White Throne, where men are judged according to their works. The believer "shall not come into judgment" (John 5:24); but his works shall be judged, and he shall receive the things done in his body, whether good or worthless. All will be laid bare before the eyes of the Lord of glory: all that has been truly done for Him will receive a reward, all else burned up (1 Corinthians 3:14-15). It is no question of law, but rather of the measure in which grace has been responded to in the life of the believer. Yet all that is worthless will be rejected, and "the terror of the Lord" is an expression not to be lightly regarded. For the terror of the Lord is against what is contrary to His character: nothing of this can stand before His presence. Knowing this, the apostles were diligent in persuading men to no longer fight against God, but to be reconciled. As to their relation to God, it was as being now made fully manifest, not merely leaving this till the future. And they trusted that the Corinthians too would recognize this open honesty in them. Certainly they ought to have, without Paul’s writing to them; but he wrote, not to defend themselves, but for the sake of the Corinthians, who were being wrongly influenced by men whose appearance was impressive, but whose hearts were not true, very likely the "false apostles" of whom he speaks in 2 Corinthians 11:13. What Paul writes would certainly furnish the Corinthians with good material for answering the proud assumptions of such men, by pointing to the willing self - humiliation of the apostles, in devotion to the Person of Christ. How much more convincing a proof of apostleship than the officious ways of ambitious men! For if it seemed the apostles were "beside themselves," that is, consumed with burning zeal, yet God was the Object of this devotion; or if on the other hand they showed a sober spirit of genuine concern, it was for the sake of the true blessing of souls, the Corinthians and others too. As in 2 Corinthians 5:11 the knowledge of the terror of the Lord moves them deeply, so in 2 Corinthians 5:14 does the love of Christ. For love deeply desires to deliver souls from the awful terror of the Lord against the evil that has taken them captive. Christ has in infinite love "died for all;" but this does not save all. It rather proves that all are under sentence of death, and makes available to all the salvation that is obtained by receiving Christ Himself as Saviour. The fact of Christ’s death therefore is only death to the unbeliever. The believer however, receiving Christ, receives the life that results from His death, in fact resurrection life. How right then that "they which live should not henceforth live unto themselves, but unto Him which died for them, and rose again." Certainly He Himself is to be the Object of that new life which He has communicated. Self has no remaining claim whatever: death is its rightful portion. Christ alone is worthy of the entire devotion of the believer’s life. The death of Christ then has brought to an end all men according to flesh. Even though some had known Christ as Man on earth, in a body of flesh and blood, yet He can never be known in this way again. The relationship of Mary, His mother, to Him, can no longer be the same. She knows Him now in a higher, more vital relationship, which is shared by all true believers. In resurrection He is Head of a new creation, the first having been set aside by His death. On the old basis, Mary Magdalene could not touch Him, but she was to know Him as ascended to His Father and our Father, to His God and our God (John 20:16-17). "In Christ" is new creation, a contrast to being "in Adam" (1 Corinthians 15:22) the head of the first creation. In new creation, "old things are passed away - all things are become new." He is not speaking of the experience of a believer, but of his new position. Some have been deeply frustrated in trying to apply this to daily experience, for manifestly our present body is still connected with Adam and the first creation, and the fleshly nature is still with us. But positionally we are now introduced permanently into this new creation by virtue of the death and resurrection of Christ, and this is henceforth our proper sphere of life - Christ Himself the Head, and therefore the Object to attract the heart. The circumstances into which I am introduced are those entirely new; and having a new nature as born of God, this is itself a vital connection with this blessed new creation. "All things are of God." The first creation was corrupted by the introduction of Satan’s lie and man’s disobedience. But nothing can possibly mar the perfection of the new creation: nothing is conditional, as it was in the garden of Eden: all is the work of God alone, involving the complete settlement of the sin Adam introduced, and the marvellous reconciliation of those once enemies, by means of the atoning sacrifice of Jesus Christ, reconciliation "to Himself," the God of infinite grace. And by grace too He has committed to His servants "the ministry of reconciliation." Marvellous is the reality and power of this, "that God was in Christ, reconciling the world unto Himself, not imputing their trespasses unto them." Adam was responsible for the guilt that has estranged man from God. We may say then that man was responsible to remedy this. But he could not: sin’s enmity is too much for him. But God, who was not in any way responsible to do so, has in pure love and grace laid the perfect foundation of reconciliation for all the world, by the gift of His own Son. The only way by which our trespasses could be "not imputed" to us, was by means of the blessed sacrifice of Calvary, where they were imputed to Christ instead. Blessed basis for taking away man’s enmity toward God! Indeed, in this we see how wrong we were in ever having been antagonistic to Him. What a message then is that given to His servants! It is totally in contrast to that of asking something from man, but the declaring of the kindness of God in making full provision for man’s reconciliation by pure grace. The apostles were in a special way "ambassadors for Christ," sent with the message of such love, the instruments through whom God Himself entreated mankind to be reconciled to Him. It would be more normal to expect that man would be earnestly entreating God to deal in mercy with him. But God rather urges man to accept now the mercy that He has so graciously proffered to all. So His love is seen, not only in the wonderful sacrifice of His own Son to bear our sins, but also in His patient grace and entreaty with men to receive His love. In verse 2 Corinthians 5:21, as always everywhere, how careful is the Spirit of God to insist upon the spotless sinlessness of the nature of the Lord Jesus. Not only is it said, "Who did no sin" (1 Peter 2:22), but "in Him is no sin" (1 John 3:5), and here, "Who knew no sin." Sin is totally foreign to His nature: nothing in Him could possibly respond to its temptations. He "suffered, being tempted," the very opposite of any inclination to give way (Hebrews 2:18). Yet at Calvary God made Him to be sin for us, the only sacrifice possible. The wonder and the dreadful solemnity of this will never cease to engage the adoration and affections of our hearts for eternity. And in result God’s righteousness is forever displayed in the saints and in their identification with Christ, their Representative. ======================================================================== CHAPTER 8: 01.06. 2CO_6:1-18 ======================================================================== 2 Corinthians 6:1-18 The message of reconciliation having been received by the Corinthians, now the Lord’s servants, as fellow-workmen in unity, had further entreaty to make of them. Their profession of faith would be tested, as to whether they had received the grace of God in its living reality, or "in vain." From verses 2 Corinthians 6:3-10 we shall see that the apostles were severely tested as to the reality of their message: let those who accept the message consider this. Does grace mean as much to the Corinthians as it evidently did to these servants? 2 Corinthians 6:2 is a parenthesis, showing the grace of God fully available at this very time: now therefore is the time to take full advantage of it. This is the very character of this dispensation of God: it is "a time accepted," and "the day of salvation." It is only right then to fully receive its blessing, and fully respond to it. If in 2 Corinthians 4:1-18 the ministry gives boldness, in our 2 Corinthians 6:3 it also exercises the servant to give no offence in anything. Boldness is not to be harsh or rude: for men will blame the ministry if they see anything offensive in the servant. In the apostles’ conduct they showed themselves to be the ministers of God. This word for ministers is that used for household servants, and its basic meaning is "of the dust" - a good reminder for every servant! "In much patience" or "endurance" is the basis for all that follows. A colon would no doubt be better than a comma after this word; for following this are nine tests of endurance, to the end of 2 Corinthians 6:5; then nine moral characteristics of endurance (2 Corinthians 6:6-7); then nine contrasting experiences, the sphere of endurance (2 Corinthians 6:8-10). How precious that patient endurance of faith that goes on steadily for the Lord, whatever the way may be! The nine tests were certainly applied to Paul in rigorous severity, yet only served to more beautifully prove him a true minister of God. As to moral character, pureness implies no mixture of principles; knowledge is that full awareness of what one stands for, and does; long-suffering is the fruit of a faith that knows God will eventually triumph; kindness is genuine courteous treatment of others. And behind this is the living presence of the Spirit of God operative in the servant; and a resulting "love unfeigned," a genuine real concern for the good of others. "The Word of truth" is a vital matter here too, the one court of appeal as to all that is morally appropriate. And in subjection to this, the power of God is evident in the vessel. Finally, "the armour of righteousness" is found on the right hand and on the left: this is proper concern to maintain righteous moral conduct in both directions, not taken off guard by watching only on one side. As to experiences however, honor and dishonour are seen side by side in Acts 14:13-19. At Lystra, the people first were ready to worship Paul and Barnabas as gods; and soon after stoned Paul and left him for dead. Similarly, some would give him an evil report, others good; some considered that the apostles were deceivers, others recognized them as true. As unknown, not taken account of in the world, yet well-known by many whose hearts had been opened to God. As dying, continually at death’s door through persecution, yet in reality very much alive in devotion to God. Chastened, so as to be often at the point of death, yet not killed. Sorrowful, for the hardness of men’s hearts toward God, and for the travail and failures of the saints of God; yet always rejoicing, for their Object was Christ. In earthly circumstances poor, yet communicating heavenly riches to many. Having nothing in the way of secure possessions in the world, but enriched with all things that are of true value, according to God’s riches in glory in Christ Jesus. The rigor of the testing, certainly felt in the soul, only moved the servants more ardently in desire for the blessing of the Corinthians: their mouth is open to minister Christ; their heart is expanded in earnest, tender concern. If the Corinthians had been restricted in their affections toward Paul, this certainly did not spring from his attitude toward them: it was their own feelings responsible for this. 2 Corinthians 6:13 is better rendered, "Now for an answering recompense," etc. When through suffering for their sake, the servants had shown an open mouth and expanded heart, then how right an answering response it would be for the Corinthians also to be expanded. Can we, even today, think of the devoted faith and love of the apostles through every circumstance of trial, and not have our hearts expanded in appreciation of the truth for which they willingly suffered? The connection of all this with 2 Corinthians 6:14 must be observed. Suffering is because of being in a foreign, adverse world, a world opposed to Christ. Believers may be tempted to link with the world, to avoid such suffering, but this is unfaithfulness to Him. Contact with the world is of course unavoidable; and bearing witness of Christ is a precious privilege, but being united in a strange yoke with the ungodly is far different than this. Such a yoke should be fully avoided by the believer. A yoke is that which identifies one with another in a binding agreement, so that it should make both in some measure responsible for the other. This is true of marriage, of business partnerships, of religious affiliations, social organizations, etc. It is not only a yoke with unbelievers here that is prohibited, but also the mixture of the principles of righteousness and unrighteousness, light and darkness. If even a believer would yoke himself with principles of unrighteousness, then I must not identify myself with that believer. It is important that believers should not be yoked with unbelievers, and just as important that we should not allow a mixture of darkness with light, or of Satan’s activity with the work of Christ. These things are so ignored by many that Christendom is greatly infested with demon activity and manifest unrighteousness. God says, "If thou take forth the precious from the vile, thou shalt be as my mouth" (Jeremiah 15:19). God’s mouth gives only pure, uncontaminated words, and it should be our joy to rightly represent His words. The temple of God is now mentioned as having no agreement with idols. The assembly, the body of Christ, is the temple of God, that in which the glory of God is manifest, where God dwells and walks. If individually Christians are to form no yoke with unbelievers or unrighteousness, then certainly in a collective way this is just as vital: the assembly is to allow no such yoke. Idolatry is simply that which displaces God from His rightful, absolute pre-eminence, as in Israel’s making the golden calf. A standard is thereby raised contrary to God’s one Standard, the Lord Jesus Christ, and collective testimony is corrupted so as to be soon in ruins. God may bear long with weakness and failure; but He will not bear with such a standard that actually is a challenge to His supreme authority. It is not without serious reason that we are told, "sanctify the Lord God in your hearts" (1 Peter 3:15). His is a place absolutely holy, and separate from evil. It is on the ground of spotless holiness that He says, "I will be their God, and they shall be My people." It is God’s firm command: "Come out from among them, and be ye separate." If one has formed a yoke wrongly, then if at all possible to break it without injustice to the other party, he should do so. As to marriage, he is not at liberty to break this bond (1 Corinthians 7:10); and in certain other cases the same may apply, in order that the believer may, through experience, learn the governmental results of disobedience. Compare Joshua 9:15-19. But the general rule is that of separation; and if one has put himself in a position where he cannot separate righteously, then through painful experience he may still learn what separation means in moral reality. We are not simply told to keep from personal uncleanness, but to "touch not the unclean thing," that is, of course, not be identified with it. On this basis God receives one. We may ask, Does He not receive every soul who accepts Christ as Saviour? In one respect, yes: so far as his eternal salvation is concerned, God receives him on the basis of the sacrifice of Christ for him. But as regards the question of free and full communion, God cannot link His name with one who is himself linked with manifest evil: He cannot in this case receive even a believer in practical fellowship day by day. To be a Father to us in practical, full enjoyment, He must have our heart’s allegiance. And for us to be His sons and daughters in practical character, we must be separate from what dishonours Him. Of course, every believer is a child of God through new birth, and a son by adoption; and this is eternal: but if not true to this in practice, he cannot enjoy the blessings of such a relationship until he gives up his evil associations. Note here too the sweet comfort of relationship involved in the name "Father," and the eternal power and majesty of the name, "the Lord Almighty." What incentive for our wholehearted, unquestioning obedience! ======================================================================== CHAPTER 9: 01.07. 2CO_7:1-16 ======================================================================== 2 Corinthians 7:1-16 2 Corinthians 7:1 is plainly connected with 2 Corinthians 6:1-18. Because the saints of God have these promises, and because they are dearly beloved, they are exhorted to cleanse themselves from all filthiness of the flesh and spirit. "Flesh and spirit" are not used here in the same way as in Romans 8:1-39 and Galatians 5:1-26, where the flesh is the corrupted nature of man, and the spirit is the new nature, incapable of sin. Here the flesh speaks rather of our bodily, human condition; and the spirit, of man’s human spirit. Fornication is sin against one’s own body, and therefore filthiness of the flesh (1 Corinthians 6:18). Idolatry, or association with "doctrines of demons," that is, religious corruption, is "filthiness of the spirit," the human spirit of course. Both are contrary to our precious association with our God and Father revealed in His beloved Son. "Perfecting holiness" is the full development of the nature and quality of holiness in response to the very character of our God and Father; and this is to be in reverential fear. "Receive us," the apostle pleads: this would be no false yoke; indeed rather one of vital blessing to them. As Samuel could call Israel itself to witness to his honourable treatment of all men (1 Samuel 12:3-4), so Paul could rightly appeal in the same way to the Corinthians: no man could accuse the apostles of wrongdoing toward any individual. Not that Paul desired to put them down: rather indeed the opposite: he desired their purest blessing. "Ye are in our hearts to die and live with you." True love desires the company of its object, and the apostles sought nothing less than the full fellowship of the Corinthians, in death and in life. Notice the order here, not to "live and die," but to "die and live." Is it not the truth of association with the death of Christ that is of first importance in uniting the hearts of saints? And it is this that leads rightly to what is real living, for we are also raised with Him. Confidence in God gives him great boldness in addressing them, and indeed in rejoicing in them; and this was encouraged by good news of them through Titus, so that he was filled with comfort, and greatly rejoicing, though in much affliction. What evidence of his real affection for them! Paul had come to Macedonia, not too long a distance from Corinth, but not free to go to Corinth yet, for he had apprehensions as to them: "Within were fears." And also, "Without were fightings." Pressures from both directions combined to deeply try the vessel. But God, true to His character, had intervened in mercy, bringing Titus at last from Corinth with good news. Both the coming of Titus and the news he brought were occasions of encouragement to Paul. Titus himself had been encouraged in the visit to Corinth, for Paul’s First Epistle had proved effectual in speaking to the souls of these dear saints. Their proper spiritual sentiments had been awakened, in earnest desire, in mourning, which of course involves self-judgment, and in fervent concern for Paul himself. How great a relief and joy to him! He had feared his First Epistle might have been too severe. Little did he realize at the time that God had inspired its complete writing, and 1 Corinthians is Scripture. Precious to see in this the weakness of the vessel, and the sovereign working of God! Thankful now for such good results, Paul no longer regretted so writing: it is rather cause for his eternal thanksgiving. The Epistle had grieved them in such a way as to cause, not resentment, but repentance. It was grieving according to God, that is, seen as from God’s viewpoint, therefore fruitful in blessing, rather than damaging, as Paul had feared. Such grief works repentance to salvation, never to be regretted. This is true as to salvation first, of course, but here applied to believers: their true repentance issues in salvation from the snares of self-indulgence. On the other hand, if it were only the grief of the world, no faith in God involved, the issue is death, the misery of no recovery. This grief had wrought in the Corinthians great carefulness, or diligence, the serious exercise of desiring God’s mind; and a clearing of themselves from the guilt of wicked associations. "Indignation" is added too, no doubt from the viewpoint of God’s indignation against sin. And "fear" also, the realization that God’s government is a most solemn matter. "Vehement desire" may seem very strong here, but evidently the First Epistle had struck them deeply, and awakened ardent affection toward the Lord. "Zeal" follows, and reminds us of the words from the lips of the Lord Jesus, "The zeal of thine house hath eaten me up" (John 2:17). Last is "revenge" or "vengeance," which would speak Of the actual judgment of the evil among them, and the putting away of the wicked man of 1 Corinthians 5. There remains no question that they had properly cleared themselves in this matter. We have already seen that in 2 Corinthians 2:1-17 Paul had urged the restoration of this now repentant offender. The judgment had been by "the many:" as an assembly they were clear, and the apostle heartily commends every godly motive in this. We may wonder as to the sharp warnings he gives them in later chapters (2 Corinthians 10:1-18, 2 Corinthians 11:1-33, 2 Corinthians 12:1-21, 2 Corinthians 13:1-14); but there were "some" still whose consciences had evidently not been properly reached (2 Corinthians 10:2), and Paul feared that in his coming to them he might be required to discipline "many" (2 Corinthians 12:20-21). This would not of course be the majority, but it was a condition serious enough to call for this warning. In 2 Corinthians 7:12 Paul does not imply that he was unconcerned about the person guilty of wrongdoing or as to any who suffered wrongly (as would be the case in those mentioned in 1 Corinthians 6:1-20 as going to law); but his reason for writing the Corinthians was mainly for the sake of the assembly itself: they cared for the assembly as in the sight of God, and for its true spiritual prosperity. So that it was sweet encouragement to find that his First Epistle had not only grieved them, but had encouraged them. The apostle therefore was encouraged in their encouragement, and found exceeding joy in the joy of Titus, because his spirit had been refreshed by the Corinthians. Now whatever boast he had made to Titus as to the commendable virtues of the Corinthians, Titus had found to be true, and Paul does not have to ashamedly retract it. And the deeper affections of Titus were drawn out toward them because of their spirit of obedience, and their receiving him "with fear and trembling." This is a precious reminder of Paul’s own attitude toward the Corinthians in his first visit to them (1 Corinthians 2:3). The apostle considers this therefore with the joyful assurance of his confidence in them "in all things:" for it was evident that God was working in their souls, a work always worthy of confidence. ======================================================================== CHAPTER 10: 01.08. 2CO_8:1-24 ======================================================================== 2 Corinthians 8:1-24 2 Corinthians 8:1-24 and 2 Corinthians 9:1-15 deal with the subject of proper care for poor saints on the part of the assembly. The wisdom and delicacy with which the apostle writes is both admirable and beautiful. He avoids absolutely anything like the demands of law with its system of tithing; and yet encourages every activity of grace, every motive of faith and love, so that each individual will be free to willingly and cheerfully give as directly to the Lord, and as the Lord lays upon his heart. He first makes known to them the lovely example of the assemblies of Macedonia, their giving being in no way a legal obligation, but the fruit of the grace of God bestowed on them. While suffering a great trial of affliction, they had abundance of joy alongside of abundance of poverty; and this issued in "the riches of their liberality." Whatever the depth of their poverty, and however little they could possibly give, still their attitude of willingly giving what they could was "riches of liberality" in the sight of God. The occasion was that of a famine in Judea (Acts 11:27-30), and Gentile saints were desirous of sending help to the saints there. Philippi and Thessalonica were prominent assemblies in Macedonia, and these were willing to give more than they were able, urging the apostles to accept this for the poor saints. Paul and his fellow-servants had doubtless made known to the saints the great need in Judea, and the Macedonians had not merely helped as the apostle hoped, but beyond this; giving their own selves to the Lord, and to them, by the will of God. Is this not a matter of laying both themselves, and therefore all they have, at the feet of the Lord and of the apostles, to be disposed of simply by the will of God? What precious and proper effect of the grace of God in souls! Paul had desired Titus, when he came to Corinth, to encourage the Corinthians in "the same grace also." Evidently Titus had, a year previously, begun this by informing the Corinthians of the need, and they had willingly promised to help (2 Corinthians 8:10). This being so, Paul desired Titus to "finish" in them this work. Apparently however, even at the second visit of Titus, they still procrastinated. Paul therefore appeals to the fact of their "abounding" in a general way "in everything," because of the grace of God conferred upon them; and he speaks specifically of faith, utterance, knowledge, diligence, and love to the apostles. On such a commendable basis he encourages their abounding also in the grace of sharing their means with the poor saints. But he is careful to insist that he does not speak as commanding this: he does not want them to consider it a matter merely of obligation. The example of the Macedonians, of which he has spoken, was that of wholehearted willingness; and on the other hand there is the question of proving the sincerity of the love of the Corinthians. Paul is seeking therefore to reach and stir proper motives, not to make them merely give. In 2 Corinthians 8:9 he reminds them of the supreme Example of sacrifice, He whose grace led Him to come from the place of infinite glory and riches, to become poor in a world of sorrow and need, not only in His life of lowly grace and kindness toward men, but in going to the utter extremity of poverty, in bearing alone the dread judgment of God against our sins at Calvary. Here was the grace that willingly gave up His own riches; and indeed gave Himself, in order that we might be enriched beyond all human imagination. No legal obligation is involved here at all, but pure, real love, the voluntary willingness to do His Father’s will, for the sake of the blessing of those who deserved nothing. Can we rightly appreciate such grace as this without being moved with desire to willingly help those who are in need? With such a background Paul gives his advice, because he is persuaded it is profitable for them: it is for their own spiritual good. Since they had begun in this matter, having a year before willingly expressed themselves in desire to give help, he tells them, "Now therefore perform the doing of it." For it would be grievously wrong to go back on their word in this. They had not been coerced, but promised willingly. So Paul is not going to allow them to forget this. It involves no question as to how much each one is to give, or how much the company is to give, but the matter of keeping their word in willingly giving. They must not allow this to die with the good intention, but act upon it. It is to be out of what they have, not what they might hope to get in the future. A year’s procrastination is certainly more than enough to warrant Paul’s pressing exhortation. This delay is in striking contrast to the purpose of heart of the Philippians, who, though in circumstances of poverty, sent help to Paul twice at Thessalonica, when he was there only three Sabbath days, and this only a short time after he had left Philippi (Php 4:15-16). 2 Corinthians 8:12 certainly implies that at any time one should give according to the amount he has, not wait until such time as he thinks he has a substantial amount to give. A willing mind that gives only a little because there is little to give, is that which God accepts. The widow with her two mites teaches us a salutary lesson. It is not that Paul wanted the Corinthians to assume a responsibility out of proportion to others, to make things hard for them in order that others might be eased. But the spirit of willingly sharing what God has given, with those in evident need, is a proper expression of unity that desires the blessing of all saints. At another time the situation might be reversed, but "at this time" the Corinthians had the wherewithal by which those in need might be relieved, and this therefore makes for equality. Exodus 16:18 is quoted here in regard to the manna, not speaking of the prime interpretation of the verse, but giving an excellent application. The Lord had provided the manna: some gathered more, some less; but His care was the same for all, and all had sufficient with no excess. If such is the Lord’s way, then if I have excess, I should be thankful to be able to share it with another who has lack. If I see others not having equality, at least let me have the heart to equalize things. In 2 Corinthians 8:16 Paul thanks God for having put in the heart of Titus such concern for the Corinthians, that he was willing to go to them, even without having been urged by Paul. Paul’s exhortation to him to go therefore was gladly received, and Titus went of his own volition. No doubt this applies to the visit of Titus of recent date, but also to his willingness to return to Corinth with this present epistle. For two other brethren (2 Corinthians 8:18; 2 Corinthians 8:22) are now sent with him, and Paul is careful to give witness to the dependable character of each of them. The first enjoyed an evident reputation of devotedness in the work of the gospel, and had been chosen by the assemblies to travel with Paul and others to Jerusalem with the gift for the poor saints. The administering of this was a sacred matter, with the glory of the Lord predominant, and with its witness to the willingness of the servants thus chosen. No matter how faithful a reputation one had, he would not alone travel with these funds. It must be carefully avoided that there might be the least occasion given to anyone for suspicion that all might not be done in total honesty. Not only was the sight of the Lord important, but the sight of men, too. The other brother sent was well commended for his diligence in many things, and now seen as specially diligent because of the great confidence he had in the Corinthians. He was akin to Titus in this, and well chosen. Each of these three men is evidently willing to be subjected to the scrutiny of the saints; and Paul gives his own evaluation of them for the benefit of any who might enquire. Titus is his own partner and fellow-helper in connection with the welfare of the Corinthians themselves. The two brethren had been chosen as the messengers of the assemblies, therefore approved of them, and Paul adds, "the glory of Christ." It was true that they represented the assemblies, yet above this, there was in them the sense of representing Christ in so serious a labour committed to them. This being so, Paul appeals to the Corinthians to recognize what is plainly true, and show before the assemblies the proof Of their love, by the willing gift of their means, and fulfil Paul’s boast as to them. This is a definite purpose for which these men are sent: Paul expects no more delay. ======================================================================== CHAPTER 11: 01.09. 2CO_9:1-15 ======================================================================== 2 Corinthians 9:1-15 Paul does not stress the rightness of their ministering to the saints: this would be superfluous, for of this they were already persuaded, and so expressed themselves, so that Paul had boasted to the Macedonians of them. It seems the repetition here is because Paul is concerned that there be no misunderstanding by the Corinthians as to the basic principles in this matter. And he assures them that their zeal had stirred many others in the same spirit of liberality. Paul is sending the brethren in order that the zeal of the Corinthians and the confidence of the apostles in them might not prove in vain, but that they might show themselves ready. For if some from Macedonia were to come with Paul, and find that the Corinthians were unprepared to supply what they had promised, Paul himself would be ashamed, and how much more ought they to be! For this reason Paul had exhorted the three brethren to go beforehand to Corinth, to be sure their gift was made up and ready to be taken to Jerusalem. Again, he insists that it is a matter of bounty, or "blessing," that which is given in a thankful, happy spirit, not as being prevailed upon by the covetousness of others. The last matter now of which he speaks, and which is so necessary to be pressed upon saints, is found in 2 Corinthians 9:6-15. It is the question of the lasting results of present conduct. Paul is concerned about that which is for their own eternal good. It seems the people of God need constant, pressing reminders of this, or they quickly forget. The one who sows sparingly cannot expect to reap otherwise. It is not either that the reaping will be realized only in eternity: such results are often seen in our lives too. As to sowing "bountifully," it has been observed that this specially emphasizes the liberality of the spirit shown in giving, the individual glad to give as unto the Lord. The reaping will be that of true blessing also. And each is called upon to purpose in his own heart as to the amount he gives. If Paul presses upon them to give from a right and godly motive, willingly; yet absolutely no pressure must be used in reference to the amount given. What one can give totally ungrudgingly, let him give, not because he feels it incumbent, but rejoicingly. For God loves a cheerful giver. Indeed, this is God’s own character. Let us remember too that if we restrict our affections and our liberality, God can very easily restrict our very means of livelihood. On the other hand, if in a gracious spirit we show appreciation of His grace, He can make that grace abound toward us, giving us no lack, so that we may be able the more to abound in goodness toward others. Psalms 112:9 is quoted in 2 Corinthians 9:9 as to the liberality of one who is in that Psalm called "a good man." It will be the character of the godly in Israel, brought into identification with their Messiah in a future day, and their hearts expanded by grace toward others. The results abide forever. And Paul desires that God, the Source of all fruitfulness, will both supply the daily needs of the Corinthians, and multiply the seed of their giving, increasing the fruits of their righteous self-sacrifice beyond what they have considered. The enrichment in everything that he desires for them is of course with the object of their free-hearted liberality, which would cause on the part of others, through the apostles, "thanksgiving to God." For it is not only that the need of the poor saints was supplied by the administration of this provision, but also it would draw forth "many thanksgivings to God." Is this not an excellent reason for our liberality? Others would glorify God on account of this precious proof of their subjection to the truth of the gospel of Christ, in the freehearted communication of their means for the Lord’s sake. So there are not only results in blessings to the giver, but results in glory being given to God. And besides, the prayers of those receiving would be drawn out more ardently for the givers, not a small consideration, for the reality of the grace of God in some draws out the affections of others. The subject is closed now by an ascription of thanksgiving to God "for His unspeakable gift." Who can doubt that he speaks of the Lord Jesus in all that He is and all He has done? What child of God can fail to echo such thanksgiving from the depths of his heart? ======================================================================== CHAPTER 12: 01.10. 2CO_10:1-18 ======================================================================== 2 Corinthians 10:1-18 Though his First Epistle had had good effect upon "the many" at Corinth, yet Paul finds it necessary, as led of the Spirit of God, to earnestly press the serious matter of God’s establishing him as an apostle, and therefore of the authority of God in the ministry entrusted to him. These last four chapters being so occupied, indicates the great importance of this matter in the eyes of God. No other apostle writes in this way. And through the centuries it is Paul’s ministry that has been ignored, opposed, criticized, refused by many claiming to be Christian. The Spirit of God anticipated such unbelief, and leaves no shadow of excuse for it. How tender and gracious however is Paul’s appeal in 2 Corinthians 10:1. He entreats them "by the meekness and gentleness of Christ." False apostles put on a show of power and arrogant pride, so contrary to the character of their Lord. Paul had not done so; indeed was evidently a man of no impressive physical appearance, and acted only simply and sincerely. Fleshly men would despise this as weakness. But Paul writes boldly, though kindly, for there is power here not merely natural. He had said before that to spare them he had not yet come to Corinth; and now he pleads with them that when he is eventually present with them, he may not be compelled to use bold, firm discipline against some who considered things only from a fleshly viewpoint. They had mistaken his meek and gentle character for weakness; but if they would not allow God to enlighten them in this, they might be rudely shocked when Paul came. Not that his action would be fleshly; for though he walked in flesh, this is, in bodily condition, his warfare was not according to flesh, the mere selfish, vain principles that unregenerate man understands. Paul had higher weapons than those fleshly: they were in fact the opposite of self-assurance and pretentious pride; and yet "mighty through God to the pulling down of strongholds." In fact, it is these very things - the haughtiness and pride of man, the determined exalting of the flesh - that God’s weapons cast down. Men’s imaginations, or reasonings, the rationalistic wisdom of philosophy, "and every high thing," that which man considers high, but is merely pretense, everything that seeks self-exaltation, which after all is really "against the knowledge of God;" all of this is brought to nothing by "the sword of the Spirit, which is the word of God." Moreover, God’s warfare does not stop on this negative note: it is also that which can bring into captivity every thought to the obedience of Christ. Precious, wonderful weapons indeed! But supposing such ministry of grace is resisted, and some refuse obedience? 2 Corinthians 10:6 shows that, though patience was graciously shown in seeking a proper result, yet when time had been given in which to secure the obedience of the assembly generally, the same weapons of God would be ready to "revenge all disobedience," by the discipline of His hand toward those who resisted. God is in no way going to be defeated by the pride of man. Did the Corinthians assume that "the outward appearance" of things was a reliable guide? Most men know better than this when considering the purchase of a used car; and many have learned to their deep regret that trusting appearances is not a safe rule in marrying a wife. Merely looking at the surface of things, a believer might say that he himself is of Christ, and therefore his opinions must be right. But let him stop and think. Paul also is "of Christ," and his opinions are opposed to those of the self-confident believer. Both cannot be right. Moreover, as an apostle, the Lord had given him an authority that was not to be ignored, and though as to this, Paul will "boast" in pressing it, he will not be ashamed, for it is a vital matter that does not merely involve him, but their own spiritual welfare. Not that he is given authority simply to put them down, but with the object of their building up. It is this that he emphasizes. So his writing is not to terrify them, but with motives of their purest blessing. Evidently some among the Corinthians, while admitting that Paul’s letters were weighty and powerful, yet discounted this because Paul did not have an imposing personal appearance, and eloquent speech. How poor an index by which to judge! One might have such natural gifts along with extraordinary brilliance, and yet be a cunning enemy of God. It would have been far wiser to say that, though Paul was a man of humble, self-effacing character, not naturally standing out among men, yet his letters were weighty and powerful. And so the apostle reminds them that as he is by letter, so will he be in action when coming among them: it would be no matter for his looking for an admiring audience, but of his acting for God; and mere fleshly attraction would be reduced to its proper level. Paul will not dare to link himself with those who take the attitude of comparing themselves with others. What measuring stick do they use? Nothing but one another! This is empty vanity. One will vaunt himself because he thinks he has the advantage over another in some fleshly way; and the atmosphere becomes merely that of rivalry, jealousy, arrogance. Are believers self-made individuals? Or are they not the product of the pure grace of God? Paul refuses to boast of anything without a proper measure: it is in fact this, God’s measure, that he has been throughout insisting upon: it is this that will put everything, and everyone, in proper place. God has distributed such a measure. It would remind us of "the measure of the gift of Christ," spoken of in Ephesians 4:7. This is distributed according to God’s grace, not according to the strength of man’s pride. Each should act simply in the measure God gives, and not pretend to go beyond. And the apostles did not stretch themselves beyond, but were within God’s measure in the labour He had given them in reaching as far as the Corinthians in preaching the Gospel of Christ. They, being the fruit of his work, could not dispute this. If Paul boasts, he will not boast out of measure (as indeed false apostles were doing at Corinth, for they had slipped in to take advantage of Paul’s labours); but consistently with the measure God had given, not taking the glory for what was actually the labour of another. And more, they had hope that, when the faith of the Corinthians was increased, these saints would heartily support the further work of the apostles in declaring the gospel in new areas beyond them; still depending upon the God of wise measure, who gives them ability for such labour, and not taking advantage of another man’s line of things made ready for them. This missionary zeal of the apostle is precious indeed, so contrary to the self-satisfaction that was so infecting the Corinthians. But while Paul must in this way speak of his Cod-given labours, yet his glorying Was not in this, but "in the Lord." And this they too must take to heart. For if one commends himself today, he may find at the judgment seat of Christ that he has no such commendation. ======================================================================== CHAPTER 13: 01.11. 2CO_11:1-33 ======================================================================== 2 Corinthians 11:1-33 If it seems strange that Paul asks the Corinthians to bear with a little folly in him, yet let us still remember that it is God who inspires him to write as he does. Paul considered it folly to speak of himself and of his own labours for Christ, and would certainly far rather have avoided this. But God required it in this case, and His inspiring it preserves it fully from exaggeration or undue exaltation of a man. God had called him as an apostle, and every proof is offered to fully authenticate his apostleship, and therefore the special ministry entrusted to him. It is valuable for our day, when men commonly exalt themselves, claim apostleship or something akin to this. Let this claim be measured in the light of Paul’s character, labour, and sufferings; and such modern claims will collapse in utter shame. Paul is looking for no self-exaltation, but writes with tenderest concern for God’s people, jealous over them for the sake of his and their God. The truth he had given them had espoused them to one Husband: such is the character of the Church of God, the Assembly, of which Paul is specially "minister." Paul was most concerned that she should be exclusively for her Lord, a chaste virgin, unspoiled by the subtle influences of evil. And he is frank to tell them of his fear that the same subtlety of the serpent that beguiled Eve was a very real danger for them just now, ready to corrupt their minds from simplicity as to Christ. Involved arguments, subtle insinuations, covert criticisms, intellectual contradictions, are those methods Satan commonly uses; and today how many minds have been influenced and corrupted by these! Let us solemnly take to heart the fact that this is no less than unfaithfulness to our one Husband! The direct simplicity and fidelity of the faith of Ruth is a precious example for every child of God. This was that which rejoiced the heart of Boaz (Ruth 2:10-12). In 2 Corinthians 11:4 Paul tells them that if one came to them bringing a message of true value, totally different to that which Paul had brought, preaching a completely different Jesus, by which they received a completely different spirit, then Paul could understand why they would bear with it. But this was of course not the case. The false apostles who were attempting to influence the Corinthians were simply taking advantage of Paul’s message, intimating that they knew it better than did Paul, and in this way introducing their crafty corruptions. Satan has nothing new to work with. Instead he fastens on that which is the purest truth of God, and contaminates it with spurious doctrines. Certainly the Corinthians ought not to have borne with this for a moment. It was Paul who had brought them the gospel: are they to allow others now to denounce Paul, and introduce their corruptions of his message? But Paul was not in the least behind the chiefest apostles as to the truth he was given of God. If he was a simple person in speech, yet in the knowledge of the ways of God there is no doubt that he surpassed others. And when among the Corinthians, there was an honest transparency about him they could not deny: he had been thoroughly made manifest among them; and they really had no excuse for accepting men who merely put on a show of Superiority, so contrary to the openness of faith and love. Was it an evil thing that he had so humbled himself in lowly grace as to accept nothing from them for his support? Was it a right thing for them to despise him on this account? He writes strongly in 2 Corinthians 11:8 to awaken their proper sentiments. Other assemblies had supported him while he preached the gospel at Corinth; and it was as though he had robbed others, for their sakes. Of course, the brethren from Macedonia were wholeheartedly glad to bring temporal help to Paul; and no doubt it was because of their deeply willing devotedness that Paul received this from them, and not from Corinth. The selfish attitude in Corinth was such that Paul would give them no occasion of boasting that they were supporting him. He had been no burden to them; and he had no intention of changing this. In the regions of Achaia, so long as this attitude remained, then it was a settled matter with Paul that he would not give up this boasting in receiving nothing from them. He is not at all secretive as to his reasons, but shows plainly they are justifiable. God knew that this was not because of any lack of love to them: indeed love was in it more than they realized. But he will continue doing as he has in order to "cut off occasion from them who desire occasion." There were those ready to accuse Paul of materially selfish motives, just as soon as he would receive anything from the Corinthians: therefore he would give them not the slightest occasion for this. If such men claimed that they themselves asked for nothing from the Corinthians, this certainly made them no better than Paul. Now Paul deliberately, solemnly characterizes these men as "false apostles, deceitful workers, transforming themselves into the apostles of Christ." It is the Spirit of God who so inspires Paul to write. It does not seem that all the assembly was influenced by these men, but some among them were; and the saints required this faithful warning. Utter wickedness can be clothed in a pious garb; and it is nothing to be marvelled at, for Satan himself transforms himself into an angel of light, and his servants as ministers of righteousness. Notice, these are high, pretentious claims - superior light, and assumed righteousness - but leaving out the cross of Christ, and therefore the pure grace of God: all therefore becomes a hollow and deadly sham. Because of these deceivers, Paul must speak of himself, though in so doing he feels himself a fool. But he asks that the Corinthians will not think of him as such, for his reasons for speaking in this way are evident. Yet, if they do, still they ought to bear with his speaking for a little at least, for they had done so with false apostles! Though he speaks "not after the Lord," yet let us remember that it is the Lord who requires him so to write: but it is not the normal way for a Christian, and nothing but abnormal conditions would justify it. Since many gloried in themselves and their accomplishments, then he would do so: then let the Corinthians judge whether these false apostles had a measure as favourable as they claimed. How did they really compare with a true apostle? He tells them they were bearing fools gladly, considering themselves wise. They bore with it if a man brought them into bondage, devoured and oppressed them, exalted himself, and insulted them. Paul had done none of this; yet in the name of religion people will accept this kind of thing, and think they are more spiritual because of their submission to it. But the flesh always despises the true liberty of grace. "I speak as concerning reproach, as though we had been weak." Dishonour did not mark the false apostles, as it did Paul; and his suffering of dishonour they considered weakness on his part. But let them consider again: did they count it weakness on his part that he endured such sufferings for the Lord’s sake. So he speaks boldly of these things. 2 Corinthians 11:22 indicates that these false apostles boasted in their Jewish lineage, so this, with 2 Corinthians 11:15, would mark them as Judaizers intent on bringing souls under bondage to themselves. But as to Jewish blood, they were no different than Paul. Did they claim to be ministers of Christ? In this they did not measure up to him, though he is distressed to have to say so. "In labours more abundant." Who could say he had laboured as Paul had? Or would any of these men compare in any degree with Paul "in stripes above measure," in his imprisonments, in experiences of being brought to death’s door? Indeed, today how weak and sickly is our own witness for Christ compared to that of this single-hearted, devoted servant! He had received the lash thirty-nine times from the Jews on five occasions. (Law forbade their exceeding forty stripes, and in case of a miscount, this was commonly reduced by one (Deuteronomy 25:3].) Three times he was beaten with rods, once stoned, three times shipwrecked, a night and a day in the deep. Whether swimming or supported by boards, the trauma of such an experience would not easily be forgotten. Practically all of his journeys were imperilled how much more greatly than travel today; and as well as the perils common to others who travelled, the dangers of water travel, robbers, etc., there were those peculiar dangers because of his witness for Christ, some of these particularly from Jewish opposition and hatred, some from Gentile resentment, such as in Ephesus; and the added subtle attacks of Satan by means of false brethren. The steadfastness of Paul’s endurance in the face of all these ought to have greatly impressed the Corinthians, and ourselves no less. Added to all the dangers the apostle encountered were the many and frequent discomforts, weariness, pain, sleeplessness, hunger and thirst, cold and lack of clothing. Who would naturally welcome such an existence? But it was willingly endured for Christ. And beside all this was that which continually weighed heavily upon his heart, the care of all the assemblies. If there was weakness among the saints, he felt it as his own: if others were stumbled, his own soul was affected to its depths. This epistle bears its witness to this. Let us observe in all this however, that he is not boasting of what man would call great accomplishments: indeed it is rather in those things that serve to humble the vessel; and this he presses in verse 30. All of this shows him to be helplessly dependent upon the Living God, who proves Himself absolutely faithful in caring for His servant. How totally contrary to the assumed dignity of false apostles! But with calm, lowly sobriety he assures us that the God and Father of our Lord Jesus Christ bears witness to the truth of what he says. Now he closes this subject with a most precious witness to God’s tender grace. In these verses (2 Corinthians 11:32-33) there is nothing in which the flesh may boast, no great display of power by a mighty apostle, but his depending upon the help of disciples to let him down by a basket - God’s way of preserving, yet humbling his devoted servant. ======================================================================== CHAPTER 14: 01.12. 2CO_12:1-21 ======================================================================== 2 Corinthians 12:1-21 If in 2 Corinthians 11:1-33 we have seen God’s grace in sustaining the vessel through all adversity, Paul now speaks of the other side of this, the grace which gives unspeakable blessedness in being "caught up" above all earthly things and occupations. He speaks of this as "visions and revelations of the Lord." It is not that he is basing any Christian teaching whatever upon this experience, but rather indicating thereby that such things may be in measure known to anyone who is "in Christ." 2 Corinthians 12:2 is rightly translated, "I know a man in Christ." It is manifestly he himself of whom Paul speaks (as 2 Corinthians 12:7 proves); and he does not write of this until fourteen years after it happened, for it did not involve anything that, as an apostle, he was bound to communicate. The experience was simply that of "a man in Christ," and written now no doubt as an encouragement to all who are "in Christ," not as a revelation to others of the will of God. But the occasion was so sublimely that of spiritual blessedness, that he was not at all conscious of whether or not his body was present with him. This is repeated in 2 Corinthians 12:3, no doubt to press home the fact that this was something above and outside of the flesh. First it is said he was caught up to the third heaven; and this is further described in 2 Corinthians 12:4 as "paradise." This is one of three times that paradise is mentioned in the New Testament, and each indicates the presence of God, the meaning being "a garden of delights." If the first heaven is that of earth’s atmosphere, and the second the astronomical heaven, then the third is higher than human intellect reaches, indescribable therefore by material comparisons. He says nothing of the wonder of the vision, no doubt because this was beyond description, just as the words he heard were impossible to communicate to others. But Paul’s writing of this as he does, is an effective guard for us against accepting men’s descriptions of their visions as establishing some particular teaching. If anyone could have based anything upon his vision, Paul would be the man; but while the vision was deeply precious to himself, he could not even share it with others. He would glory in the grace that had so blessed him as a man in Christ. But of himself, as in the flesh, he would not glory, except in those infirmities that humbled the flesh. If he would desire to glory, he would not be a fool and go beyond the truth, as is the common temptation among men. Indeed, he would forbear speaking more, though true, lest others should think more of him personally than was strictly true. For thorough honesty does not desire to leave wrong impressions. The tendency to personal pride, even in this devoted servant of the Lord, required what he calls "a thorn in the flesh" in order that he might be preserved from self­exaltation. Even the marvellous experience of being called up to heaven did not eradicate from him the flesh with its insidious evils. His "thorn" was no doubt some physical affliction. It has been remarked that the flesh in Paul might be tempted to boast that he was the only man who had ever been so caught up to heaven, yet in this case the flesh would be boasting in something it had nothing to do with; for Paul was not even conscious of his body being there. And God allowed Satan to inflict Paul with this thorn, no doubt with malicious spite on Satan on Satan’s part, but with pure wisdom and love on Gods part. Neither Paul nor his associates used the gift of healing in this matter; but three times Paul prayed beseechingly that God would remove the affliction from him. God answered, not as Paul had asked, but exceedingly abundantly above his request: "My grace is sufficient for thee: for My strength is made perfect in weakness." To have the difficulty removed would have been easier for Paul, but to have grace from God to bear it would bring more glory to God, and deeper blessing also to Paul. God’s effective work is done, not by the robust health and energy of man, but by power that uses even the weakest of vessels. Paul therefore responds, "most gladly" in willingness to rejoice even in his infirmities, for it means that the power of Christ would rest upon him. Simply believing God in this matter, he actually took pleasure in infirmities, reproaches, necessities, persecutions and distresses which came to him for Christ’s sake. For in this very weakness he was strong, not with the strength of the flesh, but of spiritual reality. And again he speaks of what he considers the foolishness of his boasting: he had not wanted it, but they had compelled him. Instead of criticizing him, they, having been converted through him, ought to have commended him for his manifestly unexcelled apostolic character and labours. The evidence of his apostleship had been very clear in Corinth, his humble, stedfast endurance of all adversity; and added to this "signs, wonders, and mighty deeds." God had accredited his message with such unquestionable proofs of His divine working, not by any means having the dubious character of the many Satanic or fleshly counterfeits of our day. His work among them had produced results as clear as in other assemblies. Who would say they were inferior? If Paul’s work as to them had been valueless, they might have had reason to discredit him. If they criticized him for taking no support from them, this of course did not invalidate the work of God in their own souls by the ministry of Paul, but he will add, "Forgive me this wrong," if indeed they considered it to be a wrong. Both in 2 Corinthians 12:14 and in 2 Corinthians 13:1-14 he speaks of being ready to come to them the third time. Actually, he had not come the second time, as he had intended: he had been only once in Corinth. But in coming to them, he will not change his practice: he will still receive no support from them; for he does not seek what they have, but themselves, that is, their true welfare according to God. And he applies to this a natural, normal principle, that of parents providing for their children, rather than the reverse. He was doing this. Of course, we must not forget the other side of the truth either, as emphasized in 1 Timothy 5:4, for if parents are in need, their children are responsible for their relief, if they have the wherewithal. But it is no mere sense of responsibility that moves Paul: he would very gladly expend every effort to help the Corinthians, and to "be spent" in service to them, even though this unselfish love was misunderstood, and requited with resentment. Genuine love does not give up because it is not appreciated. 2 Corinthians 12:16 shows the way in which some of the Corinthians were accusing Paul. They suspected that, because he took no support from them, he was seeking first to secure them as his own followers, by apparent unselfishness, in order afterward to reap some material benefits from them. Those whose minds are set selfishly on material things, will always suspect others too of selfish motives. Did they not understand the true working of the Spirit of God in the Lord’s servant? So he asks them if, when he sent Titus and another brother to them, he had in any way used these brethren to gain some material profit from them. Indeed, did Titus not show the same unselfish character as Paul? Every true evidence denied the suspicions of the Corinthians. Evidently for some time they had thought that when Paul spoke in this way, it was mere excuses. But this was a callous and inconsiderate attitude. Solemnly Paul insists, "we speak before God in Christ;" and they are left no alternative but to believe him, unless of course they want to take the extreme position of considering him to be deliberately lying. But he was speaking and acting in genuine concern for their edifying. Now he candidly expresses to them the fear that, when he comes, he may find their condition so contrary to truth that they will find him contrary to them. No doubt he writes with the earnest desire that any such thing might be previously corrected, so that he would not be given the painful duty of dealing with it. If theirs was a cynical attitude toward Paul, then it would not be surprising to find among them "debates, envying, wraths, strife’s, backbiting, whisperings, swellings, tumults." Note that, while the above mentioned evils can be strongly reproved, yet he does not speak of disciplinary action in 2 Corinthians 12:20, but in 2 Corinthians 12:21. If Paul was called upon to discipline those there who had been guilty of committing flagrant evil, and had not repented, in this he says, "My God will humble me." Whether those disciplined were humbled (as they should be), yet the responsibility of Paul’s having to act, would be to him far from pleasant, but humbling. Of course, it is always the responsibility of the assembly to judge any known conduct of "uncleanness, fornication, and lasciviousness," but if in Corinth such was present, and the assembly failed to carry out proper judgment, then Paul would be required of God to insist on this when he came. How much better for the assembly to bear such a burden, and not make it the painful duty of the Lord’s servant. ======================================================================== CHAPTER 15: 01.13. 2CO_13:1-14 ======================================================================== 2 Corinthians 13:1-14 It is essential that Paul should repeat that this was the third time he was coming to them. Such emphasis was needed to awaken proper exercise. For the second time he had not come, in order to spare them. Nor did he desire now to cause distress there. He would use discipline only on the basis of fully competent witness; yet when this was established, he would not spare those who were guilty. He had told them as much before, and now was forewarning them as if he had actually gone there the second time: if flagrant evil was not self-judged, or judged by the assembly, then he would use the authority God had given him as an apostle: and it would mean no little humiliation for all involved. Since the Corinthians desired some proof of Christ speaking in Paul, the proof as to them was far from weak, but "mighty in you." 2 Corinthians 13:4 is a parenthesis, so that 2 Corinthians 13:5 continues the force of 2 Corinthians 13:3 : "Examine yourselves, whether ye be in the faith." They were themselves the result of Paul’s labour: if Christ was in them, how powerful a proof that Christ was speaking in Paul! 2 Corinthians 13:4 however is an insertion to show that power is most to be found in what appears to be weakness. If they saw in Paul what seemed to be weakness, let them remember that Christ was crucified through weakness, yet lives by the power Of God. The apostles too were willingly identified with such apparent weakness in the world’s view, but with absolute certainty of eventual resurrection life by the power of God, the same power that operated in the Corinthians. At least, if this were true of them, Jesus Christ was in them: if not they were reprobates, that is, worthless, and only fit to be rejected. They would not accept this designation! Nor would they likely go so far as to brand Paul as reprobate, and 2 Corinthians 13:6 should at least have served to alert them as to the heartlessness of their unfair criticism of him. It was his prayer to God that they should do no evil, certainly not the attitude of a reprobate. Nor did he desire this in order that he himself would be credited with such results in them, but for their own sakes as in the sight of God: if they kept from evil, Paul would not object to being thought of as reprobate, for it was not his own reputation he sought. (Of course, if the Corinthians would practice honesty in thought as well as deed, it would be evident to them that Paul was not reprobate.) 2 Corinthians 13:8 emphasizes that, whatever one does, even with motives of opposition to the truth, nothing can overthrow truth, but will actually work only in such a way as to show truth to be completely triumphant. Faith as to this will put us now wholeheartedly on the side of truth. Paul’s weakness then, as dependent upon the strength of God, was a matter of gladness to him, specially if it issued in making the Corinthians strong spiritually: he wanted no ascendancy over them, but desired the strength of God to operate in them in full measure. Their perfection or mature growth was the object of his labours with them. For this he wrote this epistle, rather than to come himself at the time, for though his letter is indeed "weighty and powerful," yet if he came, he might (for the same spiritual reason) be required to use such sharpness as would be unpleasant for him and for them, consistently with the authority the Lord had given him. Yet he always remembered that this authority was intended for edification, not for destruction. And his last exhortation is consistent indeed with this. He first bids them to "rejoice," (not simply "farewell"): their joy was not to be diminished because correction was needed among them. "Be of good comfort, be of one mind, live in peace." These are matters deeply precious in any assembly; and certainly their taking to heart the many reproofs of the epistle would contribute greatly to such valuable results. And this further would result in the conscious knowledge and joy of the presence with them of "the God of love and peace." It was fitting too that their affections toward one another should be expressed by "an holy kiss." Now, sending the greetings of all the saints with whom he was, Paul closes the epistle with a peculiarly precious benediction: for in contrast to the stilted measure of blessing they were enjoying, he wishes them all the fullness of blessing that flows from the eternal Father, Son, and Holy Spirit, in grace, love and communion. Can there be a question left as to how expanded and full the heart of Paul was toward them? ======================================================================== CHAPTER 16: 02.01. COMMENTS ON FIRST CORINTHIANS ======================================================================== Comments on First Corinthians Leslie M. Grant ======================================================================== CHAPTER 17: 02.02. FOREWORD ======================================================================== FOREWORD Down through the centuries the epistles to the Corinthians have become two of the most neglected books of the New Testament despite the fact that certain portions, such as 1 Corinthians 13:1-13 - the love chapter, are familiar to professing Christians everywhere. The thrust of their ministry is corrective, and they center around the vital topics of order and discipline in the Assembly Of God and of ministry that truly builds up the body of Christ. Man, as a rule, does not appreciate correction. The problems grappled with in their incipiency in these epistles by the Spirit of God have since then grown and developed and congealed and hardened as men displaced the divine patterns with patterns of their own. The universality of the order taught in these books is repeatedly stressed therein. Yet men have dismissed much of this as applicable solely to conditions in the bawdy, bustling seaport of Corinth in the 1st Century A.D. Perhaps nowhere else in the New Testament have Christians been more free with blue pencil and scissors, deciding which portions of these books to retain, value, and stress, and which portions to discard as irrelevant or impractical for contemporary conditions. In view of all this, one would welcome these Comments on both First and Second Corinthians, written straightforwardly from the standpoint that God says what He means and means what He says. No apologies are made to pressure groups ancient or modern, whether judaizing legalists, radical freethinkers, feminists, charismatics, or whatever other cloak these self-styled apostles would approach under. Brief and concise, these comments attempt to explain. rather than to explain away what God has said in this portion of His holy Word. May God use them to help settle, stablish, and satisfy His dear people in the sufficiency of the truth of His Word. Eugene P. Vedder, Jr. ======================================================================== CHAPTER 18: 02.03. PREFACE ======================================================================== Preface This epistle deals with practical order, activity, and discipline in the Church of God, and therefore is addressed to the collective company, which is held responsible for the maintenance of unity and godly order. Individual respon­sibility in connection with the assembly is seen in such epistles as those to Timothy and Titus; but we must remember that the saints of God are not merely units: they have a collective unity for which all are collectively responsible. Matters in Corinth that were not orderly are the occasion for the writing of this Epistle, which is largely corrective. Where is it not needed today? ======================================================================== CHAPTER 19: 02.04. 1CO_1:1-31 ======================================================================== 1 Corinthians 1:1-31 Paul writes here as "a called apostle of Jesus Christ by the will of God." As such, it is the authoritative word of God he communicates, that which requires the subjection and obedience of all the Church of God. He allows no latitude for the preferences or wills of men, whoever they are. The will of God is supreme and absolute: if communicated graciously through a humble instrument called of God for this very purpose, yet such grace only magnifies the authority of the message. And with him he links the name of "Sosthenes our brother." This may be the Sosthenes mentioned as at Corinth in Acts 18:17; but little more is known of him. Perhaps one reason for Paul’s so identifying him with himself here is that none may limit the apostle’s message to leaders, for one simply "a brother" is involved in this too. Only the two epistles to the Corinthians are addressed to "the church of God," for it is corporate assembly order and responsibility that is so emphasized in these. Their character is that of being sanctified in Christ Jesus, saints by calling; therefore at the outset reminded that theirs is a place totally set apart from the world, which was sadly having too much influence with them (Cf. 1 Corinthians 6:11). But most interesting is the additional word in 1 Corinthians 1:2 : "With all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours." This, and other verses in the Book (1 Corinthians 4:17, 1 Corinthians 11:16, 1 Corinthians 14:33, 1 Corinthians 14:37) urge upon us the fact of the all-embracing message of the Book. It is not only for Corinth, but for ourselves, the entire Church of God everywhere; as necessary for those far off from Paul as for those in direct contact with him. The Spirit of God here anticipated the fact that there would be those (as there are today) who would challenge the applicability of the truth to their particular churches, claiming that this was written merely for this local assembly in view of then present conditions. But the Book itself declares it cannot be limited in this way. "Grace be unto you:" Shall we not in this case say grace to overcome the evils that so gravely endangered this affluent assembly? "And peace," the peace of true unity according to God, the peace of godly consideration of one another, in precious communion with Him who is "the God of peace." For the source of all is "God our Father, and the Lord Jesus Christ." The preciousness of relationship as children is surely involved here, and the dignity of sonship too, for God is our Father; yet with this, "the Lord Jesus Christ." While He is the risen Savior, yet in this Epistle His lordship is specially emphasized, for subjection to His authority was the urgent need in Corinth, and is imperative always for the maintenance of assembly testimony, order, and discipline. It is most precious to observe that Paul begins his message to them, not with reproof, but in thanking God for them all, a matter too that was a habit with him "always." And it is "for the grace of God given you by Jesus Christ." Such an attitude, and such appreciation of the grace of God bestowed upon others, will greatly influence the manner in which we may seek their correction. Their blessings by grace were outstanding: God had enriched them in everything, in the way of utterance and knowledge: in regard to public gift they were inferior to none: the testimony of Christ was confirmed in the fact of their ability to speak out: there were evidently no long drawn-out silences in their gatherings. God’s provision was abundant, as they waited for the coming of Christ, the culmination of blessing by grace. For there was no question of the certainty of the continuance of this: the Lord Himself would confirm them unto the end, blameless; that is, blameless in His sight by virtue of His own workmanship in His saints. This cannot fail, for He is faithful, who has called us to the fellowship of His Son. The power of that call has established His saints in that blessed fellowship, that of the assembly of God, the entire body of Christ, He Himself being the source and center of it. Thus the Epistle begins on this wonderful positive note of God’s overflowing provision of grace toward His beloved saints, the assembly of the Living God. After so exalted and precious an introduction, it is humbling to consider in 1 Corinthians 1:10 the necessity of the urgent appeal to these dear saints "by the name of our Lord Jesus Christ" that there should be practical unity among them. When considering the greatness of the grace that has been showered upon the Church of God unitedly, how can we dare to act in discord and division? But such is the sad tendency in an evil world, and while having still within us a fleshly nature that responds to selfish and self-centered attractions. It was true in Corinth, and how true in the Church at large through all the years! Who is there today who does not deeply need this challenging Epistle? First, it is urged that they "all speak the same thing." For it is wrong speaking that is the beginning of division. If we are inclined to "speak our mind," let us remember first that "we have the mind of Christ" (1 Corinthians 2:16); and be watchful that it is His mind that moves our tongues. If this is true, we shall "all speak the same thing;" our speaking will all have the same concerted objective, moving in the same stedfast direction. Secondly, "and that there be no divisions among you." Small indeed are the occasions that will sometimes cause these things; and we must be always watchful against anything that would introduce friction between saints of God, and judge it promptly. Thirdly, "that ye be perfectly joined together in the same mind and in the same judgment." This is possible only if we have our minds set on things above, and in this way are unitedly seeking the mind of Christ, in which there is certainly perfect unity. Mere personal preference must be given no place, but that which is honestly for the glory of Christ. This will give sober judgment too as regards occasions that demand some proper judicious decisions. But in Corinth there were contentions. Paul candidly tells them who had informed him of this. And he spares no one in his reproof. He takes sides with no one, but presses the fact that the assembly was responsible for this, not merely some individuals. Paul, Apollos, Cephas, and even Christ, they were making leaders of divisions among themselves. If some felt they were honoring Paul in this way, Paul did not think so. Nor indeed were they honoring Christ who would put Him in the place of their particular leader in contrast to other saints of God. "Is Christ divided?" No, He is the Head of the entire body of Christ, the Assembly. "Was Paul crucified for you?" In view of the cross of our Lord Jesus Christ, how can any child of God give a place of superiority to any mere man? Their public baptism had designated them all as followers of Christ, not of any servant of Christ. Nor only this: Paul had not even done the baptizing of the Corinthians, except for Crispus and Gains. For he diligently sought that their faith would stand in the power of God, not as attached to any man (Compare 1 Corinthians 2:4-5). He had been careful to avoid any charge by men that he baptized in his own name: the baptism therefore was left to others. Let us observe that 1 Corinthians 1:14 is emphatic: Paul had baptized none in the assembly but Crispus and Gains. Yet he adds, "And I baptized also the household of Stephanus." This household therefore was not in the assembly, though Stephanus himself was. Is there any other explanation than that the household was composed of children too young to be in the assembly? In 1 Corinthians 16:4 however we read that "the house of Stephanus . . . have addicted themselves to the ministry." This would pose an insoluble problem if the word "house" and "household" were the same, but the Greek word for "household" in 1 Corinthians 1:1-31 refers strictly to the children of the householder; while that for "house" in 1 Corinthians 16:1-24 is a term that includes servants. Is it not therefore likely that it was the household servants of Stephanus, who, being in the assembly (not therefore themselves baptized by Paul), had addicted themselves to the ministry. There seems no other answer to the problem. Further, he says, "Besides, I know not whether I baptized any other." Why had he forgotten this? Because it was a matter of little importance. There may have been others in Corinth whom he had baptized, but they were at any rate not in the assembly, as would no doubt be the case if they were young children. To Paul, baptism was not the important matter it is to some. He emphatically stresses that Christ had not sent him to baptize, but to preach the gospel: it was the gospel he preached that was the vital matter: it is this that brings souls to the Lord Himself, furnishes forgiveness, justification, eternal life, settled peace with God. Baptism could do none of these, nor help in doing so: it is merely a public ordinance that puts one in the place of outward discipleship. But more, Paul avoided all intellectual or philosophical reasonings in his presentation of the gospel. These are things that lead to self-exaltation and consequent disunity, and draw attention away from the cross of Christ. For the cross is the basis of the unity of the body of Christ (Ephesians 2:15-16). And without it there could be no gospel whatever. If the preaching of the cross appears to those who are perishing to be foolishness, yet to us who are saved, it is the power of God. "The wise and prudent" very often are those who are blinded to the truth of the gospel by the very fact of its simplicity, and that it makes of little importance the profound learning of men. But those who bow to it and are saved, recognize power in it that is not humanly explainable. Whether 1 Corinthians 16:19 refers to Job 5:12 specifically, or whether the general message of the Old Testament involved the truth here declared, still God’s revelation now, which renders null and void all men’s vaunted wisdom, this was consistent with prophecy. This is a matter far higher than human intellect could conceive, a matter too that is not submitted to the reasoning’s of human wisdom, but before which such wisdom collapses. God destroys it and brings it to nothing. Where are the wise, the scribe, the disputer of this world? No doubt these are prominent men in the world’s estimation; but in the light of the revelation of God they become like the magicians of Egypt when the plague of boils afflicted them: they could not stand before Moses (Exodus 9:11). Indeed, this matchless revelation actually renders foolish the wisdom of this world. God first allowed man’s wisdom to prove itself to the full. But its strivings could never attain to the knowledge of God. God’s own wisdom had decreed this could not be. When Paul wrote, and in fact before the cross, the outstanding philosophers of Greece - Socrates, Plato, Aristotle - had proven complete failures in finding the knowledge of the true God, and were mired with the rest of Greece in the worship of many false gods. Yet now it has pleased God, by the foolishness of the preaching of the cross, to save those who believe. This of course is what men count to be foolishness. It requires no great intellect to understand, but only simplicity of faith in the Son of God. And because of this great wisdom being expressed in terms so simple and clear that a child can understand it, therefore men who pride themselves on their superior wisdom are haughty enough to despise this, and call it foolishness. It is of course not the fact of preaching that is despised, but the subject matter. Jews, because of their background and training in the public knowledge of a God who manifested Himself in visible miracles and signs, were those who considered that only striking visible signs were valid in proving a thing to be of God. The Greeks, on the other hand, priding themselves on intellectual achievement, sought after such wisdom as would of course exalt the most philosophical minds. "But we preach Christ crucified," says Paul, "unto the Jews a stumbling block, and unto the Greeks foolishness." What kind of a sign was this? - the Jews would ask: had not many others been crucified? Yes, but not another like Him. Here is the one Man without sin, the One who is more than man, the eternal God manifest in flesh. Him crucified? Yes, and it was Jews who demanded it because Fie said He was the Son of God (John 19:7). But on His part it was a sacrifice of infinite value, how much more than a sign! And the Greeks, they may say it is foolishness; but when death strikes, where is all human wisdom? Indeed, often before death, many of the wisest intellects are reduced to utter inability to reason, or to even remember. But here is death, the violent death of the curse, proclaimed as the means of eternal blessing to mankind. And it cuts down everything that is merely of man, everything that would tend to exalt man’s pride, levelling Jews and Gentiles practically to the dust of the earth, but with the precious object of lifting them out of it. Actually, the wonder of it is worthy of the utmost admiration, and it is nothing but the pride of man that refuses it; whether religious pride, as with the Jew, or intellectual pride, as with Gentiles. But to those who are called, Christ is seen as the power of God, power manifested through such weakness as the Jews despised; and the wisdom of God, far above and beyond all that Greek philosophy could imagine. If, as in 1 Corinthians 1:25, men wish to consider this the foolishness of God, yet it is infinitely wiser than man’s highest wisdom; and if considered weakness on God’s part, yet there is a power in it far above the greatest strength of men: it accomplishes such permanent results as to put to shame those things in which men boast as their greatest accomplishments. Now Paul appeals to the Corinthian brethren themselves to consider the fact of their calling. Certainly it is God Himself who calls His saints: why were there not many wise men, not many mighty, not many noble among them? Can it be that God arbitrarily discriminated against these? No indeed; for at least there were some of these who believed the gospel. But God had seen fit to choose the foolish things of the world in order to confound the wise, weak things to confound the mighty, and things ignoble, despised, and of no account, to render of no value those things that men highly honor. It is not that God condemns intelligence or human ability, but by the preaching of the cross He strikes the death-blow to man’s pride and confidence in these things. Some refuse it simply because it injures their pride: they will not come down to admit that God is really greater than themselves. If human wisdom and ability is kept in its true place, as subject to, and dependent upon the superior wisdom and power of God, then the wisest, most powerful men would gladly accept the precious gospel of His grace, the preaching of the cross; and they would be only the wiser for this, for they should learn well the lesson that "no flesh should glory in His presence." And the fact is that if not comparatively many, yet there are those who have done so. 1 Corinthians 1:30 however shows that, though all mere human wisdom and work is reduced to nothing by the gospel of God’s grace, yet the believing Corinthians were by this the recipients of the greatest possible blessing. It was God’s doing that they were established "in Christ Jesus": God had brought them into a place of vital identification with Him, His own Son; and their full supply of every kind was perfectly provided in Himself, not by mere human instrumentality or effort. God has made Him "unto us, wisdom," moreover, this wisdom involves what man’s wisdom ignores, that is, righteousness, sanctification, and redemption. These are matters vitally necessary because of the most grave problems of the moral contamination that infests all mankind, and which philosophy does not consider, because it has no answer. Righteousness is that character of consistency with whatever relationship in which we may be placed. But this is universally violated, in every nation, culture, community, and family. Where then is it to be found? Only in Christ, and He Himself is the believer’s righteousness, One who thoroughly satisfies God in every respect, as the perfect Exemplar of consistency in every relationship. And "sanctification" is the character of being set apart to God from all this is contrary to His nature. For association with evil is corrupting; but in Christ we see One "separate from sinners," and He Himself is our sanctification: God has put us in this position "in Christ." Redemption is the complete liberation, by virtue of a price paid, from the bondage that holds men generally in a condition from which it is impossible to extricate themselves. It is "in Christ" alone this is found: He has paid the full price of our redemption in His sacrifice of Calvary: thus He Himself is made unto us redemption. Precious, perfect provision for all who will accept Him! What full and marvellous reason for boasting in the Lord. ======================================================================== CHAPTER 20: 02.05. 1CO_2:1-16 ======================================================================== 1 Corinthians 2:1-16 It was through Paul that the Corinthians had been brought to God; and he here reminds them that when he first came there, he had avoided the use of high-sounding speech and intellectual arguments: it was not through these things that they had been converted, nor did the testimony of God require any such thing. And certainly the whole Christian course should be consistent with its beginning. For Paul had been thoroughly purposed in coming there not to be turned aside in any way from the one vital object of his message, "Jesus Christ, and Him crucified." Let us be careful to note here that it is first of the Person of Christ he speaks; but it must not stop there, as though Christ had come to add His voice to the wisdom of this world. No, He has been crucified by the world, rejected by the wise and powerful, cut off in the midst of His days, leaving everything behind that would exalt man in the flesh. Therefore Paul was with them "in weakness, and in fear, and in much trembling." This was not in any way subservience to men, but a realization of God’s own hand upon him; weakness as merely the instrument dependent upon the superior power of God; fear and trembling, the sober realization of the greatness and reality of the revelation of God with which he had been entrusted. For he was simply a servant of the Living God, responsible to communicate only what God had made known to him; and certainly not to add any human philosophy to it. He used no adroit salesmanship, no psychological persuasion; for he sought a real response of faith, faith that would have solid root in the power of God, not in the wisdom of men. However, it is not by any means that the apostle despised or ignored wisdom; for among "them that are perfect," those brought to a proper knowledge of God, they did indeed speak wisdom. But it was not wisdom in the way the world regards it, not the wisdom of this world, nor of the rulers of this world; for however prominent such men may be for a brief moment, both they and their wisdom are very soon reduced to nothing. "But we speak the wisdom of God in a mystery." This does not have the sense of a mysterious, strange type of thing, but of something previously unrevealed, that is, "hidden wisdom which God ordained before the world." It was hidden from the understanding of men, who could not possibly understand it until Christ Himself was manifested to take away our sins. God’s wisdom had long antedated the wisdom of men, being simple in its grandeur and grand in its simplicity, yet not discoverable by the highest exercise of man’s wisdom. Nor was this simply to display the superior wisdom of God, but was designed "unto our glory," that is, for the bringing of sinful mankind into a place of dignity and glory before unimagined. None of the rulers of this world had known, nor could have known this. If they had previously known what marvelous results in glory to God and to the Person of the Lord Jesus would issue from the death of the cross, they would not have crucified the Lord of Glory. They had no idea that what they considered their victory over Christ was their actual defeat. 1 Corinthians 2:9 is a quotation from Isaiah 64:4, showing how totally obscure to man are the counsels of God, apart from a direct revelation of God. "Eye hath not seen:" human observation could find nothing here. It was this to which Eliphaz appealed in his reproving Job (Job 4:8); but he was wrong. "Nor ear heard." Never had the ear received this from all the combined wisdom of ages past, - the tradition to which Bildad appealed in his judgment of Job (Job 8:8-10). He was just as wrong. "Neither have entered into the heart of man." No man’s intuition could have imagined any such wisdom as was God’s; though Zophar (Job 11:6) considered that his own intuition was authoritative. This is the most foolish of all, and of course false. "But God hath revealed them unto us by His Spirit." The answer then is exclusively a revelation from God. After Job’s three friends had been proven wrong, and silenced, then Elihu approached the subject on this solid basis: "There is a spirit in man; and the inspiration of the Almighty giveth them wisdom" (Job 32:8). It is the Spirit of God who has communicated this divine wisdom, and of course by the direct inspiration of those whom He chose to give us the written word of God. These writers all write with a wisdom manifestly higher than their own, though each one has a manner and style distinctive of himself: each was not merely an automaton, but the Spirit of God exercised each one to write in full personal liberty, yet every word guarded and guided by His sovereign power. For the Spirit of God penetrates the deep things of God, as no creature could ever do; and it is He therefore who is capable of revealing these. This is illustrated in 1 Corinthians 2:11 by the analogy as to the spirit of a man. It is a man’s spirit that knows the things of a man. Knowledge, intellect, understanding is connected with the spirit, not with the soul, which is more characterized by desire and feeling. As to the things of God therefore, it is the Spirit of God who knows them: man naturally knows nothing whatever as to these. But believers have received, not the spirit of the world, but the Spirit which is of God, with the object of our knowing the things freely given to us of God. This does not mean that the conscious knowledge of all believers is therefore the same, but all have the same Spirit, who is able to communicate the things of God, so that we shall know them in proportion as we are willingly taught and led by the Spirit. There is however, special emphasis put upon the fact of the apostles having the Spirit of God, by whom they communicate the truth of God to others. They spoke in words, not of man’s wisdom, but as taught by the Holy Spirit, "communicating spiritual things by spiritual means" (J. N. Darby Trans.). It should be evident that spiritual things can be no more communicated by natural means than that they could be understood by natural intellect. Therefore, it must be by the power of the Spirit of God that they are both understood and communicated to others. Let us closely observe too, that it is not merely the thoughts or concepts involved that are inspired of God, but the "words." Every word as it was given was precisely right, exactly expressing (in the original languages) the mind of God. Translators are not at liberty therefore to merely translate what they conceive to be the meaning of any given passage. An honest translation must translate the words as faithfully as they can possibly be translated, in strict consistency with the meaning of the words in the original language. The original writers of Scripture then were fully and absolutely guided by the Spirit of God in their writing, and preserved totally from any human error, though in many cases, if not all, they were unaware at the time that they were actually writing Scripture that would endure for eternity. It is important that we too who may minister the Word of God to others, should learn to depend on the leading of the Spirit of God, and not on any human intellect, in so speaking; though we know absolutely that our speaking now cannot ever result in being actual Scripture, for the Word of God is complete. 1 Corinthians 2:14 insists that the natural man cannot receive or know the things of the Spirit of God; for he has not been born again, and is dependent upon his own natural senses in regard to what he understands. Spiritual things are outside the realm of his experience and of his knowledge, and he considers them only foolishness, because they are discerned only spiritually, not by his natural senses. 1 Corinthians 2:15 is the total opposite of this. "He that is spiritual" does not describe every believer, for some of these are "carnal, even though they have the Spirit of God (1 Corinthians 3:1). It refers to those who in practice depend upon the leading of the Spirit, as every believer ought to. A carnal believer will not discern all things, because, while some of his thoughts may be spiritual, yet fleshiness is so mixed with these that his outlook will be confused. But one who is spiritual discerns all things. Indeed, he not only discerns spiritual things, but will discern the true import of natural things in a way the natural man cannot. "Yet he himself is discerned of no man." He is an enigma to men, for he thinks and acts on a different level, not energized by self-centeredness, but by a genuine regard for the glory of God. "For," it is questioned, "who hath known the mind of the Lord: who shall instruct Him." This is knowledge inscrutable, because high above any creature level. "But we have the mind of Christ." Marvelous, precious declaration of fact! Having the Spirit of God, this is the revelation of the mind of Christ. The believer has this. Then he should certainly seek to make use of it in daily experience. If not, he is not "spiritual." ======================================================================== CHAPTER 21: 02.06. 1CO_3:1-23 ======================================================================== 1 Corinthians 3:1-23 But in practical experience the Corinthians were not properly regarding, nor depending on, the wisdom of the Spirit of God, who had been given to them. Paul could not write to them as spiritual, but as unto "carnal," or "fleshly," or as unto "babes in Christ." Actually they were not babes, but were as babes, a matter of shame, for this was not normal. When they ought to have been able to digest solid food, Paul had found it necessary still to feed them with milk, the most elementary truths of the Word; and even now they could not bear the solid food of which they were in need. Therefore, instead of teaching them, he must first reprove their carnality. The evidence of their fleshliness was in their emulation, strife, and factions. The spirit of rivalry is how contrary to Him, who, being Himself the Highest, has come amongst us "meek and lowly in heart." And of course the fleshly effort of one to be in a high place will awake the fleshly resentment of another, and strife follows, with its consequent breaking of the people of God into factions. Paul considered it no honor to be flattered by such followers, and insists that, whether himself or Apollos, they were only ministering servants whom God had used for their blessing, giving each servant his particular gift and function. When one sends a messenger with a message, it is most unbecoming that the messenger should be given a place of high honor. He should be respected simply for his message, and his message carefully considered; but he must not be given the honor that belongs only to his master. And his message is to be carefully checked, as to whether it is simply and only the word of the master faithfully given. Paul had planted, Apollos had watered, each doing the work for which he was fitted. Labour is surely involved in each case, but it was God who gave them ability for this. Moreover their labour was nothing if God did not cause the seed to grow: the work of God alone is that which is of true value. Certainly the servant working as under the clear direction of God will be blessed; but all the honor belongs to God, who gives the increase. Paul’s establishing of the assembly at Corinth was surely accompanied by labour and travail; and Apollos would not water this with the refreshing ministry of the Word, apart from serious exercise of soul; but they were both servants of one Master. They were united as to their labours, not rivals, as the factions in Corinth would make them. And the Corinthians were not told to reward them according to their own estimate of their value. God would do this, according to their labour, after their labour was finished. For they were "God’s fellow-workmen" (J. N. Darby Trans.), that is, working together in subjection to God’s authority, concerned that only the work of God should prosper. And the Corinthians were "God’s husbandry, God’s building," that is, the object of God’s own workmanship. What a fact to lift their souls far above any thought of glorifying man! If they were the product merely of one man’s workmanship, of what real value was this? Yet Paul was given by God the special grace, as a wise master builder, to lay the foundation. And they were not called upon to merely admire the master builder, but to build. They were to be diligent too, as to how they built upon the foundation. For the foundation is Jesus Christ, and this has been permanently laid: nothing can change it, nor substitute for it. He is the Rock on which His Church is built, the foundation of all spiritual prosperity and blessing. Every believer builds upon this foundation, and of course the unbeliever has no place as a builder here. It may be questioned in what sense Paul laid the foundation, if the foundation is Christ. Is it not in the fact of Paul’s declaring the whole truth concerning Christ in every relationship to the present dispensation of grace - Christ crucified, raised, glorified, Head of the new creation, Head of the church, His body, with all the precious truths connected with these things? The foundation therefore involves the complete revelation of Christ personally and His magnificent work. It is this upon which the assembly is built. What believers build here is not the building basically, for God does this of living stones (1 Peter 2:5; Ephesians 2:20-22); but that which adorns the building, "gold, silver, precious stones." These three are of value, of course, for fire will not destroy them, but will rather tend to bring out their purity and beauty. Gold is a symbol of the glory of God: silver of the redemption that is in Christ Jesus: and the precious stones of the fruit of the Spirit of God. What is done therefore honestly for God’s glory, what is done out of appreciation of the sacrifice of Christ, what is done as the response of the soul to the Spirit’s working, will be rewarded. It is actually the working of God, the Father, Son, and Holy Spirit, that produces all that is acceptable to Him, yet the builder is rewarded for it! - for of course he has responded to such working in grace, and the heart of God has pure delight in the response of faith to Himself. The "wood, hay, and stubble" may vary in their value, just as certain works may be good or better from a fleshly, material viewpoint, but when the crucial test of fire tries them, none will endure. The pure holiness of God will manifest everything for what it is, and at the judgment seat of Christ that which abides the fire will be rewarded; but if one’s work is burned, he will suffer loss. Since he is himself on the foundation, the burning will not touch his person, but as to his works he suffers loss. Lot is a most painful example of this in Genesis 19:1-38 : he escaped the awesome judgment of Sodom, but all his possessions were burned up. How tragically sad that a believer may have nothing to show in the way of real spiritual value for all the years God has given him on earth! The building here is of course the building up of souls personally and of the Church collectively. Let us seek full part in this. 1 Corinthians 3:16 urges upon us that the Church is the temple of God: in this the Corinthians had their place, and the Spirit of God dwelt in them, not only individually, but corporately: they were the display of the Spirit’s work in a united way. It is an unchangeable truth, and certainly worthy of our full response to it. 1 Corinthians 3:17 however does not speak of a builder, but a destroyer, and therefore not a believer at all. There are those on the outside willing to do Satan’s work of destruction; and sometimes "grievous wolves enter in" among the saints with the intention of destroying. In our verse, the marginal reading, "destroy" is correct, rather than "defile." Such an one God would destroy. But while this strictly refers to an enemy, yet let the believer be diligent not to resemble a destroyer in the slightest way. "For the temple of God is holy, which ye are." Such truth should lead to wholesome self-judgment now, for it is far better to confess our own foolishness that we may be wise, than to glory in a false show of wisdom. Let us keep from glorying in human wisdom or in men. "For all things are yours," whether God’s servants, given for the help of all saints; or the world, life, or death, etc., all are intended for the spiritual benefit of saints of God, servants to their need, not masters. For "ye are Christ’s," not then mere servants of men or things, but Christ’s own bondservants. And Christ is God’s, in Manhood come in perfect subjection to God, devoted utterly to the service of His Master. Here is the supreme Example of proper subjection to true authority. ======================================================================== CHAPTER 22: 02.07. 1CO_4:1-21 ======================================================================== 1 Corinthians 4:1-21 But while we are not to exalt a ministering servant, no more are we to despise him or his work. The apostles should certainly be recognized for what they actually were, "ministers of Christ, and stewards of the mysteries of God." They both served Christ, and ministered Christ to others; and were entrusted with a stewardship in reference to rightly administering the truth of the mysteries of God which had been revealed to them for the sake of all the saints of God. How blessed an honor, yet how solemn a charge! For the requirement of paramount importance in a steward is that he be found faithful. Human intellect, zeal, ingenuity, ability, are all of no value if this one matter of faithfulness is missing. As to this, the steward is not answerable to men, but to God. It was of trivial importance to Paul that in this he should be judged by the Corinthians, "or of man’s day" (margin). A mere human judgment based on what is observable in man’s brief history of independence of God, was to Paul only empty vanity. In fact, as to estimating the value of his own work, Paul did not even judge as to this himself. For though he knew nothing against himself (a more correct translation), yet this itself did not justify him: his own estimation decided nothing: this discerning judgment as to the value of his work was entirely God’s prerogative, not his, nor any man’s. In these things, the Corinthians are told to "judge nothing before tile time, until the Lord come." We must of course be careful to consider this in its context, for 1 Corinthians 5:12 shows that the Corinthians had been negligent in judging when they ought to have judged. In this chapter (1 Corinthians 4:1-21) they were judging when they ought not. But the Lord, at His coming, will bring to light what we do not see in the work of His servants, making manifest the counsels of the hearts. Not merely the outward work done, but the motives discerned only rightly by Him, will be involved in the praise that each servant receives from God. Too frequently we may assume that our own motives are right, when in fact they may be badly mixed with selfishness and pride. How well then for us to be in constant remembrance that God will bring all to light. These principles Paul applies directly to himself and to Apollos, to teach the Corinthians that neither the one nor the other must be exalted as a leader; for the true value of each will be actually revealed only at the coming of the Lord. And they are to apply the same principles to themselves also, to avoid having special favourites among themselves, and being puffed up in a spirit of rivalry. 1 Corinthians 4:7 strikes sharply at this unseemly pride. Who had created the differences among saints? Certainly not themselves. It is God who has made each just what he is. Or if it is a question of abilities, capacities, or spiritual gifts, we have not been originators of these, but receivers. And if simply having received them (from God, of course), then only thankful humility should be our response, not boasting as though one were a self-made being. This spirit too had led to self-complacency and an emphasis on material advantage that virtually made them to "reign as kings." They were filled up with earthly things (Corinth means "satiated"), and "rich," but not in a practical spiritual sense. This show of material prosperity is unbecoming to the character of the Church of God, a people who trust a despised, rejected Lord, and wait for the time of His being exalted and reigning. They sought to reign before the time, and as Paul says, "without us," the apostles, who were willingly suffering with Christ. Not that Paul did not deeply desire the day of reigning: he did indeed, and that both the Corinthians and the apostle might reign together; but God, not they, will introduce that day. Meanwhile, it is a day of testing of faith and patience. But rather than exalting the apostles on earth, God had, in Paul’s opinion, set them forth last, giving them the lowest place so far as this life is concerned, appointed to death, not to earthly honor. (It must not be forgotten, however, that the first shall be last, and the last first.) For they were in the limelight of the world’s contempt and ridicule, a strange sight to angels and to men, willing to be fools in the world’s estimation, for Christ’s sake. This was practical experience, while the Corinthians would stop short at the position that was theirs as "wise in Christ," not choosing to accept the experience with it of suffering with Christ. In this real Christian experience the apostles were "weak" and "despised," but the Corinthians desired only the attractive side of the truth, with its strength and honor. To make the precious truth of God known, the apostles were willing to sacrifice every temporal advantage, to the point even of hunger and thirst, lack of clothing, hard knocks, and being deprived of any assured place of dwelling. And along with the proclaiming of the gospel of God, they laboured with their own hands rather than taking support from the Corinthians. When reviled, they returned blessing; persecuted, they quietly endured it; falsely represented, they used entreaty rather than indignant self-defence. Their treatment by the world was as though they were only garbage to be thrown out, or an undesirable accumulation to be scoured off a vessel. It is good to take note, however, of the expression "unto this day." This continues only through the present day of grace. What a change indeed when "the day of the Lord" comes! If this did make the Corinthians ashamed, as no doubt it should, yet this was not the object of the apostle in so writing. Rather he was warning them, as a father who loved his children, of the dangers of their living in self-pleasing and self-complacency, the danger of their suffering loss at the judgment-seat of Christ because of living for present advantage rather than in view of eternity. For they were his own children in the faith, and their soul prosperity was his deep concern. He was not merely acting as an "instructor" as so many are inclined to do, communicating knowledge apart from a true interest in the state of the souls of those whom they instruct. The thousand of these are not worth the value of one man of God who has a father’s heart. And having begotten them in Christ Jesus, through the gospel, he would not cease to care for them. His entreaty in 1 Corinthians 4:16 that they should be followers of him, must be considered in its context. He certainly did not merely seek followers for himself, but urges them to follow his example of willing self-sacrifice for Christ’s sake, rather than to be self-indulgent. This important object led him to send Timothy to Corinth (his beloved child in the faith also), one who met the requirement of 1 Corinthians 4:2 of faithfulness to the Lord. He was not sent to teach them any new thing, but to reaffirm the truth as Paul had given it, truth exemplified in Paul’s ways which were "in Christ," and which Paul had consistently taught everywhere in every assembly. The same truth is applicable to all saints everywhere, and at all times. But he knew that in Corinth some were puffed up in the vanity and pride of the flesh. He does not single them out, but holds the assembly as such responsible for the condition. They thought to have things their own way, counting on no intervention by Paul. But he would come, he says, if the Lord will, and would show up what was merely speech, and what was true power. "For the kingdom of God is not in word, but in power." How deeply important a matter is this sober, sound, discerning spiritual power. And He gives them the choice as to how he should come to them -- whether with a rod, that is, with sharp, chastening apostolic authority; or in love and the spirit of meekness. In the former, certainly love would not be lacking, but it could not be free and affectionate in its expression. And meek submission would be out of place where judgment of evil is required. ======================================================================== CHAPTER 23: 02.08. 1CO_5:1-13 ======================================================================== 1 Corinthians 5:1-13 The emphasis on human wisdom in Corinth was sadly accompanied by a case of revolting moral corruption. Philosophy is far removed from spiritual power, very commonly. Paul speaks here of a case well known, that of a man having his own stepmother. Such fornication as this was not even considered among the ungodly nations. This illustrates the fact that grace, once known, may be taken advantage of in a most unholy way, if it does not hold living power over the soul. And a believer may slip into such evil as even scandalizes the conscience of an unbeliever. But more serious still is the self-complacent indifference of the Corinthian assembly to such evil in their midst. Proper moral sense would have humbled them in brokenness of heart before God, and in prayer for His intervention at least. If they did not know how to handle the case, yet certainly they could entreat the help of the Lord, that the offender might be taken away from them; for it was evident that the whole assembly was corrupted by this evil. The facts of the case being unquestionably established, Paul had, though personally absent, judged absolutely, as though he had been present, in regard to this matter. If there had been any question of doubt as to actual facts or circumstances involved, he would not of course have written so positively. But when the case is clear, then action must not be delayed. But it is the assembly that must act, not simply as complying with Paul’s word, but "in the name of our Lord Jesus Christ," that is, as directly representing Him. It is their solemn responsibility, with His authority behind it. No assembly can be excused from the responsibility of judging evil when it is manifestly present. And all the saints are held responsible: the matter is not to be delegated to just a few in the assembly. The assembly is to be "gathered together" to express a united pronouncement on excluding from among themselves the person guilty of this evil. In this case too, Paul takes full responsibility for the instruction he gives them: his spirit would be thoroughly in concord with their judgment, along with the authority of the Lord Jesus Christ. Putting this man away would be to deliver him to Satan. For he would be put outside all Christian fellowship, into Satan’s realm. He would have place in no Christian assembly, for there were no denominations into which he might carelessly be received; as is the case today. So that we today could not claim to be delivering one to Satan, though to put away such a man is certainly as binding now as then. Yet it cannot be too strongly insisted that the good of the offender is most important in this case. Such discipline should properly tend to humble and break down the flesh with its evil activity, so as to cause in the end a proper restoration to the Lord, and to the assembly. The welfare of the spirit is a vital need here, and to this end the flesh and its lusts must be judged. To some people this may appear to be cruel, but it is actually the only way that true love can honestly take for the eventual good of the offender. It is God’s way, and He allows no substitute. At such a time their glorying was unbecoming, a mere show that ignored serious responsibility. Did they not know that a little leaven would permeate the whole lump? Leaven is clearly evil allowed to act. If manifestly evil practice is allowed to be indulged, with no restraint on the part of the assembly, then the assembly becomes party to the evil. To become a new lump they must purge out the old leaven, and in this case the evil could not be purged out except by putting away the guilty man. The expression, "as ye are unleavened" is a reminder to them that their proper character as "in Christ" is that in which sin has no place whatever; and to be consistent with this holy character, they must judge and put away the evil. Then Christ is spoken of as "our Passover... sacrificed for us." Leaven was utterly forbidden in the Passover feast (Exodus 12:8). For in the sacrifice of Christ sin is totally judged; and in keeping the feast that is a memorial of that blessed sacrifice, we are certainly called upon to do so consistently with the blessedness of the sacrifice itself. Of course, it is the Lord’s supper that is such a memorial feast, and "the old leaven of malice and wickedness" must be fully judged and refused as we are privileged to remember the sufferings of our Lord. "The unleavened of sincerity and truth" is only right and consistent here, and the assembly must be exercised to see that this is practiced. It is the Lord’s supper, and He certainly serves no contaminated food; but it is a feast that can give purest delight to the partakers, though our prime object there is to give Him delight. But while the Lord’s supper, being the central expression of fellowship in the assembly, is specifically denied to a fornicator, yet this is not all. The saints of God were to have no fellowship with him whatever, not even to eat a common meal with him. There is a necessary distinction here, however. Fornicators of the world, covetous, extortioners, idolators, the believer is not told to avoid, for they are everywhere around. Their evil was not a direct dishonour to God, as was the case with one who was called a brother, and was guilty of a course of sinful practice. This was a denial in practice of the Lord he claimed to serve. Love for him would dictate this serious disciplinary treatment, as well as faithfulness to God, and concern for the purity of the assembly. In fact, added to this is the concern that the world itself would recognize that Christianity refuses to embrace evil, and specially in one who professes to be Christian. It was not Paul’s responsibility (nor ours) to judge those outside the assembly. This is entirely in God’s hand, but judgment within the assembly is emphatically the responsibility of the assembly itself, and therefore of all in the assembly. Therefore, all were called upon to be in concord in putting away from among themselves the man who is here called "that wicked person." They are allowed no other alternative. Certainly action of this kind must be always in a spirit of brokenness and humiliation, not of mere anger or of contempt; but it must be done. ======================================================================== CHAPTER 24: 02.09. 1CO_6:1-20 ======================================================================== 1 Corinthians 6:1-20 In this chapter there is another matter raised in which the Corinthians had not been using proper judgment. No individual is singled out here, but the strong reproof of the apostle is for any who had laid charges in the law courts against their own brethren. Did they realize they were relying on the judgment of the unjust in this case? Was it becoming that they should accept the judgment of the ungodly at a time when they might have the fair and properly considered judgment of the saints of God? Had they not been taught that the saints will judge the world? They will be fully identified with Christ in that discerning judgment that distinguishes between one matter and another that must be faced when the world is brought under judgment. How thoroughly wrong then it is that the world should sit in judgment as regards the saints. If saints are to judge the world, are they not able now to judge as regards the trivial personal matters between believers? 1 Corinthians 6:3 goes still beyond this to assert that we shall judge angels. It is as Man that the Lord Jesus is given authority to execute judgment, and this includes the judgment of angels (John 5:22; John 5:27). And redeemed mankind will be fully identified with Him in this judgment. Then if so, how much more should a believer be able to judge as to things in this life. Let it be remembered that "he that is spiritual judgeth (or discerneth) all things" (1 Corinthians 2:16). But a striking principle is laid down in 1 Corinthians 6:4. It is evident that for spiritual matters the discernment of a spiritual person is necessary; but if merely matters of this life, those "who are least esteemed in the assembly" should be expected to be competent for this. Not spirituality, but simple honesty is required for this. These matters are not of sufficient importance to take the time of those who engage themselves in the spiritual welfare of saints of God. Let us guard always against such things assuming an importance that overshadows the infinitely more important spiritual prosperity of the saints. The matter was so serious that Paul presses them severely: "I speak to your shame." Among the entire assembly was there not one man able to exercise any discerning judgment in such cases of dissension among brethren over mere material possessions? Going to law before unbelievers was utterly disgraceful, and he allows no excuse for it whatever. In fact, much rather than this, one should allow himself to be defrauded. And if one did take his brother to law, he was himself guilty of defrauding his brother - defrauding him of the right at least to have the matter settled by his brethren. 1 Corinthians 6:9 is no doubt intended to cut two ways. First, the unrighteous to whose judgment they had been appealing would not even themselves inherit the kingdom of God, where authority is maintained in true righteousness. But secondly, let the Corinthians judge in themselves as to the way in which they by their actions were guilty of resembling the unrighteous. For as to the list of evil characters that follows, it is positively declared they shall not inherit the kingdom of God. Some of the Corinthians had themselves been so classified before conversion, but were now washed, sanctified, justified in the name of the Lord Jesus, and by the Spirit of God. The washing here is riot evidently the cleansing by blood, though of course this was true of them too. But it is the washing by the Spirit, as in Titus 3:5, no doubt through the application of the water of the Word, and therefore having a moral effect in the soul. The sanctification too, being that of the Spirit, would speak of their being set apart not only positionally, but in practical, moral character, from a world of evil, and to the Lord. Justification too, though it is positional in its elementary character, putting the individual into a place of perfect righteousness before God, is yet here shown to have a practical character also attached to it by the fact of the indwelling of the Spirit of God. "In the name of the Lord Jesus" therefore is the positional side of the truth, but "by the Spirit of our God" is the side of the vital work done in the soul to give expression to this. There was no right reason therefore, that fullest expression should not be given to this. These things are manifestly not accomplished by the law, but by the grace of God; and the apostle will not allow the thought of mere legality entering into this matter. If one insists now that grace has made "all things lawful," yet grace has a powerful voice to persuade the individual that "all things are not expedient." Grace teaches us the opposite of self-indulgence (Ti. 2:11,12). And it teaches with living power to the renewed heart. If "all things are lawful," yet personal faith will not be brought under the power of mere "things." The believer has a Master who is supreme, and it is only right therefore, that he should allow nothing else to dominate him. "Meats" are used here as an apt example of the mere temporal things that may too easily get control of a man. One may allow his appetite to make him a virtual slave to food; but God will destroy both the belly and the meats. Should mere temporary things govern us? Should temporal pleasures hold such power over a believer that it should pervert the proper use for which God has given us created things’? Our own body is for the Lord, not for fornication, not for the mere gratification of fleshly lusts. And how precious too, the words, "and the Lord for the body." He has vital concern for the proper well-being of our bodies, not merely of our spirit and soul; and we may entrust our bodily needs into His own hand with utter confidence, rather than concentrating on taking thought for our life or our body (Matthew 6:25). Indeed, as God raised up the body of the Lord Jesus from among the dead, so will He raise up our bodies. The care of our bodies then is in the power of His own hand, and it is for us now to use them rightly, not to abuse them. In fact, the striking statement is made that "our bodies are the members of Christ." What a dignity is this given to the body! In its present state, of course, it is subject to decay and death, but this is only temporary, and it is to be honorably and properly treated for the Lord’s sake. How grossly wrong to take the members of Christ and make them the members of an harlot! It is a practical denial of what is actually true. In practice the joining of two bodies together makes them one, as God declared when He created the woman for the man. "But he that is joined unto the Lord is one spirit." It is a higher, more precious, and eternal unity, and though spiritual, yet the believer’s body is to share in this blessing for eternity. "Flee fornication." In this one is not told to fight, but to keep far from it, as Joseph fled from the wife of Potiphar. Other sins may not involve the body in this way, but this is sin against one’s own body. And as well as our bodies being the members of Christ, now we are told, "Your body is the temple of the Holy Ghost." The Spirit of God dwells within our body in order to display in us the precious reality of His character in our practical lives. Notice that it is not said that our spirits or souls are His temple, but our bodies. So that when we are told, "Ye are not your own," we cannot regard this as being merely in regard to our spiritual interests, but fully applicable to our bodies. Being bought with a price - a price so infinitely great - certainly we are totally the property of the Living God; and it is only right and becoming that we should glorify God in our body. ======================================================================== CHAPTER 25: 02.10. 1CO_7:1-40 ======================================================================== 1 Corinthians 7:1-40 Those things in 1 Corinthians 5:1-13 and 1 Corinthians 6:1-20, which were of such serious importance as demanding correction, had evidently not even been questions in the minds of the Corinthians. But Paul was required to raise these first, before he answered questions they had raised as to various practical problems that arise as regards the marriage relationship, problems occasioned by fallen human nature. We must not forget that as God instituted it, "Marriage is honorable in all" (Hebrews 13:4). And we must distinguish between the purity of God’s creation and the fleshly, fallen nature which has brought corruption into this creation. It may seem strange that the apostle, after affirming that it is good for a man not to touch a woman, yet fully approves every man and woman having a spouse. His first statement in verse I could not have been written when creation began, for it would have been bad for Adam to have refused the wife God gave to him. But in Christ now raised from the dead, God has introduced the new creation, and Paul himself is an example of the fact that the power of Christ, now known and enjoyed, is such as to be able to lift one above the perfectly normal and legitimate needs of the first creation. In no way are these things themselves sinful, though they have often been corrupted by man’s sin. So that, while it is good for one to remain unmarried, in view of thorough devotedness to the Lord; yet if this would in any way involve the danger of fornication, it was much better to marry. 1 Corinthians 7:3-5 would insist that, when married, both wife and husband are responsible to show full consideration of each other according to the proper character of the marriage bond. They are one flesh, and neither the husband alone, nor the wife alone, has power in reference to his own or her own body, to bear fruit. They are united, and must not ignore this sacred relationship. By consent they could be apart for a time, to give themselves to fasting and prayer, and no doubt this could be greatly used of God in blessing; but it was generally not to be too long protracted, for Satan is ever ready to take advantage of such things. Proper consideration of each other is the important matter, and no defrauding of one another of his or her proper rights in the marriage relationship. But Paul makes it clear in 1 Corinthians 7:6 that this is not the direct commandment of God, but his own advice, which God permitted him to give. In this chapter these two things are carefully distinguished, and interestingly so. This does not in any way violate the fact that all Scripture is given by inspiration of God; but it does illustrate the fact that all Scripture is not revelation. But God inspired Paul in this case to give, in response to the questions of the Corinthians, his own spiritual judgment in these matters. And let us remember, as we read it, that here is a man who is willing to forego what is lawful himself, to do what is most becoming in order to joyfully please the Lord. It would hardly seem wise to belittle the advice of such a man. Could we ourselves give better? His own desire was that all men (believers of course) were as himself, unmarried. Certainly this was impossible of fulfillment, for everyone had his proper gift from God. If God had not himself fitted one for this, it would be a mistake for him to refuse to marry a wife God had brought to him. Paul’s viewpoint certainly was a blessed one, but it is not the normal, usual path, and however we might admire it, this is not itself the power to follow it. We can fully agree that it is good to remain unmarried; yet even Paul himself advises that if the natural instinct and desire for marriage were strong within one, it is better to marry. "Forbidding to marry," he assures us elsewhere, is diabolical teaching (1 Timothy 4:1-3). But 1 Corinthians 7:9-10 are not simply Paul’s advice, but the Lord’s commandment. The wife is told positively not to depart from her husband. Of course, if he were unfaithful to her, this would be a different matter. If circumstances were such however, that a wife did leave her husband, she is told to remain unmarried, or to be reconciled to her husband. If of course in the meantime her husband had remarried, this would change things completely. She could then never be rightly re-united to him, even if his second wife died (Deuteronomy 24:3-4). 1 Corinthians 7:12 again is Paul’s advice. So long as an unbelieving spouse was willing to remain with a believing husband or wife, then his unbelief was not sufficient reason for his spouse to leave him, or her, as the case may be. "For the unbelieving husband is sanctified in the wife, and the unbelieving wife is sanctified in the husband." The faith of the one sets the other apart in a very real way, for he is a member of a household where Christ is recognized as Lord. He is set apart in spite of himself, and however ungodly his character may be. And the children are "holy," a stronger word than sanctified: it is of course the position they are privileged to occupy because of the faith of one parent: the parent is not expected to leave his children in "Egypt," exposed to the unclean world, just because the other parent is an unbeliever. Under law, when Israelites had taken strange wives, they were required to put away their wives (Ezra 10:3; Ezra 10:19); but grace is far different. It will not hold the unbelieving against his will, for if he desires to depart, the believer is told to "let him depart." When the unbeliever takes the initiative, then the believer is not under bondage in such cases. How much wiser for him to leave the matter with God, with no contention. But the faith and the gracious attitude of the believer may be the means of winning the unbeliever to the Lord: therefore, he is to take no harsh action against the other. Under law a Moabite could not be changed into an Israelite, but under grace an unbeliever may be changed into a believer. This certainly gives no permission for a believer to marry an unbeliever, for this is expressly forbidden in 2 Corinthians 6:14; but if one partner has been converted after marriage, he is encouraged to use the grace and faith of Christianity now in his marriage relationship, in patient testimony, for it may be the means of the other’s conversion. In 1 Corinthians 7:17-24 is laid down the principle that generally speaking one who was converted was to remain in the same relationships as before. Of course, if in these there was moral evil, this must be put away; but the context does not consider this. God had distributed to every man: none of us is in our particular circumstances merely by chance. In all assemblies this was to be recognized. Those who were married, let them remain this way, and bring Christ into their marriage. If one were Jewish and circumcised, he was not to renounce this to become a Gentile, for the knowledge of Christ lifts one above the mere questions of circumcision or uncircumcision: neither was now of any spiritual importance, but keeping the commandments of God; not the ten commandments, but those of the New Testament. For in new creation there is neither Jew nor Gentile. This too is applied to a person’s occupation. Even if he were a slave to an ungodly master, let him be submissive in this. If the opportunity were given him however to be made free, then he is told to take advantage of this. If God has given one any certain employment, let him be thankful for this, and faithful in service. If there is reason to desire something different, and the opportunity presents itself, then so long as God is honored, there is nothing to prohibit this. Of course, one is always to wisely consider all the circumstances. It should be manifest to all, certainly, that any employment that requires questionable or dishonest practices is to be utterly refused by the believer. But if one feels the burden of being a slave, let him remember that he is really the Lord’s freeman: this will give calmness and dignity to rise above his circumstances. On the other hand, if one is free, let him remember that he is the Lord’s servant, and thereby keep himself from an independent attitude. For all saints are bought with a great price: none are to be mere servants of men: if they serve, it is to be "with good will doing service, as to the Lord, and not to men" (Ephesians 6:7). Paul made himself servant to all, but he was the servant of God (1 Corinthians 9:19). In whatever relationships therefore one were called, let him abide in this, "with God." If he can there enjoy the presence and approval of God, let him be at peace in this. 1 Corinthians 7:25 to the end considers now the case of the unmarried, as to whether or not to marry. As to this again Paul has no direct commandment of the Lord, but the Lord inspires him to give his own judgment, because he had obtained mercy of the Lord to be faithful. Let no one lightly despise this statement. In view oft hen present circumstances that were evidently of some trying character, he considered it wise for one to remain unmarried; though if already married, not to try to change this. A spirit of contentment is that which he seeks to encourage. If one were "loosed from a wife," by her death, or by her leaving to marry another, his advice is to "seek not a wife." Yet, so long as he had been honorably loosed from a former wife, the fact of his marrying again would not be sin. And the fact of marrying for the first time is not sin. Of course, if marrying an unbeliever, this would be disobedience to the Word of God, and therefore sin (2 Corinthians 6:14). And it is possible for one to marry while in a bad state of soul (1 Timothy 5:11-12), and reap sad results. In any case, one should certainly seek the clear guidance of God in a matter so serious, and not rush into something for which he is not prepared. Marriage itself, as Paul says, will bring with it "trouble in the flesh": the married man will be faced with many problems that never occur to one unmarried. Let all who contemplate marriage be fully prepared for this. But Paul adds, "I spare you." He would not press this point too far. For it is evident that God will provide grace for whatever path He may lead His own to take. But the time was (and is) short. All those things that are of temporary duration, whether marriage, weeping, rejoicing as to present circumstances, buying, or using the world, were not matters that should overmuch engage the time and attention. If they are things given of God for our present comfort, they must not be allowed to enslave us in any way, or to so occupy our interest that eternal realities are clouded, and not given the prominent place that is becoming. For all that is present is passing. Paul’s own concern was to have the Corinthians without carefulness, not held back by the cares of this life. From his own point of view, one who was unmarried cared for the things of the Lord, and as to how he could please the Lord. If this is the wholehearted exercise of one unmarried, it is well indeed. Of course it does not follow that this is always the case. A believer may be unmarried for other reasons, and not really making the Lord the supreme object of his life. But he does not have the care of a wife to occupy his time and attention, and therefore should have more time for the Lord. If one is married, he is responsible to properly care for his wife, and some of his time at least must be spent in pleasing her. Of course we know that, in spite of this, many men who have wives have been greatly used and blessed of God, more than many others who have remained unmarried. On the other hand, some have remained unmarried with the sole intention of devotedness to the Lord, and it is this that the apostle recommends, for he himself was an honest example of such devotion. But Paul knows this is a delicate subject, and insists that he speaks for their profit, not as suggesting rules for them, nor as expecting anyone to follow his advice merely from a sense of duty, which may prove only a snare to the individual; but to encourage each saint to give attention to the things of the Lord without distraction. 1 Corinthians 7:36 is more correctly given in Mr. Darby’s New Translation; "But if anyone think that he behaves himself unseemly to his virginity, if he be beyond the flower of his age, and so it must be, let him do what he will, he does not sin: let them marry." When the fleeting beauty of youth is passed, and one is old enough to know what he is doing, if he thinks it more comely or becoming in reference to himself that he should be married, then to marry is certainly not sin. In any case, whether man or woman, let the matter be well considered, and faith be acted upon. This does not touch upon the subject of the choosing of a wife or husband, but supposes that the choice is a proper one. But one might stand with firmness of faith, having no necessity for marriage, having control over his own will, and purposing that he will maintain his virginity. This is the case of one making himself a eunuch for the kingdom of heaven’s sake (Matthew 19:12). If it is not too common, yet it is blessedly commendable. Again, in 1 Corinthians 7:38, a more proper translation is: "So then he that marrieth doeth well; but he that marrieth not doeth better." This supposes in each case that the will of the Lord is followed. Merely marrying, if not "in the Lord," could mean dreadful disaster; or refusing to marry because of selfish, evil motives, is certainly not better than marrying, if the Lord were leading one to marry. Joseph had no alternative but to marry when the Lord told him, "Fear not to take unto thee Mary thy wife" (Matthew 1:20). But if the Lord should lead one to a single path of devotion to Himself, this is better than the married state. Again, in 1 Corinthians 7:39 the New Translation is more correct: "A wife is bound for whatever time her husband lives; but if the husband be fallen asleep, she is free to be married to whom she will, only in the Lord." Romans 7:1-2 rightly gives the legal aspect of this matter; but Corinthians rather speaks of what is morally binding as before God, so that "by the law" is not to be included here. It is clear that only death rightly does away with the marriage bond: any other dissolving of the bond is abnormal, yet it could be allowed to one if the other partner were guilty of virtually breaking the bond by fornication (Matthew 19:9). But as our verse indicates, if one spouse has died, the other is perfectly free to be married again, but "only in the Lord." This does not merely mean, to a Christian, but as in subjection to the authority of the Lord: it is His will that is to be paramount. But Paul’s opinion is that to remain unmarried would be happier. And in such a conclusion he thinks he is not without the influence of the Spirit of God. ======================================================================== CHAPTER 26: 02.11. 1CO_8:1-13 ======================================================================== 1 Corinthians 8:1-13 1 Corinthians 1:1-31, 1 Corinthians 2:1-16, 1 Corinthians 3:1-23, 1 Corinthians 4:21 have given God’s answer to worldly wisdom; 1 Corinthians 5:1-13, 1 Corinthians 6:1-20, 1 Corinthians 7:1-40 have dealt with questions concerning the flesh: now 1 Corinthians 8:1-13 turns to the matter of Satanic influence, and this is further discussed in 1 Corinthians 10:1-33 and the beginning of 1 Corinthians 12:1-31. The Corinthians were too little aware of the subtlety of all three of these evil influences, the world, the flesh, and the Devil. But they had evidently questioned Paul as to the eating of things sacrificed to idols. All Christians had knowledge that the idol was really nothing. But mere knowledge alone would puff one up with the pride of knowing. Love, on the other hand, would edify, or build up. If one prides himself on knowing anything, let him remember that he actually knows nothing as he ought to know it. For if we know anything rightly, there will be no pride in the fact of knowing, but concern to act in loving consistency with that knowledge, a desire to both understand, and to act more rightly. And in loving God, one is known of God: how much more precious is this than emphasizing our own knowledge. To apply this principle therefore, it is clear that an idol is nothing in the world: there is only one God. True, there are those "called gods," whether by man, or even in the Scriptures, where the elders of Israel were called this, simply as being God’s representatives on earth (Psalms 82:6; John 10:34-35); but never in the latter case as giving them any place of worship. If there were "gods many, and lords many," these were simply as lightless asteroids in comparison with the sun. To us there is one God, the Father, originator of all things, and we are the fruit of His own work. This is the revelation of Christianity, in contrast to the ignorance of idolatry. The Spirit of God is not mentioned because the subject is not the dynamic power behind the scenes, but the manifested supremacy of God the Father, and authority of the Lord Jesus Christ. But every man does not have this clear, proper knowledge: some think of an idol as having some spiritual significance or evil power in itself; and if eating anything offered to an idol, would think of it as such, their conscience therefore being affected; even though in actual fact this did not change the food, and before God he was neither better or worse if fie ate. But if one had liberty to eat meat offered to idols, without any conscientious scruples, he must still be careful not to stumble those whose conscience is weak. True knowledge is considerate, not overbearing. If the one who had knowledge would sit at meat in the idol’s temple, this might embolden others to do the same thing, at a time when their own conscience spoke against it. This principle may be applied to various circumstances in which we may be found today. A weak Christian may see another go to a place that his own conscience forbids him to go; but because the stronger Christian has gone, then he does also. The stronger has therefore encouraged the other to ignore his conscience. And it is asked, ’’Through thy knowledge shall the weak brother perish, for whom Christ died?’’ Not that God would allow any believer to perish, but my heartless treatment of him is virtually having no concern as to whether he would even perish. But Christ died for him! Such lack of care for my brother’s conscience is sin, and not only against my brethren, but against Christ. Let us seriously consider this. The apostle then takes the firm stand that if his eating meat would cause his brother to stumble, he would utterly refrain from it. Of course, if another were to demand of Paul that he must not eat meat because of the other’s conscience, this is totally different: he could not submit to any such legality. But a genuinely weak conscience must be considered. How good if one can willingly forego his own liberty for the sake of others! This is a proper use of knowledge. ======================================================================== CHAPTER 27: 02.12. 1CO_9:1-27 ======================================================================== 1 Corinthians 9:1-27 Because of the lowliness and grace on the part of the apostle, such as 1 Corinthians 8:1-13 shows in the consideration of his brethren, there were some who would use this as an occasion to belittle him. He made no arrogant show of his liberty or of his authority as an apostle, as did "false apostles" (2 Corinthians 11:13-20); and evidently some, on this account, moved by fleshly vanity, dared to question whether he were an apostle at all. Behind this was the subtle enmity of Satan; for in order to nullify the truth of the unity, order, and discipline of the assembly, he uses this means of discrediting the chosen vessel whom God is using to communicate these truths. Paul appeals therefore to their consciences. Did he not have the credentials of an apostle? They could not honorably dispute the fact that he had seen the Lord, nor certainly that they themselves had been converted through him. Not that one of these facts alone was proof of apostleship, but these, together with the fact of his own witness of God’s definite designation of him as such, was certainly evidence that their consciences could not ignore. His very character was contrary to that of a man of false pretences. Therefore, their own state as Christians was proof of his apostleship. Whether others recognized this or not, they ought to. Did they think that an apostle should throw his weight about, as would a mere politician among the Gentiles? Was it because Paul had no right to eat and drink that he did not make himself dependent upon the support of the Corinthians? Did he not have a right to be married to a sister in the Lord, and take her with him on his journeys, as did Peter, and other brethren? And since he did not do this, did this make him inferior to them? Or, of all the apostles, did Paul and Barnabas alone have no right to forbear working with their hands for their own support? How sad that all of these things, the fruit of devotion to the Lord, were interpreted by some as evidence of Paul’s insignificance! If a man’s country call him to war, is he expected to pay all his own expenses? Typically of course, this is the declaring of the gospel in an enemy’s country, and it is thoroughly right that one should be supported by such labour. Or if one plants a vineyard, should he not be allowed to eat of its fruit? This would speak of the labour of establishing the assembly. Or, in feeding a flock, is one denied even the milk of the flock? Here it is the labour of shepherding the assembly. In each case it is only morally right that those who receive blessing should help in the sustenance of the labourer. And the apostle asks, is this merely human reasoning? Did not the law, the Old Testament, affirm the same? And here is another strong confirmation of the fact that the Old Testament Scriptures were written particularly for our benefit in this present day. This quotation from Deuteronomy 25:4 is shown to apply with far more emphasis to the Church than to the case of a literal ox. Not that verse 9 implies that it had no literal reference to an ox; for of course the Jews were expected to have proper concern for the life of their beasts; yet this was only minor compared to the spiritual significance of it. For the one who ploughed should certainly do so in hope of an eventual harvest; if there were no such prospect, why plough at all? And he who threshes, is he to have no part whatever in the results of his threshing? He certainly threshes in hope of some yield of grain, and should himself be partaker in that hope. The apostle had sown spiritual things to the Corinthians, and there were results. Would it have been any large return if he had reaped their support in temporal things? It was only normal and right. Others had used this right, and if so, was Paul not even more entitled to it than they? But he had not used it, rather had suffered all things in desire to avoid every possible hindrance to the prospering of the gospel of Christ. 1 Corinthians 9:13 refers to the Levites who served in connection with the temple, and the priests waiting at the altar. The Levites received the tithes of the people (Numbers 18:21); and as well as sharing in this, the priests received part of the sacrifices that they offered (Leviticus 6:26; Leviticus 7:6; Leviticus 7:14). In this way provision was made for their support. And similarly God had ordained that the gospel preacher should "live of the gospel." This does not mean that the preacher himself is at liberty to take collections or to make any charge for his preaching. This is written, not to the servant, but the assembly, to stress the assembly’s responsibility of willingly providing such support, not as a salary, but entirely by voluntary exercise. The servant in preaching is to practice the principle, "Freely ye have received; freely give." And the saints are to practice the same principle in their temporal care for the servant. But Paul had used none of these things: though entitled to it, he had taken no support at all from the Corinthians. Nor did he now write with the object that this might be the case. Indeed, he would rather die than have taken away his rejoicing in this self-sacrifice for the sake of the gospel. For as to the preaching of the gospel itself, this was nothing for him to boast of. He had no choice whatever in this matter: necessity was laid upon him. God had called him, and he had no alternative. "Woe is unto me, if I preach not the gospel." Such being the case, one might as well have a willing heart in this matter, and Paul considers that a spirit of willingness will reap reward. If, on the other hand, he should be unwilling, this does not change the fact that he was responsible for the administration of the gospel committed to him: he is still required to prove faithful in this. But let us mark well what Paul considers his reward, as given in the New Translation: "That in announcing the glad tidings I make the glad tidings costless (to others), so as not to have made use, as belonging to me, of my right in (announcing) the glad tidings." This is the opposite of mere material reward: he would willingly forego all material benefits connected with the gospel, thinking of this self-sacrifice itself as a reward. For his own soul rejoiced in doing this for the sake of others. Personally free from all men, made free by the boundless grace of God in Christ Jesus, yet he had made himself a bond-servant to all, with the object of gaining every soul he possibly could for Christ. And this spirit of service went even further; for he would use every effort to adapt himself to the circumstances of those to whom he brought the gospel. If theirs was a Jewish background and culture, he would adapt himself to this. If they were under law, he would from this viewpoint deal with them, with the object of presenting Christ. If they were without law, he would leave aside the question of the law’s claims in his contacts with them, but use their own viewpoint by which to win them to Christ. Not that he would be lawless, "but in lawful subjection to Christ," as is a more exact translation. If they were weak, he would come down beside them, to show them the weakness that finds its answer of strength in Christ, and to gain them for Him. Being "made all things to all men" was by no means giving up proper moral principles but sacrificing his own comfort and natural preferences in order to enter into the circumstances of others. This he did for the sake of the gospel (which was so exceedingly precious to him), that the gospel might produce much fruit, and Paul himself have the joy of being "partaker with it," that is, have part with the gospel in its fruitfulness. He is no mere salesman, but his heart is vitally bound up in the preciousness and value of the message of grace entrusted to him. There may be many running in the race of Christianity, but not all will receive the prize, that which is eternal, incorruptible. The fact of running is not enough to obtain the prize: certainly one must run in such a way that he will finish the course. If a runner is really striving for victory, he will be "temperate in all things," not self-indulgent, but self disciplined. If one knows nothing of self-discipline, though he may be running, he is not a Christian at all, though he would like to pass as one. He is running uncertainly, as one who beats the air. He does not have the proper end in view, nor does he make true progress. His fleshly appetites master him, rather than he keeping them in control. He can even preach to others, and eventually be cast away himself, for eternity. But Paul makes it clear that he had no slightest fear of this as to himself. It was not his character to run uncertainly, as one who beats the air. If he had been merely this (and the principle applies to anyone who professes Christianity), merely an uncertain, undisciplined professor of Christianity, as was the case with "false apostles" (2 Corinthians 11:13), then he would be eternally cast away, even after preaching to others. It was infinitely more important to be a true Christian than to be a preacher. The true servant runs certainly, he does not beat the air, he keeps his body under subjection. ======================================================================== CHAPTER 28: 02.13. 1CO_10:1-33 ======================================================================== 1 Corinthians 10:1-33 Just as, in the end of 1 Corinthians 9:1-27, Paul shows himself willing to submit to a serious test as to the reality of his Christianity, so in the first of 1 Corinthians 10:1-33 it is plain that all who claim the place of Christian will be subjected to a similar test. And the early history of Israel is appealed to as an example of this. All the children of Israel had the benefit of the protecting cloud in leaving Egypt. All of them passed through the Red Sea, "and were all baptized unto Moses in the cloud and in the sea." These things linked them publicly with Moses, just as water baptism identifies one outwardly with Christ. They all ate the manna, not that it was spiritual in itself; but it had spiritual significance as speaking of Christ, the true Bread from Heaven. They drank of the spiritual Rock. Again, it is the significance of the Rock that is stressed as being spiritual: the rock was a type of Christ. Not that the rock literally followed them, but the blessing that is symbolized in the water from the rock followed the entire company through the wilderness. "That Rock was Christ." He provided blessing for them, just as today He provides blessing in the circle of Christianity; and all those who profess the name of Christ are in that sphere of blessing outwardly, just as all Israel was outwardly blessed because of association with Moses and the nation. "But with many of them God was not well pleased: for they were overthrown in the wilderness." When the test came, they were found lacking: they did not complete the race. If the reality is not present, this will be eventually exposed. If so in Israel, then certainly so in the present day. For these things were types, directly applicable to us, seriously warning us not to lust after evil things, as they did. This is the first of five negatives, and deals with the state of heart that is at the root of all the following evils. The positive antidote to this is of course in maintaining "first love" toward the Person of Christ. Next, idolatry is warned against. Israel introduced this to have a religious justification for indulging their own appetites and pleasures. They talked about holding a feast "to the Lord" (Exodus 32:5-6); but it was contrary to Him, and a god merely of their own invention. In all idol worship there is necessarily the element of hypocrisy. And whether realized or not, it is actual entertainment of the devil, who uses this means of displacing God. And fornication follows. If faithfulness to our one Master is compromised, then association with any kind of evil will result. Balaam counselled Balak to use the Moabites to seduce Israel, and they succumbed to this false and evil association. But God hates such mixtures, and in one day twenty-three thousand Israelites died as a result. Numbers 25:9 speaks of 24,000 dying in the plague, but it does not say, in one day. Evidently the other 1,000 died on a different day. Let its remember that spiritual fornication is no less serious than that literal. Next, we are admonished not to tempt Christ. Israel did this by despising the manna as a light and unsatisfactory food (Numbers 21:5). But it is a type of Christ in humiliation as the lowly Son of Man. Playing into Satan’s hands by doing his tempting work, they were destroyed of serpents, the symbol of Satanic deceit. The last of the five admonitions here is no less serious: "Neither murmur ye." The spies of Israel who brought back a report of the land of Canaan mixed with their own murmuring, "died by the plague before the Lord" (Numbers 14:36-37). Such murmuring was the dreadful evil of judging God as being untrustworthy in His assurance that he would enable them to conquer the land. Let the believer remember that all mere complaint is in its essence against God. Is He not caring rightly for His people and all their interests? Notice here it is not the serpents destroying, but the destroyer: it was a divine infliction, God’s own judgment. 1 Corinthians 10:11 insists that all these things happened to Israel for types. It is not that they occurred by chance, and are taken as convenient lessons; but that the wisdom of God Himself designed the history in such a way that we should have these specific types from which to learn. While they may not have been written to us, yet they are written specifically for us. In fact, Israel could not realize the significance of these Old Testament types in such a way as can believers today; and we must not lightly estimate their present value. For upon ourselves is come the end of the ages. The probationary ages of conscience, human government, and of law had an end in view, that is, the pure grace of God revealed in the Person of His Son; and we, the recipients of this glorious revelation, are therefore those who, by the Spirit of God, are privileged to benefit the most greatly by past history, which has been designed by God for this very purpose. Let us not ignore or forget a truth so transcendently wonderful. And one who thinks he stands is warned test he fall. Is his confidence in himself? Peter had this, and he sadly fell, though not as did Judas, who had no faith whatever. For one who is not born again, that confidence in himself only leads to eternal ruin: on the other hand, as to a believer, self-confidence will lead to a painful fall, but for which there is recovery by the grace of God. So that 1 Corinthians 10:12 presses the faithfulness of God, and that it is upon this only that we can safely depend. If temptation comes to a believer, it is not a completely new thing: others too have been similarly tried, no matter how unusual the thing may seem. But God will not allow one to be tempted above his ability to endure it. Let us therefore remember God’s faithfulness, and depend thoroughly upon it. He will provide a way out in His own time, that the individual may have grace to bear it. The important thing here is the confidence of faith in the Living God that is the opposite of self-confidence. We cannot stand alone, but God is able to make us stand. 1 Corinthians 10:14 sums up this section with the urgent admonition to "flee from idolatry." This goes back to 1 Corinthians 10:7 as the first manifestation of the inward working of evil, and is in fact the underlying principle involved from 1 Corinthians 8:1-13, 1 Corinthians 9:1-27, 1 Corinthians 10:33. Paul was himself so purposed to be fully for, Christ that no element of idolatry would have a place to enter in; and in this chapter he encourages the Corinthians similarly. This leads now to the central expression of all true assembly fellowship, the united fellowship of saints with Christ Himself, and with one another, as the body of Christ. Paul appeals to the wisdom they have in Christ Jesus, and asks that they judge wisely as to his words. Was not the cup in the Lord’s supper the fellowship of the blood of Christ? When partaking, one expresses fellowship with the value and significance of the blood of Christ, identification with the atonement fully completed by shedding of that blood. Precious association indeed! And the bread which is broken, is it not the fellowship of the body of Christ? Certainly, His literal body given for us, in which He suffered agony beyond all thought, is to be considered here, ourselves expressing fellowship with the blessing resulting from His dread sufferings, with hearts drawn in appreciation and thanksgiving. But 1 Corinthians 10:17 indicates a further application for us here. Believers being many, are one loaf, one body, all being partakers of that one loaf. This is most striking and important. The breaking of bread is the predominant expression of assembly fellowship. In doing this we are to give expression to fellowship with the entire body of Christ, not with any mere part of it, local or otherwise. This is a basis we must not ever ignore, or we drop into sectarianism. When Paul wrote, separations had not divided the Church into numerous parties, of course, though the attitude of independency and division was threatening harm in Corinth, and had to be reproved. This being the case, how important it was that they get back to the precious recognition of the one sound principle, basic to all unity in the Church of God. We too must pay greatest attention to this crucial matter. At the present time, every denomination has its distinct and separate basis of gathering; but any basis that is not that of the entire body of Christ worldwide is in its essence sectarian, however good or however poor may be the attitude or spirit of those who gather on such grounds. Many may acknowledge the truth of the one body; and urge that, on this account, there should be interdenominational fellowship; but this is not at all really acknowledging the only basis of fellowship, for in this case, various bases are retained, and their inconsistency with one another ignored. And more seriously, God’s basis is ignored, a basis far more important than is our enjoyment of fellowship. Faith therefore would cause the believer to leave every other basis, and gather on God’s one basis, not adding anything to the declared truths of Scripture in these matters. The breaking of bread, in these verses, is seen clearly to be not at all individual, but connected with the Assembly, the body of Christ, and it is only rightly observed when its basis of the one body is recognized as its principle of unity, and of gathering. Israel after the flesh is again used in illustration of these things. When an animal was sacrificed on the altar, those who ate of the sacrifice were thereby identified with the altar. The serious question of association is that which is pressed here. If we are having fellowship with Christ and His body, as expressed in the breaking of bread, is it consistent at the same time to have fellowship with what is contrary to Him? One might say that an idol anyway was nothing, and therefore there was no significance in any outward identification with it. But this is not correct reasoning. True, the idol is nothing, and meat offered to idols is not actually changed by this. But, behind the idol in every case, is an evil spirit, and the Gentiles, in their idol worship, were sacrificing to demons. Can the believer have any part in this? It is not a question of whether his own conscience is defiled, or his own soul affected; but of his outwardly showing fellowship with an idol. He is outwardly compromising the honor of his Lord. This principle can certainly be applied to a denominational association. Many denominations have been so mixed with idolatry that any Christian should discern this clearly, and have no fellowship with such things. The very effort to exalt and justify a certain denomination, has in it the element of idolatry; for it puts the denomination in the place of Christ. Certainly we are to love those Christians who may be deceived by such things, but the thing itself we should avoid. For it is impossible to drink the cup of the Lord, and also the cup of demons: impossible to be partakers of the Lord’s table, and also of the table of demons. This is a matter of our true, vital fellowship. It is not here the Lord’s supper he is speaking of: this is found later in 1 Corinthians 11:20-33. But every true believer drinks the cup of the Lord and partakes of the Lord’s table by the very fact of his being saved. It is spiritually true the moment one believes, that he eats of the Lord’s flesh and drinks of His blood. Compare John 6:53-57. This has become his proper, vital sphere of fellowship. So therefore it is impossible for him to drink the cup of demons or partake of their table. God has in absolute fact delivered him from that realm, to which he cannot return. If God has done this in fullest perfection, then it is only right that our practical actions should be consistent with the established fact. And they are asked a conscience-searching question: "Do we provoke the Lord to jealously?" Is He not rightly jealous of our giving any honor (honor that belongs to Him) to demons? Or, "are we stronger than He?" Do we think we are strong enough to engage in such mixtures without danger, while God Himself is totally separate from them? Was it a question of what was merely "lawful"? Indeed, no legal attitude of "touch not, taste not, handle not" is implied at all; for that kind of thing is contrary to Christianity. But were they not wise enough to judge as to what is becoming to those redeemed by the blood of Christ? Did not their own faith and conscience, as well as the Word of God, enlighten them in these matters? Paul at least sought the positive character of things, things expedient or becoming, and that might be for true edification, the building up of souls. A principle of great value here is urged upon the saints: "Let no man seek his own, but every man another’s wealth." If the blessing of others is honestly sought, this will itself give a more proper perspective as to my own personal conduct; while mere selfishness will always leave me susceptible to Satanic influence. And let us avoid the subtle suggestion that we are kind and unselfish if we mingle with others in wrong associations: this is neither faithfulness to God, nor actual kindness to others. The connection here with 1 Corinthians 8:1-13, where this subject began, is evident. If meat was sold in the stores, there was no need to question whether it had been offered to an idol. Certainly this made no difference as to the meat itself, and the Christian has perfect liberty to eat it; "for the earth is the Lord’s, and the fullness thereof." And the believer receives it from the Lord, with thanksgiving. Or, if a believer accepts an invitation to a meal with an unbeliever, he is to be fully free to eat what is furnished without question. But if his host, or anyone present, were to tell him this had been offered in sacrifice to an idol, then immediately the issue is raised as to whether he will recognize the idol. His informer certainly has this in view, and therefore the believer is not to eat. This is proper care for the informer’s conscience. And again it is said, "for the earth is the Lord’s, and the fullness thereof." If my eating would give another the impression that I believed the food was a demon’s, and not the Lord’s, then I should not eat. So whether eating in the first case, or not eating in the other, the basis of truth for both is identical. The conscience of another then, not merely my own, should concern me; for why is my liberty judged of another man’s conscience? If I have liberty, let me express it in such a way that the other man’s conscience will not judge it. For if my eating would stumble him, then let me use my liberty not to eat, and his conscience will not judge my liberty. If I partake with thanksgiving to God, why should I do it in such a way that another will have occasion to speak evil of me on account of the very thing for which I give thanks? So that, as well as the consideration of another’s conscience, there is the question of the glory of God involved here. For His glory is certainly a supreme consideration in the way we represent Him before men. "Do all things to the glory of God" is a sobering, steadying reminder for our souls. Our conduct should give no occasion of stumbling to any, whether Jews, Gentiles, or the Church of God. They are all God’s creatures, and my own comfort and pleasure is secondary to the proper welfare of their souls. Paul was the example in this self-sacrificing attitude of pleasing all men in all things. This is, of course, not pleasing men as subject to their domination, or as merely seeking human approval (as is fully refuted in Galatians 1:10); but as genuinely seeking the purest good of their souls, that they may be saved. He would not compromise the truth of God for anyone, but he would give up his own personal advantage for the sake of any, if it might bring them to God. ======================================================================== CHAPTER 29: 02.14. 1CO_11:1-34 ======================================================================== 1 Corinthians 11:1-34 1 Corinthians 11:1-34, 1 Corinthians 12:1-31, 1 Corinthians 13:13, 1 Corinthians 14:40 no longer consider the question of testimony or conduct as before the world, but rather the conduct, order, unity that is becoming in the Assembly, the body of Christ. Yet this is introduced, not with direct reference to the gathering of the Assembly (which begins with 1 Corinthians 11:17), but with the basic truths of God’s order in creation. For if this first and lower is ignored, then how can the higher be rightly kept’? But 1 Corinthians 11:1 preserves the continuity from 1 Corinthians 10:1-33. As Paul followed Christ in his self-sacrificing devotion to the glory of God, so he exhorts saints to follow him; not to be tinder his domination, but to follow his example. And he commends them for keeping him in such remembrance as to keep the instructions he had given them, no doubt as to their assembly character. He is glad to give such commendation first, though correction was necessary in some things. They must be reminded that the head of every man is Christ. Adam had this place, but through sin has forfeited it. Now Christ, since He is Creator, coming as Man into His own creation, is rightly given the place of "Firstborn of all creation" (Colossians 1:15-16). He is the One Man who can be trusted as Head of every man. "And the head of the woman is the man." This has been true from the time God created them; and 1 Timothy 2:14 adds to this the fact that "the woman being deceived was in the transgression." But beside this, "the head of Christ is God." It’ we should resent being in subjection to a "head," let us consider well that Christ who is Himself "equal with God," has come down in grace to take the Servant’s place, in lowly subjection to the supreme will of God. This being true, is it difficult for a believer to gladly accept the place God gives in subjection to whatever headship God has established? These fundamental principles the apostle lays down as basic to that which follows. Too frequently there are those who quarrel with the following conclusions because they have not properly considered the basics, which are so deeply important and precious. The man in praying or prophesying with his head covered, dishonors his head, that is, he dishonors Christ, outwardly. His own physical head is typical of Christ, and Christ is to be manifested, not covered. Let the man express this. On the other hand, if a woman prays or prophesies without a head covering, she dishonors her head, that is, she outwardly dishonors the man. How does she do this? By virtually putting the man in the place of Christ! For her head is typical of the man, who should not be manifested, but covered. It is not he himself who should be uncovered, but his head. The man himself should be covered, but his head uncovered. The woman should not only herself be covered, but her head covered also because it is typical of the man. For if the woman’s head is not covered, it is the same as if she were shaven. For it is in the very nature of things that God has given her long hair, to indicate the fact of her subjection to the headship of man; and if she refuses to use a covering to acknowledge this on her own part, then why not also reject God’s testimony to her subjection by shaving her head? But of course it is a shame for a woman to be shorn or shaven. Then let her be covered. Surely it is no burdensome bondage for a woman who loves the Lord to simply put on a head covering at times of prayer or prophesying. 1 Corinthians 11:7 indicates that the important matter is that God’s glory should be manifested, not the glory of the man. Man is said here to be "God’s image and glory," that is, that he represents God who is in fact revealed in the Person of Christ. "But the woman is the glory of the man;" and this glory is not that to be displayed: indeed it is her very glory to be in lowly subjection that seeks no public place. For in creation the woman was made from the man, not the reverse; and she was created for the man. Whether we like it or not, the fact remains that God ordered it so, and nothing can change it. And for this reason the woman ought to have on her head that which signifies her subjection to authority. It is interesting too that angels are introduced as being concerned witnesses of this. They are also members of God’s creation, having their own distinct place, - neither male nor female, - but interested to observe how God’s order is carried out on earth. This emphasizes for us the fact that there is a unity in God’s creation such as should encourage our walking in thorough harmony with its overall order. Some have objected that since, "In Christ Jesus" "there is neither male nor female" (Galatians 3:28), then these things may now be ignored, but this is merely using one side of the truth as a denial of the other. "In Christ" we are blessed with all spiritual blessings in the heavenlies, and our position also is in the heavenlies; but by the very fact of our still being on earth we have a decided connection with the first creation, and cannot ignore its order without serious consequences. Such objectors would in effect tell us that God ought not to have included this chapter (and many others) in His Word! Indeed, they have no proper discernment of either side of the truth. 1 Corinthians 11:11-12 show however, that the man and the woman are the complement of one another: it is not that the man is a dictator and the woman a slave: each is necessary in his or her place for the maintenance of the human race. If the woman came from man in the beginning, yet ever since then the man has been "by the woman." "But all things of God." His wisdom and work is supreme in every aspect of creation. 1 Corinthians 11:13-14 make an appeal to the believer’s sense of propriety. One’s own proper discernment should lead to the conclusion that a woman ought not to pray to God uncovered. Even nature teaches that if a man have long hair, it is a shame to him, but it is a glory to a woman to have long hair. It is true that many ignore this evident voice of nature; but there is no excuse for a Christian to do so. In many areas custom has dulled this sense of propriety, but faith should certainly restore its keen edge. Some would argue that since a woman’s hair is given her for a covering, there is no need of any other covering, but this assumption ignores the force of the entire passage. The apostle is rather showing that, since God has on His part given her the covering of long hair to indicate her place of subjection, then on her part she is to acquiesce in this, by using a covering on her head. But the Spirit of God has anticipated the fact that in this matter some would be contentious; and the subject is decidedly closed by the declaration that the apostles had no such custom of being contentious. God has spoken: they had declared the truth of God: they will not descend to the level of merely arguing over it. And the assemblies of God are not to be in any wise contentious either; but to obey the Word of God. 1 Corinthians 11:17 now begins the subject of order in the actual gathering of the assembly. This is local, of course, but is to be the expression locally of the unity of the entire body of Christ. Corinth was faulty as to this matter. Paul could not commend them in their coming together, for their very gathering was a detriment to unity, rather than a help. Did they come together only to show that they were divided? In the breaking of bread particularly this was a serious shame; for the loaf itself symbolizes the unity of the entire one body of Christ, as we have seen in 1 Corinthians 10:17. 1 Corinthians 10:19 shows that heresies (or sects) would inevitably arise among saints because of our own sinful natures, just as in Matthew 18:7, "It must needs be that offences come." The "sects" here are differing shades of opinion based upon a one-sided view of the truth. Certainly we have no excuse for these, but they will arise. But if so, then will this not make manifest those who do not take part in such sectarian contention, but seek honourably the unity of saints by a well balanced view and presentation of the truth? Today of course, men have justified their sects by separations into innumerable denominations. Yet even then they will denounce the sectarian spirit of others who do not fraternize with them! But an avowed sectarian position is far worse than a sectarian attitude. Still, we want neither the one nor the other, nor sectarian action either. Both sectarian practice and a sectarian attitude are strongly reproved here. If this had been heeded by the church generally, then sectarian separations would not have developed, with their denominational distinctions. And if these are justified, then it is impossible to avoid sectarian practice; for in this case one takes the adamant position that evil is good. The Corinthians are told that, though they came together with the purpose of eating the Lord’s supper, they were not really doing so at all. Some were eating before others, and independently: one remained hungry, another drinking to excess. There was evidently a so-called "love-feast" held in connection with the breaking of bread; and instead of giving the Lord’s supper a place distinctly apart, with all engaging unitedly; apparently in the very place of gathering, they were broken into groups in their eating and drinking. It was an aggravated case, but yet illustrates the attitude that may too easily infect any of the people of God. But if they wanted to eat and drink independently of others in the assembly could they not do this in their homes? They were despising the Church of God, and shaming others less privileged than themselves. The Lord’s supper is a most sacred institution, and shown here to have first importance of all the gatherings of the assembly. Paul had personally received from the Lord the truth concerning it, as a special revelation for the sake of the Assembly. Other apostles still living had been present, as Paul had not, at the actual institution of the supper; but Paul did not simply consult them: the Lord Himself had given him this, for he had been chosen as special minister to the Church. Others had been sent to baptize: he had not: the breaking of bread was to him a much more vital and important matter. The solemnity, the stark reality, the tender feeling that pervades the atmosphere of the Lord’s institution of the supper, is in this account intended to affect the believing heart in such a way as to both thank and adore the Lord Jesus, and to do so in purest unity with the Assembly, which is His body. It is not that, when we so gather, we can stir up feelings of worship within ourselves, but that we are simply to remember Him. And essentially we remember Him as the One come from the eternal glory He had with the Father, down to the suffering and agony of Calvary, the dreadful death of the curse of God. The bread and the cup, separate from each other, emphasize this solemnly. And what child of God can reflect on this without his soul being drawn out in thankful worship? Yet it is not said we remember His death, but we remember Him, and we announce His death. Every such occasion is a fresh, public announcement, for every observer, angels or men, of the blessed death of our Lord. But if it is He Himself who so draws the heart, this cannot but produce both worship and unity on the part of those gathered. It is not to be practiced without the fellowship of the assembly. Some have conceived the thought of having the Lord’s supper independently of the assembly on any occasion that may arise, but this is wrong. If one of the saints were for some time sick or incapacitated, there is surely no objection to others of the assembly going to have breaking of bread with him, so long as this is in full fellowship with the assembly, with all of the assembly welcome to be present, if they so desired, and were able. But our chapter reproves all independent practice in the Lord’s supper. In 1 Corinthians 11:27 it is the manner of eating - eating and drinking unworthily - that is so serious. A selfish, inconsiderate attitude that ignored other beloved saints of God, was insulting to the body and blood of the Lord: the offender is said to be "guilty." It is not here a question of one being personally unworthy, but of the way he acts at the Lord’s supper. Each one in the assembly, therefore, is called upon to judge himself (for this is the force of the word "examine"), and in this spirit of self-judgment to eat. He is not told to examine himself to find whether he should eat or not, but after judging himself, to eat. This is of course one already in the assembly, not someone coming from outside. For if one eats in a selfish, independent manner, he eats and drinks judgment to himself, "not discerning the Lord’s body." This was a reason in Corinth for the Lord’s chastening hand upon them, many being weak and sickly, and many also taken away by death. God would not allow a matter of this kind to be treated lightly. If they would judge themselves, then He would not have judged them in this way. But when the necessity was there, the Lord would chasten because they were His own, and not leave this to the time when He will condemn the world. When they are told, then, to "tarry one for another," the force of this is evident. There is to be such dependence upon the Lord that this makes for an interdependence among the saints, a true consideration of each other. We must guard against pressing ourselves forward, yet also against leaving responsibility entirely to others. If it was the physical appetite that needed satisfying, this was to be done at home, so that mere selfish desires would not enter into the sacred feast of the Lord. These things at least they must correct, and other things Paul would set in order when he came. ======================================================================== CHAPTER 30: 02.15. 1CO_12:1-31 ======================================================================== 1 Corinthians 12:1-31 The Lord’s supper has been first considered, being the most important of all gatherings, because it is for the united expression of the affections of the saints toward Him. Now ministry toward the saints is in view in 1 Corinthians 12:31. For this the Lord manifested Himself by the Spirit’s work in saints. And we must not be ignorant as regards spiritual manifestations, for evil spirits are adept at simulating the work of the Spirit of God. The Corinthians had themselves known this in their former idolatry. 1 Corinthians 12:3 lays down the basic principle as to ministry in the assembly. Did it depreciate the name of Jesus? Of course, an evil spirit might not in so many words directly call Jesus accursed, for he might do this indirectly, so that everyone might not at first discern it. On the other hand, does the ministry of any man show evidence of acknowledging the Lordship of Christ? It is not simply in the fact of once saying that Jesus is Lord, and then going on to deny it in his following words. The saints were solemnly responsible to judge soberly as regards all that was spoken. Compare chapter 14:29. And certainly it must be understood if they were to judge as to it. That ministry that rightly owned the Lordship of Jesus was by the Spirit of God. Each of these manifestations were different, but all by "the same Spirit," not diverse spirits, as in the case of demon activity. Diversity in gift, but unity in function is most emphatic here. This verse deals with the actual, vital possession of gift by the power of the Spirit. 1 Corinthians 12:5 is not the question of power, but of authority. It is one Lord who is in authority over the various administrations, each gift given its proper place, and ordered in unity with the others. For the possession of gift does not give one authority to use it as he pleases, but only in subjection to the Lord. 1 Corinthians 12:6 now adds the thought of "diversities of operations," the working out of these things, and in this case it is the supremacy of God in sovereign wisdom working out His will. When considering gifts given to His saints, how good to begin with these basic facts of the power of the Spirit, the authority of the Lord, the supremacy of God. For in the Trinity we see wonderful diversity, yet absolute, precious unity. Now the manifestation of the Spirit is given to every believer, for its profitable use. None of us can excuse ourselves therefore, in feeling that we have no gift. Each gift certainly is different, but each necessary. There are nine gifts now listed, though we must not consider this a complete list, for another viewpoint of gift is found in Romans 12:6-8; and a still differing viewpoint in Ephesians 4:11-16. But here he is pressing the practical functioning of the Assembly in unity, by the indwelling Spirit, each gift being given for the profit of the Assembly, the body of Christ. "The word of wisdom" is put before that of knowledge, for wisdom is the proper application of knowledge to whatever circumstances. One may be far wiser in his use of knowledge than another whose knowledge is greater. But "the word of knowledge" has its important place too, for it is no virtue to be ignorant. It is "the same Spirit" that gives each his gift: we must therefore not despise any. "Faith" here is seen too as a special gift, so that it is not the same Ephesians 2:10, where every believer is included, when faith is seen as "the gift of God." In our present case rather the_ "faith" spoken of is that unusual boldness of confidence Godward, that stands out in the energy by which it depends on God for His definite answers. Some are particularly gifted in this way. "The gifts of healing" now indicate compassion manward. In the early church these sign-gifts were evident. But more important than the sign-gift is that which it signifies. Bodily healing is all very well, if it is the will of God; but how much more vital is the spiritual healing of discord, ruptures, schisms among the saints of God! How precious indeed if one has a gift for this kind of work! "The working of miracles" is another sign-gift. In this would be included the blinding of Elymas the sorcerer (Acts 13:8-11), and cases of casting out of demons. But if we see no one today literally gifted in this way, yet there are those who may have special gift for the virtually miraculous removal of obstacles to spiritual blessing, perhaps so ministering the Word as to totally change the attitude of one formerly opposed or rebellious. "Prophecy" is "forthtelling," not necessarily "foretelling," but giving the Word of God suitable for the immediate occasion, to have an effect upon hearts and consciences. "Discerning of spirits" is that spiritual discernment that recognizes in any given ministry whether it is totally the work of the Spirit of God, or whether in any measure an evil spirit may be involved. It may be a quiet gift, not at all one for public speaking, but is deeply important. "Kinds of tongues" is next. These of course are intelligible languages, unknown naturally to the speaker, but in which he was given ability to speak his own thoughts. In any true sense of what these were, no doubt they have ceased; but being another sign-gift, its significance remains emphatically for us. They were first given in Acts 2:1-47 to promote an understanding between those naturally unable to communicate. The Corinthians were using such gifts in the interests of factions and of self-exaltation, but all gift is given for the opposite reason, that of unity and understanding. Though we do not have this gift literally today, yet are there not those who are gifted with such grace as to encourage a proper understanding and fellowship between saints naturally aloof from one another? How much better is this than speaking in a way that none can understand! "The interpretation of tongues" involves an explanation of what was not understood by some, at least. This was a sign gift also, and a spiritual application would be that of making more plain for some the ministry of another, which tended to be difficult for uninstructed saints. Let us remember that all gift has the blessing of the body of Christ in view, not by any means merely that of the person gifted. And all of these are the work of "the selfsame Spirit," whose object is unity in His diversely giving each his special function, "as He will." For as our human spirit controls the function of our bodies, so the Spirit of God is the animating power of every member of the body of Christ. The body is one: it has many members; yet all unitedly are one body. "So also is the Christ." This certainly is not merely local: it includes the entire body of Christ worldwide, though of course the local assembly is intended to give expression to it. 1 Corinthians 12:13 is most important as the basis of all true unity among saints. Though "the baptism of the Spirit" is spoken of six times previously to this, and every time referring to the public coming of the Spirit in the book of Acts, yet this verse is the only one that explains what is accomplished by the baptism of the Spirit. It refers to the initial forming of the one body of Christ by the coming of the Spirit, uniting all believers, Jews and Gentiles, in one. It is not, therefore, a personal blessing, but a collective one, the property of the entire body of Christ. The Spirit has endowed every believer with many personal blessings too; but this is corporate. The word "baptism" is used because it implies burial; the burial of all mere natural differences, national, social, cultural, or whatever. Then, drinking into one Spirit, they become one indeed. Of course, as believers are added to the body of Christ, they participate in the already established "baptism of the Spirit:" they are not given any independent "baptism." But the body has many members, each different, and each necessary in its own place. Can the foot excuse itself from use because it is not the hand? Does walk have no place because it is not work? Or because the ear is not as prominent as the eye, is it therefore unnecessary? Is receiving a report unimportant because it is not personal observation by sight? These verses show that no child of God ever has any excuse for not functioning in unity with the rest of the body of Christ. And 1 Corinthians 12:17 adds that if the eye is essential (observation), so is the hearing (communication), and the smelling (perception). Whether one is prominent or not makes no difference: it is God who has set every member in its own place in the body, not by our preference, but "as it has pleased Him." If I were disposed to prefer a different function, let me consider that if I were able to change, I would very soon prefer something else. God knows better what is good for me than I do. 1 Corinthians 12:14 has stressed the fact of many members, now verse 20 emphasizes, "yet one body." 1 Corinthians 12:15-16 have reproved any excusing of oneself from responsibility: now 1 Corinthians 12:21-26 strongly reprove any attitude of despising of any member of the body. "The eye cannot say to the hand, I have no need of thee." The eye lets in the light; but is light (even spiritual light) sufficient of itself, without the conformable actions of the hand? The one may apprehend true principle, but the other is needed for true practice. Or can the head dispense with the feet? In other words, is intellect sufficient, apart from a consistent walk? Indeed, to reject one member would be to cripple the body. Some members may seem to be more feeble. We have never even seen our windpipe: could we easily dispense with it, or refuse it permission to function for ten minutes? And most of our apparent members we cover with clothing, to give them more abundant honor. Are they not as essential as the head and the hands? Our very concern for them is a witness that we should similarly be concerned for every weakest member of the body of Christ, to give them honor, if they have not been publicly honoured by a prominent gift and function. The more quiet and obscure the gift, the more encouragement we ought to give that person: those more publicly gifted do not need the same encouragement, though they need our prayers. It is God who has tempered the body together, fitting each member in its place of interdependency and interactivity in conjunction with all other members. And in doing so, He has manifested an evident real care and concern for the most feeble member. So there is no excuse for division in the body. The natural body just does not function in any divided condition, an example for ourselves as to having impartial care for every member. If one member of the physical body suffers, the person suffers, which includes all his members. We may not see clearly how this applies to the entire body of Christ, but is it not through the head that all communication comes, and all feeling is registered? Christ is affected by the suffering of any single member, and in this way, so is the rest of the body of Christ affected, whether or not we intellectually realize it. And the same is true in reference to the blessing or honor one member may receive: the other members rejoice, for they are blessed also. Let us think of it in this way, and all selfish envy will be honestly judged. It is interesting that 1 Corinthians 12:27 is properly translated, "now ye are body of Christ, and members in particular." For the Corinthians were not the entire body of Christ, so that the definite article could not rightly be used. The people of New York City might be told, "You are Americans," in order to alert them as to their responsibility as American citizens. They could not be told, "You are the Americans," for they are but a small part, yet responsible to act in a way that would rightly represent the American nation. Just so, each local assembly is but a small representation of the entire body of Christ, and of course to act in unity as a credit to the whole. And each individual is a "member in particular." 1 Corinthians 12:28 speaks then of gifts given to the body of Christ as a whole, not of the local assembly. For certainly an apostle was not an apostle of a local assembly, but an apostle everywhere. No gift is merely local, though the charge of elder or deacon is only local. Note here that there is emphasis on the order of the gifts, "first," "secondarily," "thirdly," and "after that." Apostles are first because they were sent with distinctive authority from God, with the main object of establishing the Church on the basis of that authority. None of the other gifts could possibly take this place. Certainly today there is no living apostle to take such authority; but we have them still in the Scriptures they have left to us, in which alone is the absolute authority of God. But submission to Him is of first importance. Prophets are mentioned secondarily: these bring home the truth of God to consciences and hearts: their function is giving the message at the time necessary for the need of souls, in order to encourage obedience to the Word of God. Teachers are third, for they enlighten the mind. While the intelligence must certainly be instructed, yet the conscience and heart must first be reached. These three are fundamental to all proper functioning of the body in unity, and they must have precedence over those that follow. Some today put the last mentioned gifts in the most important place, and sad confusion is the result. But the words "after that" are intended to mean just what they say. Miracles" deal with the power to overcome obstacles that may hinder true blessing in the assembly. "Then gifts of healing," no doubt in Corinth literally present, are significant of spiritual healing of ruptures, discord, etc. "Helps" is next, no doubt unpretentious, yet of precious value. "Governments" would of course imply the sober wisdom and balance so necessary in keeping godly order among saints. And last of all, "diversities of tongues." It was these in particular that the Corinthians were emphasizing, and using to please themselves, yet God puts them in the last place. No doubt they have ceased today, literally speaking; but their significance of promoting godly understanding among those naturally separated has real meaning for us. The questions of 1 Corinthians 12:29-30 of course are intended to imply negative answers. No more did all speak with tongues or interpret than were all apostles or teachers. Yet they are encouraged to desire earnestly the best gifts, This is not that each individual is to desire this in order to rival others, but rather the assembly was to desire earnestly that the best gifts should be in godly exercise in the assembly. As to the regulating principle in desiring gifts, however, 1 Corinthians 14:12 is plain: "Seek that ye may excel to the edifying of the church." Gift is given for the good of others, not for my own satisfaction. And the apostle adds, "Yet show I unto you a more excellent way." More excellent than gift itself is the genuine spirit of love in which it should be consistently exercised. 1 Corinthians 13:1-13 considers this. ======================================================================== CHAPTER 31: 02.16. 1CO_13:1-13 ======================================================================== 1 Corinthians 13:1-13 1 Corinthians 13:1-3 of this chapter show the necessity of love; 1 Corinthians 13:4-7 the characteristics of love; and 1 Corinthians 13:8-13 its permanence. And in the first section, 1 Corinthians 13:1 deals with what I speak; 1 Corinthians 13:2 with what I have; and 1 Corinthians 13:3 with what I do. Though spoken in most sublime language, "tongues of men or of angels," my words are merely as a brass sounding instrument or a clanging cymbal, if love is not present. The warmth and reality of a proper personal element is lacking: this cannot rightly represent God. Or if one possesses the excellent gift of prophecy, and is exceptionally well taught; and though faith is such as to remove mountainous obstacles, yet if love is not the power in which this is exercised, "I am nothing." In such cases the motive for using the gift is selfish: it is not that of genuine concern for others, and for the glory of God. Thus, in my every effort to be something, "I am nothing." And 1 Corinthians 13:3 still more strongly indicates the importance of proper motives. For one may do remarkably good things, as giving all his goods to feed the poor, or giving his body to be burned in martyrdom, and yet be lacking in the genuine motive of love in so doing. A philanthropist may give merely to draw attention to his liberal character; or one may give liberally in order to salve a bad conscience, troubled because his wealth has not been honestly gained. But let the believer always be moved by love toward the Lord, and toward others. Otherwise his works will bring no real profit to himself. One may be a martyr too, simply from a strong-willed determina­tion not to give in to his oppressor; but this is not pure love toward Him who alone is worthy of the sacrifice of our lives. But what is love? 1 Corinthians 13:4-7 show how it expresses itself. It suffers long, and in suffering still remains kind. It "envieth not," for it is honestly glad that another is favoured. Nor does it vaunt itself: unseemly advertising of oneself is not love for others. "Is not puffed up." However one may be used of God, if love is the motive, he will not be thinking of his own importance, but still of the need of others. Its conduct is not unseemly, not offensive to any sense of decency. It does not seek its own, for it is an outflowing stream. Nor is it easily provoked, because not occupied with its personal feelings. And it does not suppose evil, apart, of course from manifest evidence. It rejoices not in evil, but in the truth: being genuinely ungrudging. Believing all things is being not suspicious without clear reason; then even when things seem to the contrary, love continues to hope all things. And finally it endures all things: it does not give up. 1 Corinthians 13:8-13 now deal with love’s permanence. It never fails. So it is put in contrast to prophecies, tongues, and knowledge. Prophecy is only for a condition in which souls require edification, exhortation, comfort. Even in the millennium, prophecy will no longer be necessary (Zechariah 13:2-5). Tongues would cease. After they had fulfilled their purpose, God would no longer communicate this as a gift. Indeed, they are not even mentioned again in Scripture after the writing of Corinthians, and it seems that they very early disappeared. Their purpose was simply temporary, for the establishing of the Church in unity at the beginning. Knowledge also, in the way in which we gain it today, shall be done away. It is not that we shall no longer be intelligent, but that at present there is constant exercise necessary in gradually gathering the knowledge of spiritual things, learning from the viewpoint of our own imperfect, partial knowledge. Not one of us can see things totally objectively, from the viewpoint of the perfect, overall knowledge of God. And our prophesying too is "in part." It should humble us always to remember this, so that we do not dare to make the ministry of any man a set standard for doctrine or practice. We are only servants, limited to a very small sphere. But when, in the presence of the Lord, we have reached the state of perfection, or of full maturity, then all that is merely partial will have fulfilled its purpose, and therefore be no longer necessary. 1 Corinthians 13:11 illustrates our present, immature condition by that of childhood. A child’s viewpoint is totally different from that of a man: it is necessarily restricted to his own small sphere of observation or instruction. He speaks as a child, and perhaps properly too, in accordance with his knowledge, but it is very limited, as is our own ministry of the Word of God. Conceptions and feelings too in childhood are necessarily childish, for they are formed by this limited knowledge. And reasoning also takes its character from this: I do not reason as an adult until I become one. But just as a maturing adult puts away childish things, so in glory will we leave behind such limitations. Another illustration in 1 Corinthians 13:12 emphasizes this. At present we see as through a mirror in an enigma, but then face to face. Spiritual things now are learned with the help of reflections, types, symbols, and faith of course must be in exercise to discern in its measure the significance of all these teaching aids. It is not like seeing the object itself, but its reflection as in a mirror. We learn what the Church of God is by symbols, such as the Pearl of Great Price, the Building of God, the One Flock, the One Body, the Epistle of Christ, the Bride, and the Holy City. Thus now we gradually learn; but then what may seem too abstract to us now, will be seen in its full reality and blessedness. This is not the same as 2 Corinthians 3:18, for there the words, "in a glass" are not included in more correct translations. For in that case, it is not merely spiritual things in view, but "looking on the glory of the Lord." There is no veil between, no hindrance whatever to the eye of faith in seeing the glory of the Person of Christ at God’s right hand, and by the power of the indwelling Spirit. This is not partial knowledge. But our partial knowledge of the truth will give place to knowledge in the measure in which "I am known." This is not by any means omniscience (knowing all things), but knowing all that relates to my position and condition in manhood, as God knows it. This of course involves a great deal more than is seen on the surface; and all will be seen then in a perfect perspective, not influenced by our present limited, unbalanced condition. These are necessary reminders when considering the actual exercise of ministry in 1 Corinthians 14:1-40. At present, faith, hope, and love are all essential in both practical life and in ministry. "But the greatest of these is love." It will of course abide in eternal beauty and fullness and sweetness, long after faith gives place to sight; and when hope has realized its precious, perfect fulfillment in eternal glory. For "God is love:" this is His very nature; and through knowing the love of Christ, we are "filled with all the fullness of God" (Ephesians 2:19). We shall know Him in His full outflow of unhindered love, no longer through trial and sorrow and experiences that humble the heart, precious as these are too in our present conditions of learning by experience. But if His love has so proven its preciousness in His absence, what indeed will be its fullness in His blessed presence? ======================================================================== CHAPTER 32: 02.17. 1CO_14:1-40 ======================================================================== 1 Corinthians 14:1-40 1 Corinthians 12:1-31 has shown the placing of every gift in its own place in the body by the Spirit of God. 1 Corinthians 13:1-13 insists on love as the pervading influence for unity and peace in the functioning of the body. It has been likened to the oil that lubricates machinery to enable it to run smoothly and without friction. Now 1 Corinthians 14:1-40 deals with the actual functioning of the body, each member in service toward each other. Along with love, it is good to desire spiritual gifts, but prophesying is emphasized in the case of the assembly being gathered together, as is the subject here (1 Corinthians 14:23). "Tongues" is treated here as in contrast to prophecy, not because it was forbidden, but because inferior to prophecy. It was a sign gift, and the Corinthians were so attracted by its miraculous character as to ignore its significance, which was more important than the gift itself. 1 Corinthians 14:2 is by no means a doctrinal statement of what is properly true in God’s giving the gift of tongues; but speaks of the case of one speaking in the assembly, where the Corinthians were all of one language (Greek). If one should use the gift of tongues there, no one would understand him. He would be speaking to God, no doubt, and to himself, for only God and himself would understand. Compare 1 Corinthians 14:28. In the Spirit he would be speaking mysteries - not mysteries to himself or to God, but to the assembly. And I must seriously remember that gift is not given merely for my own blessing, but for the help of others. We shall understand much better the force of this chapter if we keep in mind that we are here considering the gathering of the assembly, and that which is becoming as regards ministry for the sake of all. How much more valuable then was prophecy, which brings edification (building up), exhortation (stirring up), and comfort (binding up), all of which are so necessary for the assembly. For one who spoke in a tongue edified himself because he understood, but did not edify the assembly, because the assembly did not understand. The tongue here is a genuine language, just as is seen in Acts 2:6, but one which the speaker did not normally understand. The wonder of the gift was that God gave him ability to speak his own thoughts, by the power of the Spirit, in this foreign language, he himself being in thorough control of his words. The value of this in speaking to a foreigner whose language this was, is evident, as Acts 2:1-47 shows; and in this respect Paul spoke with tongues more than others; but in the assembly, where aIl understood Greek, other tongues were unnecessary (1 Corinthians 14:18-19). Yet Paul does not belittle the true gift of tongues. He would be glad if all were blessed with the gift (to be used of course in godly propriety), rather than to use no gift whatever. This of course clearly indicates that the Corinthians did not all speak with tongues. But he would still rather see them prophesying than speaking with tongues, for this was a greater gift, no doubt because it was more useful for the assembly, unless the one who spoke in a tongue also interpreted, in order to edify the assembly. The understanding of the assembly is the consideration most emphasized here. Paul could very well have spoken in tongues to the Corinthians, but asks, if so, "What shall I profit you?" And he lists four aspects of ministry that would be profitable. Revelation is what is distinctly revealed by the Spirit of God to the vessel for the time. It is not a mystery, but the opposite, for it is made known. Knowledge is that previously learned, ; and intelligently communicated. Prophesying is the ministry;’ of the truth that appeals to heart and conscience, rather than primarily to intellect. Doctrine or teaching is laying a solid foundation of truth, and requires understanding. Even men, in making musical instruments, do not intend them to be merely noisemakers, though the Corinthians were using tongues as though God had designed them to be used with no discrimination. If, when serious danger threatens, the military trumpeter blows a confused jargon on his trumpet, who can possibly take to heart the message? Similarly, if one did not use distinct speech, understandable to others, he would be merely speaking into the air. This is a reproof too to those who like to use university language, with unusual words and involved sentences, in speaking to the common people: he might as well be silent unless he explains simply what he means. 1 Corinthians 14:10-11 show that whatever tongue it was with which God gifted a man, it was a genuine language, of which there were many kinds in the world, and all of them significant to someone, but not to everyone. For if one did not know the meaning of my voice, 1 should be to him as a barbarian, and he to me: there is no fellowship because no understanding. 1 Corinthians 14:12 gives an excellent regulating principle in reference to all gifts. If we zealously desire spiritual gifts, let it be honestly with the object of the trite edification of the assembly. My own blessing, or joy, or prominence are most unworthy motives: others are in need: I should be concerned as to their need being properly met. 1 Corinthians 14:13 shows clearly that one might have the gift of tongues while not having the gift of interpretation. But he could pray for this. Some have insisted that if he could not interpret, then he could not have understood what he was saying. But this is totally wrong. There are many who understand two languages, and yet have no ability to exactly translate from one language into the other. So these two gifts were distinct, though one might possibly have both. If one had spoken his own thoughts in a foreign tongue, by the power of the Spirit, he would very likely find himself completely unable to express the thoroughly identical things in his own language, unless he was gifted by the Spirit of God to interpret. No doubt God used this means to humble the vessel, for the Corinthians illustrate man’s tendency to use such gifts to exalt self. 1 Corinthians 14:14 has often been wrongly interpreted through inattention to what the verse actually says. If Paul prayed in an actual tongue, his spirit prayed. If his spirit prayed, then he knew what he was praying, for "what man knoweth the things of a man save the spirit of man which is in him?" (1 Corinthians 2:11). But his understanding was unfruitful. Some have said this means he did not understand; but this is transparently wrong. Unfruitful means not bearing fruit. So if in the assembly I pray in a tongue unknown to the assembly, though I understand myself, yet my understanding is not bearing fruit in the understanding of others. The force of this is emphasized in the following verses. Praying and singing with the understanding has reference to using words that others can understand, so that the unlearned can say Amen when another gives thanks. If he does not understand, he cannot do this. It will be noted that praying, blessing, and giving of thanks are practically synonymous here. One may give thanks well, with both he and God understanding what he says, but "the other is not edified." Paul spoke with tongues more than did all the Corinthians. No doubt in his journeys to foreign lands, God gave him ability to speak to foreigners so as to be understood. The value of the gift of tongues in this case is evident. Yet in the assembly ten thousand words in a tongue would be of less value in his eyes than five words spoken with his understanding. This he explains immediately as that which is teaching understandable to others. It is using his understanding in the bearing of fruit. Their misuse of tongues was childish, and Paul admonishes them not to be children in understanding; yet in malice he tells them to be children. Let us observe the warning here that misuse of gifts, rather than evincing love for others, will tend rather toward malice, that which undermines true unity and love. A little child has no such attitude. In my attitude then let me have the simplicity of a child, but in understanding be "perfect," or mature. And the understanding here is not merely personal, but that which promotes understanding among saints of God. Isaiah 28:11-12 is quoted in 1 Corinthians 14:21, referring to Israel’s being humbled by the domination of foreign nations over them, on account of their proud rebellion against God. God would use foreign tongues to humble them, not to exalt them: He sought by this means to awaken them from their unbelief; yet they would not hear. Now God had given Israel a fresh sign as to speaking in tongues, Gentile languages being used in the proclamation of the gospel of grace, indicating that the gospel was not merely for Israel, but for all the world. It was a sign therefore specially for Jews (Cf. 1 Corinthians 1:22), given for the time being, for the establishing of Christianity as being of God. And unbelieving Israel still would not hear. How clear an illustration is this of the fact that tongues are a sign, not for believers, as 1 Corinthians 14:22 declares. But prophesying is as manifestly not for unbelievers, but for believers. 1 Corinthians 14:23 therefore insists that in a gathering of the assembly, if one should come in who was untaught or an unbeliever, and heard the saints speaking in tongues unknown to the assembly, he would consider them mentally unbalanced. Of course, if he knew the language spoken, there would be value in this; but when it is evident that all know one language, then it is vain to use a language some do not know. If a tongue were used outside the assembly, where a foreigner may hear in his own language, this was certainly a sign that would have some effect upon unbelievers. But if in the assembly the saints prophesy, giving intelligent ministry to stir up the hearts and consciences of believers, then an unbeliever coming in, if at all honest, would recognize that there was true reality: God was manifestly among them. The truth itself (not necessarily the simple gospel) would have the effect of conviction to the man’s conscience, and specially so when saints are pressing home the truth to one another’s hearts and consciences - not at all with the unbeliever in mind. Truth honestly given to apply with sober reality to believers may make manifest the secrets of an unbeliever’s heart to himself: his conscience is reached, though the Word is not directed at him. 1 Corinthians 14:26 questions their practice in coming together. Was it consistent with the principles laid down? All were evident, quite forward in contributing, whether a Psalm, a doctrine, tongue, or an interpretation. He does not reprove this fact but presses that the use of these should be for edification. I one spoke in a tongue, he must leave time for at least on more, but three was the limit, and one must interpret. Two or three comprises sufficient witness, for this is intended to be a proper backing up of a message, not of course contrary, or it is no witness. It would seem almost unnecessary to add, "and that by course," but our own day has proven, through the disorderliness of many, how imperative is the need of being told that only one is to speak at one time. If there were no interpreter, then whatever message one had in a tongue, he was to keep silence, being permitted only to speak inaudibly to himself and to God, for only he and God could understand. As to prophecy, while this was more valuable than tongues, yet only two or three were to speak at one meeting. Two were necessary for a witness and three were sufficient: more than this would be redundance. Others in the assembly were to judge. This is not of course merely in criticism, but in discernment of the truth and spiritual value of the message, just as Paul asked them in 1 Corinthians 10:15 : "I speak as to wise men: judge ye what I say." If one was speaking, and the Spirit of God revealed a message to another, the first was not to prolong his message, but give time for the other. It might be asked how the first would know of the second message. Would the Spirit of God not give exercise of heart to him along this very line, so that he would have grace to know when to stop? Let each therefore have grace not only to speak when so led, but also to keep silence when God so leads. Verse 31 then indicates that all could be concerned in this matter, each public gift free to function one by one, not of course aIl during one meeting, but in various meetings; that all may learn, and all be encouraged. This was not to be left to two or three brethren, for they also needed ministry for their own souls, and in this aIl ought to contribute. But verses 32 and 33 are a necessary addition here. Let no one be so carried away in his speaking as to claim he could not help himself from speaking as he does. This is not the general method of the Spirit of God. We may see such an exceptional case as that of the false prophet Balaam (Numbers 23:1-30; Numbers 24:1-25), where he was compelled of God to bless rather than curse Israel, as he had desired; but in the assembly the spirits of the prophets are subject to the prophets themselves. One is at all times to have rule over his own spirit, being fully responsible for what he says. For the Spirit of God works in full conjunction with the spirit of the prophet, using him with the fullest coordination of his own capabilities, intelligence, personality, conscience, emotions. An evil spirit cannot do this, but seeks to so control his victim that the victim has no rule over what he says, and often does not even know what he says. But God at all times holds us responsible for what comes from our mouths. He is not the author of confusion, but of peace. Prophets who wrote Scripture were completely preserved from error in doing so, though at the time they did not realize this, as Paul indicates in 2 Corinthians 7:8; and the prophets must ever maintain a lowly distrust of themselves, and faith in the Living God that will work for unity and consideration of one another, the peace of proper communion. This was normal for all the assemblies of the saints, and therefore imperative today. One must always be prepared to answer for what he says, and willing to have his words tested by the truth of Scripture; for he is preserved from error only insofar as he and his ministry are subject to the written Word. Let us observe that in all the instruction of this chapter, no mention is made explicitly of the leading of the Spirit of God. Yet certainly only the leading of the Spirit of God should move each individual in the assembly. But this is not mentioned because the subject is rather the responsibility of every gift to be kept in proper order and control through suited exercise of heart and obedience to the Word of God. No one is allowed to claim the leading of the Spirit for the dubious activity of his own mind. But in 1 Corinthians 14:34 the assembly (not simply the women) is told that the women are to keep silence in the assembly, being not permitted to speak. It is not left to the woman to decide whether or not she will obey this Scripture: the assembly must not permit her speaking. Her place is not public, but under subjection, as the law also taught. These words are no less plain than the simplest gospel verse, and if one should refuse this, how can he trust those verses that give clear assurance of his salvation? Even asking questions in the assembly is not permitted: they may learn at home by this means, from their husbands. Of course, if they do not have a husband, it is elementary that they are not forbidden to ask someone else in private circumstances. But it is a shame for women to speak in the assembly. How scathing is the word in 1 Corinthians 14:36-37 to silence any controversy on this subject. Who is the source of the Word of God? Was it their right to decide what was the word of God, and what was not? Or did it come only to them, as though they were now the sole possessors of it? And the apostle anticipates the subtle arguments of men and women today, who claim that very spiritual people approve of women speaking in the assembly. Who decides what is spirituality? If one thinks himself a prophet or spiritual, let him show it by a spirit of thorough subjection and obedience to the commandments of the Lord. This is the test. But if anyone was ignorant, let him be ignorant: this is not mere lack of intelligence, but ignoring of God. The assembly was not to give in to him, or listen to his contentions, but leave him to his ignorance. The conclusion of 1 Corinthians 14:39-40 is clear and decisive. Brethren should earnestly desire to prophesy, and not forbid speaking with tongues. This of course refers to a genuine tongue, not a counterfeit, of which there are many today. Yet even in this, the matter is put in a negative way. If one should urge another to speak in tongues, or if one should desire earnestly to speak in tongues, he is going beyond Scripture, which is not decent, or in order. Moral, spiritual discernment is to be used, that all things should be done decently and in order. ======================================================================== CHAPTER 33: 02.18. 1CO_15:1-58 ======================================================================== 1 Corinthians 15:1-58 This chapter itself forms a third division of the book, and deals with another most serious matter in Corinth. Some among them denied the resurrection of the dead. But the resurrection of Christ is the very basis of the existence of the Church of God. So the reality of His resurrection is first considered, then its significance as connected with the resurrection of believers, proving beyond doubt that the first is the pattern and assurance of the second. Paul had preached to them the fundamental facts of the gospel, which they had received. It was the only basis on which the assembly stood. And it is by this they are saved, at least if they held fast the Word preached to them. Salvation is in that Word: how could a true believer give it up? Did they believe in vain? This would be without reality, empty, not true faith at all. How can one believe in the resurrection of Christ, and at the same time refuse to believe in resurrection? The basic facts then are simply stated in 1 Corinthians 15:3-4. Paul had received them directly from God, but with abundance of outward testimony also. "Christ died for our sins according to the Scriptures." Old Testament prophecy had borne great witness to this - every animal sacrifice also a vivid type of it. He was buried, and rose again the third day according to the Scriptures. Again, the evidence from the Old Testament is abundant. The prophecies that speak of His death speak also of His triumph and glory afterwards. Of course His burial for three days proves the reality of His death, and therefore of His resurrection. Many human witnesses also corroborated this. The women first at the grave are not mentioned lest their witness should be discounted as though influenced by a highly emotional state. Cephas, on the other hand, was slow to believe, but the Lord appeared specifically to him (Luke 24:34). Then the apostles together saw him in the upper room both the day of His resurrection, and a week later (John 20:19-26). Then five hundred brethren saw him at one time. It is not said where, but very likely this was in Galilee where disciples were more numerous than in Jerusalem. At the time Paul wrote, some of these had passed away, but most were still living. The account of James seeing him alone is not elsewhere given, so we do not know where and when this took place. But no doubt all the apostles saw Him again at least at the time He led them out to Bethany, and ascended to heaven from there (Luke 24:50-51). And Paul himself was a last witness, seeing Christ, not on earth, but in heaven (2 Corinthians 12:2-5); so not born in "due time," as among the other apostles, but a distinct witness, given revelations beyond those of the others. This indeed was a powerfully confirming witness, specifically because Paul had before persecuted the Church of God, in bitter enmity against Christ. He never ceased to feel this in lowly self judgment, considering himself unfit to be at all called an apostle. But it was God who had so wrought with him, in most convincing proof of the truth of Christ risen; and here he stood, a living witness to the marvellous grace of God. The very fact of the change in him, his witness, and the unusual ministry given him, could not be explained by natural means. (This in fact the more inflamed his Jewish persecutors.) The grace of God was the only explanation, and this was not in vain, for Paul’s labours were more abundant than all the apostles, not that Paul takes any credit, but presses the reality of the grace of God with him. Indeed, whether Paul or the others, this made no difference; for whoever the persons, the witness was plain, the preaching was true, and the Corinthians had believed. This being the case, how could some at Corinth deny a resurrection of the dead? In doing so, they denied that Christ was raised. And if He were not raised, then the preaching of the apostles was vain, and the avowed faith of the Corinthians was vain. The foundation of Christianity was utterly gone. More than this, the apostles would in this way be proven false witnesses of God, for their witness was plain and decided that. Christ was raised. And if there is no such thing as resurrection of the dead, then Christ could not have been raised. And more still: if Christ is not raised, than neither the Corinthians nor anyone else can be saved: their faith was meaningless: they were still in their sins. Souls often little realize what they are refusing when they deny the truth of God. In this case too, those who had died in Christ had only perished. Did the sacrifice of Christ have no more value than being simply death, with no power of life in saving grace? If our hope in Christ is merely for our present short existence on earth, then ours is a more miserable existence than that of any unbeliever. For here a path with Christ means reproach and shame, which is worth the while because of the future joy of His presence. Take this away, and what is left? 1 Corinthians 15:20-28 are parenthetical. It will be noticed that the apostle’s reasoning ceases in these verses, then continues in 1 Corinthians 15:29. The parenthesis is a precious, absolute statement of Christian teaching. Christ risen from among the dead is the firstfruits of them that slept, that is, of believers who have passed away. His resurrection is the promise of theirs; for the firstfruits is but the beginning of a larger harvest. For since by man (Adam) came death, so it was essential that Christ must be man in order to both die and rise again. Adam introduced death for all his race, but in him was no power of life. But on the contrary, all who are "in Christ" shall be made alive. In resurrection He is the Head of a new race, involving every soul who has been redeemed by the blood of His cross. Indeed, Colossians 2:12; Colossians 3:1-3 shows us that even now believers have the spiritual position of being raised with Christ, identified with Him who is our Representative in resurrection; but Corinthians shows the certainty of our bodies actually entering into this precious resurrection life at the coming of the Lord. There is a becoming order in this: Christ must be first, afterward they that are Christ’s at His coming. Unbelievers have no part in this, and their end is not even mentioned in this chapter except that aIl enemies will be put under the feet of Christ. 1 Corinthians 15:24 goes on to the final victory of Christ over aIl evil. The tribulation period and the millennial kingdom are passed over with only the statement, "He must reign, till He hath put all enemies under His feet." This is finally done at the Great White Throne. As Son of Man He will have brought creation back from its bondage to sin, thus perfectly accomplishing the will of God in all that has been committed to Him; and He will deliver up the kingdom to God the Father. The kingdom will no longer be "the kingdom of the Son of Man," but the kingdom of God existing in an eternal form. Death is here said to be the last enemy destroyed. For after sin has been fully and eternally judged, then death, the sentence against sin, will be totally annulled. This is seen in Revelation 20:14. In 1 Corinthians 15:27, Psalms 8:1-9 is quoted, and in the present tense. In reality today God has already put all things under Christ’s feet; yet the public display of this in power will not be complete until the Great White Throne. The issue is settled now, but the full manifestation is future. But God’s putting all things under the feet of the Son of Man plainly does not imply that God Himself is subject. Indeed, the Son of Man is He who is delegated to bring all things into subjection, not only to Himself, but to God. And when this is done, then the Son also, together with the kingdom He has subdued, is subject to the great God who gave Him this stewardship - "that God may be aIl in all." As Son of Man He is subject, in order that God (the Father, Son, and Holy Spirit) may be all in all. 1 Corinthians 15:29 then connects with 1 Corinthians 15:19. Let us observe that the concern expressed here is not for the dead, but for those who are baptized in place of the dead. If Christians died (and some of them by martyrdom) with no hope of resurrection, what would be the sense of others coming in to take their place in the ranks of Christianity? If this only exposes one to persecution on earth, with no future hope, this would be insensate folly. And the apostles too, continually in jeopardy for Christ’s sake - Why? Their own rejoicing in the knowledge of Christ Jesus, in which Paul shared, because having himself led them to Christ, was certainly an evident protest against such doctrine that troubled them. Indeed, on account of such joy in Christ, Paul was content to "die daily." To speak after the manner of men, he had fought with beasts at Ephesus. Evidently lie refers to men of bestial character, men who believe in no hereafter, and live therefore as beasts. There were many adversaries in Ephesus (ch. 16:8,9); and later opposition increased, as is seen in Acts 19:23-41. Why should he contend with such enemies of the truth, if after all they are right in their mere material conceptions, and the dead rise not? If tomorrow everything comes to a total end, then one might as well live now only for his own pleasure. But this is dreadful deception, and the Corinthians are warned against any identification with such evil. Good manners will very soon be corrupted by it. False associations will inevitably lead to bad conduct. The assembly then is told to "Awake to righteousness, and sin not; for some have not the knowledge of God." This was therefore an assembly responsibility: they must take a decided stand against this insidious evil. If individuals did not have the knowledge of God, how much better to have this exposed; for it was to their shame that such evil doctrine had ever arisen among them. Now they must realize that any association with it is corrupting, and must be refused by the assembly. But there are objectors who pose questions they think unanswerable: "How are the dead raised," etc. If this expressed an honest desire to understand, of course the apostle would not speak so scathingly. But one who denies resurrection is guilty of folly. The answer, illustrated by nature itself, is most .simple. A seed, falling into the ground and dying, springs up into life. Nor does it revive in the identical state in which it died, but bears a more glorious form. In new life God gives it a body consistent with its character, as He pleases. And He is certainly not at a loss as regards variety, yet each seed reproduces strictly according to its nature. Similarly, men, beasts, birds, fishes, are totally distinct as to their type of flesh; and this shows that God can give whatever flesh He pleases. This verse totally refutes any evolutionist theories of animals developing into humans. And if one would deny that heaven is any place for bodies, he has but to look up and see the tremendous number of celestial bodies (sun, moon, stars, planets) that shine in the heavens. Terrestrial bodies are those connected with earth, and of course there is a difference. And among the celestial bodies themselves, the sun, the moon, and the stars, each has a particular glory not shared by any other. In resurrection then, it is God who decides the character of the body; and He is at no loss as to investing this with a glory greater than as yet we have imagined. Php 3:21 tells us our body shall be fashioned like that of the Lord Jesus in resurrection. In this body, material barriers were no obstacle to Him; and in this He ascended up to heaven; time and space no obstacle whatever. Yet also, each individual body will have its distinct glory, just as every individual on earth today is different. Such is the marvel of the ways of our God! As to our present body, in contrast to the Lord’s body on earth, it is sown in corruption, the result of sin. But it will be raised in incorruption, the effects of sin totally done away, because the root has been fully judged at the cross. This shows a marvellous change in its condition. Secondly, its manifestation is completely changed, from that of dishonour, decrepitude, humiliation, to that of "glory," a dignity and beauty impossible to our present bodily state. And thirdly, the weakness of the vessel, coming down often in old age to utter helplessness, will give place to a "power" as yet unimagined. Christ was "crucified through weakness," having taken a place lower than angels, who "excel in strength." But He is raised by the power of God, and given in Manhood a place above angels, His bodily condition now no deterrent to the exercise of this marvellous power. Thus, the capacity of our bodies will be also wonderfully changed. And fourthly, the character of the body will be in great contrast to that of today. For as inherited from Adam it is simply "natural"; as raised it will be "a spiritual body." Not a "spirit body," as though it were merely intangible, but a true body, complete with spirit and soul (1 Thessalonians 5:23), just as that of the Lord in resurrection, handled by His disciples, partaking of material food (Luke 24:38-43). And yet material obstacles were no hindrance to Him: when the doors were closed. He suddenly stood in the midst of His disciples (Luke 24:36). But being a spiritual body, no doubt this involves its being suited to spiritual conditions, as our natural body is suited to natural conditions. It may seem strange that a material body may yet have a spiritual character, able to be at home in spiritual conditions; but is this not intended to bow our hearts in wondering adoration at the greatness of the power and grace of our God? 1 Corinthians 15:45 is decisive that there was no man before Adam, either of the same type or of a different type. This settles all men’s speculations about this. Here also Christ is called "the last Adam." Adam therefore was typical of Christ, though Christ is a Man of different and lasting character: while He supersedes Adam, none can possibly displace Him. And He is a "quickening spirit." not as Adam "a living soul." For Christ in resurrection is Head of a new creation, as Adam was head of the first, which waxes old and is about to perish (Hebrews 1:11-12). But Christ is "life-giving" in contrast to Adam’s bringing death. And this is spiritual life, in contrast to that natural, which is characterized more by soul than by spirit. The natural had come first, however, in order that it be given full opportunity to manifest itself, so that when the spiritual came, its precious superiority would be evident. More than this also, "The first man was of the earth, earthy," on a plane infinitely lower than that of "the second Man," who is of Heaven, the Lord. Plainly therefore there are only two types of men, for Adam was "the first" (there were none before him): Christ is "the second" (there were none between Adam and Christ); and Christ "the last" (there can be none to follow). The first is earthly, the second heavenly, for the second expresses perfectly the thoughts of God in relation to true Manhood. 1 Corinthians 15:48 insists that as is the head of a race, so is the race itself. In the first creation we have been linked with Adam in an earthly condition: in new creation we are linked with Christ in a heavenly condition. This being true now, then the future is settled as regards our bodily condition too: "The image of the earthly," the outward manifestation of natural life in this body, will give place in resurrection to "the image of the heavenly," that body that will outwardly manifest the spiritual, heavenly life that is in Christ. While our chapter strongly stresses that the resurrection body is a body, a literal physical body, not a spirit; yet 1 Corinthians 15:50 shows that it is not a body of "flesh and blood." Some have on this account denied that "flesh" has anything to do with it. Certainly our evil, fleshly nature has no place here; but yet the Lord Himself was raised in a body of "flesh and bones" (Luke 24:39). His blood had been shed; and manifestly in the resurrection body, blood has no part. Its function is for the repair and replacement of worn or decayed parts of the body, as well as for its sustenance. We may wonder as to the physical makeup of the spiritual body, for it seems it would be greatly altered by the absence of blood; yet the Lord in resurrection ate before His disciples (Luke 24:42-43). Of course this proves only that His body was physical, capable of eating, not that His body required food. Verse 50 refers to our bodies, not to His, though His on earth was of "flesh and blood" (Hebrews 2:14). His was not corruptible, as ours are, for it is sin that brings corruption. Our bodies cannot remain the same in order to inherit incorruption. Yet the identity of our body remains: it is not a different body, but an altered one, changed to be "fashioned like unto His body of glory" (Php 3:21). 1 Corinthians 15:51 shows that up till the time Paul wrote, the truth of the first resurrection and its results had been "a mystery." Various other things are spoken of in this way also in Scripture, some now revealed in connection with the ministry of Paul. The resurrection is closely linked with the truth of the Church, and in fact will mark the close of the history of the Church on earth, because her true destiny is heavenly, not earthly. This would involve, not simply resurrection, but a change in those believers living on earth, from a state of corruption to that of incorruption. Those who sleep are of course those who have died in Christ. Here the fact of the Lord’s coming is not mentioned; but from verse 23, and from Php 3:1-21 and 1 Thessalonians 4:1-18, we know that this takes place at that time. The apostle writes then as though this were imminent, and how much more so now! And its suddenness is emphasized, "In a moment, in the twinkling of an eye," not the blinking of an eye, but more rapid. Some have connected "the last trump" with the seventh trumpet of Revelation 11:15; but this does not in any way fit the case. In Revelation the trumpets are connected with God’s judgments in the earth, and the seventh trumpet with Christ’s taking His place of supreme ruler over all the kingdoms of the earth. But here in Corinthians it is a question of the last trumpet in connection with the Church, not Israel and the nations. The trumpet speaks of a declared public testimony, and this will be the last such as to the Church. What a voice indeed it will have to those who are left behind! But immediately "the dead shall be raised incorruptible, and we shall be changed." Wonderful intervention of pure divine power! Redemption by blood is ours now by virtue of the death of Christ: but then we shall have the redemption of our bodies, by power. Verse 53 insists that it is "this corruptible" that must "put on incorruption"! That is, that it is our present body that must be given an altered condition. This no doubt refers primarily to those who have died, while "this mortal" refers to those still living, though subject to death. Putting on immortality is being invested with that which death cannot touch. When this takes place, it will bring to pass the prophecy of Isaiah 25:8, "Death is swallowed up in victory." It is not the direct fulfillment of this prophecy, which refers rather to Israel’s new birth and restoration of blessing in the millennial kingdom, for death will never after that touch those who have been thus redeemed. But in the first resurrection we shall anticipate this, and in fact on a higher level, for we shall have spiritual bodies for over one thousand years before the saints of the millennial kingdom shall have theirs. 1 Corinthians 15:55 is a question cited from Hosea 13:14. Death has been a righteous sentence of God against sin, and spoken of as an "enemy." But is not God greater than the sentence He has imposed: Is the sting of death final? Does death (or it may be "hades") gain the final victory? Whether "death" or "hades," it is the same question, for death is the state of the body as separate from spirit and soul; while hades is the state of the spirit and soul in separation from the body. But sin is "the sting of death," the very poison that brought death; and sin has been perfectly atoned for by the death of Christ, the effectual basis therefore of complete victory over death. Now also the law is said to be "the strength of sin." For the law, applied in its pure justice, brings sin out clearly in its strong, bold, evil character, and condemns it. But it can of course do nothing as regards taking sin away. So great a work as this could be done by none other than the eternal Son of God Himself, and then by means of the sacrifice of Himself, Himself bearing our sins in His own body on the tree. We have seen this basis laid down in verses 3 and 4 of our chapter, the basis upon which sin and death will be completely triumphed over, so far as present day believers are concerned, at "the resurrection of the just." And this victory of the Lord Jesus over death God had seen fit to recognize as on behalf of all who trust His beloved Son. It is a matter as settled as though it had already taken place: the victory is ours, through our Lord Jesus Christ. What a basis for the exhortation of 1 Corinthians 15:58 : Since nothing can change this, therefore let nothing change our stedfast, undeviating devotion to Christ. And along with firm, consistent stability, let us combine the active faith that abounds in the work of the Lord. We know such labour is not in vain in the Lord. Present appearances are no real indication of the value of labour, no more than was the outward appearance of defeat when our Lord was crucified. Let the reality of His resurrection power have vital effect in all the walk and service of the beloved saints of God. ======================================================================== CHAPTER 34: 02.19. 1CO_16:1-24 ======================================================================== 1 Corinthians 16:1-24 This last chapter forms a fourth division of the book of I Corinthians, with its simple, practical instructions. The unity of the body of Christ is to be expressed in genuine practical care for the needs of each member of the body. At this time, a special need existed among "the poor saints . . . at Jerusalem" (Romans 15:26), evidently the result of a great famine (Acts 11:28-30). At the time this became known by the Corinthians, they "were forward" with desire to supply material help to their Jewish brethren (2 Corinthians 8:10); and here Paul shows the orderly way in which they should prepare for this. Each first day of the week they were all personally to lay aside a certain amount, not stipulated, but as a matter of exercise on the part of each individual, according to the measure in which God had prospered him. This is the wise and Scriptural order. The first day of the week is of course the day of Christ’s resurrection, He Himself the firstfruits; and therefore it was the becoming day for thanksgiving for His perfect sacrifice and its blessed results, the day of suitable response to His own great gift of Himself. It is no legal claim, such as was the required tithe of the Old Testament; but if one under law could give a tenth, should this be difficult for one under grace? Nevertheless, each heart and conscience is left fully free before God, to do that which is the fruit of his own personal faith. The measure is seen in this verse, "as God hath prospered him"; and also in 2 Corinthians 9:7, "Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity; for God loveth a cheerful giver." How consistent then that such a collection should be taken on occasion of the Lord’s supper; for such giving is an expression of thankful worship toward the Lord. A gospel meeting would not be suitable for this, for this is an occasion of God’s giving to mankind the gospel they desperately need: it is no time to give to God at all. Nor is it so at a prayer meeting, for this is for requesting from God; and to give at this time would be to give the impression we were paying for what we requested. And a ministry meeting is for the purpose of believers receiving from God, so this is similarly not an appropriate time for our giving. But giving is connected with thanksgiving and worship, as is seen in such Scriptures as Hebrews 13:15-16; and though what is given is for the relief of others, yet it is to be primarily given as to the Lord. And this being so, the receiver is to receive it as from the Lord. Paul is diligent in urging that there should be no collections when he came; for it is faith toward God that should move such sacrifices, not the influence of Paul’s presence. The world will use special men to influence others to give, but Paul refuses this. The Corinthians were to decide what messengers they desired to carry this aid to Jerusalem, for there must be care to have this distribution fully honest and above suspicion on the part of any. 2 Corinthians 8:16-24 tells us that Titus and two other brethren were chosen for this, and Paul also to accompany them, as he suggests here in 1 Corinthians 16:4. Let us be reminded here that, though Paul would accept nothing for himself from the Corinthians, yet he would wholeheartedly show fellowship in their liberality toward the poor saints. The fulfillment of 1 Corinthians 16:5-6 is found in Acts 20:1-3, so that evidently the three months he remained in Greece winter. From there he returned via Macedonia on the way Jerusalem. But of course the Second Epistle had also been written before the above was fulfilled. There could evidently have been therefore only a few months between the Epistles, the first likely in the spring, the latter in the fall. For he did not promise to come soon to Corinth, though when he did conic, he wanted to remain for a time. Meanwhile, he planned to remain at Ephesus till Pentecost. This date would likely be near the first of June. For he speaks of a great door being opened to him, being effectual in the blessing of many souls. The history of this is seen in Acts 19:10-20, the Word of God mightily growing and prevailing. While Paul evidently remained in Ephesus, yet from there the Word went through all Asia minor (Acts 19:10), no doubt carried by others from Ephesus. Colosse and Laodicea were not too distant from Ephesus, yet the saints in those places had not seen Paul’s face in the flesh (Colossians 1:2). Epaphras had brought him word of them. He adds here, "And there are many adversaries," evidently a consideration that influenced him to remain, not by any means a cause of discouragement. Indeed, when apparently soon after this the great uproar against him was raised by Demetrius, Paul was willing to face the mob and speak to them, but was dissuaded both by his fellow-disciples and honourable officials in government (Acts 19:30-31), no doubt the wiser course; but the apostle’s courage is admirable. In 1 Corinthians 4:17 Paul had spoken of sending Timothy to Corinth: now he urges that they should not in any way intimidate the young man. For though he was of an evidently timid nature, Paul is not hesitant to commend him as a true servant of God, whose work for the Lord Paul would gladly link with his own work. The self-confidence of the Corinthians would no doubt tend to belittle one who did not show that same self-confidence. Some in Corinth had so acted toward Paul himself, and fleshliness would likely take even more advantage of the younger man. And not only are they not to despise him, but to show the positive consideration of conducting him forth in peace. Acts 19:22 gives the history of Paul’s sending Timothy (and Erastus) to Macedonia, evidently on their way to Corinth. It was not intended to be a long visit, for Paul looked for him to meet him afterward. Apollos, on the other hand, though Paul had greatly desired him to go with these brethren to Corinth, was not at all prepared to go at this time. The language seems to indicate that Apollos had an important reason for this, though it is not stated. Did he consider that since some in Corinth were saying, "I am of Apollos" that therefore it was wiser for him to remain away just now in case any would be engaged in this sectarian favouritism? At least, the verse shows that Paul had no slightest jealousy of Apollos, and it may very likely imply that Apollos wanted no suggestion of rivalry to exist among God’s servants in the minds of the Corinthians. Yet he would be evidently willing to come when the time was convenient. Also the verse indicates that Paul would not use apostolic authority to require Apollos to go: the apostle leaves that to the exercise of Apollos as before God. The condition at Corinth required each exhortation of 1 Corinthians 16:13, and who today is not in such need also? "Watch ye": for laxity and love of ease finds us too frequently unprepared to meet the subtle attacks of the enemy. "Stand fast in the faith": for that firmness of decision to stand upon the clear principles of the truth of God, may all too easily give place to compromise and retreat. "Quit you like men": for man was originally made in the image of God, and therefore put in the place of representing God in a hostile world: let us not lightly esteem such dignity and honor. "Be strong": for whatever our natural weakness, strength is certainly available in Christ, and it is the only strength that can overcome the pride, fleshliness, and Satanic deception that was raising its ugly head at Corinth, and is no less active today. But 1 Corinthians 16:14 is most necessary to give godly balance in all these things. Love is to be the ever-present motivating principle and influence in everything. Now "the house of Stephanas" is spoken of as having "addicted themselves to the ministry of the saints." They were not appointed to such ministry by any man or by the assembly. But their work commended them. In general, the saints should submit themselves to such leaders, those who voluntarily, as led of God, do the work of God. Of course, in cases of abuse of leadership, it is a different matter. Diotrephes, who loved to have the pre-eminence, was not to be followed (3 John 1:9-11). The three brethren mentioned in 1 Corinthians 16:17 had evidently come from Corinth to visit Paul; and though the Corinthian assembly had not itself caused spiritual joy and refreshment to the heart of Paul, these brethren did supply this. For it is manifestly not temporal needs they had supplied: it was his spirit they had refreshed. Moreover, they had provided this refreshing ministry at Corinth also, which was a reason for their being recognized in godly subjection and receiving of the truth. Now the apostle conveys to them the greetings of the assemblies in Asia Minor, particularly naming Aquila and Priscilla, and the assembly in their house - no doubt at Ephesus (Acts 19:18-26). Note here that however great the work at Ephesus, the assembly met in a house. Of course, the saints might have gathered in more than one location, as was true at Rome (Romans 16:1-27). And Paul encourages the affections of the saints toward each other, by greeting "with an holy kiss," an expression of the unity that should not be lacking. The signature of his own hand is emphasized, for so important a message must not be questioned as to its authenticity. While 1 Corinthians 16:23 gives the usual lovely benediction of "The grace of our Lord Jesus Christ" toward them, yet the previous verse solemnly shows that such grace does not extend to one who "loves not our Lord Jesus Christ." Rather than blessing, he is assured only of being accursed (anathema) at the coming of the Lord (maran-atha). And last of all, Paul assures them of his own love in Christ Jesus. For the many reproofs of the book are not apart from genuine love for them, but indeed rather are moved by such love. ======================================================================== CHAPTER 35: 03.0.1. COMMENTS ON THE EPISTLE TO THE HEBREWS ======================================================================== Comments on the Epistle to the Hebrews by L M Grant ======================================================================== CHAPTER 36: 03.0.2. TABLE OF CONTENTS ======================================================================== Table of Contents Foreword Hebrews 1:1-14 Hebrews 2:1-18 Hebrews 3:1-19 Hebrews 4:1-16 Hebrews 5:1-14 Hebrews 6:1-20 Hebrews 7:1-28 Hebrews 8:1-13 Hebrews 9:1-28 Hebrews 10:1-39 Hebrews 11:1-40 Hebrews 12:1-29 Hebrews 13:1-25 ======================================================================== CHAPTER 37: 03.0.3. FOREWORD ======================================================================== Foreword Compared with the subject matter, the question of who wrote this epistle is of little importance; for it deals with the revelation of God’s glory in the Person of Christ, and the far-reaching value and significance of His mighty work of redemption. Yet it seems beyond doubt that Paul was the writer, for it is written from Italy, and Timothy, a close companion of Paul, mentioned as expected to travel with the writer (Hebrews 13:23-24). The style and matter of the epistle too can point to no other known writer than the apostle to the gentiles. That he should so write to Hebrews need be no surprise to us either, for despite his special mission, it was his habit in every city he visited, to offer the Gospel to Jews first. Moreover, the object of the epistle is to separate Jewish believers to the Lord Jesus, from the system of Judaism. Peter also speaks of Paul’s having written to Jewish believers (2 Peter 3:15-16), and no other epistle than this could fit his description. The profound logic and orderly, discerning arguments of the epistle find a similarity only in the book of Romans; both books similarly also quoting copiously from the Old Testament, in adducing proofs of the truth of Christianity. But Hebrews, in contrast to Romans, comments extensively upon the priesthood and tabernacle service in Israel, specially dwelling upon the spiritual significance of the great day of atonement. This of course would be of vital consequence to Hebrews. not so to Gentile Romans. Appropriately, the title, "Hebrews" is used rather than "Jews." The former word means "passengers," and denotes pilgrim character. Should Hebrews then object to passing onward from one dispensation of God to another, when the evidence is clear that this great change of dispensation is wrought by the eternal God, who first instituted Judaism? If justification before God is the great theme of Romans, sanctification is characteristically that of Hebrews. The former delivers fully from the bondage, guilt, and stigma of our former condition, and provides a position of righteous dignity before the throne of God. The latter dwells upon the value of the great atonement by which conscience is purged and the soul set apart from a former vain existence, and brought into the immediate presence of God, there to worship in holy boldness. It may be remarked that quotations, which differ from the authorized version, are usually taken from the New Translation. ======================================================================== CHAPTER 38: 03.01. HEB_1:1-14 ======================================================================== Hebrews 1:1-14 In Hebrews 1:1 is compressed admirably the one most vital truth as to the history of man in all past ages; to which Jews would fully agree. God is, without preliminary, presented as having "in many parts and in many ways" spoken "in time past unto the fathers by the prophets." This was certainly revelation, yet gradually added to, and therefore only partial, not in any sense a complete revelation of God. Let us note too that He was not limited as to the ways in which He saw fit to communicate. Israel well knew this, and should have expected, in the advent of their Messiah, a revelation no less distinctive and worthy of so great a God. But they were determined to circumscribe the action of God by their pre-conceived assumptions, and bind Him by human tradition. Thus, through the perversity of man’s heart, the former partial revelations of God’s glory have been used as a basis and excuse for rejecting the full revelation of Himself in Christ Jesus, rather than (as Divinely intended) to prepare hearts for the greater glory of this manifestation. Indeed, the entire value of the Old Testament lies in its anticipation of something infinitely better than could then be brought to man. Nothing but the blindness of willful unbelief can deny so evident witness. Assuredly, Israel did look for something, but every prophecy she regarded from a viewpoint of mere self-interest, looking for glory to invest the nation itself, rather than expecting the glory of God to be revealed in a marvelous and blessed manner. But Hebrews 1:2-3 proceed immediately to summarize this present-day transcendent manifestation of the glory of God in the Person of His Son. It is not simply that God is seen thus speaking in the words spoken by the Lord Jesus, but that in Him personally God has spoken; for the words are literally, "hath in these last days spoken unto us in Son." This may not be correct English, but exactly expresses the mind of God, which is the important thing. Prophets had but borne audible witness to God’s glory: the Son has Personally manifested that glory. But let us examine now the seven-fold description of this glory. First, "Whom He hath appointed Heir of all things." This appointment is consistent with the official capacity of the promised Messiah. The public assuming of such an office is future, of course; but the Old Testament had prophesied of One to occupy this place (Psalms 89:27-29). This one must of course fulfill every qualification, and (secondly) "by Whom also He made the worlds." He must therefore have creatorial power. The Old Testament too declares this. Psalms 102:25-28 is explicitly said to be the words of God to the Son (Cf. Hebrews 1:10). Thirdly, "Who being the brightness of His glory" involves His Personal revealing of the light of the glory of God. This is not reflection of the light, but "effulgence," - the light itself,-just as the light from the sun reveals the glory of the sun, which in itself is too bright to behold. Isaiah 9:6 strongly presents in prophecy this glorious representation of the glory of God: "His Name shall be called Wonderful, Counsellor, the Mighty God, the Father of Eternity, the Prince of Peace." This prophecy too intimates the fourth glory declared in Hebrews 1:1-14 : "the expression of His substance." So fully is this true that He Himself is called "the Mighty God, the Father of Eternity." Certainly none could express the very substance of God save God Himself. Nor is it simply that He expresses the substance of God, but is Himself the expression. He is Himself the perfect imprint of the substance of God. It is therefore impossible to ascribe to Him too high a place. This too is evident in the fifth glory mentioned: "upholding all things by the word of His power." If He is the original Creator, He must he also the eternal Sustainer of all things. Nothing can subsist except by the Word of His power, which maintains all things in existence. This is indicated remarkably in Isaiah 40:1-31, the first part being the witness of John the Baptist to Christ, and Hebrews 1:9-11 declaring His coming: "Behold, the Lord God will come," and the remainder of the chapter occupied with the greatness of this One, Who measures the waters, the heavens, the dust of the earth, and maintains the order of the heavenly orbs, so that "not one faileth." Only blindness could ignore this magnificent prophetic reference to the promised Messiah. The sixth glory is that acquired in His advent in the world, "having made (by Himself) the purification of sins." The unique greatness of this work, consistent with the greatness of His Person, is here insisted upon. Many are the prophecies of this marvelous sacrifice of Himself, notably Isaiah 53:1-12, Psalms 22:1-31 and Psalms 69:1-36. Finally, in the seventh place, "sat down on the right hand of the majesty on High." Such exaltation is impossible for any mere creature, but testifies rather to the august dignity of His Person and His work. Psalms 110:1 had prophesied of this in clearest terms: "The Lord said unto my Lord, Sit on My right hand until I make thine enemies Thy footstool." This is not only the due recompense of His mighty work, but rightful public recognition of the glory of His Person. Hebrews 1:4 involves these two aspects of His glory. Having humbled Himself to a place lower than angels, He is now, as Man, exalted by God, "taking a place by so much better than the angels" (New Trans.). Thus His work of self-humiliation has earned Him a place of highest majesty. But this was only consistent with the fact that "He inherits a Name more excellent than they." Because He is the Son of the Father, He is Heir of all things. "The Father loveth the Son, and hath given all things into His hand" (John 3:35). How fully and wonderfully does this blessed One fulfill every detail of the minute qualifications laid down in the Old Testament. The heart can only marvel at so full a summation of His glories in so brief a compass. How worthy of God, Who, in the revelation of His Son, has revealed His own full identification with His Son. But a second section in the chapter (beginning with Hebrews 1:5) now develops further His glory in contrast to angels, noted in Hebrews 1:4. He must not in any way be confounded with the greatest of created beings, for he is infinitely above them all. Though angels "excel in strength," (Psalms 103:20) they are but creatures, and worshippers, not objects of worship. This section quotes seven times from the Old Testament. First, "For unto which of the angels said He at any time, Thou art My Son, this day have I begotten Thee?" The importance of this public announcement at the time of His birth must not be underestimated. False Christ’s have arisen, and after foisting themselves upon the public, have dared to claim to have been miraculously born of a virgin: but in no such case would a public announcement have been made at the time of birth. To attempt such an imposture by some such declaration at the time of birth of a child would of course be too hazardous: the child would not likely turn out in the mold desired by its wicked promoters. But Luke 2:1-52 gives us historically the public announcement of the birth of the Lord Jesus: "Unto you is horn this day in the city of David a Saviour which is Christ the Lord" (Luke 2:11). This is confirmed also independently by the wise men. who had seen His star in the east (Matthew 2:1-2). Let us weigh well then the force and power of this first quotation. "And again, I will be to Him a Father, and He shall be to Me a Son." This second quotation (from 2 Samuel 7:14) again presses the relationship of Christ to the Father. This was most needful to be established beyond question. If in the first case, this is publicly announced, in the second it is the consistent testimony of His entire life on earth. The Father owned Him fully, bearing witness to His words and walk, with signs and wonders, which in not one instance failed Him. He proved to be Son of the Father in practical character, in every detail of life. Twice also from Heaven the Father announced His delight in Him: "This is My beloved Son in Whom I am well pleased." But then is more: "Again, when He bringeth in the firstbegotten into the world, He saith, And let all the angels of God worship Him" (Psalms 97:7). The Psalm speaks of "the presence of the Lord of the whole earth," therefore the advent of Messiah, and calls upon the highest created intelligences to "worship Him." When thus He "was manifest in flesh, seen of angels," there is no question but what He was rightly the Object of their adoring worship. (Cf. Luke 2:13-14). "And of the angels He saith, Who maketh His angels spirits, and His ministers a flame of fire." This fourth quotation insists that angels are simply creatures, made by the hand of God, however awesome their power. Him whom they worship is infinitely greater than they. The fifth quotation now rises to the blessed climax of the truth concerning this glorious Person: `But unto the Son He saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of Thy kingdom. Thou hast loved righteousness, and hated iniquity; therefore God, Thy God, hath anointed Thee with the oil of gladness above Thy fellows." It has been evident that all that has gone before must involve the fact that He is God. Hence, this is now asserted in plainest terms, when God addresses the Son as "God," whose throne is for ever and ever. Psalms 45:1-17 is quoted, where the King, the Messiah of Israel, is thus addressed by God. The eternity of His nature assures the eternity of His throne, in contrast to all mere human thrones. In further contrast is His sceptre of righteousness; for history has proven this woefully lacking in every other kingdom. Yet if Hebrews 1:8 declares His glory as God, verse 9 no less beautifully indicates His true Humanity. In lowly experience on earth He is proven in perfection to love righteousness and to hate iniquity. This glory in Humanity is also in contrast to all others. Therefore God, His God, has anointed Him with the oil of the Holy Spirit, as above all others with whom He has condescended to link His Name in fellowship. If in grace He has "fellows," yet He is above them. This anointing as One unique and apart from all others is seen when He was baptized by John, and the Spirit, like a dove, abode upon Him. The actual assuming of the throne is still future, of course, but the anointing is already His, as typified in David’s anointing long before he was exalted to the throne of Israel. Yet, at this very occasion (the baptism of John) He linked Himself in grace with repentant Israelites. How beautifully is His solitary glory and dignity maintained while He finds delight in identifying Himself with His "fellows." Hebrews 1:10-12 add the sixth quotation (from Psalms 102:25-27). Here His eternal glory is seen an the visible creation, and also in contrast to it. He who is addressed as "God" is now addressed as "Lord," the former denoting His supremacy, the latter His authority. He has founded the earth and formed the heavens, and they therefore declare His glory (Psalms 19:1). But "they shall perish." In their present form He has decreed they shall not continue, and their very destruction serves to emphasize that He is the eternal One: "Thou remainest." Creation is but as a temporary garment with which He has clothed Himself in partial display of His glory: it will he folded and changed. "But Thou art the Same, and Thy years shall not fail." This grand title of our Lord is often used, and Hebrews 13:8 briefly states its eternal significance: "Jesus Christ the Same yesterday, and today, and forever." In eternity past, in present manifestation to faith, in future, visible glory, His very Name is "The Same." His "years shall not fail." The decline of age that so affects creation has no bearing upon His blessed Person. These verses quoted from Psalms 102:1-28 are words addressed to Him by God, just as is true in Hebrews 1:8. The seventh quotation completes this series: "Sit on My right hand, until I make Thine enemies Thy footstool." He thus occupies this place of present, highest exaltation, in contrast to angels. This is His position upon the Father’s throne, which could be given to no created being, for it is the throne of Deity. In the Millennium He will take His own throne as Son of Man, but prior to this His title to such a throne is abundantly proven by His present exaltation to the highest throne of all. And here in calm patience He waits for the subjugation of His enemies, - not that there is the slightest doubt as to this, for this present throne involves His own sovereign control of all things, His wise and timely disposal of every issue according to Divine counsels. Blessed, holy dignity! It may be remarked that His literal coming for His saints at the rapture does not in any sense interrupt this session on the Father’s right hand, for this exaltation does not mean a confining to a strict location, no more than we should expect a sovereign on the throne to be always literally seated. But He remains infinitely exalted, although not yet publicly so, as will be the case when all enemies are put under His feet and He sits upon the throne of His glory (Matthew 25:31). He therefore is in the place of absolute authority, but angels are "all ministering spirits sent forth to minister for them who shall be heirs of salvation." Theirs is the place of servants simply, their place infinitely lower than His, just as in person they are as much lower. But it is nevertheless a blessed place they occupy, in being delegated to minister in temporal protection, comfort, sustenance, to those destined to eternal glory. Doubtless we owe to angelic ministry far more than we discern in matters of physical strength and wellbeing, yet as spirit beings their ministry is completely veiled, and they are content to remain unknown to us, that glory for this may be given only to God. Blessed service indeed! Compare their ministry to the Lord Jesus in Mark 1:13, and an angel strengthening Him (physically of course) in Luke 22:43. ======================================================================== CHAPTER 39: 03.02. HEB_2:1-18 ======================================================================== Hebrews 2:1-18 Hebrews 2:1-4 now press upon us the appropriate conclusions that must be drawn from so transcendent a revelation of the glory of God. "For this reason we should give heed more abundantly to the things we have heard, lest in any way we should slip away" (N. Trans.). The truth has been given by report, and absolutely authenticated by God’s authority. How worthy of the complete concentration of our minds and hearts! Is it possible the intelligence can become so deadened as to ignore facts so demonstrated? Yes. Pressure of personal circumstances among Hebrews who had professed Christianity had induced some to renounce what they had at first acknowledged, and to return to the dead forms of Judaism. The seed of the Word of God had sprung up, but without roots, it withered quickly away. These were not born again, as was proven by their "slipping away" from the very profession of Christ. This was not simply conduct unbecoming to a Christian, but turning wilfully away from Christ Himself, in cold unbelief. Similar cases are contemplated in Hebrews 6:4-6 and Hebrews 10:26-29. The warning is fearfully solemn: "For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompense of reward; how shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard Him?" The law, "ordained by angels in the hand of a mediator," or as Stephen said, "received... by the disposition of angels," demanded sternest measures of judgment for every infraction of it. Jews knew this. But since this was true, and now in these last days God has provided so great a salvation for the guilty, what possible hope can there be of escape, if this great salvation is ignored? How avoid the just retribution of God’s anger if this marvelous revelation - infinitely greater than law - should be despised? Nor was the message communicated by angels, but by the Lord Himself, borne witness to by many who heard Him, and further witnessed by God’s accrediting these messengers by granting "both signs and wonders, and gifts of the Holy Ghost, according to His own will." Here was threefold competent witness; for the character of these "signs, wonders and miracles," was not questionable, as is the case with modern imitations. Indeed so indisputable were the facts that the most bitter enemies of Christ would attempt no denial, though set in opposition to the plainest testimony. Compare Acts 4:15-18; Acts 5:16-24. No shadow of doubt was allowed to remain as to God’s full approval of the establishment of Christianity publicly. Only unreasoning prejudice on the part of Jews could reject it. How can such folly hope to escape the dire consequences? As examples of "signs," speaking in tongues is significant of an understanding established between those formerly at odds (e.g. Jews and Gentiles), an understanding found only in the mutual knowledge of Christ; and healings were significant of the more vital healing of the soul by the knowledge of Christ. As to wonders, it is clear from Acts 3:9-11 that a sign may also be a wonder. All three elements (signs, wonders, miracles) may be evident in one case, though some may more emphasize one than another. Signs intimate a spiritual teaching; wonders, the startling effect on man; miracles the fact of natural law being (not suspended, but) transcended by a higher power. Gifts of the Holy Spirit were remarkably evident in power in the beginning of the book of Acts. The boldness and power of Peter and John in proclaiming the Word of God greatly impressed the Jewish council (Acts 4:13). Compare also Stephen in Acts 6:1-15, Acts 7:1-60, Philip in Acts 8:1-40. These are but samples of the many marked gifts of the Spirit which bore overwhelming testimony to the truths of the doctrine of Christ. Nor was God a respecter of persons, for He thus gifted unlearned men, "according to His own will," and those of every walk of life were chosen, a procedure contrary to that which human energy would have attempted. Hebrews 2:5 now introduces a second division of the book, beginning with sound, admirable deductions based upon the truths already asserted, and upon further quotations from the Old Testament. If angels have been superseded by the witness of the Lord Jesus and of His disciples, was this itself consistent with Old Testament prophecy? The answer is most plain: "Unto the angels hath He not put in subjection the world (or age) to come, whereof we speak." Though angels had a prominent place in the dispensation of law, it was prophesied otherwise as to the coming millennial kingdom, the age to come. Hebrews 2:6-8 are quoted from Psalms 8:1-9 : "What is man that Thou art mindful of Him, or the son of man, that Thou visitest Him? Thou madest Him a little lower than the angels; Thou crownest Him with glory and honour, and hast set Him over the works of Thine hands. Thou hast put all things in subjection under His feet." No doubt in a prime sense this was true of man as originally created of God. But man had completely forfeited this place even of dominion over the earth, through his miserable disobedience to God; and at the time the Psalm was written, it could have reference to no one but a Man of a different stamp than Adam, One whose perfection could delight the heart of God. Moreover the prophecy states that God has put all things in subjection under His feet,-not only things on earth. Let us remark too that He is referred to, not only as man, but "the Son of Man," which was not true of Adam. But the Psalmist might well express wonder at the consideration of man’s being so exalted, for the form of man’s being is decidedly that of weakness and limitation, in contrast to angels. Hebrews 2:7 refers to this, that man has been made a little lower than the angels. And such was the condition in which the blessed Lord of Glory was pleased to tread this earth. Yet now all things are put under His feet, which includes angels too, "for He left nothing that is not put under Him." If we do not as yet see this in public display, it is vitally true, and will yet be displayed in the coming kingdom. "But we see Jesus." This is faith’s language: we see with the eyes of a believing heart,-the Object the Person of the Son of Man at the right hand of God. Since it is truth, then truth in the heart responds to it. He who was made (voluntarily) a little lower than angels, though in nature infinitely higher than they, is now crowned with glory and honor. But our verse explains the expression "made lower." This was an absolute necessity "for the suffering of death." Angels cannot die, for they are spirits, their form of being therefore higher than that of man. They "excel in strength." Man, by reason of his bodily condition on earth, is characterized by weakness and many limitations, and is capable of dying-nay, subject to death because of his sin. Death being God’s sentence against sin, no redemption was possible except as the blessed Son of God in grace became truly "Man," lower than angels, to suffer death for all. Such is the immeasurable grace of God! Rightly therefore, as Man, He is now crowned with glory and honor, exalted above angels. If in Manhood He has become lower than angels, this was but for the suffering of death: now in Him we contemplate Manhood as exalted above angels. It is this Man who will rule over the earth in the age to come. From Hebrews 2:12-18 this Man’s perfection as a Saviour is beautifully shown. For this He must be a sufferer: "For it became Him, for Whom are all things, and by Whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings." It was morally consistent with God’s nature that, in order to bring many sons to the bliss of His presence, He should lead His own Son through the sufferings and death of the cross, to make Him, in resurrection, the "perfect" originator of salvation. Notice that it is not man’s blessing that is most important here, but what is becoming to God, that is, His own glory. In the performance of this work, the Lord Jesus is seen as sanctifying (or setting apart) every believer to God. But this too involves His own voluntary unity with them: "For both He that sanctifieth, and they who are sanctified are all of one: for which cause He is not ashamed to call them brethren." They are of one Father, -He by very nature and title, we by His infinite grace. By nature, it is impossible that He should call us brethren, but through virtue of His perfect salvation, He is not ashamed to do so. But let us repeat, this He does in grace: for us to call Him "Brother" would be unbecoming abuse of grace. Hebrews 2:12 quotes from Psalms 22:1-31 words of the Lord Jesus spoken in resurrection: "I will declare Thy Name unto My brethren; in the midst of the assembly will I sing Thy praises" (N. Trans.). How beautifully linked to this is His message to Mary Magdalene, "Go to My brethren, and say unto them, I ascend unto My Father and your Father; and to My God, and your God" (John 20:17). He does not say, "Our Father," for there remains an infinite distinction between the Master and His brethren by grace; but there is yet an established and blessed unity. Primarily it is He Himself who sings praises to God, in the vibrant, joyous delight of an accomplished redemption; but it is the sacred privilege of His redeemed to join with Him in this triumphant song. He Himself is ’in the midst of the assembly,’ not simply for our blessing, but for the glory of God. This unfeigned, joyous ascription of praise to God is the prime reason for the gathering of the church, the assembly of the living God. Let us zealously guard against its degeneration into anything less than this. Indeed this spirit of praise should be evident even when gathered for prayer in seeking the gracious blessing of God, or in the ministry of the Word of God to the saints. But the remembrance of the Lord Jesus in the breaking of bread,-the central expression of the fellowship of the body of Christ, -is intended exclusively for the bringing of praise, thanksgiving, adoration to our God and Father through Jesus Christ our Lord. Hebrews 2:13 quotes first from 2 Samuel 22:3, to stress the dependence of His perfect Manhood: "I will put My trust in Him." This too is beautifully seen in Psalms 16:1-11, which begins, "Preserve Me, O God, for in Thee do I put My trust." As such too, however, His delights are with the sons of men, and it is His joy to say, as in Isaiah 8:18, "Behold I, and the children which God hath given Me." Let us observe again that His own unique distinction is first noted, and this enhances the wonder and beauty of His grace in so uniting with His saints. He receives these children as a gift from God. It may be remarked that a similar expression is used when, speaking as the Divine Son of God, He says, "I have manifested Thy Name unto the men which Thou gavest Me out of the world" (John 17:6). In the former case they are a gift from God in virtue of His sufferings and death: in the latter they are a gift from the Father to His Son because of the eternal worth of His Person. "Forasmuch then as the children are partakers of flesh and blood, He also Himself likewise took part of the same; that through death He might destroy (or annul) him that had the power of death, that is, the devil; and deliver them who through fear of death were all their lifetime subject to bondage." To be thus identified with them, it was imperative that He should first take part in the same bodily condition as they, flesh and blood, in order that His blood might be shed in sacrifice, that by means of death He might cancel the dread power of Satan over men. Nothing but this could righteously meet the case. Nor could anything but love have energized a sacrifice like this. Let us note that here we have a second reason for the sufferings of Christ. In Hebrews 2:10 the glory of God is in view: in Hebrews 2:14 the destruction of Satan. This involves deliverance then for those who were "all their lifetime subject to bondage," that is, the bondage of sin, by which Satan had wielded his power over mankind. "The sting of death is sin," and so long as this question remained unsettled, "the fear of death" held souls in bondage. He is speaking here of believers of course, for unbelievers know nothing of present deliverance from this fear and bondage, as do all whose trust is in the precious blood of Christ. Observe too that this bondage is during "lifetime," not after death. Even the unsaved are not in such bondage after death. Satan can exert no more authority over them: they are rather imprisoned in bondage to the exclusive authority of God. But previous to the death of Christ even believers were held in a distinct measure of bondage through fear of death. There are some brightly shining exceptions, in cases where various saints exercised a faith that carried them far beyond the limits of the partial revelation they had received; and Jacob for instance shows thorough tranquillity in the face of death. This was not the common state, nevertheless, of which the godly Hezekiah is an example, weeping in bitterness when told to put his house in order in view of his death (Isaiah 38:1-3; Isaiah 17:1-14). "For He does not indeed take hold of angels, but He takes hold of the seed of Abraham" (N. Trans.). In grace He has seen fit to identify Himself, not with angelic beings, but a class lower in creative order,-mankind,-yet that class of mankind characterized by faith, the "seed of Abraham," a family in which the heart of God the Father finds pleasure. "Wherefore it behoved Him in all things to be made like unto His brethren, that He might be a merciful and faithful High Priest in things relating to God, to make propitiation for the sins of the people" (N. Trans.). The full and blessed reality of our Lord’s humanity is thus strongly emphasized for us. This is of course humanity in untainted perfection and purity, in which the foreign element of sin could have no place; yet nevertheless true humanity, as to spirit and soul and body. Only thus could He be a High Priest, a Mediator between God and men. Entering into their physical condition of weakness and dependence, He is thoroughly qualified by experience to have merciful consideration for their need, and to act faithfully for them in consistency with such a relationship. But this must of necessity first require that the question of His people’s sins should be faced, and as true Man and true Priest He had made "propitiation for the sins of the people." Indeed, in reference to this great work, He is both Priest, Sacrifice and Altar. Propitiation is a third reason here noted for the death of Christ,-first God’s glory, secondly Satan’s destruction, thirdly, propitiation, which last denotes the satisfying of the claims of God’s throne in regard to man’s sin. This verse is clear to the effect that He must be a Priest in order to sacrifice Himself. Hebrews 8:4 is no contradiction to this: "If He were on earth He should not be a priest, seeing there are priests that offer gifts and sacrifices according to the law." In this latter case the apostle speaks of an official position, which on earth was given to the sons of Aaron, but now in resurrection given to the Lord Jesus in Glory,-"saluted of God all High Priest after the order of Melchisedek." This is an office only assumed in Glory. But in Person, if not in office, His character of Priest manifested in all His life of ministry to mankind, and in His voluntary sacrifice of Himself. For His own sacrifice was not an official act, but one purely voluntary, prompted by the perfect love and grace of His heart,-not in any sense required of Him, except by the very goodness of His own nature. Thus in our present verses, His moral nature and character are emphasized; so that when later He is seen in resurrection to be given official glory from God as High Priest, it has been fully established that He is worthy to be utterly trusted to fulfill that office in perfection. Blessed, holy, gracious Lord! For in that He Himself has suffered, being tempted. He is able to help those that are tempted." Having proven Himself in lowly experience, - suffering rather than yielding to temptation, - He is Himself a strength to His suffering people, able to give grace that they should bear rather than succumb to temptation. Having such an High Priest, what a shame that we should ever give way when tempted. But here we have a fourth reason for His sufferings, - that He might have perfect sympathy with His suffering saints. How full and orderly is the precious Word of God! ======================================================================== CHAPTER 40: 03.03. HEB_3:1-19 ======================================================================== Hebrews 3:1-19 "Wherefore, holy brethren, partakers of the heavenly calling." Let us keep in mind that this is addressed to Jewish believers. How great a contrast to that which their own religion had taught them! Earthly hopes now they must leave behind, and as "holy brethren," set apart by virtue of identification with the blessed Person of the Lord Jesus, were to recognize themselves as partakers of the heavenly calling. Israel in rejecting their Messiah had forfeited all title to their longedfor earthly inheri­tance; but God had in grace provided a transcendently greater blessing for those who in their hearts received His beloved Son. Now, in properly considering Him - the Apostle and High Priest of our confession, - the significance of this is more clearly seen. It will be observed that both the Deity and the Manhood of the Lord Jesus are vitally involved in what is now presented to us. Also, both Moses and Aaron are seen to be types of this blessed One: hence there are comparisons, while yet, these being noted, there is greater emphasis upon the contrasts in this great Person to the lesser glories of Moses and Aaron. Indeed angels have before been set aside in His favor, and cer­tainly men ought to be. "Consider the Apostle and High Priest of our confes­sion, Jesus" (N. Trans.). The official title "Christ" evi­dently had no place here in the original, for the insistence here is upon His Personal Name of moral grace and beauty, in both the lowliness and dignity of true Manhood. But as the Apostle, He is One sent of God, to maintain the sovereign rights of God in reference to the people. As the High Priest He is One come in grace to maintain the cause of the people in reference to God. In these Moses typifies the first, Aaron the second. "Who is faithful to Him that appointed Him, as also Moses was faithful in all His house." This faithfulness to God is true of Him both as Apostle and High Priest, but He is compared here first to Moses, as He is later to Aaron (Ch. 5:4). Doubtless the house here referred to is the tabernacle, in which was represented God’s rela­tionship with the people, and in which Moses was careful to conform to the pattern given him of God. But if Hebrews 3:2 is comparison, Hebrews 3:3 is contrast. Moses had been faithful in God’s house; but Christ is the Builder of the house, worthy of greater honor than the house itself, and therefore than any servant in the house. "For every house is builded by some man; but He that built all things is God" The force of the passage is sim­ply that a house testifies to the fact that someone must have built it. Creation testifies also that it has a Builder greater than itself. "He that built all things is God." Note that this again proves the Deity of the Lord Jesus, Whom Hebrews 3:3 declares the Builder. It is not that all creation is the object in view in what is said here, but rather that, if He built all things, then He certainly built that of which the tabernacle is a type, "the house of God, which is the church of the living God, the pillar and ground of the truth." Beautiful it is however to consider the faithful devo­tion of Moses as a servant in God’s house, a servant obeying the word of his Master, in order that the house (the tabernacle) should rightly represent the God who in grace dwelt there. The reader may profitably consider Exodus 39:1-43; Exodus 40:1-38 as to this matter, where it is evident that Moses was extremely diligent to see that every detail conformed to the commandment of the Lord. "According to all that the Lord commanded Moses, so the children of Israel made all the work. And Moses did look upon all the work, and behold they had done it as the Lord had commanded, even so had they done it: and Moses blessed them" (Exodus 39:42-43). Eight times in Exodus 40:1-38 the expression is repeated, "As the Lord commanded Moses." Moreover, our Hebrews 3:5 continues, "for a testimony of those things which were to be spoken after." The taber­nacle was a type of that which was to be revealed afterward (and has now been revealed). Thus the servant Moses has borne testimony to the truth of God even in that which was but a type of the church. And if so, does our God expect any less faithfulness to His Word in the church itself? Indeed, how diligent ought every servant of the Lord be that the Word of our God be faithfully followed in its entirety. Let the faithful testimony of Moses be taken to heart, and bear its proper fruit in encouraging the saints of God today. "But Christ as a Son over His house." The word "own" is not correctly inserted here, for he is speaking all through of God’s house, though of course that house has different character today, for it is the antitype rather than the type. But here is One who, because of equal dignity with the Father, is to be trusted utterly to order the house in perfect wisdom and truth. "The Father lov­eth the Son, and hath committed all things into His hand." This is far above Moses, or any other servant. "Whose house are we, if we hold fast the confidence and rejoicing of the hope firm unto the end." The apostle here is certainly not seeking to unsettle faith, but to encourage it. But he would definitely unsettle anyone who rested upon anything but Christ. All false confidences would eventually leave souls bereft and hopeless. Pro­fession must necessarily be tested, and its reality is prov­en only by continuance. Some of the Hebrews who had publicly embraced Christianity were giving it up, and returning to Judaism. Did they actually then have part in the house of God? No: their giving up proved they had never really been brought in faith to the Lord Jesus. Faith is not a mere cloak one may put on and later put off again. It is rather the vital gift of God (Ephesians 2:8-9), which purifies the heart, remaining as the settled attitude of its possessor; and it is proven only by holding fast the confidence and rejoicing of hope firm unto the end. "Wherefore (as the Holy Ghost saith,) Today, if ye will hear His voice, harden not your hearts, as in the provocation in the wilderness." One who has merely made a profession without reality may easily harden his heart. The wilderness history of Israel served to bring out what was actually in their hearts. Just so, if one is a mere rocky ground hearer, the seed might spring up quickly, then when persecution or tribulation arises because of the Word, the truth of the Word is as quickly renounced, the heart hardened against what the conscience had previously approved. Christ is given up because He was not actually in the heart. "The day of provocation" refers to mans provoking God to anger. Their rebellion was occasioned by their circumstances of trial, but this was only the occasion, not the reason. If man excuses himself by protesting that he was provoked to rebel, let him think again that such rebellion is a reason for God’s being rightly provoked to judge him. They tempted God: He bore long with them. They proved Him: times unnumbered He proved faith­ful and gracious in spite of their selfwill. They saw His works of grace and power forty years. But all this, to­gether with His patient forbearance they treated with contempt, and time thus proved their hearts false and ignorant of God’s ways. This was the general condition of the people. They were all surrounded by and partook of the benefits of God’s goodness in publicly blessing the nation; yet proved themselves cold in heart toward the God Who fed them. Doubtless there were individuals who differed but he speaks generally. God was grieved with that generation. "So I sware in My wrath, If they shall enter into My rest." Both in the Psalm quoted (95) and here the verse is translated, "They shall not" etc., but the actual form is a question. Is the lesson not simply this, that since man dares to question the truth and faithfulness of God, by his proud rebellion, then does not God have a right to question man’s title to blessing? In other words, profession must be questioned, or tested, to ascertain its reality. Such being the case, how urgent is the warning of Hebrews 3:12 : "Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God," (or "in falling away from the living God"). He is not speaking of weakness of faith or of failure in details of conduct, but of an evil heart of unbelief, faith not being present at all. This is the cause of falling away, a fall into a state of cold rejection of One previously acknowledged as the Son of God. Only faith can maintain this position of firm confidence in the blessed Son of God; so that a mere lip profession that lacks this vital root of the matter, may very soon give place to a callous reaction of deliberate apostasy, from which there is no recovery: the living God is rejected, and the only alternative is the cold, cheerless state of death. "But exhort one another daily, while it is called Today; lest any of you he hardened through the deceitfulness of sin." If in the case of those truly born again, this ex­hortation would stimulate and encourage their faith, it might also, in the case of any who lacked faith, be the means of awakening and bringing them in reality to the Lord Himself, and thus prevent so dreadful a fall. For sin will harden, however innocent its face may at first appear; and those deceived by it will choose eventually to mock at faith. The expression "while it is called today" insists that the present is the time of testing, which may abruptly end at any moment. "For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end." Similarly to Hebrews 3:6, the emphasis is on continuance as the proof of whether one has actually in his first profession been made a partaker of Christ. If an engrafted branch has really "struck" into a stock so as to partake of the sap of the tree, it will continue as a live, flourishing branch. If the "beginning" was not however a vital, real connection, the branch will wither and die. Hebrews 3:15 refers again to "the provocation" in the wil­derness, the limited time of testing; and the urgent entreaty here is evident: in the brief moment men are given to be proven, a false step may be eternally fatal. But if none in the wilderness had been exceptions to the general state of provocative unbelief, it might be cause for de­spair; but "not all that came out of Egypt with Moses" were guilty of this. "Some, when they heard, did pro­voke." The Word of God was despised: how solemn a sign! "But with whom was He grieved forty years? was it not with them that had sinned, whose carcasses fell in the wilderness?" Patience bore long during this testing time, but because they had despised the land of promise, they died in the wilderness. Solemn consideration for those who today lightly esteem the heavenly glory of the Lord Jesus Christ, and the heavenly calling of His saints. It is important to make clear however that the issue in the wilderness was that merely of an earthly inheritance and temporal blessings, not the heavenly inheritance and eternal blessings. Falling away from Christ today is im­measurably more dreadful evil than Israel’s despising the pleasant land: Israel’s rebellion called for temporal judg­ment; but rebellion against Christ eternal judgment. Hebrews 3:18-19 expose to our view the root of this rebellion on the part of Israel: it was not mere passive lack of faith, but active unbelief. The testimony of God had been declared: they had heard it, and had seen pub­lic evidences of its trustworthiness; but through fear of present discomfort and opposition of the Canaanites, they chose to disbelieve God. He told them to enter the land: they refused: only unbelief kept them out. ======================================================================== CHAPTER 41: 03.04. HEB_4:1-16 ======================================================================== Hebrews 4:1-16 "Let us therefore fear, lest, a promise being left us of entering into His rest, any of you should seem to come short of it." This admonition is a continuation of Hebrews 3:1-19. The promise has been left us, but the promise is to faith: any who come short of it do so only through unbelief. Let us take solemnly to heart the significance of these lessons. "For unto us was the Gospel preached, as well as unto them." Indeed, to us it has been preached in fulness: to them only "in part:" we therefore stand in a place fully as responsible as they - and more so. "But the Word preached did not profit them, not being mixed with faith in them that heard it" That Word is itself invincible, eternal, entirely unaffected by the kind of reception it receives; but he who will not receive it cannot receive profit from it. "For we which have believed do enter into rest, as He said. As I have sworn in My wrath. If they shall enter into My rest: although the works were finished from the foundation of the world." Let its notice as to "we which have believed" there is absolute affirmation, for the prom­ise is absolute. Yet this is followed by an "if," a question, -even though in the counsels of God the basis of rest had long been established. The true believer rests upon this basis; but the question is raised with those who have dared to raise a question as regards the truth of God’s promise, that is, the unbeliever. The believer’s position therefore is absolutely secure, dependent on the truth of God’s Word; but the unbeliever has the oath of God to the contrary) The blessing is dependent upon God’s work, the value of which is available to everyone, by faith; but unbelief is a base refusal of the blessing, because it refuses God’s Word. Hebrews 4:4-10 must be considered together, to be properly understood. "For He spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all His works. And in this place again, If they shall enter into My rest. Seeing therefore it re­maineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief; Again, He limiteth a certain day, saying in David, Today, after so long a time; as it is said, Today if ye will hear His voice, harden not your hearts. For if Jesus (Joshua) had given them rest, then would he not afterward have spoken of another day. There remaineth therefore a rest to the people of God. For he that is entered into His rest, he also bath ceased from his own works, as God did from His." Hebrews 4:4 illustrates the fact of how full of deeper meaning may be a brief Scriptural statement of a his­torical fact. God’s rest intimates that He had in mind an eternal rest pursuant to all His working with this present creation. Hebrews 4:5 then quoting Psalms 95:11 indicates that some would not enter into His rest. Hebrews 4:6 therefore con­cludes that "some must enter therein." God’s rest was not merely for His own enjoyment, but He had decreed that this was to be shared with others. The latter part of the verse shows that those who had first opportunity did not enter in. Doubtless this has direct reference to the unbelieving generation in the wilderness, but may be rightly applied to Israel the nation when the Gospel was preached "to the Jew first," and hence be a solemn warn­ing to present day Hebrews. However, Hebrews 4:7 goes further than Hebrews 4:6, and quotes from David, "after so long a time." Even those who did enter into the land and had been so long in it, had not really entered God’s rest, for there they were admonished not to harden their hearts. It was Joshua who had brought them into the land (Jesus is the Greek form of the same name), but he had hot given them this rest, for after their advent there, another day is spoken of. The rest therefore, as verse 9 shows, is still future. Hebrews 4:10 explains this. In the fullest sense, it is only in the eternal state that we shall rest from our own works. All things there will be entirely of God, with no admix­ture of man’s works. Toil will have no place, for toil is the result of the marring of creation. "His servants shall serve Him" infers not toil, but perfect tranquility in ser­vice. There is another sense of course in which the be­liever has entered into rest; that is, so far as conscience is concerned, and the guilt of his sins, faith in Christ has already given him rest, and he has in this regard ceased from his own works: he no longer depends on his own works to procure blessing from God. But fulness of rest is future. "Let us therefore use diligence to enter into that rest, that no one may fall after the same example of not hearkening to the Word" (N. Trans.). The matter is of vital consequence, and well worth applying ourselves in serious earnestness. A negative attitude is fatal, for it ignores the clearly spoken Word of God. If there were any indifferences to the glory of the revelation of God in the Person of Christ, the testing of tribulation or per­secution would expose it: that person would fall. The only protection for the soul is a positive, real faith in the blessed Son of God, an ear opened to receive the Word of God as living truth. Who can dare claim the knowledge of God if he refuses Scripture as the revela­tion of God? There is certainly none other, and it remains the one solid foundation for faith. "For the Word of God is living and operative, and sharper than any two-edged sword, and penetrating to the division of soul and spirit, both of joints and marrow’, and a discerner of the thoughts and intents of the heart" (N. Trans.). How this transcends all human writings. which become mere stagnant pools in contrast to the constantly flowing freshness of this river of the water of life. Its every part is full of fresh vitality, ready to meet every demand of faith upon it, for if we fail to find fresh blessing, wisdom, encouragement, from any part, this is our own failure, for the living truth is there. Moreover, it is pregnant with energy that begets active response and results where there is faith: it is operative. More than this, however, it cuts: it is no respecter of persons. A two-edged sword cuts both ways. If one would use it, he must be prepared for its cutting in regard to his own conduct and doctrine just as to that of others. It pierces and divides, that is, penetrating beneath the surface of things, it distinguishes in finest precision between things that differ. Soul and spirit could never be distinguished by mere observation or human wisdom. Yet the Word of God clearly discerns between the two, attributing to the former all that expresses feeling, emo­tion, passion; and to the latter intellect, reasoning, understanding, conscience. These two entities in man are entirely above natural science, though natural science actually bears witness to the necessity of their existence. But joints and marrow are more naturally understandable, and the scientist knows the distinction, the one being external, the other the necessary internal ingredient by which the joints operate effectually. This is but one sym­bolic illustration then of the Word’s character of dividing in any realm between outward form and inward opera­tion. How we need this for the guidance of our own souls! But more: it discerns the very thoughts and intents of the heart. In these things we are all too likely to be self-deceived, and in order to maintain self-respect will seek to persuade ourselves that our motives are actually better than they are; or to hide our actual intentions or desires under a plausible cover of avowing that we want the leading of the Lord! But let us honestly read the Word of God, and it will expose to us these secret work­ings, and make manifest the counsels of the heart. This is strikingly seen in Jeremiah 42:1-22, where Johanan and the remnant of Israel required of Jeremiah as to the will of God, declaring their absolute intention of obeying God’s Word. But the Word given them also discerned the actual dissembling of their hearts, (Jeremiah 42:20-21), and Jeremiah told them they would not obey the Word of God, but do their own will. Then their brazen actions proved the Word of the Lord to be right, but they excused themselves by denying it to be the Word of God! How little does man suspect the actual deceit of his own heart! May God give us to judge ourselves by His Word, the only trustworthy standard. It can be a grievous snare to us to assume that our preferences are consistent with the Word of God, then when the Word is given us to the contrary, to object that it must be a wrong translation or wrong interpretation, and thus dismiss it without honest inquiry. But Hebrews 4:13 follows on to say, "neither is there any creature that is not manifest in His sight: but all things are naked and opened unto the eyes of Him with Whom we have to do." While he is speaking of the Word of God, yet he says, "His sight," not "its sight." Does this not emphasize the fact that God’s Word is virtually Himself. It expresses Him as nothing else on earth can do. "Thou hast magnified Thy Word above all Thy Name" (Psalms 138:2). This does not of course mean the physical Bible, but God’s mind and will revealed in the Bible. If men profess to honor the Name of God, then His Word must be given supreme place in their lives. Indeed, it is our one means of knowing God. And it brings us under the light of His own countenance, fully exposed by infin­ite light and wisdom. This can be welcome only to faith: unbelief is terrified of such eyes of perfect penetration: and seeks to avoid God’s eyes by closing its own eyes! The last expression of the verse is however inescap­able, "the eyes of Him with Whom we have to do." To close the eyes or the ears now will not affect our having to do with Him. He will not retire from the scene, to indulge man’s love for darkness. How indescribably better to welcome those eyes now than to have them expose all the hidden things of darkness at the Great White Throne; and the end eternal remorse! Hebrews 4:14 begins a distinct division in the book, in which the Heavenly Priesthood of Christ is dwelt upon, and His eternally finished work of propitiation, in con­trast with the Aaronic priesthood on earth, the work of which was never finished. This subject continues to the end of Hebrews 10:1-39. "Having therefore a Great High Priest who has passed through the heavens, Jesus the Son of God, let us hold fast the confession" (N. Trans.). The fact of His High Priesthood has been briefly mentioned at the end of Hebrews 2:1-18 and in Hebrews 3:1 : now the subject is to be fully devel­oped. As Aaron on the day of atonement passed through all the tabernacle, so the Lord Jesus has passed through the heavens, to the very throne of God, the ultimate in exaltation. This is our Great High Priest upon Whom faith depends for the establishing of an eternal relationship with God: He cannot fail; therefore what folly it would be to give up the confession of His Name. So firm, so unshakeable a foundation calls for the utmost holding fast of our confession. "For we have not an High Priest not able to sympa­thize with our infirmities, but tempted in all things in like manner, sin apart" (N. Trans.). Though now exalted (and what joy to know Him as in the Glory!), yet He has previously passed through the circumstances of earth’s sorrow, trial, distress, and in fullest measure, so that He understands through experience all the sorrows and trials of His saints, -"in all points tempted," not from within, but from without. For He was without sin, and certainly the corrupting influences of evil had no place in His holy body, - no sickness, disease or malady of any kind. But he has moved amid such circumstances, has felt the sorrows, has borne the sicknesses, in the sense of feeling in deepest sympathy for those so afflicted. Blessed compassion indeed! And His heart remains as tender and sympathetic as in all that wondrous path of grace. In Him too we know there was perfect, pure re­sistance of every temptation that might tend to over­whelm faith. And the secret of our own resistance is communion with Himself. "Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need." This is no mere self-confidence, which would be "strange fire" (Leviticus 10:1-2), but firmest con­fidence in the Lord Jesus, - no trepidation or cringing apprehension, but a calm (though reverential) sense of being heartily welcome. For we find the majestic throne of God to be in truth a "throne of grace." While His great glory is maintained, yet His grace is there dispensed in fullest measure. The blessed sacrifice of the Lord Jesus is the basis of this character of grace attaching to the throne of God. There is a distinction here drawn between obtaining mercy and finding grace to help in time of need. Mercy is that heartfelt compassion that comes into the circum­stances of sorrow or trial; it regards one as in such cir­cumstances; whereas grace is active favor, a power that lifts one above his circumstances. Note Ephesians 2:46 in this regard. Man’s condition of misery is seen in Ephesians 2:3, then mercy and love in Ephesians 2:4, and the active work of grace in Ephesians 2:5-6, raising up and seating together all saints in the heavenlies, in Christ. Blessed communica­tion of Divine favor. And such grace is constantly available in practical life below. What real, encouraging in­centive to constant, effectual prayer! ======================================================================== CHAPTER 42: 03.05. HEB_5:1-14 ======================================================================== Hebrews 5:1-14 "For every High Priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins." The apostle of course refers to the priesthood of Aaron and his sons, which is typical of the priesthood of the Lord Jesus, and first noted are some definite comparisons. Being ordained for men in things pertaining to God indicates a provision from God’s hand to care for man’s interests as regards his relationship with Cod. The offering of gifts and sac­rifices for sins was the chief work of the high priest. These things are preeminently true of Christ. But comparison ends here, for Aaron’s priesthood was for earth alone and the offering of his sacrifices only of a tempor­ary formal value; while in contrast Christ’s priesthood is eternal, and the value of His work eternal. "Who can have compassion on the ignorant and on them that are out of the way." is we know blessedly true of our Lord, and infinitely more so than any earthly priest. But here again comparison ends, for of Aaron and his family it is said: "he himself also is compassed with infirmity. And by reason hereof he ought, as for the peo­ple, so also for himself, to offer for sins." Aaron was to sympathize with the people because his nature was the same, and his offerings were as necessary for himself as for them. The sympathy of our Lord is rather the result of His omniscient wisdom and of His lowly humiliation in voluntary suffering and death, - entering into our circumstances in pure grace. Wondrous contrast indeed! And His sympathy is more full and pure than could be that of the most tenderhearted son of Aaron. "And no man taketh this honour unto himself, but he that is called of God, as was Aaron" It is God exclusively who decides who is fitted for this place of holy media­tion between God and man. Man has not an iota of choice in this appointment. In human affairs, it is common that both sides in reference to any discussion, must agree as to a mediator, but in this matter God alone can be trust­ed to make the proper appointment, and He reserves this to Himself. "So also Christ glorified not Himself to be made an high priest; but He that said unto Him, Thou art My Son, today have I begotten Thee." This appointment too is fully of God, but it is not mere external appointment. The very announcement by God at His birth, declaring the proper Personal glory of His Son, implies that in Person He is essentially God’s High Priest. There is noth­ing similar to this in Aaron. No personal attributes had the slightest bearing on his priesthood, which was con­tinued by mere natural succession. Here however we must distinguish between official appointments and that which our Lord is by nature. Some have insisted that Christ was not an high priest on earth, assuming this from Hebrews 8:4. But there he speaks of official priesthood, which on earth was confined to the sons of Aaron. In this the Lord Jesus could have no part. Yet our present verse is plain to the effect that in Person He was priest by the very fact of His incarnation. When God announced Him as His Son, this was actually glori­fying Him as High Priest. But it was not yet official appointment, which must be necessarily of a character far higher than Aaronic priesthood,- not earthly, but heavenly. This is now referred to in Hebrews 5:6, which is the actual official announcement of His High Priesthood: "Thou art a Priest forever after the order of Melchisedec." This is a quotation from Psalms 110:4, which must have awak­ened the wonder of any godly Jew who read it. For Melchisedec was a priest long before Aaron, and though only briefly mentioned in history (Genesis 14:1-24), yet the evident approval of God was upon that history: he was "priest of the Most High God." Here was an order independent of Aaron, and previous to Aaron, yet an order that had no place in the nation Israel on earth. Wonderful indeed is the reason for this, for this man was typical of, not an earthly, but a heavenly priesthood, which is fully entered into by our Lord only in His resurrection. For Hebrews 5:8-9 most beautifully show that in His earthly path He assumed no official place whatever, but rather a place of lowliest humiliation: "Who in the days of His flesh, when He had offered up prayers and suppli­cations with strong crying and tears unto Him Who was able to save Him from (or ’out of’) death, and was heard in that He feared. Though He were a Son, yet learned He obedience by the things which He suffered." All of this is the blessed moral proof of His Person as One fully qualified for an eternal Priesthood. The verses are transcendently lovely in showing that He was really (if not officially) the High Priest of God, for He offered up prayers and supplications, - a true priestly work. Indeed, Hebrews 7:27 also speaks of His sacrifice on Calvary as a Priestly work: "He offered up Himself,"-not a work required because of official position, but the willing outflow of His own nature of pure love and grace. But further, was not all His earthly path one of godly preparation and proof as regards His qualifications for an eternal priesthood? His ability to take the lowest place in suffering, in faithful dependence upon the living God, even unto death, has marvelously proven Him worthy of the highest exaltation, worthy to receive, beyond the reach of death, an unchangeable priesthood. Thus, He was saved "out of death," not saved from dying, but in resurrection saved out of that state to which His unselfish devotion had willingly descended. His prayers were heard because of His unswerving piety and devotion to God, and He was raised from the dead in righteousness. None other could fulfill such blessed qualifications: this is the Priest we need, Him whose in­tercession with God can never fail, He who has learned in experience what obedience really means, - learned this by the things which He suffered. "Though He were a Son," and therefore in a place of dignity and glory, ac­customed to command, yet He has taken the place of Servant, learning experimentally the true character of obedience, in suffering; and moreover an obedience ex­quisitely perfect. Wonderful grace! wonderful conde­scension on the part of the Lord of Glory! And having been perfected, became to all that obey Him Author of eternal salvation; addressed by God as High Priest according to the order of Melchisedec." This will be seen to compare with Hebrews 2:10 : "perfected through sufferings" This experience in suffering was necessary to qualify Him perfectly as the Author of eter­nal salvation; and in resurrection this preparatory rigor­ous experience is seen to have been perfectly completed in every respect. His accomplishing of eternal salvation too is on behalf of "all that obey Him" His obedience is the pattern of theirs. This includes all believers. It does not mean that they obey Him in every detail, but rather that, in submission of heart they yield to Him "the obed­ience of faith:" it is in other words the proper character of every believer to obey. Certainly a believer ought to be true to character in everything; but this is his char­acter. Hebrews 5:10 therefore is the definite salutation of God in appointing Him to His present exalted place of High Priest, an eternal appointment according to the order of Melchisedec. Here is an office unchangeable, not passing to another, never to be shared with another, and hence in infinite contrast to the office of Aaron. "Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing." The very brevity of Melchisedec’s history (in Genesis 14:1-24) and the lone comment of Psalms 110:4 ("Thou art a Priest forever after the order of Melchisedec") should surely have stirred the exercise of every godly Jew with desire to know the reason for this. And ought not every Scripture stir our own hearts with longing to know the mind of God in it? But just as it was hard to interpret these things to the Hebrews, so often we find interpretation too difficult. And why? Simply because of dullness of hearing. The apostle will go on to speak of Melchisedec in Hebrews 7:1-28; but first he must deal with this affliction that so prevents our glad reception of the precious truth of God. "For when for the time ye ought to be teachers, ye have need that one teach you again which be the first prin­ciples of the oracles of God; and are become such as have need of milk, and not of strong meat" (or solid food). Among many of the Gentiles to whom Paul preached there had been far more healthy response and growth than among Jewish believers in their own land. Earthly aspirations and national pride were no small hindrance to spiritual growth: the mind set in the wrong direction will have its dulling effect upon sight and hear­ing. At least they ought to have been able to teach fun­damental principles of the grace of God, but had relapsed to a point of needing such teaching themselves. Let saints of God take this to heart today, and he prepared for the "solid food" of the Word of God. "For every one that useth milk is unskilful in the word of righteousness; for he is a babe. But solid food belong­eth to them who are of full age, even those who by reason of use have their senses exercised to discern both good and evil." It should be only briefly that we are confined to elementary principles, as a babe must be for a time confined to milk. Not that we should ever lose our taste for "the sincere milk of the Word" (1 Peter 2:2), for even the simplest things require constant exercise and spir­itual digestion; but there must be the addition of good solid food to produce proper growth and strength. This calls for skill in the use of the Word of God, and healthy exercise of the senses in discerning between principles of good and evil. It is no mere mental stimulus or progress, but a moral and spiritual condition that is not dormant, but subject to the stirring of soul-exercise. ======================================================================== CHAPTER 43: 03.06. HEB_6:1-20 ======================================================================== Hebrews 6:1-20 Hebrews 6:1 of this chapter is not properly translated in the Authorized Version, and it should be evident that we must never leave "the principles of the doctrine of Christ." Divine principles and sound doctrine must be unalterably the vital basis of all Christianity. But the New Translation reads rightly, "Wherefore, leaving the word of the beginning of the Christ, let us go on (to what belongs) to full growth, not laying again a foundation of repentance from dead works and faith in God, of the doctrine of washings, and of imposition of hands, and of resur­rection of the dead, and of eternal judgment; and this will we do if God permit." Though Christ had come, and the glory of God had been so revealed in Him, yet Jewish believers, being zealous for the law, were as yet babes occupied with those things that formerly pointed to Christ, -the sign-posts of Old Testament doctrines, - rather than with Christ Himself. This could give no perfection, or mature growth. Let us not turn back to engage our attention with the signposts but go on to where the sign-posts direct us, the full knowledge of Him in Whom all perfection is found. The teaching of the Old Testament is a foundation for the more vital teaching of Christianity. The law itself called for "repentance from dead works," by the very fact of its condemnation of evil. It called for "faith toward God," but it did not reveal "the glow of God in the face of Jesus Christ." It had its ceremonial "baptisms and laying on of hands," - formal cleansings indicating the need of moral cleansing; formal identification with the offering of animals, etc. (Cf. Leviticus 1:4), typical of a vital identification with Christ in His great work of atonement. "The resurrection of the dead" was a well-known doctrine. Law itself demanded such a doctrine, for its claims of justice and equity were not met in the brief span of man’s earthly existence: there was an accounting yet to be made. (There was however no teaching nor understanding of a "resurrection from among the dead," that is, of the distinct resurrection of saints at the coming of the Lord.) "Eternal judgment" too is a doctrine that law required and bore witness to, for if the authority of Cod is despised, His wrath against such rebellion must he consistent with His very nature; it must be eternal. These then are elementary principles preparatory to the revelation of the Person of Christ. But the apostle acids a most serious condition as to "going on to perfection," - "this will we do, if God permit." Faith has in it a maturing energy and will go on to full growth. But there are other conditions in which God will not permit this "going on to perfection." This is elucidated in Hebrews 6:4-8, where the case is plainly one of mere profession without actual faith, a profession deliberately abandoned in defiance of every clearly witnessed truth which had once been outwardly embraced. In so solemn a case, God will judicially harden, and allow no recovery and therefore no progress. "For it is impossible for those who were once enlightened and have tasted of the heavenly gift and were made partakers of the Holy Ghost, and have tasted the good Word of God, and the powers of the world to come, if they shall fall away, to renew them again to repentance; seeing they crucify to themselves the Son of God afresh, and put Him to an open shame." Let us note this well, that here is a class of persons whom "it is impossible to renew again to repentance." These are not merely ignorant souls who have been linked with some denomination, then lost interest in it. Nor are they true believers who have become lax in their ways and have "left their first love," needing to he restored to the joy of their salvation. But they are those once privileged with all the outward blessings of a Christianity that at that time was pure, fresh and vigorous, and have known its precious truths; then have callously, deliberately refused it. First, "they were once enlightened," but though mentally enlightened, the light had not penetrated the heart. Secondly, they had "tasted of the heavenly gift." But in tasting they had not eaten; and having tasted they knew what they were refusing. Thirdly, "were made partakers of the Holy Ghost." The word for "partakers" may be rightly rendered "companions," and implies that they had intimate association with the manifest power of the Spirit in the early church; but in spite of so great witness, had not "received the love of the truth," so that Romans 5:5 was never true of them: "The love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us." They were partakers in an outward sense merely, never had the Spirit of God indwell them. Fourthly, "and have tasted the good Word of God." Here again, tasting was not receiving, no actual assimilation of it, no "drinking in" (Cf. Hebrews 6:7). The fifth of these privileges which gave them such responsibilities is that they had tasted "the powers of the world to come." Miraculous powers had accompanied the institution of Christianity particularly in Jerusalem, - powers that have their place properly in the Millennial age: they had witnessed these, so that any desertion of Christianity in this case could only be deeply culpable guilt. Their "falling away" therefore in Hebrews 6:6 is their turning deliberately against the marvelous and clearly attested truths they had once professed to embrace. This is apostasy. There remains no possibility that such souls as this will be "renewed again to repentance:" so rebellious a stand against known truth incurs the judicial blinding of God. We must not however infer that this is true of every case of profession of Christianity, which may be given up. For today there are no such marked public evidences of the truth of Christianity as in those early days. Present-day Christendom has compromised its purity: its freshness and vigor have gone. Its corruption and division are in great contrast to its inception in the blessed power and liberty of the Spirit of God. Yet there is still solemn warning in these verses. If one has actually known the truth of Christianity and the reality of its being of God, then deliberately to turn against the Lord Jesus is to seal his own doom. This is, in personal attitude, to "crucify the Son of God, and put Him to an open shame," - to willingly give approval to His crucifixion and rejection by the world. This would compare with the "sin against the Holy Ghost," which is never forgiven. "For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God: but that which beareth thorns and briars is rejected, and is nigh unto cursing, whose end is to be burned." As these two types of earth differ fundamentally, so is the line drawn between true believer and false professor. To "drink in the rain," the earth must be pliable and porous. Where the plow has done its cultivating work, the implanted seed will respond to the gentle rains and bear fruit. So the stirring work of the Spirit of God prepares by true repentance that which is then called "good ground," and the fresh water of the Word of God is taken into the soul, bearing fruit and receiving blessing from God. But where the rain from heaven is not drunk in, the arid ground produces thorns and briars, - only abortive attempts at fruitfulness. So a heart untouched by the blessed work of repentance, not drinking in the pure Word of God, may make some show of Christianity for a time, but will in the end bring forth what is harmful rather than good. The thorns will be burnt, for they will not be allowed to remain to cause hurt and damage. But the person who produces them, actually choosing them in preference to the good he has known, must suffer the same dread judgment of God. But if Hebrews 6:1-8 are a solemn test of profession, and warning against a mere outward adherence to Christianity without reality, the remaining verses of the chapter are of the utmost, sweetest assurance and encouragement to the true believer. "But beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak." How beautifully calculated is such a verse to appeal to all in whom faith is a reality. Faith will produce better things, things consistent with salvation. For those things produced by an apostate can never accompany salvation, proving that he never had known salvation. "For God is not unrighteous, to forget your work and labour of love, which ye have shewed toward His Name, in that ye have ministered to the saints, and do minister." The very nature and character of God is such that it is impossible for Him to overlook the evidences of true faith. On the one hand He is perfectly righteous to reject a profession that shows no faith, but on the other hand His very righteousness requires that He fully recognize every "work and labor of love" shown "toward His Name." Such motives of love can be the result only of faith in Him Personally: and the eternal assurance of the believer is vitally bound up with God’s perfect righteousness. He can forget nothing that is the actual fruit of "love toward His Name." This was publicly seen in one’s treatment of the saints of God. Persecution and reproach was at the time rigorous, and those who would persist in ministering to the welfare of the saints would expose themselves to the enemy’s hatred. Thus faith was a necessity for continuance. "And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end." Diligence was there, but he desired it on the part of every individual among them: only such endurance would evidence "the full assurance of hope;" for if one would apostatize from Christ, he would prove himself utterly devoid of any assurance of the hope of Christianity. "The hope" is of course anticipation of the future, but with "full assurance,"-no element of uncertainty. "That ye be not slothful, but followers of them who through faith and patience inherit the promises." Lax indifference to the glory of God’s revelation in the Person of His Son is inexcusable. Others had avoided slothfulness, and had maintained faith and endurance; both New Testament saints (such as leaders mentioned in Hebrews 13:7) and the grand examples of faith in the Old Testament, as seen in Hebrews 11:1-40. Such faith is worth our wholehearted following; for the promises were given only to faith, and faith alone will inherit them. "For when God made promise to Abraham, because He could swear by no greater, He swore by Himself, saying, Surely blessing I will bless thee, and multiplying I will multiply thee. And so, after he had patiently endured, he obtained the promise." This quotation comes from Genesis 22:15-18. How manifestly it is intended to contrast with Hebrews 4:3 : "As I have sworn in My wrath, if they shall enter into My rest." In this latter case the oath of God raises a solemn question as to those who in unbelief have questioned God’s faithfulness. But here in Hebrews 6:1-20 how strong an oath from the mouth of God assures Abraham of His unconditional blessing, because Abraham believed God. God swore by Himself. The entire glory of God then is involved in this great oath. Wonderful, unchangeable, absolute certainty! And if the fulfillment of the promise was long delayed, yet this waiting time would but prove the reality of the faith that believed God: "he patiently endured." "For men verily swear by the greater, and an oath for confirmation is to them an end of all strife." Far more importance thus is attached to an oath than to merely the word of man. Thus, grace on the part of God deigns to make this solemn oath, to give us unshaken assurance of His blessing. Indeed, His word is fully as certain as His oath, but the very fact of His oath is condescension of tender compassion toward man, in desire for our fullest certainty. How marvelously gracious He is! "Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of His counsel, confirmed it by an oath: that by two immutable things, in which it was impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold upon the hope set before us." Let us note first that His counsel is immutable: there is absolute impossibility of change. The oath actually adds nothing to the Word, but only confirms it. But this beautifully displays the abundant goodness and willingness of God’s heart to give every encouraging assurance to the heirs of promise. His Word is immutable, and of course His oath also is immutable: it is impossible for Him to lie. But this faithful consideration is for the "strong consolation" of the believer, who in dire need has "fled for refuge" to Him in whom alone is hope. "The hope set before us" is heavenly in contrast to Jewish earthly hopes, - "an anchor of the soul both sure and stedfast, and which entereth into that within the veil." Let us observe that this hope allows no element of doubt, but involves rather the utmost certainty of anticipation. What an anchor of the soul! Stability, consistency, stedfastness will be ours in proportion as our souls lay hold upon the blessed reality of such hope. A striking illustration of this verse was known in the days of sailing vessels. Particularly when the harbor entrance was narrow, a little boat called "the forerunner" would carry the anchor of the larger vessel into the harbor, and cast the anchor there. Then winding in the anchor cable, the vessel was drawn on a straight course into the harbor. "Whither the Forerunner is for us entered, even Jesus, made an High Priest for ever after the order of Melchisedec." If the veil involves some measure of obscurity, yet we know the blessed One who has entered there, and this assures our being drawn unerringly there, the wind and the waves of circumstance being of little consequence in this regard. This One who in lowly Manhood on earth has proven unchangeable, faithful, stable, - Jesus - (Name of unspeakable sweetness!) is rewarded in Glory with the dignity of an official, unchangeable Priesthood, "after the order of Melchisedec." Thus, both in perfect grace and perfect faithfulness the interests of His saints are presently and eternally cared for. It will be noted that the necessary digression of the apostle begun at Hebrews 5:11 is now concluded, and he returns to the precious consideration of the Melchisedec Priesthood of the Lord Jesus. ======================================================================== CHAPTER 44: 03.07. HEB_7:1-28 ======================================================================== Hebrews 7:1-28 "For this Melchisedec, king of Salem, priest of the most High God, who met Abraham returning from the slaughter of the kings, and blessed him: to whom also Abraham gave a tenth part of all: first being by interpretation King of righteousness, and after that also King of Salem which is, King of peace: without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually." The brief record of Melchisedec found in Genesis 14:1-24 is as a shining light appearing momentarily and vanishing. But only thus is God’s purpose served As typical of Christ’s present official Priesthood in resurrection, this record is exquisitely beautiful. First, Melchisedec means "King of righteousness," and secondly, "King of Salem" means "King of peace." Being the one perfect upholder of righteousness, Christ is also the one true Source of peace. The two cannot be divorced. And He is the one Mediator between God and men, the High Priest upon the throne of God. As Melchisedec blessed Abraham, bringing forth bread and wine for his refreshment after the stress of his contest with the kings, so the Lord Jesus, in the present day of grace, ministers to His saints the memorials of His wondrous death. for sustenance in an evil world, and for protection against the world’s seductions, as instanced in the offer of the king of Sodom to Abraham (Genesis 15:21-22). Abraham, in response to Melchisedec’s grace, rendered him a tenth of all the spoils, not as a legal requirement, but in willing-hearted recognition of his superior position. We cannot fail to see a typical character in this. Revelation 7:3 does not imply that Melchisedec personally had no parentage, no beginning or end, but that the record has designedly omitted any reference to these things, in order that he might be a striking type of Christ. He is not (as some have imagined) the Lord Himself, "but made like unto the Son of God." Since there is no record of his death, this implies that the Melchisedec priesthood is perpetual. How good to observe that this perpetual priesthood is so shown to have been in God’s thoughts long before the introduction of the temporary priesthood of Aaron and his sons in Judaism. But only by means of these many omissions as to Melchisedec’s history could this man serve as a type of Christ as Son of God. How intricately beautiful is the Word of God in its wisdom and precision! "Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils." What profound significance this should have for an Israelite! Abraham, the highest, most honored of all Israel’s progenitors, had himself fully acknowledged another as greater than himself! "And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham." While Abraham had given tithes, yet the Levites, who came out of the loins of Abraham, were commanded to take tithes of their Hebrew brethren. In Abraham they were subordinate to Melchisedec: under law their brethren were subordinate to them. How clearly this shows that law was an inferior thing to the Melchisedec priesthood, and therefore only temporary in character. ’But he whose descent is not counted from them, received tithes of Abraham, and blessed him that had the promises. And without all contradiction the less is blessed of the better. And here men that die receive tithes; hut there he receiveth them, of whom it is witnessed that he liveth. And as I may so say, Levi also, who receiveth tithes paved tithes in Abraham. For he was yet in the loins of his father, when Melchisedec met him." Thus Melchisedec, long prior in time to Levi, received tithes from Levi’s great father, and conferred blessing on him, as one himself greater. Lovely picture of the blessing of the Lord Jesus Christ bestowed on the man of faith! The Levites also received tithes until they died, at which time this dignity ceased. This order of things was continually interrupted by death: how then could the order itself be permanent? But now, the true Receiver of tithes, the true Blesser, is the One of whom it is truly witnessed that He liveth. Melchisedec is a type of this only in the fact that Scripture gives no record of his death. Christ’s Priesthood is permanent, because he lives.Moreover, inasmuch as Levi’s progenitor, Abraham, payed tithes to Melchisedec, then we conclude that Levi did so, for he was at that time "yet in the loins of his father." The entire legal system is therefore seen to be inferior to the blessed Person whom Melchisedec typifies, the Lord Jesus Christ. "If therefore perfection were by the Levitical priest-hood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?" Here the apostle adds another strong and conclusive proof from the Old Testament that a change of the priesthood and of the law was imperative. "For the priesthood being changed, there is made of necessity a change also of the law." Perfection is a vital subject in Hebrews, and one which the Jew must fully approve. But was it found in the law? Impossible! for if so why did the law bear witness that another priest should rise of an order not known under the law? Law in fact excluded all others from the priesthood except the line of Aaron; but it prophesied of a different order entirely. Moreover, if the priesthood were to change to a completely different order, then the law must change: God’s methods of dealing would certainly conform to the character of the priesthood He instituted. "For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar. For it is evident that our Lord sprang out of Judah; of which tribe Moses spake nothing concerning priesthood." Indeed, King Uzziah, of the tribe of Judah, for his daring to enter the temple in a priestly capacity, was immediately smitten of God with leprosy (2 Chronicles 26:16-21). And the Lord Jesus while on earth sought no place whatever in the official priesthood; made no suggestion of assuming the place or duties of a priest in the temple. Nevertheless, Scripture had established the fact that Israel’s Messiah must be of the tribe of Judah; that the Son of David would sit upon David’s throne in perpetuity (Isaiah 9:6-7). And more than this, Zechariah 6:12-13 boldly says of this same blessed Person, "He shall be a priest upon His throne." "And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest, who is made, not after the law of a carnal commandment. but after the power of an endless life. For He testifieth, Thou art a Priest forever after the order of Melchisedec." The type is the more complete when we consider that Melchisedec was both king and priest. The Aaronic priesthood could never fill the former qualification, for the king could not rise out of Levi; but this lone, striking statement in Psalms 110:4 opens out wonderfully the truth of the necessary change in the order of priesthood. This new priest must be constituted so, not by the law of a carnal commandment, - that is, a law governing the flesh in its condition subject to decay and death, - "but after the power of an endless life." He must be One Personally superior to death, though indeed He has in voluntary grace passed through it for our sakes, triumphed over it in the power of an endless life, which law could never have, nor give. "For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof. For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God." In one respect therefore the dispensation of law was weak and unprofitable. While it was perfectly just and holy, hard and inflexible, yet it had no strength to introduce righteousness among men. True, it condemned unrighteousness, but was utterly weak as regards providing any remedy: it could expose the terrible loss that man had incurred by sin, but could provide no semblance of profit. It could change nothing: it made nothing perfect, but rather confirmed the hopelessness of the actual condition that existed. Therefore, how infinitely greater is the "better hope" which brings perfection with it. Of course, this perfection is in the living Person of the blessed Son of God, Him whose endless life is the very essence of power and profit, Who in pure grace communicates life and eternal blessing to those once under sin and the sentence of death. And thus indeed "we draw nigh unto God," in contrast to the rigid distance that law had maintained. But another great contrast in these two orders of priesthood must he noted. "And inasmuch as not without an oath He was made priest: (For those priests were made without an oath; but this with an oath by Him that said unto Him, The Lord sware and will not repent, Thou art a Priest forever after the order of Melchisedec) by so much was Jesus made a surety of a better covenant." An oath involves what is binding and unalterable; hence no oath was made at all in reference to the induction of priests of Aaron’s line; but it has been made in reference to Christ. Such an unchangeable oath then means that He is the surety of a better covenant, a covenant sure and unalterable. And to this another contrast is added: "And they truly were many priests, because they were not suffered to continue by reason of death: but this Man, because He continueth ever, hath an unchangeable priesthood." Law required many priests, that is, High Priests: the new covenant allows but One. This was impossible under law, of course, for death intervened. But how blessed to contemplate this Priest, who "continueth ever," and His priesthood therefore unchangeable. All of these details are perfectly interwoven in marvelous consistency, bearing witness to the minute accuracy of the Old Testament as well as the New. "Wherefore He is able also to save them to the uttermost that come ’unto God by Him, seeing He ever liveth to make intercession for them." We may observe here how vitally the perpetuity of our salvation is bound together with the perpetuity of His Priesthood. This is salvation in its fullest and all-inclusive character, not simply the initial salvation of the soul, nor present salvation from the evils and pitfalls that beset the Christian path; but both of these, beside future salvation out of this world and for eternal glory. Blessed fulness indeed, and dependent utterly upon Him who "ever liveth to make intercession." Does this mean eternally dependent? Indeed so: and we should not want it to be otherwise, for it is dependence upon One eternally dependable. "For such an High Priest became us, Who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens." Aaron and his sons were not at all suited to meet our actual need. The High Priest fully becoming to us must have infinitely higher characteristics. First, in character He must be holy, having unvarying love of good and hatred of evil. Secondly, in conduct He must be harmless, having no element of disregard for the need or welfare of others. Thirdly, in contact He must be undefiled, not in any measure contaminated by circumstances of corruption. Fourthly, His communion must be "separate from sinners," His path one that drew a clear line of demarcation between Himself and those in a course of sin. All these are seen beautifully in our blessed Lord in His entire path on earth, and of course in no other. But fifthly, He must he "made higher than the heavens." A mere earthly level of priesthood would not do. He must be given a position higher than all others, everything being subordinate to His authority, that He might use all things for the welfare of those for whose blessing He is appointed. "Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the sins of the people, for this He did once, when He offered up Himself." One who must sacrifice daily could never actually meet the need of our souls, for the daily repetition only hears witness that the need has not been met. The first part of the verse then speaks strictly of the Aaronic priesthood, under which order the priest must offer both "for his own sins, and then for the people’s." The concluding phrase is the blessed contrast seen in the Lord Jesus. His sacrifice is perfectly completed: "this He did once when He offered up Himself." The eternity of His Person gives eternal value to His blessed work. In this the believer has rest. "For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated (or perfected) for evermore." Here is an added testimony as to the weakness of law: it appointed men who have infirmity as high priests. A system in the hands of failing creatures must be a failing system. But "the Son" is again seen in beautiful contrast: in resurrection, having accomplished propitiation, He is perfected forever. Indeed, in life on earth, He has proven Himself without infirmity, and now in resurrection as superior to death, - perfect in every respect as High Priest forever. ======================================================================== CHAPTER 45: 03.08. HEB_8:1-13 ======================================================================== Hebrews 8:1-13 "Now of the things which we have spoken this is the sum: we have such an High Priest, who is set on the right hand of the throne of the Majesty in the heavens: a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man." Another contrast now appears in Hebrews 8:1-13 between Aaron and Christ: not only is the Priest Himself of a higher and perfect character, but the ministry He introduces is "more excellent" than that of Aaron (see Hebrews 8:6). But Hebrews 8:1 would focus our attention upon "such an High Priest," exalted to the highest possible place of glory. For if He is indeed "a minister," He is more than that - the Object of fullest worship and adoration. But being "a minister of the sanctuary (or of the holy places) and of the true tabernacle," His ministry is of universal character, eternal, purely and fully of God. The earthly tabernacle was but a faint picture of this, for though God’s pattern was followed with utmost care, it was yet actually the work of men’s hands, its ministry therefore temporary. For the tabernacle is symbolic of the universe. The inner sanctuary typifies Heaven itself, the ark therein a type of the throne of God. The outer sanctuary would indicate Israel, the priestly nation, as in the millennium, in closest outward relationship to God. The court would speak of the rest of creation. Actually, in the coming day, all of creation will be affected by the High Priestly work of the Lord Jesus, but its character is Heavenly, for He Himself has entered the "Holiest of all," now in the presence of God for us. This is a great, universal ministry, therefore, and not one confined to one nation under heaven. But in Hebrews 8:3, a comparison is again noted: "For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this Man have somewhat also to offer." Since this is the necessary character of a priest, then certainly this High Priest must have an offering to present to God. In this case, the apostle does not speak of His offering Himself up in death, but of a present offering. "For if He were on earth, He should not be a priest, seeing that there are priests that offer gifts according to the law." Here again is contrast. He could not be an official priest of an earthly sanctuary, for this was confined to the line of Aaron. His official priesthood now is far above this. Note that the verse does not say that He was not a priest on earth; "but if He were on earth He should not be a priest." His present priesthood has no place now on earth, for He is officially High Priest now. As we have seen, in moral character He always was a Priest, but not officially on earth at all. Similarly, even on earth He was actually King of Israel; but He will not officially take His throne as such until a yet future day. These distinctions ought to give no difficulty. Priests on earth however, who are linked with Israel’s legal system, "serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith He, that thou make all things according to the pattern shewed to thee in the mount." The word "example" here may be rightly translated "representation." Moses was given no light or indifferent task. He was not allowed in one iota to change the pattern God gave him, however the children of Israel might have felt about it or considered that some things might he improved upon in their eyes. This was to represent heavenly things, and only God could be depended on to give instructions. How solemn a word for the church today also, as regards true order according to God. Sad indeed that in too many cases man’s thoughts have been allowed to qualify and alter the truth of God concerning the order of the church. This is a gross insult to God, and a false representation of His mind and will. But besides representation the legal system was a "shadow." There was no solid substance in it: this is found only in Christ. The actual substance is heavenly, and the shadow of this was cast on earth, in anticipation of the substance. "But now hath He obtained a more excellent ministry, by how much also He is the Mediator of a better covenant, which was established upon better promises." His ministry is superior because He is the Mediator of a superior covenant, which is founded upon superior promises. Indeed, the promise to Abraham was long before the law. Moreover, it was an unconditional promise as to Abraham and his seed, while the promise given to Moses was conditional upon the obedience of the people. How vastly inferior this was, for it could introduce no blessing at all. But the new covenant is the actual fulfilment of the magnificent promise to Abraham, which really manifests the heart of God, and the sufficiency of God, - He Himself accomplishing all blessing, with nothing dependent upon the energy or virtue of man. How much sweeter therefore, how much stronger, how much more full of blessing is the ministry of our Lord, the great Mediator of the new covenant. Not that the new covenant is addressed to Christians, no more than was the Old. Both are definitely Jewish. This is seen clearly in Hebrews 8:7-10. Nevertheless, though we are not therefore under a covenant in any respect, yet the blessings of the new covenant are ministered to Christians by pure grace, through Him Who is Mediator of the new covenant. This is grace, the branches of blessing spreading out over the wall of Jewish separation, and reaching Gentiles, who were not the subjects of promise, nor ever in any covenant relationship with God. "For if the first covenant had been faultless, then should no place have been sought for the second. For finding fault with them, He saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah: not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in My covenant, and I regarded them not, saith the Lord." The first covenant was not faultless, because it could procure no blessing for those who broke it; and of course those to whom it was given proved themselves far from faultless. Consequently, there was ample room for, and necessity of a new covenant. Observe that verse 8 says, "finding fault with them," not with the covenant. The apostle quotes from Jeremiah 31:1-40, and of course it is plain that the new covenant was there promised exclusively to the house of Israel and the house of Judah. Both are mentioned because of the division of the ten tribes from the two in Rehoboam’s time. No tribe will be excluded from the new covenant: in that order of things the division will be Divinely healed. And the terms of the covenant must he in contrast to the terms of the former one, given when God led them out of Egypt. Note the reference here to God’s compassionate mercy in liberating them from Egypt, a work altogether of sovereign power and grace, in the face of which Israel yet had the ignorant boldness to choose a covenant of law! They required more than this experience to convince them that the mercy of God was their only source of blessing; and the nation has not learned it yet. But they certainly "continued not" in the first covenant, and God has "regarded them not." This will be so until they cease "going about to establish their own righteousness," and abandon themselves to the mercy of God. "For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put My laws into their minds, and write them in their hearts: and I will be to them a God, and they shall be to Me a people: and they shall not teach every man his neighbor, and every man his brother, saying, Know the Lord: for all shall know Me, from the least to the greatest. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more." How vastly different are the terms of this covenant from those of the old. There is no condition whatever here, that is, nothing based upon the fulfilment of human responsibility. No requirement is stipulated at all as regards Israel: it is entirely a matter of God alone fulfilling the terms. Israel has proven that she is utterly without ability to present to God anything that could possibly deserve His favor; and therefore if she is to be favored, it must be entirely on the ground of God’s work. Of course, it is necessary that she be brought down to first acknowledge her utter destitution and helplessness before she will submit to this great and sovereign grace: only thus will she be in a state to give the entire glory to God. Putting His laws into their minds and writing them in their hearts is a miracle of mercy. Does it not plainly speak of the new birth, a complete changing of the heart in true repentance toward God and faith in the Lord Jesus Christ? Nothing short of this will do for Israel. and it is just as necessary for every soul of man today. "Except a man be born again he cannot see the Kingdom of God" (John 3:3). It is the goodness of God that leads to repentance (Romans 2:4), and it is by the Word of God that new life is given (1 Peter 1:23). This will be true of "all Israel" in the millennial age. The Gospel will not be preached among them, for all shall know the Lord. How mighty a work of Divine grace in that stubborn nation, so long dealt with in chastisement and affliction before being broken and blessed. Isaiah 66:8 prophesies of the wonder of this great work: "Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children." Such is the blessed work of God within the soul. Verse 10 however also speaks of the actual outward acts of disobedience, and shows that Divine mercy would be required to dismiss these. "For I will be merciful to their unrighteousness, and their sins and iniquities will I remember no more." How God could righteously show this mercy is not here mentioned, but Hebrews 9:1-28 and Hebrews 10:1-39 dwell upon the greatness of the public work that must be done for this, - that is, the wondrous sacrifice of Christ. "In that He saith, A new covenant, He hath made the first old. Now that which decayeth and waxeth old is ready to vanish away." The legal covenant, not having in it the capacity to endure the stress of man’s condition, must be replaced by that which endures. The new covenant necessarily renders the first old, and it will never be revived. The new is not merely a method of patching the old: the old must be entirely discarded. And the new will give place to nothing else: it is perpetually new. ======================================================================== CHAPTER 46: 03.09. HEB_9:1-28 ======================================================================== Hebrews 9:1-28 Hebrews 9:1-28 and Hebrews 10:1-39 form a wonderful climax in the orderly presentation of the truth in this epistle: If according to the new covenant, a man must be morally fitted for the presence of God by means of the new birth, as we have seen, yet the way into Gods presence, the holiest of all, must also be clearly made manifest. These chapters admirably and fully deal with this grand subject. And first, from Hebrews 9:1-10, the service of the tabernacle is summarized for us, for its typical significance is of deepest importance in this matter. A study of the details of these things in Exodus and Leviticus would greatly repay the godly reader. "Then verily the first covenant had also ordinances of Divine service, and a worldly sanctuary. For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the shewbread: which is called the sanctuary. And after the second veil, the tabernacle which is called the holiest of all: which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron’s rod that budded, and the tables of the covenant; and over it the cherubims of glory shadowing the mercy seat; of which we cannot now speak particularly." The details are not to be dwelt upon here, but we are intended to closely observe the distinction between the two holy places, the sanctuary and the holiest of all. Indeed, emphasis is put strikingly upon the holiest of all; for in the outer sanctuary the candlestick was of pure gold, the table of shewbread was overlaid with gold, yet the gold is not mentioned in connection with these, while it is mentioned three times in verse 4, in connection with the holiest. Moreover, the incense altar, which was in the outer sanctuary, is not mentioned at all. It was also overlaid with gold. Perhaps the reason for this is that under law there had been no true, real worship, of which the incense altar would speak. Gold is typical of the glory of God, and though this was involved in Judaism, yet His glory could not in any full measure be revealed under law and its shadows. Thus the Spirit of God would direct our attention to the greater revelation connected with the holiest. This is typical of Heaven itself, while the outer sanctuary is typical of the sphere of Judaism and the earthly priesthood. This is intimated in the following verses: "Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service. But into the second went the High Priest alone once every year, not without blood, which he offered for himself, and for the errors of the people: the Holy Ghost this signifying that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing." Judaistic priests had access at all times into the first sanctuary: it was the sphere of their common service as the sons of Aaron. But none of the common priests were allowed at any time in the holiest of all. The High Priest alone on the great day of atonement each year was allowed in, in order to sprinkle the blood of the sin offering before and on the mercy - seat. The veil remained always between the two sanctuaries, keeping the holiest of all in constant darkness. What a lesson for Israel! Here was continual testimony to the fact that there was a sphere into which Judaism could give no free access. God Himself remained in the thick darkness. Yet the entrance of the High Priest each year was an indication that God had not precluded the possibility of man’s entrance there; while at the same time the High Priest is a striking type of the Lord Jesus - the Man Christ Jesus, Mediator between God and men. But the way into the holiest could not be made manifest in connection with the first tabernacle, that is, under the legal system: the system itself pointed to something beyond itself. It was "a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience, which stood only in meats and drinks, and divers washings and carnal ordinances, imposed on them until the time of reformation." Such gifts and sacrifices left the conscience still unpurged. Their actual value lay only in the fact that they typified a better sacrifice than these. Meats and drinks too were but typical of the food and refreshment of the sacrifice of Christ - both for God and for the believer. Divers washings and carnal ordinances were typical of the application of the truth of Christ to the soul, in cleansing and sustaining power. Such things, being typical, were of course temporary, - imposed only until the time of reformation, when God would set things in proper relationship and perspective, introducing a change to end all changes. "But Christ being come an High Priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building: neither by the blood of goats and calves, but by His own blood He entered in once into the holy place, having obtained eternal redemption for us." Blessed fulfilment of all these types! Christ is come, "an High Priest of good things to come." These good things have of course not yet been secured by the nation Israel, as they will be; though the church is infinitely blessed in anticipation of that day, by her reception of Christ, with all the blessings His Priesthood brings. The greater and more perfect tabernacle is that which is eternal in contrast to the earthly system of Judaism committed to men’s hands: it would speak of the universe as in the counsels of God, - God’s eternal building. Hebrews 9:12 speaks of the eternal character of His work, in contrast to the repeated sacrifices of the old testament. By the blood of goats and calves the high priest in Israel had title to enter into the holiest on the great day of atonement; but this gave no title to remain in, and the same sacrifice must be repeated each year. But Christ, by His own blood, because of its eternal value, had title to enter into Heaven "once," having obtained eternal redemption for us." The work of the priest in Israel was always unfinished: that of Christ was perfect and complete in every respect, and God has received Him in perpetuity in His own holy presence, the holiest of all. In the type, the high priest brought with him the blood of the sin offering into the holiest, and sprinkled it before the mercy - seat, and upon it. This was necessary, in order to illustrate the fact that it was "by blood" that he had title there. It is of course evident that the actual material blood of Christ was not brought by Him into Heaven. Not "with blood;" but "by His own blood He entered in." That is, the eternal value of His sacrifice gave title to His entering Heaven as Redeemer and High Priest of His people. "For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: how much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God, purge your conscience from dead works to serve the living God?" These formal ordinances accomplished a formal result. "The purifying of the flesh" was merely an outward, public setting apart from the sin for which the sacrifice was offered. The very fact of the sacrifice was a public condemnation of the sin; and the offerer thereby linked himself with the repudiation of the sin, publicly. But there was no vital, eternal value in it. But a sacrifice of such vital, eternal character as that of the Lord of Glory, must necessarily have vital, eternal results. This is involved strikingly in the expression, "by the eternal Spirit." His was not a sacrifice by formal appointment, but by the voluntary, Divine energy of the Spirit of God. Nor are we to narrow our thoughts so as to think of "the blood of Christ" as merely the material blood which was shed, but rather to consider its deep, precious significance. For it is the sign of His life given up in sacrifice, - offered to God, whose heart takes unutterable delight in the infinite value of this. Well may Peter speak of "the precious blood of Christ, as of a Lamb without blemish and without spot" (1 Peter 1:19). Another matter of consequence is to be observed here. The actual offering of Christ through the eternal Spirit to God is seen in His baptism by John the Baptist, when the Spirit descended upon Him, and the Father’s voice bore witness to His pleasure in Him. His baptism was the very figure of the death to which He pledged Himself. But offering Himself then to God, His utter devotion eventually culminated in His being "offered up" at Calvary, His blood shed for us. How fully and blessedly such a sacrifice purges the conscience from dead works (an effect vital and permanent), to energize the soul to serve the living God! "And for this cause He is the Mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance." Having offered a sacrifice of eternal value, He is therefore necessarily the Mediator of the covenant that displaces the temporary one. Moreover, His death fulfils that which the old covenant demanded: it has satisfied the judgment of God against those sins which the old covenant brought to light. His death therefore is in a very real sense the end of the old covenant. Nothing in the old covenant could possibly provide redemption in regard to the sins it exposed; but it demanded death. Its claims have been met in the death of Christ, and its authority set aside by this great Mediator. He has triumphed in resurrection - a new and eternal condition, which involves a new covenant and introduces the "promise of eternal inheritance." How much greater is this than anything that Israel has as yet inherited? Again and again has God demonstrated to them that their possession of the land of Israel is far from permanent. Law could not secure it to them. Nor, now that many of them have returned there, will all their political diplomacy and military prowess be sufficient to hold what they have gained. They will yet be more violently oppressed than ever before, their land torn from their hands. But God has decreed that under the new covenant Israel will dwell in peace, in full possession of their inheritance, given them by God’s sovereign intervention in power and grace. Above this however, the church has her eternal inheritance "in Christ" and "in the heavenlies," and this perfectly secure now. This is consistent with the New covenant, but not actually a part of it, for we are not in any sense under a covenant, however rightly and greatly we may enjoy the benefits of it. It is to be remarked also that "covenant" and "testament" are actually the same Greek word, translated in either way. This will give more clear understanding as regards what follows: "For where a testament is, there must be also the death of the testator. For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth. Whereupon neither the first testament was dedicated without blood. For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, and water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people, saying, This is the blood of the testament which God hath enjoined unto you. Moreover, he sprinkled with blood both the tabernacle, and all the vessels of the ministry. And almost all things are by the law purged with blood: and without the shedding of blood is no remission." How perfectly this illustrates the fact of God’s foreknowledge that blessing for Israel under the law was impossible, that is blessing promised by the testament of law. The blood, shed at that time, and sprinkled so profusely, really only insisted upon the necessity of death; and being a conditional testament, that is, its blessings conditional upon the obedience of the people to law, then blessing under it was hopeless. Indeed, disobedience demanded the shedding of blood, but blood was shed in the very giving of the law and its ordinances, before ever it brought guilt to light. And every service of the sanctuary was a continual reminder that blood must be shed: there could he no remission without it. Even formal remission, applicable to a public, temporary system of things, demanded the blood of an animal. What then must eternal remission require? The old testament required death, and so must the new. And the new is entirely a testament of Divine character, expressing the will of God. How admirable the truth here: in order to come into force, the death of the testator must take place. But while law could demand death, it could not provide the death of the great Testator: indeed it only affirmed Him to be the living God, and man rightly under the sentence of death. All was hopeless under this testament. But how marvelous therefore is the new testament, full of unconditional blessing for confessed sinners, because it provides in pure grace the amazing incarnation and matchless death of the Testator Himself, on their behalf. This is what gives it eternal force and value. Only by the great mystery of incarnation - God’s being made manifest in flesh - could this wonderful death have taken place, opening the floodgates of Heaven’s blessing to unworthy sinners. The New Testament has fullest force on this grand basis of Divine grace. Sad to say, of course, Israel has today refused such grace, and there can be no application of this to that nation until they bow their hearts to acknowledge this blessed Testator who died for them. Meanwhile others, who have received Him, reap the benefits of this testament which was not actually made for them at all, - and thus grace is magnified. "It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these." Such purification was strictly formal, that is the patterns were purified: all was external. The pattern itself accomplished no actual result, no more than a dress pattern could substitute for the dress itself. But the pattern must illustrate in its measure the form the dress is to take. So the heavenly things must be purified with a sacrifice of vital character, not formal. "For Christ is not entered into the holy places made with hands, which are the figures of the true; but into Heaven itself, now to appear in the presence of God for us." He is not a formal priest of the line of Aaron performing the daily ritual of an earthly tabernacle, but infinitely above this. He has entered into Heaven itself, the true "Holy of holies," in gracious mediation on behalf of His redeemed people. "Nor yet that He should offer Himself often, as the high priest entereth into the holy place every year, with the blood of others; for then must He often have suffered since the foundation of the world; but now once in the end of the age hath He appeared to put away sin by the sacrifice of Himself." Even a casual reader of Hebrews ought not to fail to observe the apostle’s insistence upon the fact of Christ’s being sufficient and final, in contrast to the repeated offerings of the Old Testament, specifically the sin offering on the great day of atonement. If His sacrifice were comparable to these, then He must offer Himself repeatedly, and with no hope of cessation? But as Hebrew’s has so fully illustrated, since He is in Person infinite, therefore His one sacrifice has infinite value, not limited by the greatness of man’s sin, nor by the element of time, - that is by the question of whether sins were committed before or after the offering of Himself: its value is all-sufficient. It is the perfect basis for the complete putting away of sin from under Heaven, as will be known in the eternal state; and by it the sins of believers are now put away, through faith in this blessed sacrifice: faith in this way anticipates eternity. Another expression here must be noticed: "once in the end of the age hath He appeared." The age here is of course the probationary age of Judaism, which made nothing perfect. When all else was proven hopeless, the Great Creator Himself became Saviour, in one great work of infinite perfection and completeness. Blessed Redeemer indeed! Blessed grace that offered no less than Himself! "And as it is appointed unto men once to die, but after this the judgment, so Christ was once offered to bear the sins of many; and unto them that look for Him shall He appear the second time without sin unto salvation." Here is another viewpoint also involved, that since man is appointed to die only once, on account of sin, after which he has an appointment to give an account of his sins, therefore Christ died once, offering Himself for sins, that judgment might be averted for "many," that is believers, for He Himself has borne this judgment fully for them. If it is true that He died for all, yet to "bear the sins of many" is limited to those who in faith receive Him. "As many as received Him, to them gave He power to become the sons of God, even to them that believe on His Name" (John 1:12). Thus such grace is available to "all," but applicable only to "many." The many are of course "them that look for Him." Every true child of God looks for the Lord Jesus to eventually take His rightful place of authority and glory in the universe. All may not have clear thoughts as regards the truth of the coming of the Lord, but all "look for Him." To these He shall appear the second time, apart entirely from any raising of the question of sin. This has been settled long before, and cannot be raised again. Judgment is past, and therefore His coming will be "unto salvation," that is, complete salvation bodily, the believer delivered entirely from the very presence of sin. Wonderful prospect indeed! This is the first part of the second coming, for here He appears only to believers, while later "every eye shall see Him," when He must mete out judgment to those who have refused His blessed mercy. ======================================================================== CHAPTER 47: 03.10. HEB_10:1-39 ======================================================================== Hebrews 10:1-39 The attentive reader cannot but notice the thoroughness with which this subject is treated in these chapters. It is a matter of profound importance, basic as regards any true knowledge of God, and as to approaching the presence of God. Law could not give any such revelation. "For the law, having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually, make the comers thereunto perfect. For then would they not have ceased to be offered? Because that the worshippers once purged should have had no more conscience of sins." A shadow is simply an evidence of something substantial. Hebrews 10:34 of our chapter speaks of the "better and enduring substance." This of course is what the law foreshadowed: the two were certainly not one and the same, nor is the shadow of any strength whatever to the substance. The sacrifices provided under law were but part of the shadow: they could never accomplish the redemption of which they were typical; and those who approached on that basis could find no real purging of conscience, no standing in perfection before God. For it should be evident that the sacrifice must be perfection itself if it is to bring perfection of blessing. And if it has done so, then the recipients of it "have no more conscience of sins:" a perfect sacrifice is complete in reference to accomplishing the purging of guilt, and it makes perfect those who approach God on this basis. "But in those sacrifices there is a remembrance again made of sins every year. For it is not possible that the blood of bulls and of goats should take away sins." The repetition of the offering only proved that the question of sins was not yet settled. Like a great debt owed, it was never reduced by the paying of the interest year by year. Each year thus only brought to remembrance the fact that sins had not yet actually been taken away. The blood of animals could not possibly accomplish such a result. "Wherefore when He cometh into the world, He saith, Sacrifice and offering Thou wouldest not, but a body hast Thou prepared Me. In burnt offerings and sacrifices for sin Thou hast had no pleasure. Then said I, Lo, I am come (in the volume of the book it is written of me,) to do Thy will, O God." This quotation is from Psalms 40:1-17, rightly called "the burnt offering Psalm." The Old Testament itself bore clearest witness to the fact that animal sacrifices were of no real value in the eves of God, and this Psalm is as the light breaking through the mist to declare that at least Someone would take the place of all such offerings. "A body hast Thou prepared Me" is the way in which the Spirit of God interprets His own expression in the Psalm, "ears hast Thou digged for Me." Does this not rightly imply that He would take the lowly place of the Servant, utterly obedient to the Father’s will, ears opened to hear His Word? The same is implied in His body prepared for Him. Rather than in the form of God commanding and ordering all things according to His own will, He takes the form of a Servant, assumingthe limitation of a human body, in complete subjection to the will of God. On earth, where not one had actually done the will of God, here was One Who came for that purpose, to accomplish that will in perfection. Blessed, wondrous sight! No doubt the "body prepared" is also an advance upon the thought of "ears digged," showing that the Psalmist’s expression could be fulfilled only by means of incarnation. But the apostle in Hebrews 10:8-9 repeats this quotation with the object of showing that "the first" must be taken away. in order that "the second" be established. The law itself bore witness to the fact that its own terms were unsatisfactory, and therefore that it must be set aside in favor of One who would do the will of God. "By the which will we are sanctified through the offering of the body of Jesus Christ once for all." Sacrifices under law sanctified momentarily, that is outwardly; but of permanent value it gave none. The will of God accomplished by the offering of the Lord Jesus, brings with it a permanent sanctification, a setting apart to God of every redeemed soul, for eternity. This sanctification is positional, that is it sets the believer in a separated position, as having recognized that great public sacrifice which separates between believers and unbelievers publicly. "The sanctification of the Spirit" applies of course to all believers also. but this involves the Spirit’s inward work in souls as separating them from those who have not the Spirit. This is internal, the former external. "And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: but this Man, after He had offered onesacrifice for sins, forever sat down on the right hand of God; from henceforth expecting till His enemies be made His footstool. For by one offering He hath perfected forever them that are sanctified." The fact that the priests in Israel stood continually in performing an unending round of service, indicated that their work was never done. The tabernacle had no seat, except the mercyseat in the holiest of all, which could never be approached except by the high priest once each year, to sprinkle blood upon it. Is all this ritual not a designed lesson to mankind that the most unwearying labor could never accomplish the least iota of eternal blessing. But the entire question is answered in marvelous fulness and perfection by the one sacrifice of our holy Lord, God’s great High Priest. Having accomplished expiation for sins in this one great work, He sits down in perpetuity on the right hand of God, in the holiest of all, upon the very throne which He had propitiated, having perfectly done the will of God. The perfection in Hebrews 10:14 is explained for us clearly. It is certainly not perfection in a man’s moral character of which the apostle speaks, but perfection of blessing accomplished on behalf of those who are sanctified, that is, every believer. The sacrifice being perfect, has perfect results, giving a position of perfection to the believer. The same work that sanctifies or sets apart, is the work that provides perfection for all who are sanctified. "Whereof the Holy Ghost also is a witness to us, for after that He had said before, This is the covenant that I will make with them after those days, saith the Lord, I will put My laws into their hearts, and in their minds will I write them; and their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin." We have first seen the will of God, followed by the work of the Son, and now in close connection is the witness of the Spirit. Let us observe however that it is not the witness within the believer that is here spoken of. 1 John 5:10 does speak of the Spirit of God within the believer witnessing to his possession of eternal life. But here in Hebrews 10:1-39 the witness of the Spirit is rather the Old Testament Scripture (Jeremiah 31:1-40) which had been long before dictated by the Spirit of God and therefore of course a conclusive witness to the Jew. Under the terms of this covenant, the Spirit of God had pledged all inward work in men’s hearts and minds (that of the new birth), but also a complete remission of sins. This being so, then the Old Testament itself indicated that offerings for sin would cease. This is inescapable. Had the Jews even considered so evident a fact laid down in their own Scriptures? It may be remarked also that God in Divine government put an end to Israel’s offerings perforce, following the sacrifice of Christ; for the Jews lost their city in A.D. 70, and have never had possession of the temple area of Jerusalem until very recently (June, 1967). They well know that this is the only place in which their sacrifices are allowed to be offered; and we may well wonder how soon the intensity of their desire to restore their worship of old will overcome their fear of Arab and world pressures, to such an extent as to replace the present "Dome of the Rock" with a Jewish temple. But such an attempt will be of short-lived duration: for idolatry will supplant the worship of Jehovah, and the Great tribulation fall in dreadful ferocity upon the unhappy nation. Later on, when they are restored to blessing in the millennium, through the gracious intervention of their own Messiah, the Lord Jesus Christ, God will order again the sacrificing of animals, as Ezekiel shows us, but not "for sins." They will be rather a remembrance of the perfect sacrifice of Christ, and of sins fully put away (Ezra Ezekiel 40:39, Ezekiel 40:43, Ezekiel 43:18-27). The question of sin now settled, Hebrews 10:19 proceeds to encourage the believer in those privileges proper to him. "Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which He hath consecrated for us, through the veil, that is to say, His flesh; and having an High Priest over the house of God; let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water." How infinitely marvelous a contrast to Judaism! For law sternly forbad entry into the holiest. God dwelt in thick darkness, and none dare approach. But the saint of God today is called to do so with calm, holy boldness, having fullest confidence in the blood of Jesus, which gives perfect title there, in the immediate presence of God. The way into the holiest is both "new," accomplished by the death of Christ, and "living," that is not in any sense formal, but vital and eternal. Moreover, He has consecrated it: no service of consecration is left to man at all. The veil, separating between the two holy places is here interpreted for us, "that is to say, His flesh." His perfect Manhood was actually an absolute barrier to man’s entrance into God’s presence, for in that blessed Manhood of Christ God had demonstrated that only perfection was satisfactory to Him. But the death of Christ - the rending of the veil from the top to bottom - is the wondrous work that opens the way into God’s presence for sinners. But He is also a High Priest over the house of God, One Whose mediation is perfection itself, and because of Whom the believer is gladly welcomed. Thus we observe a threefold cord of assured blessing to the believer, all centered in the Person and work of the Lord Jesus, - the blood, the rent veil, and the High Priest. We have before seen too that not only does He have authority over God’s house: He is Son over His house. Such being the case, it is but right that we should draw near, but certainly with a true heart. How could we dare stoop to deceit in connection with those things in which God’s perfect truth and love have been so clearly manifested for our sake? "Full assurance of faith" too is to be our attitude in drawing near, - no unholy familiarity or unseemly forwardness, yet no terror or shrinking; rather a calm, holy decision of faith. The "heart sprinkled from an evil conscience" would speak of the Word of God having application to the heart and conscience by the new birth. It is the sprinkling spoken of in Ezekiel 36:25. "Our bodies washed with pure water" on the other hand would speak of the effects of that new birth in the outward character of the believer. The one therefore is the internal change, the other external, but by the power of the same water, the Word of God. This latter is the "bath" that every believer receives at new birth. Compare John 13:10. "He that is bathed needeth not save to wash his feet, but is clean every whit." This washing must he distinguished from cleansing by blood, which is cleansing from the guilt of sins; for the washing of water is cleansing morally from the power of sin, that is, the effect upon the soul, both internal and external. The first (and most important) exhortation therefore is to draw near to God. But there is more to follow: "Let us hold fast the confession of our faith (or hope) without wavering: (for He is faithful that promised)." If we have been given a solid basis for drawing near to God, to give up such a position would be impossible. Hebrew professors of Christianity were however exposed to particularly serious tests of their reality, and if the false turned back, this could but be expected; but such exhortations as this verse would strengthen those who were true in heart yet possibly shaken on account of the apostasy of some. "For He is faithful that promised." Blessed rock of certainty for the believer! But Hebrews 10:24 proceeds to more posititve, active goodness. "And let us consider one another to provoke unto love and to good works." Passive submission is one thing, and needful too, but we must not content ourselves with this. True, proper activity should stem from this, a genuine concern for the blessing of others with whom God has put us in contact. Such consideration for one another is the normal fruit of Christianity. Provoking unto love and good works is done by showing such character cheerfully in our own lives, and encouraging others in such things. But let us notice that good works are not considered until after the great work of the Lord Jesus is seen to be the only resting place of the soul, the only real foundation of blessing. Thereafter, good works have their true, real value, as a proper result of the knowledge of eternal salvation. "Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another; and so much the more as ye see the Day approaching." If there is decline in the fresh, honest energy of drawing near to God, a corresponding laxity will soon appear in the desire for the gathering together of the saints. How sad that this is such a tendency in a world that supplies every inducement to forget God. One may feel himself strong enough spiritually without the need of constant gathering in fellowship with the people of God: but this very feeling is a sad sign of spiritual weakness, for which he deeply needs such assembling to the Name of the Lord. Indeed, if he is strong, he should use his strength for the encouragement of others. Or if one should give in to his own feelings of discouragement because of lack of outward public blessing, he is only encouraging the discontent and selfishness of his own heart and of others. The Lord preserve us in His mercy, to hold fast that which He has given us, and not to give up because of the trial of faith. Indeed, let us go further, and diligently exhort one another in this regard, and more urgently as we see the Day approaching. How should we feel if the Lord should come immediately after we had decided to give up a wholehearted walk with Him in fellowship with saints? The apostle here puts diligent faithfulness in contrast to apostasy. For Hebrews 10:26 is the willful rejection of the Christ who was once acknowledged. "For if we sin willfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins. But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. He that despised Moses’ law died without mercy under two or three witnesses. Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden underfoot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite into the Spirit of grace?" This is no case of a weak believer giving way to sinful conduct, for in such a case there is a restoring remedy. Compare James 5:19-20; Galatians 6:1; 1 John 2:1. But here there is no remedy. The greatness of the Person of Christ and the perfection of His sacrifices have been here discussed in wonderful fulness. The willful sin of Hebrews 10:26 is therefore the cold, deliberate rejection of this marvelous revelation of God, in the very face of having been intellectually enlightened. Notice, it is after receiving the knowledge of the truth, - not receiving the truth itself, or "the love of the truth." as is expressed in 2 Thessalonians 2:1-17. Some Jews who had professed Christianity were already revolting against it. In acknowledging it, they were admitting the necessity for a sacrifice to take away sins. Now in refusing it, they were choosing a position where there was no sacrifice for sins whatever. How dreadfully hopeless! Positive, certain judgment was the only alternative, fiery indignation, which should devour the adversaries. For in such a stand they became the callous adversaries of the God of Israel. Moses’ law, with which the Jews were familiar, sternly demanded death in the case of any who rebelled against it, when the case was established by competent witness. But the revelation of God’s glory in the Person of His Son infinitely transcends God’s speaking by the law of Moses. If the judgment under law is so severe, then the far greater enormity of the crime against the Son of God demands a far greater judgment. Three solemn charges are brought against the apostate; first, his treading underfoot the Son of God. This is similar to Ch. 6:6. It is cold contempt for the truth that the Lord Jesus Christ is God manifest in flesh. How dreadful an insult to the Eternal God! Secondly, the blood of Christ he treats as unholy, despite the fact that God’s covenants with Israel demanded shedding of blood. Thus if the Son of God Personally is cast aside, so is His great work of redemption. Such a man plainly has never been born again, yet is said to have been "sanctified" by the blood of the covenant. Taking a public stand with Christians, he had been publicly set apart by the acknowledgment of the virtue of the blood of Christ. But his heart had not actually been reached: all was merely on the surface. Thirdly, "the Spirit of grace" is despised. The Spirit of God revealing the marvelous grace of God in the present dispensation, attending this with clearest demonstration for Israel, with miracles and signs, has been deliberately insulted with haughty contempt. This compares with the sin against the Holy Ghost, which shall never he forgiven (Mark 3:28-30). In every nation under heaven, brazen contempt for a dignity is counted a grossly criminal offence, and the higher the dignity, the more grave the crime. Certainly then such daring insolence against the eternal God will reap a terrible punishment. "For we know Him that hath said, Vengeance belongeth unto Me, I will recompense, saith the Lord. And again, The Lord shall judge His people. It is a fearful thing to fall into the hands of the living God." But because God is patient, and no dire consequences of such evil are immediately seen, men are emboldened in rebellion. "Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil" (Ecclesiastes 8:11). Thus the test is complete. The patience of God allows time to prove fully the utter absence of faith in such painful cases; and when the judgment does at last come, it will be clearly seen to he absolutely and unquestionably just. Moreover, these things are so intensely serious that the judgment is not to be entrusted to human hands, nor even to angels: it is vengeance directly from the hand of the allwise and righteous God. Fearful indeed His vengeance at last manifested after years of patient grace so despised by man’s proud unbelief! "But call to remembrance the former days, in which after ye were illuminated, ye endured a great fight of afflictions: partly whilst ye were made a gazingstock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used." This exhortation would have true effect upon those souls who were real: they could not lightly overthrow the reality of what they had suffered for the Lord’s sake in their first stand for Him, and for identifying themselves with the saints who were suffering. Only a callous, untrue heart could renounce all this. For Hebrews 10:33 we quote a more exact translation: "For ye sympathized with those in bonds, and took joyfully the spoiling of your goods, knowing that ye have for yourselves a better and an enduring substance" (Numerical Bible ). Such an attitude was fully true of those who had truly received Christ. It was no small matter to have linked themselves with prisoners who suffered for Christ, exposed to the ungodly persecutor who considered himself justified in plundering their possessions because they were commonly held in contempt. But faith could rise above grieving as to temporal loss: they had what was their own, a better and enduring substance. This had given them stedfast firmness, and certainly it was no less real now. "Cast not away therefore your confidence, which hath great recompense of reward. For ye have need of patience, that, after ye have done the will of God, ye might receive the promise." If confidence in the living Cod is cast away, then its character is proven to be extremely deficient, for God Himself has not changed. Persecution tests it, no doubt, and the apostle would strengthen souls to stand by true, living faith. Patient endurance would gain its recompense, for the will of God in reference to any believer is that he should prove through hard experience that his trust is actually in the living God. "For yet a little while, and He that shall come will come, and will not tarry." Time may drag heavily and seem long when affliction and adversity try the soul, yet it is a mere moment in comparison to eternity; and the coming of the Lord is put before the soul as a constant source of encouragement, comfort, and confidence. Let the saints of God more wholeheartedly expect this and encourage one another in such blessed expectation. "Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw hack unto perdition; but of them that believe to the saving of the soul." The quotation "the just shall live by faith" is from Habakkuk 2:4, quoted also in Romans 1:17 and Galatians 3:11. It is most interesting to observe the differences of emphasis in each case, however, as illustrating the blessed fact that Scripture indulges in no mere repetition. Romans dwells upon the truth of justification, and hence emphasizes "the just." Galatians deals with the subject of living a Christian life, not by works of law, but by faith, and therefore emphasizes "shall live." Now Hebrews emphasizes the means, - "by faith" and in Hebrews 11:1-40 illustrates this beautifully. But if one should "draw back," that is, if he abandons faith. God can have no pleasure in him. How could God be pleased with one who refuses to trust Him, - a God of perfect truth and goodness.’ But there is no possibility of this on the part of any true believer. Some drew back unto perdition, "but we are not of them," says the apostle. Believing to the saving of the soul is in fullest contrast to that type of belief that is merely an outward assent to the truth of Christianity. ======================================================================== CHAPTER 48: 03.11. HEB_11:1-40 ======================================================================== Hebrews 11:1-40 This chapter in itself forms a complete division of the book of Hebrews. If previously the doctrine has been thoroughly laid down that faith is the principle of all actual relationship with God, now Hebrews 11:1-40 provides from the Old Testament itself numerous examples of positive proof that faith is the one principle that produces real results for God in all ages. It is the experimental proof. And these examples of faith are the more remarkable when we consider that the dispensation of law did not in any way emphasize faith, as does our present dispensation of grace, which indeed may be termed "a dispensation for faith." But though not publicly taught in the Old Testament, yet faith is seen to be the only actual energizing power by which anything for God was accomplished. The Psalms actually are full of declarations of the blessedness of faith, but the law did not declare it as a necessary doctrine. However, there is a power in faith that could not but manifest itself in spite of the legal system. "Now faith is the substance of things hoped for, the evidence of things not seen." This is not a definition, but shows us something of what faith does. It is that which, to the individual, gives solid substance to things hoped for. It is no mere fanciful imagination, but an honest trust in the living God, by which the things of God are made a definite, clear reality to the heart, and are thus recognized to be more truly substantial than all material substance-for the latter will pass away. Also it has that peculiar power of evidencing to us "things not seen." Faith in the living God is not blind, but the actual opening of the eyes, accepting unquestionable evidence of the reality of unseen, spiritual things. "For by it the elders obtained a good report." Did legal-minded Jews consider this? It was not rigid law-keeping that clothed with such illustrious beauty the lives or works of the most outstanding Old Testament saints, but a genuine active faith in God. This we shall see in our chapter. "Through faith we understand that the worlds were framed by the Word of God, so that things which are seen were not made of things which do appear." It is no problem to the believer to understand creation. Faith, crediting God, sees nothing too hard for Him. Some socalled scientists, who admittedly find no other alternative but evolution, will reject creation on the ground of its seeming to be "incredible," and with amazing credulity follow the theory that the universe has by the merest chance gradually taken shape out of some original, undefined, hazy nothingness! And thus, life, order, growth, instinct, feeling, sound, hearing, sight, odor, smelling, taste, memory, intellect, reason, energy, movement, personality, conscience, motives, spiritual conceptions, besides an infinite variety of material forms, and also of immaterial characteristics, seen in great variety even within one material species, - all this is claimed to proceed out of a nebulous mass of lifeless nonentity! Where in the universe, have they observed one sample of such a principle in operation? Such reasoning is of course grossly unreasonable. But in the Word of God is majestic power, and this has framed the universe. The details of this God has not told us, nor does Scripture indicate at what time the original creation came into being. The six days of Genesis 1:1-31, in which the remodeling of the earth for man is described, reveal what is comparatively recent in earth’s history. God has made visible things from things invisible. The atom, from which all matter is formed, (and which He created, Colossians 1:16,) is invisible; and the atom itself is formed of smaller, invisible parts. Scientists wonder if even these are again formed by infinitesimal particles, and are dubious if they will ever discover the smallest basic building blocks of matter. At least, the lesson is inescapable, that what is unseen and spiritual is the basis of what is material, and therefore far more important. Faith apprehends this with not the least difficulty. Hebrews 11:3 then connects faith with understanding or wisdom, and in relation to creation. But let us go further: "By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts; and by it he being dead yet speaketh." Observe that this verse connects faith with worship, related to the great truth of redemption. Sin had marred that which God had created without fault. Therefore creation was no basis of worship whatever. Cain ignored the fall, and dared to offer the fruits of the cursed creation. Abel offered a lamb by the shedding of its blood, a striking type of the redemption which is in Christ Jesus, in which the just penalty of sin is faced, and borne. Faith recognizes that this is the only ground of approach to God. Apart from the cross, no worship can be acceptable to Him. How brilliantly is this faith exampled for us in the case of Abel, and so early in history. By his sacrifice he obtained witness that he was righteous. His faith acted upon God’s revealed will in the matter. Cain, even when reasoned with by God, stubbornly refused any offering but the fruits that witnessed the work of his own hands, and his pride was his own condemnation. But God testified to the value of Abel’s gifts: He had respect to that which spoke of the offering of His own Son. Abel therefore, though murdered by Cain, continues to speak throughout all history: and doubtless multitudes have been awakened of God, through this record, to trust God’s one sacrifice. "By faith Enoch was translated that he should not see death: and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God." Here faith is connected with a godly walk in separation from an ungodly world, and therefore related to "translation" into the sphere of new creation. Genesis tells us that "Enoch walked with God." Jude further speaks of his faithful prophesying of the Lord’s coming and the judgment of the ungodly (Jude 1:14-15). He is a striking type of the church of God, which in her proper condition walks in devoted separation to God, bearing faithful witness to the coming of the Lord, and will be suddenly caught up to meet the Lord in the air, not actually seeing death. God confirms His approval of her moral separation by physically separating her from the world before judgment falls. No doubt the witness of Enoch was deeply resented, and it has been suggested that the expression, "was not found" implies that he was sought, possibly with the object of putting him to death. But God intervened: he did not see death at all! Wonderful indeed the testimony of Scripture as regards him: "he pleased God." Who can estimate the marvelous value of this? But let its remark that all of this is the fruit of simple, honest faith. "But without faith it is impossible to please Him: for he that cometh to God must believe that He is, and He is a Rewarder of them that diligently seek Him." If one does not honestly believe that "God is," then his apparent religious approach to God is thorough hypocrisy. Faith is simply a true recognition of God, and certainly nothing less than this can please God. This is the elementary essential, while the last part of the verse shows the active working of faith, that is, diligently seeking God, which is certainly to be rewarded, in accordance with the faithful nature of God. "By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith." In this case faith is connected with work as related to judgment. Noah worked because he believed God. The dreadful reality of God’s judgment had stirring effect upon his soul. His labor in building the ark, his preaching while doing so, was not prompted by light motives, but by "godly fear." God had spoken, and God would make good His word. Only Noah’s house was saved: others despised both the long preaching of Noah and his amazing labors in building the ark. But the weight of popular opinion was only folly in this case: all was swept away in the flood. Note too that by the very building of the ark Noah condemned the world. Its existence was the witness of the flood to come. Just so, the preaching of the Gospel of eternal salvation through the death of Christ, is clearest witness of the condemnation of the world. If there were no judgment, then salvation would be meaningless. The very fact of the Gospel of God’s grace is proof that the world is under judgment, from which only individual faith will deliver individuals. The world chooses to ignore both the warnings of judgment and God’s gracious provision for escape; but faith is that principle which, believing God, recognizes that God does as He says, and will tolerate no rebellion. If God says He will judge the world, He will do so. If He provides a way of escape for whosoever will receive it, then it is a perfect provision, and absolutely secures the soul from judgment. Thus Noah became "heir of the righteousness which is by faith." His works did not provide him with this righteousness, but his works were the result of faith in the living God, a faith which was counted to him as righteousness. But it is well that we notice in the first seven verses of our chapter that faith connects itself with four basic and mighty works of God, as God has revealed them. First, in Hebrews 11:3, Creation; secondly, in Hebrews 11:4, Redemp­tion; thirdly, in Hebrews 11:5, Translation, or new creation; and fourthly, in Hebrews 11:7, Judgment, God’s "strange work." Thus faith exalts the works of God, and has no confidence in what is merely man’s work. Hebrews 11:8 begins now a second section, in which Abraham and his family are the examples of faith. "By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out. not knowing whither he went." We shall see faith here, not only as related to the basic works of God, but to the personal experiences of life. God called Abraham out from a land of idol worshippers, from his own near relatives. It was no light step to take. He was a man of means, and no doubt of prominence; but when God called, it was a voice that could not be ignored: he obeyed. We are not told here with what hesitation he at first acted, for he went only as far as Haran, his father accompanying him, and did not go on until his father died. Such weaknesses of the flesh are necessarily passed over in a chapter that deals with faith. But faith did lead Abraham on, and though not knowing where God was leading him, he went. This is faith in personal life. Can God be fully trusted, or not? Is this not a simple matter for faith to decide? If so, let faith act. If the Word of God tells me the path to take, then let me take it without question. Whatever the difficulties of it. God is more than sufficient for these. If only mere religious feeling prompts me, this is a useless substitute for the clearly declared Word of God. All personal preferences and feelings must utterly give way before this tribunal of absolute truth and authority. Faith therefore in this case connects with obedience. If I have no honest spirit of obedience to the Word of God, then it is mere hypocrisy to boast of having faith in God. When God speaks, faith obeys. For faith is that which trusts God absolutely in preference to every other confidence, and it trusts His Word as showing the only true and safe course for the believer. We shall obey in proportion, as we actually trust the Word of God. Faith does not fearfully inquire first as to what may result from taking a step of obedience: the results may be safely left with God. Abraham did not investigate first to find out all about the land God was sending him to: he obeyed! "By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise." If faith first obeys, faith also continues. Here is the sted­fast, plodding life of faith, not a settling down amid earthly comforts, but a pilgrim path, as Abraham’s tent bore witness. Mere material, present advantage, is no object whatever for faith. God’s promise of better things had laid hold of Abraham’s soul, and Isaac and Jacob after him took the same pilgrim character (though indeed Jacob in particular was painfully inconsistent in it until his later years). Though Abraham sojourned in the land of promise, yet the promise of the land was to his earthly seed, and he knew that personally he would not take possession of it (Compare Genesis 15:13-15). "For he looked for a city which hath foundations, whose Builder and Maker is God." This goes beyond any Old Testament record of Abraham’s expectations, and shows that faith looked further than the limits of what God had publicly revealed at the time. The heavenly city had never been mentioned then, but faith could easily recognize that the incorruptible God would provide that which was incorruptible, above all that man observes by his senses, subject as this is to the early corruption and dissolution. Faith then desires nothing less than what is entirely the workmanship of God. It will not be disappointed. "Through faith Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged Him faithful Who had promised." Faith here connects with the receiving of strength. For while a step of obedience to God is admirable, and a life of stedfast continuance more admirable still, yet without the supply of God’s power, these are impossible. Faith finds this too; and this completes a series of seven beautiful products of faith, basic in all godly character: 1. Wisdom (Hebrews 11:3); 2. Worship (Hebrews 11:4); 3. Walk (Hebrews 11:5); 4. Work (Hebrews 11:7); 5. Obedience (Hebrews 11:8); 6. Continuance (Hebrews 11:9); 7. Strength (Hebrews 11:11). No comment is here made on the fact of Sara’s weakness of faith when first God made the announcement that she should have a son (Genesis 18:9-15). But God had the last word, and Sara then believed it. And this simple trust in the truth of God’s word produced the strength that was normally impossible. At ninety years of age she gave birth to Isaac. When God has spoken, do we not judge Him faithful, and expect Him to fully carry out what He has promised? Will He not also give the necessary strength for whatever purpose He may see fit to use us? Consider the results of Sara’s eventual quiet submission of faith: "Therefore sprang there even of one, and him as good as dead, so many as the stars of the sky in multitude, and as the sand which is by the seashore innumerable." Here is fruit beyond calculation, and certainly beyond the limits of Sara’s own hopes. Mere natural hope was dead, so that long before this she had given up any such expectation. Thus God teaches that He alone is the true Resource of His saints; and the fruit of faith’s submission is greater far than appears at the time, or possibly for years after. Only eternity will actually reveal it. Faith does not ask to see results, nor depend upon results, but it will eventually produce them, however long the time may seem. It is the principle of life out of death-resurrection. "These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth." Faith sees death to be but a necessary step toward the fulfilment of the promise, hence the quiet calmness of the patriarchs in the face of death. First in our verse we see faith’s long sight; secondly, its firm, unshaken persuasion, thirdly, its embracing with the entire soul the preciousness of the truth of God; and fourthly, its unhesitating confession before the world that earth is but a foreign land of pilgrimage. How full, and real, and precious such character! Who would exchange it for all the wealth, pleasure, power and popularity the world may offer for a brief span of years? For the latter is but a bubble of air, bursting and gone, in comparison to eternal, solid substantial reality. "For they that say such things declare plainly that they seek a country. And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned. But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God: for He hath prepared for them a city" The very actions of such examples of faith are a plain declaration that they seek something beyond and unseen, that is substantial and permanent. If Abraham had decided after coming to Canaan, that his previous home in Mesopotamia (where he had served idols) was preferable to a path of faith in the living God, then the way was open for him to return; but he had no such inclination. Just so, one who professes faith in Christ, if he prefers his former sins to a path of faith and the truth of God’s Word, may return to his folly again; but this would only prove that he had never in actual faith embraced the promises of God. Abraham desired a better country, which could only be heavenly. however meagre was the knowledge of Abraham as to its character. He could trust Cod without being told everything. Much more has been revealed to us: how much more responsible this therefore renders us! And where this lowly, self-denying pilgrim character is in evidence. God is not ashamed to link His Name with it. Blessed if it can be said of ourselves that He is not ashamed to be called our God! He has prepared for us a city. Loneliness and deprivation now will give place to fullest fellowship and fullest provision there. For this, faith waits with patience. From Hebrews 11:17-22 there are now four grand examples of faith’s triumph in the very face of death, and this concludes the record from the book of Genesis. Observe in this that the greater part of this chapter of the examples of faith is taken from a history previous to the existence of Israel as a nation. "By faith Abraham when he was tried, offered up Isaac; and he that had received the promises offered up his only begotten son, of whom it was said, That in Isaac shall thy seed he called: accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure." This history found in Genesis 22:1-24 is sublimely beautiful, both in the deliberate, unhesitating obedience of Abraham, and in the calm submission of Isaac. Abraham’s love for his son was unquestioned, yet at the Word of God he was willing to sacrifice him. It was a striking trial of his faith, for God had before told him, "In Isaac shall they seed be called," and as yet Isaac was a lad. When God had so spoken, Abraham reasoned that if Isaac should die, God would raise him up again, in order to fulfill His promise that Abraham would have descendants through Isaac. Faith thus reckons God’s word as paramount and unbreakable, and can willingly give up the most cherished possession on earth for the sake of obedience to that Word. Blessed privilege indeed! Nothing was lost by such faith. Isaac was received back again as though from the dead, - that is in figure, for of course God would not actually suffer the father’s hand to kill the child. And this too becomes a most precious type of the great sacrifice of our God and Father in giving His Son to redeem guilty sinners, by the death of the cross. "By faith Isaac blessed Jacob and Esau concerning things to come." The history here is really no credit to the strength of Isaac’s faith, for he intended to favor Esau rather than Jacob, no doubt because Esau was the elder; but God had said. "The elder shall serve the younger." However, the fact of Isaac so blessing his sons, as he himself was approaching death, is a simple witness to his faith in the living God, faith that death was no deterrent to the fulfilment of God’s promise. "By faith Jacob, when he was a dying, blessed both the sons of Joseph; and worshipped, leaning upon the top of his staff." In this case the same faith is evident, but more intelligent than in Isaac’s case, for his right hand he placed on Ephraim’s head, who was the younger, for he discerned the mind of God. And on the very verge of death the heart of the aged patriarch expands in unfeigned worship of God. Blessed confidence in the unfailing promise of God! "By faith Joseph, when he died, made mention of the departing of the children of Israel; and gave commandment concerning his bones." Genesis 50:24-25 gives us this simple history. Joseph believed the promises given to Abraham, Isaac, and Jacob. Perhaps too he was acquainted with the word of God to Abraham that his seed would be a stranger in a strange land, afflicted for four hundred years before they would he brought back to the land of Canaan (Genesis 15:13-14). But whatever the time, his bones were to be buried in Canaan, as indeed was the case. Even death, and long intervening years, was no barrier whatever, so far as faith was concerned, for it waits simply upon God. Hebrews 11:23 now introduces 7 further distinct accomplishments of faith in connection with Israel’s history from Egypt to Canaan, and this is followed by a more general list that covers the entire Old Testament. But it will have been noted in the first part of the chapter that Abraham is outstanding as an example of faith; in the latter part that Moses is outstanding. The former, being called to a path of godly separation, shows us the calm, steady endurance of faith. The latter, called to a rigorous service for God, illustrates the energy of faith. "By faith Moses, when he was born, was hid three months of his parents, because they saw the child was beautiful; and they were not afraid of the king’s commandment" (Numerical Bible). The faith here was that of Moses’ parents, - his mother in this case evidently taking the lead, according to the history. The beauty of the child was doubtless used to impress on them the glory of the Creator, who could be depended upon to honor their simple act of faith in Him. Their hiding the child no doubt endangered their own lives, but God’s honor was more important than the king’s commandment. Doubtless too the mother’s afterward placing the child in the ark at the river’s brink, was an act of faith which was used of God in a virtually miraculous way. Did she not actually give him up into the hand of God, and in an unexpected way receive him back again? Thus faith never loses by its relinquishing anything into God’s hand. May we learn such lessons well, in regard to our children, or any other possession with which we may be entrusted. "By faith Moses, when he was come to years, refused to be called the son of Pharoah’s daughter; choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures of Egypt; for he had respect unto the recompense of the reward." Forty years elapsed in Moses’ life before this definite act of faith. Doubtless his soul was deeply torn and tested as he viewed the affliction of his own people at the hand of the very nation in which he himself was exalted. He had become great, but the people of God were, suffering. Could he then take pleasure in being heir to the throne of Egypt? Eventually he was compelled to face the issue. Faith could not countenance the cruel assault of an Egyptian against an Israelite, and Moses killed the former. It does not follow that Moses acted in faith in the killing and hiding of the body in the sand. Faith might have found more honorable and wise methods of dealing; so that while his actions were prompted by faith in God, yet they also give evidence of the weakness of his faith. It was certainly not as bold as on a later occasion. Nevertheless there was decision here, a real relinquishing of his regal honors, refusing the glories the world had given him. But lest any should suggest that he ought to have remained in office in Egypt and use his influence in governmentally patronizing and improving the conditions of Israel, we answer that this would not be faith at all, but mere human sagacity. Hebrews 11:25 is the ringing answer to all this. Faith must identify itself with God’s people, and suffer with them. A man may be a public champion, with motives of utter selfishness: if he really has a heart for the suffering saints of God, he will take his place with them in suffering. Wonderful choice indeed on the part of Moses, and put in contrast to "enjoying the pleasures of sin for a season." Whatever pleasure is found in sin, it is only momentary, and leaves a bitter emptiness in the end. A word in each of the three verses here has much to tell us as regards the decision of faith, - Hebrews 11:24, "refused"; Hebrews 11:25, "choosing"; Hebrews 11:26, "esteeming." This last is a sober, judicious estimate of things. How much better the reproach of Christ than all of Egypt’s treasures! For though Christ had not yet been manifested, this faith was the anticipation of Himself as the suffering One on earth. Whether pleasure or treasure, things counted so high in the world’s esteem, they were nothing compared to the joy of a path of suffering for Christ’s sake. Moreover, faith has long vision. "The recompense of the reward" was a real consideration to Moses. How trivial the few fleeting years of this life in comparison to eternity! But let us pay closest attention to this first act of faith: "he refused." It takes resolute decision to say "No" to the world’s offers of finest advantage and distinction, but this is faith’s blessed privilege. Another forty years intervenes between Hebrews 11:26-27, during which Moses had learned in solitary experience, in "the backside of the desert," that all the wisdom of Egypt was nothing to God. Then God called him to return to Egypt and lead the children of Israel out of it. "By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing Him who is invisible." After repeated interviews with Pharoah, and manifestations of God’s heavy hand in plagues upon the nation, Moses is persuaded that Pharoah has exceeded in defying the patience of God; and when Pharoah angrily threatens Moses with death, the man of God boldly, solemnly tells the monarch, "Thou hast spoken well, I will see thy face again no more" (Exodus 10:28-29). Here is his deliberate forsaking of Egypt: no longer will he labor with it in patience: he gives it up to the judgment of God. Pharoah and his hosts were shortly drowned in the Red Sea. If in Hebrews 11:24-26 we see decision, in Hebrews 11:27 it is separation. And today the world is no longer under probation, as though God were laboring with it to change its attitude: it is rather under definite sentence of judgment which nothing can avert. Therefore faith forsakes the world,-gives it up to the judgment merited by its rebellion against God. Neither is there suggestion of fear or of cringing on the part of Moses: the king’s power is far overshadowed for him by the presence of God, as plainly as though he could see his invisible Creator at his side. Blessed reality of faith! A path of faith is that of deliberate, real separation from the world. "Through faith he kept the passover, and the sprinkling of blood, lest He that destroyed the firstborn should touch them." Separation from the world must be attended by devotion to God. For if the world is under judgment because of sin, God must also judge sin in His own people. How can this be done without the judgment falling on their own heads? The passover gives the answer. The blood of sacrifice must shelter the soul. Indeed, the blood on the doorposts and lintel was the sign that judgment had already fallen, though upon an innocent victim, - the lamb, - the punishment therefore borne by another. Blessed type of the great sacrifice of Christ, who has fully borne the judgment of every soul who in faith receives Him as Saviour. Judgment is past, and safety is assured. God had made the provision, and Moses by faith accepted it: the lamb was killed, and its blood sprinkled in simple obedience of faith. Thus Moses, by this act of unquestioning faith, would by means of the shedding of blood devote the children of Israel to God, as His own possession. "By faith they passed through the Red Sea as by dry land: which the Egyptians assaying to do were drowned." No longer do we see only the personal faith of Moses here: all Israel is linked with him. The Passover has been the basis of this link just as the cross of Christ is the basis of the unity of the church of God, the one body (Ephesians 2:16). Now Moses’ faith is seen bearing its fruit in Israel. But here faith hears the humiliation of going down to the bottom of the Red Sea, type of death itself, yet being protected from death’s overwhelming power. Confidence in God can afford to take the lowliest place, for exaltation follows: they pass through. The Egyptians seek to imitate this, but without faith, without the least humiliation of heart, and they find that unbelief is swallowed up where faith can safely pass. After Hebrews 11:29 the third 40 years of Moses’ life intervenes; and it is both significant and humbling that all the 10 years’ history of the wilderness is left silent in this record of faith in Hebrews 11:1-40. It was too largely a history of lack of faith as regards the nation itself, though individuals no doubt shine out on certain occasions (as Joshua and Caleb.) Moses dies before the event now recorded in Hebrews 11:30 : "By faith the walls of Jericho fell down, after they were compassed about seven days.’ How strange to the inhabitants of Jericho it must have appeared, to see Israel march in calm, orderly procession around the city once each day for six days,-then seven times on the seventh day. Can we doubt that in the city there was anxious apprehension as to the significance of all this? Some may have scoffed, but not without at least vague tremors of fear. Thus to the world today the Gospel of God is sounded in patient continuance, and it is itself a warning of judgment to come. The world entrenches itself against it, hoping it is secure; but it takes only the intervention of God to suddenly crumple all their defenses: the walls fall down flat, and Israel is victorious. When God gave the order to Joshua, faith simply obeyed. Here is subjugation of enemies; and the believer who has learned the previous lessons, - seclusion, decision, separation, devotion, will also learn the triumphant language of 1 Corinthians 15:57 : "Thanks he to God Who giveth us the victory through our Lord Jesus Christ", a victory not over mere natural enemies, but over "spiritual hosts of wickedness" who threaten damage to all spiritual prosperity. But there is a lovely conclusion to this sevenfold history of faith: "By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace." Thus victory has not issued merely in destruction, but in this case, salvation. If there is victory in judging evil, how much more precious the victory in the deliverance of a soul from evil! How many were with her in the house we are not told, but all were preserved. The Spirit of God had wrought true conviction in her heart, which judged both the wretchedness of her own previous life and the stubborn rebellion of the city in which she dwelt. There can be no doubt that faith produced a mighty change in this poor, sinful woman. The messengers of God she received with peace, and confessed the true condition of Jericho. Wonderful the grace of God which "brings salvation," and teaches us "that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world" (Titus 2:11-12). Wonderful too that these seven steps in the history of Moses and of Israel end in salvation for others outside Israel! Good for us to apply these things to our personal lives. "And what shall I more say? for the time would fail me to tell of Gideon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets: who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens." This general list of names and of those unnamed, together with the long list of conflicts and conquests of faith, is not intended to awaken our admiration of the people involved, but of the God who sustained and enabled them. Indeed, if we read the history of the first four named, we cannot but be impressed with their weakness of faith in many respects, yet in certain definite cases, they did act for God, and faith was in evidence. In other cases they broke down, and did not act by faith at all. We know the same of David also, a man beloved of God, yet falling into grievous sin, for which later he was broken down in deepest contrition before God. Samuel no doubt evidenced a much more steady and godly balance throughout his long life; and we ought all to be encouraged to exercise real, honest faith in every step of our experience, rather than on special occasions merely. It is the one principle that pleases God, and begets true happiness in the soul. "Subduing kingdoms" would have a parallel in the New Testament in "the casting down of imaginations and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ" (2 Corinthians 10:5). As to "wrought righteousness," here is "the armour of righteousness on the right hand and on the left" (2 Corinthians 6:7), righteousness acted on firmly in the face of wrongdoing. "Obtained promises" is a positive result of pleasing God, God revealing Himself in grace to the soul: "He that willeth to do God’s will shall know of the doctrine, whether it be of God" (John 7:17 ). "Stopped the mouths of lions" is answered in 1 Peter 5:8 : "Be sober, be vigilant, because your adversary the devil, as a roaring lion, walketh about seeking whom he may devour." Sober vigilance and stedfast faith are the preservatives. As to "the violence of fire," consider James 3:5-6; "escaping the edge of the sword." Matthew 26:52; "out of weakness were made strong." 2 Corinthians 12:9-10; "waxed valiant in fight." Acts 14:45, 46: "turned to flight the armies of the aliens," 1 John 5:4. "Women received their dead raised to life again." 2 Corinthians 2:8-10 is a similar New Testament experience along this line. "Others were tortured, not accepting deliverance; that they might obtain a better resurrection." Blessed faith indeed, and seen beautifully in Paul himself, who said, "I endure all things for the elect’s sake" (2 Timothy 2:10), and "I am ready not to be bound only, but also to die at Jerusalem for the Name of the Lord Jesus" (Acts 21:13). "And others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment: they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented; (of whom the world was not worthy). They wandered in deserts and in mountains, and in dens and caves of the earth." If the Old Testament does not give us the details of such history, at least in many of these cases, yet doubtless they were not few; and the annals of subsequent Church history record a multitude of cases of the godly suffering these very things, and tortures even more cruel, for Christ’s sake. How pregnant and precious that word, "of whom the world was not worthy." But the summing up here is of very real interest: "And these all, having obtained a good report through faith, received not the promise: God having provided some better thing for us, that they without us should not be made perfect," Though the promise of God in Christ Jesus was not fulfilled to them before their death, however ardently they may have looked for the Messiah of Israel, yet faith was maintained unto death. God had longer vision, having included present day saints in His counsels of grace. Christ came at the precisely right time, and has fulfilled the promise of God, and we on earth today enjoy this, while waiting for the day when both we and they shall be perfected. They too will yet receive the full blessing of the promise, in a higher way than will the earthly nation Israel. The better thing God has provided for us is the present knowledge on earth of the Son of God having come to fulfill the promise of God. It is thorough, untarnished grace, which should bow our hearts with adoring thanksgiving. Why indeed should we be its subjects rather than they, - who had so suffered for their faith? At least all of this serves to humble our hearts in thankfulness to the allwise and gracious God of glory. ======================================================================== CHAPTER 49: 03.12. HEB_12:1-29 ======================================================================== Hebrews 12:1-29 How rightly now Hebrews 12:1-29 admonishes the saints of God to act by faith; for where faith is in godly exer­cise, every honorable and true responsibility will be willingly assumed, with the confidence of Divine help to enable its faithful discharge. "Wherefore, seeing we also are compassed about with so great a cloud of wit­nesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus, the Author and Finisher of faith; Who for the joy that was set before Him endured the cross, despising the shame, and is set down at the right hand of the throne of God." This "great cloud of witnesses" are those of whom we have read in Hebrews 11:1-40. Our advantage is how much greater than theirs; for they were not provided with such a host of examples of faith as we are. But faith in Christ has put us on the racecourse, where endurance is so necessary an asset. Indeed, are the features of the race not seen beautifully in Hebrews 11:1-40, a host pressing on toward brighter things than the entire world could offer? A racer must lay aside every weight, not because weights are contrary to the rules of the race, but because by these he will hinder his own progress. Hence weights are not sins, but the cares of this world, occupation with things merely ma­terial, which so engage the time that the exercise of faith is hindered. But if weights are assumed, sin will more easily beset us, for the energy of faith is not present to outdistance sin’s temptations. Some Christians may be content to take a very slow pace Heavenward, weighted down by present desire for some earthly advantage or comfort; and like Peter "following afar off" find themselves suddenly caught in sin’s cunning trap. F. W. Grant points out that if we thought of sin as a pack of wolves at our heels, we should certainly not choose to carry heavy weights with us. Hebrews 12:2 speaks of Jesus as "the Leader and Completer of faith" as it may be translated. Such is the blessed Object or Goal of the saint, - "looking unto Jesus." Many others have been witnesses: He is the one Leader, the perfect exemplification of faith in all His path on earth; the Completer, He Who Himself will culminate every path of faith in blessed fulfilment of all the promises of God. In Him faith will have its complete answer and reward. Indeed, this wonderful conclusion of God’s coun­sels in infinite blessing, with its future joy unspeakable, was a wonderful incentive to the Lord Jesus Himself, to endure the cross, the awful judgment of God for our sins; "despising the shame," that is, thinking lightly of the contempt and persecution of men, considering it nothing in comparison to the glory that would later be revealed. How blessed an Object for our own faith! And now He sits at God’s right hand, His own sufferings over, but waiting yet the fulfilment of the fruits of His great work. Is it a great thing therefore for us to patiently en­dure? The end in view is no less certain for us, with its indescribable joy. "For consider Him that endured such contradiction of sinners against Himself, lest ye be wearied and faint in your minds. Ye have not yet resisted unto blood, striving against sin." Here is the blessed antidote to all discour­agement, simply the honest consideration of the Lord Jesus. The Master had been persecuted: what else could His disciples expect? Moreover, the Master had resisted unto death all the efforts of sinful men to influence Him to surrender to sin’s mastery. The Hebrews had not yet been called to go this far: would they give up for the sake of clinging to a few moments of earthly comfort? "Striving against sin" here is not the personal struggle of Romans 7:1-25, the individual fighting to free himself from sinful thoughts and feelings. In this case he must learn not to fight. but submit to the power and grace of the Lord Jesus, applying the cross of Christ to all that he is in the flesh. Nor is it here the conflict of Ephesians 6:1-24, against spiritual hosts of wickedness in heavenly places. For that conflict is in reference to gaining and holding the truth of God in its purity and uncorruptness, against which Satan so cunningly fights. But here rather it is standing with firmness against men’s persecuting efforts to entangle our souls in the same sin they prefer to serve. It is a battle, but faith is the principle that overcomes. But another aspect of suffering is considered from Hebrews 12:5-11 : "And ye have forgotten the exhor­tation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of Him: For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth." If they suffered persecution from sinners, yet it was God who was allowing this means by which to train His own to conform to His own thoughts: this was "the chastening of the Lord." Blessed is that faith that looks far deeper than the surface of things, to see that every bit of trial and affliction, though it may be occasioned by the grossest wickedness of men, is under the perfect control of our God and Father, being the very thing our own souls need to form them in the pattern God has planned. A child may little understand the reasons for his father’s dealings, but if the father has proven himself perfectly kind and trustworthy toward his child, then the child may have fullest confidence that those dealings are to be trusted. Yet, let us note that this is to be with no spirit of mere lightness or unconcern: we are not to "despise the chastening of the Lord," because it is for a purpose. Nor are we, on the other hand, to "faint," that is, to become discouraged and give in to a spirit of complaint. It is God’s love that is responsible for these afflictions, and every son He receives must have his share in this. "If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasten­eth not? But if ye be without chastisement, whereof all are partakers. then are ye bastards, and not sons." Enduring here is therefore neither despising nor rebelling, but taking it as from the hand of God. In this spirit alone can we enjoy the proper privileges of our relationship as sons of our God and Father, and reap the benefits of His dealings with us. It will be observed too in Hebrews 12:11 that this "enduring" involves exercise of soul, in godly concern as to God’s dealings. But if one were to find no testings of faith after professing to be a believer, it would indicate he was not a son of God at all. "Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live? For they verily for a few days chastened us as seemed good to them (margin); but He for our profit, that we might be partakers of His holiness." God has Himself designed this human relationship as a type of that which is much higher, and spiritual. Correction of a child is absolutely essential for the good of the child, though this depends on the attitude of the father: whatever seems suitable to him will govern his training of the child. However, God’s training is perfection itself: its object is the pure profit of the child, and no detail of it can be a mistake. Blessed indeed to be in such a hand! Only thus we learn to conform to God’s own character of holiness, to honestly love what is good, and to hate evil. "Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby." The chastening, as we have seen, re­fers to those outward circumstances of sorrow, trial, persecution, every element that is allowed to give dis­tress or pain to the soul. These will grieve the heart rather than cause joy, though faith is able to triumph even while the trial is present, when the eye is simply upon Christ. Indeed, in the face of persecution we are told to "rejoice and be exceeding glad" (Matthew 5:11-12). At least, where godly exercise has wrought its work in recognizing the hand of God in these things, the blessed result will be "the peaceable fruit of righteousness." The storm will give place to the quiet calm of solid, true blessing. God’s hand must be recognized in the trial, and the soul be drawn to seek His mind concerning it, or we can expect no blessing as a result of it: we should be guilty of resisting God’s goodness in designing such things in view of our greatest blessing. "Wherefore lift up the hands which hang down, and the feeble knees; and make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed." In the knowledge of God there is no room for discouragement: hands are for active work: our knees should have strength to enable us to stand with firm decision: our feet are for walking, and should have "straight paths" in order that there be no mere aimless wandering, but definite purpose. Moreover, an un­even. tortuous path would itself discourage "that which was lame." We may be guilty of discouraging others by our failure to hold fast to the straight paths of the Word of God. Certainly the straight path itself is never re­sponsible for discouragement: it would tend rather to heal; and our walking in such paths will tend to restore and heal those who falter. "Follow peace with all men, and holiness, without which no man shall see the Lord." Peace and holiness are normal fruits of Christianity: if they are entirely ab­sent, one has not known the Lord, nor will he stand in His presence. But let the believer follow these things in wholehearted devotion. Too often also souls may divorce these things, and insist on peace while ignoring holiness, or insist on holiness while ignoring peace. The former involves a friendly tolerance of sin, the latter a conten­tious spirit of legality. Our preservation lies in godly concern to follow both peace and holiness. "Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; lest there be any fornicator or profane person, as Esau, who for one morsel of meat sold his birthright. For ye know how that afterward, when he would have inherited the blessing, he was re­jected; (for he found no place of repentance), though he sought it carefully with tears." Godly watchfulness is only becoming to the people of God, for the enemy is ever active in seeking to tear down from inside. One may "fail of the grace of God," that is, though he has known that grace in theory, yet his heart has not embraced it: he is outwardly a disciple, but not so in heart. In such soil, "a root of bitterness" may easily spring up, a revul­sion against the pure, precious Word of God and against the holy Person of the Lord Jesus. If such should occur among Christians. how easily others may be defiled, - not perhaps going to the same lengths as the bitter offender, yet badly affected by his unholy ways. The person spoken of as "a fornicator or profane person, as Esau" is of course not a believer at all, though he may have passed as one, and for this reason can be dangerous. The test manifested Esau as an unbeliever: he sold his birthright to fill his stomach. That which God had given him he regarded with indifference, if not contempt: he despised the grace of God. Yet he afterward desired to inherit the blessing, and evidently expected to do so in spite of his having willingly forfeited it. Such is the perversity of the flesh. He shed tears of anguish in desire for the blessing, but he found no place of repentance. Not that he sought repentance: it was the blessing he sought, but did not care to repent of his proud contempt of the grace of God, which indeed is the only ground upon which God will allow the blessing. "For ye are not come unto the mount that might be touched, and burned with fire, nor unto blackness, and darkness, and tempest, and the sound of a trumpet, and the voice of words; which voice they that heard intreated that the word should not be spoken to them any more. (For they could not endure that which was commanded. And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart; and so terrible was the sight, that Moses said, I exceedingly fear and quake.") Esau sought the blessing on the ground of mere human rights, with no repentance: this would be in principle coming to Mount Sinai, where one must expect to meet with the most forbidding, repelling anger of God. Merely touching the mount meant death. Fire signified the burning holiness of God in judgment. Blackness and darkness denotes the utter absence of light in any mere legal position as before God: while the tempest indicates a state of troubled unrest. The sound of the trumpet and the voice of words is the ringing declaration of truth without mercy, which implanted awful fear in the hearts of the hearers. They could not endure what was com­manded. Note too that even a beast, which is not a morally evil creature, could not approach the mount: indeed no creature, even unfallen (as the angels of God) can approach the holy presence of God on the basis of creature merit: how much less man, who is sinful! Even Moses, the mediator, type of Christ, was filled with quaking fear. In all of this too it is most striking that no form is seen, and no face: God is hidden. This is the mount to which Israel came, where they received the law, under which they remained responsible until such time as God would in grace reveal Himself in the Person of His Son. "But ye have come to Mount Sion; and to the city of the living God, the heavenly Jerusalem; and to myr­iads of angels, the universal gathering; and to the as­sembly of the firstborn who are enregistered in Heaven; and to God, Judge of all: and to the spirits of just men made perfect; and to Jesus, Mediator of the new cove­nant; and to the blood of sprinkling, speaking better than Abel" (N. Trans.). The eternal value and blessed­ness of these eight subjects is in wonderful contrast to what goes before, in which no ray of actual, true bless­ing to mankind could penetrate the gloom: indeed nothing but the curse could actually accompany pure law. But pure Divine grace manifests both the marvelous counsels of God, the great blessings of God, and the glory of His Person. And to this believers have come. First, Mount Sion (meaning ’sunny’ rather than dark) is the earthly center of blessing in Jerusalem promised of God for the coming day of Israel’s glory, a state of settled blessing for the nation. Faith even now, believing in the unshakeable character of the counsels of God, rests in anticipation of this. Not that our place will be in the earthly city, but both Jewish and Gentile believers today have title to rejoice in the certainty of God’s counsels of grace concerning the eventual blessing of earth. Secondly however, "the city of the living God, the heav­enly Jerusalem," gives us the certainty of future heavenly blessing for all those for whom God has prepared that city. For though no doubt it is the Bridal city, named for the Bride, the church, yet it includes all saints of past ages, and martyrs also of the tribulation period. Thirdly, "myriads of angels, the universal gathering," would widen our vision further, to see greater multitudes still rejoicing in unity of worship and adoration, the fruit of God’s counsels of grace. Let us notice again, all of this involves the precious anticipation of faith. Fourthly, "the church of the firstborn, enregistered in Heaven," involves the actual blessing enjoyed now by grace, by the church, whose blessings are on a heavenly level. Fifthly, "to God the Judge of all." Not only are we blessed in being linked with the marvelous administra­tion of God’s counsels of grace, but we are brought without fear to the Great Judge, the Administrator Himself. The thick darkness no longer hides Him: He is "in the light." Sixthly, "to the spirits of just men made perfect." This expression can refer only to Old Testament saints, as a class, who have waited in disembodied form all through the dispensation of grace, for the future day of resurrection, when they will be made perfect. Without them God’s counsels of grace would be incomplete, and we rejoice in prospect of their blessing too. Seventhly, "to Jesus the Mediator of the new cove­nant" This precious Name of moral grace and beauty emphasizes the reality of His Manhood, as the one Mediator between God and men. For if we see revealed in His Person, on the one hand, the perfect light of the knowledge of the glory of God - that is, eternal Deity, - yet on the other hand is the wonder of His human per­fection as the only possible Mediator acceptable with God. To Him we are brought in righteousness and peace, with no cloud to intervene. In the eighth place (number of new creation) is "the blood of sprinkling, speaking better than Abel." Here is the precious witness of an accomplished work, the necessary basis upon which every blessing in grace becomes effective, - blood that maintains an eternal value, and for which our hearts shall be filled with unceasing thanksgiving to God for eternity! Marvelous, infinite completeness of blessing! "See that ye refuse not Him that speaketh. For if they escaped not who refused Him that spake on earth, much more shall not we escape, if we turn away from Him that speaketh from Heaven. Whose voice then shook the earth: but now He hath promised saying, Yet once more I shake not the earth only, but also Heaven. And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things that cannot be shaken may remain." The exhortation here is most solemn. When God had spoken on earth, that is, in the giving of the law, with all the awesome accompaniments that inspired terror in the children of Israel, and in such a manifestation of His power and holiness, refusal meant stern judgment; then how much more so now that God has spoken from Heav­en, His own great glory revealed in the Person of His Son. His nature of infinite love displayed in the blessed sacrifice of that Son. Blessed, Heavenly revelation! How dreadfully culpable then the guilt of turning away from such matchless, infinite grace. For grace is no indulgent toleration of rebellion. God will maintain His rights as Sovereign Judge and Creator. If His voice shook the earth at Sinai, it will yet shake more than the earth. "The heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up" (2 Peter 2:10). Reaching for the moon or the planets will be no escape from this dire judgment: man’s only hope is in Him who is "made higher than the heavens," the Lord Jesus Christ. The quotation from Haggai 2:6, "Yet once more" is shown to indicate that this will mean the removal of all that is temporary, that only what is eternal may remain. For it is only "once" then the results can be nothing but eternal. We have seen the word used before in Hebrews in the same final, absolute way. "Wherefore, we receiving a kingdom that cannot be moved, let us have grace whereby we may serve God acceptably with reverence and godly fear: for our God is a consuming fire" Blessed such a kingdom of eternal character, but received now by faith. "My kingdom is not of this world," the King Himself has declared (John 18:36), for "the world passeth away, and the lust thereof" (1 John 2:17). Since this kingdom cannot be moved, let us not be moved either, but draw from God the grace to serve Him acceptably, that is, in a manner acceptable to Him, consistent with His eternal nature and counsels. And a becoming reverence is to be accompanied by godly fear, a wholesome, serious regard for the awful majesty of God. For He is a consuming fire, fearful in holiness, consuming all that will not stand the test of eternity. The display of His grace by no means involves the slightest giving up of His holiness. ======================================================================== CHAPTER 50: 03.13. HEB_13:1-25 ======================================================================== Hebrews 13:1-25 Hebrews 13:1-6 have a striking moral relationship to what has gone before. We have seen that though God’s dispensational ways have undergone a mighty change in the advent of His beloved Son, yet His nature and character remain unchangeable. Now these verses show that moral responsibilities are not abolished either. "Let brotherly love continue." Dispensational change was not to change this at all: It is a character applicable to all ages. "Be not forgetful to entertain strangers; for thereby some have entertained angels unawares." Abraham’s hospitality (Genesis 18:1-33) is a lovely example, not only for his earthly seed, Israel, but for ourselves. This is a general rule, though 2 John 1:8-11 is an important exception: one who comes propagating a doctrine that dishonors the Person of Christ, must be refused all hospitality, and not even accorded the cour­tesy of a common greeting. "Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body." Thus, our present dispensation, though Heavenly and spiritual, does not relieve us from having to face the groans of creation: just as godly Israelites suffered for their faith in the Old Testament, so Christians also endured persecution and imprisonment for Christ’s sake; and compassionate sympathy for such is but normal and proper Christianity. "Marriage is honorable in all, and the bed undefiled: but whoremongers and adulterers God will judge." Here again Christianity in no wise annuls the sanctity of re­lationships established in creation. Some have dared to teach this; but this involves the wicked denial of moral principles that remain unchanged through all dispensa­tions. Indeed, even the law allowed inconsistencies because of the hardness of men’s hearts-not because God approved, - but Christianity reaffirms God’s creatorial rights in this regard (Matthew 19:39). But the law de­manded death for an adulterer. Such evil is no less ser­ious today than then, but judgment for it is in God’s hands, not in ours. Of course, in the assembly of God, such abuse would require the firm discipline of the as­sembly as such, and putting away from fellowship, (1 Corinthians 5:1-13) but the actual judgment for such guilt God reserves for Himself, rather than now appointing His peo­ple to execute capital punishment. "Let your conversation be without covetousness: and be content with such things as ye have: for He hath said, I will never leave thee, nor forsake thee. So that we may boldly say, The Lord is my Helper, and I will not fear what man shall do unto me." Personal godly conduct and character was not to be changed because of a changed dispensation, though "Thou shalt not covet" is replaced by the more gentle, persuasive language of grace. Two quotations are found in these verses from the Old Testament, first the blessed promise of God to Josh­ua, a man of faith, and seen here to be applicable to every child of faith, in every age. Secondly, there is the bold response of faith to such language of the Psalmist (Psalms 118:6), which every believer may adopt at all times, regardless of dispensation; and certainly ourselves, whose lot is fallen in a dispensation which is preemin­ently addressed to faith. But if Hebrews 13:1-6 have dealt with that which continues in spite of dispensational change, what follows now is characteristic of the new dispensation, to which no addition can be allowed, nor is advance possible. Let us consider this most thoroughly and digest well its im­plications. "Remember your leaders who have spoken to you the Word of God; and considering the issue of their con­versation, imitate their faith: Jesus Christ is the Same yesterday, and today, and to the ages (to come)" (N. Trans.). In Hebrews 13:17 we shall find that leaders are to be obeyed, but in Hebrews 13:7 it is evident that deceased leaders are referred to, and to be remembered. Some had doubtless suffered martyrdom for Christ: their faith had stood fast even unto death. Blessed example! Their faith was worth following. This is no mere imitation of their methods, but acting upon the vital principle of faith, as they did. Let us remember today not to dismiss from our minds the godly example and faith of men of God who are now with the Lord. Leaders of this kind are those who have sought no following for themselves, but have directed souls to the Lord,-guided them in the paths of the pure Word of God. Their conversation, that is, their entire manner of life and conduct, had a definite end in view: it was no mere haphazard conglomeration of motives that moved them: there was a vital issue above all else that influenced their actions. This we are bidden to consider. What was the secret of their stability? Their faith was in "Jesus Christ, the Same yesterday, and today, and forever." Why ought a believer to change when he has a Master who does not? "Yesterday" would refer to the blessed manifestation in flesh of the Son of God, His entire earthly path of infinite grace and truth. "Today" at the right hand of God He is the Same. Of course, hav­ing died and risen again, He is changed in bodily con­dition, but in Person, in nature, in moral character, He remains unchangeable. Blessed, faithful Lord. "And forever!" No possible circumstance can ever alter this holy, gracious lord of glory. What an Object for faith! What a consideration for our souls! How comforting, refresh­ing, encouraging, strengthening, stabilizing! May we un­ceasingly adore His precious Name. "Be not carried about with divers and strange doc­trines. For it is a good thing that the heart he established with grace; not with meats, which have not profited them that have been occupied therein" The revelation of God in Christ is certainly infinitely better than the forms and laws of Judaism; but after such revelation, advance or improvement is impossible. Men may introduce new and diverse doctrines, but they are an insult to the blessed Person of Christ, and strange in the sense of being foreign to God’s revelation. Unstable souls may be beguiled by them, but as we have seen, stability is found in the Person of Christ. The heart must he estab­lished with grace. May we know more fully and purely the sweet significance of that grace which has met the claims of a broken law, delivered us from bondage, and provided a liberty wherewith to serve God with wholehearted, voluntary devotion. How much more than con­scientiousness is this! Not indeed that conscience is ig­nored, but rather that, being exercised by the Word of God, the soul gladly acquiesces in that which conscience approves. Thankful affection for the Lord thus becomes the motive, not a mere sense of duty. The legal prin­ciple is banished, as are its forms and ceremonies. "Not with meats" is a word added here to insist that mere temporal instances of selfdenial must be no object in a believer’s life. They are good indeed if practiced hon­estly for the Lord’s sake, with no thought of spiritual merit in them; but refraining from certain meats will make a soul no better or no worse. "Meats for the belly, and the belly for meats, but the Lord shall destroy both it and them" (1 Corinthians 6:13). A believer ought to be able to give up his rights easily, whether eating of meat or anything else, without attaching any sanctimonious virtue to it, or considering it a legal imposition. Let grace reign in it, and it is very simple and honorable, as well as profitable. But those who occupy themselves with those things rather than with the grace of God, do not find profit for their own souls. "We have an altar, whereof they have no right to eat which serve the tabernacle." The Person of the Lord Jesus is the altar that sanctifies the gift, that is, which gives value to His work of sacrifice. The believer partakes of this altar, as the offerer was privileged in Israel to eat of the peace offerings. But one who serves the tabernacle, that is, clings to Judaism (which was but a temporary order of things), by that very fact ignores the glory of the Person of Christ and the efficacy of His sacrifice. What right then could he possibly have in the fellowship of Christianity? There was the clearest line of demarca­tion between the two. "For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp. Wherefore Jesus also, that He might sanctify the people with His own blood, suffered without the gate. Let us go forth therefore unto Him without the camp, bearing His reproach. For here we have no continuing city, but we seek one to come." Here another comparison with Judaism serves to strongly illustrate the great contrast between this and Christianity. On the great day of atonement, once each year, the high priest must take the blood of the sin offering into the holy place, sprinkling it before and on the mercy-seat (Leviticus 16:11-19). But the body of the sin-offering, wheth­er bull or goat, was to be taken outside the camp and burned (Leviticus 16:27). None of this was to be eaten at all, but outside the camp all was to ascend in smoke, as it were, to God. How strikingly beautiful is such a type as this. The blessed Lord of Glory, in order to fulfill the type perfectly, was rejected by His own earthly people, led outside the city of Jerusalem. and crucified. That which was solidly established as Cod’s testimony on earth, having received the oracles of God, having the promise of the Great King, for Whom they professed to look with fervent anticipa­tion, has yet been guilty of completely refusing this holy, gracious Messiah, who came with every possible proof of His glory, in fulfilment of the Scriptures they revered. Totally rejected by Israel, He "suffered without the gate." Is this not a clearest indication of the fact that both the world in general, and mere formal religion in particular, will allow no place for the blessed Son of God? But in so suffering outside the gate, He sanctifies the people with His own blood. Indeed, His blood speaks inside the holiest of all, in such manner as to eternally satisfy and glorify God, and this is sanctification to God. Yet sanctification to God must also involve sanctification from the world,-a setting apart in a very real and holy manner. He Himself was forced apart from all that was considered dignified and honorable on earth, and His people must expect to share with Him the same rejection, if they would follow Him. Yet such a path will be actually sweet to the soul, in just such proportion as we appreci­ate and enter into the sorrows of our Lord as the One "despised and rejected of men, a Man of sorrows and acquainted with grief." May we deeply meditate upon Him and upon the holy reality of His sufferings, both from man’s hand of hatred and contempt, and from God’s hand of perfect justice on account of our sins. How truly this will temper the trials of our own path, and give us actual joy in "bearing all things." What then does it require but simple, decided energy of faith to heed the exhortation, "Let us go forth therefore unto Him without the camp, bearing His reproach"? For a Jew to leave the camp of Judaism was no light matter: he could expect the same reproach that Israel meted out to his Master. But it is well to insist that our going forth is to be "unto Him." There is no real comfort, no shelter, no strength at all for a path of reproach such as this, unless these are found in the very real presence of the Lord. His blessed Person is the only sufficiency for this, and thank God a perfect sufficiency. Do we love Him? Do we trust Him? Then let us gladly bear His reproach. If it pains us, let us rather think of His greater pain. If it incurs men’s contempt or mockery, let us think of His patiently bearing that which was far worse. The camp of Judaism was what had been previously established by God, but had degenerated into a mere formal religion, leaving no room for the gracious author­ity of the Lord Jesus. How similar to Exodus 33:1-23, where, on account of the sin of the golden calf, Moses pitched the tabernacle afar off from the camp, and everyone who sought the Lord went out to Moses. It was a case clearly demonstrated, of the Lord’s authority being refused: then the believer must go to where the Lord’s authority actu­ally is. The same principle must apply at all times. If, for instance, Christian testimony should degenerate to such a state as to be comparable to formal Judaism, where religious ritual is observed, but the Name and authority of the Lord Jesus ignored, then it has become the mere "camp," degraded to an earthly basis, marked by worldly principles. The believer is called to go forth unto Him, from all such hollow profession. He may be reproached for it, he may be made to feel the loneliness of such a path, but if it is truly "unto Him," the recompense is infinitely sweet. His own presence will more than com­pensate for every present loss. For, after all, our time on earth is exceedingly brief at the most: "here we have no continuing city," no place of settled fellowship, for all here is both greatly impaired, and rapidly passing away. "But we seek one to come." What a prospect of unspeakable joy!-a fellowship of perfect purity and blessedness, where the Person and authority of the Lord Jesus is the very basis of its holy unity and sweetness for eternity. In view of so marvelous an end, how small indeed in comparison is whatever re­proach and suffering we may bear in the present time, for Christ’s sake. We shall welcome this in just such measure as our minds are set on things above. "By Him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to His Name. But to do good and communicate forget not: for with such sacrifices God is well pleased." A proper stand for the truth of the Word of God will not tend to make us critical or bitter toward others, nor haughty and self-satisfied, but to rather fill our hearts with the lowly spirit of praise to God continually. This is said also to be a sacrifice, for is it not the willing giving up of confidence in the flesh, the refusal of personal honor in order that true honor and glory be given to the eternal God? If such praise and thanksgiving is our delight "continually," there will of course be no place whatever for complaint or cold criticism. But another sacrifice is closely linked with this, that is the active energy of goodness toward others, the willing sharing of our earthly goods with those who are in need. Blessed to have the assurance in this that "God is well pleased." Is it not the most blessed occupation on earth to please Him? This will of course also be conducive to orderly conduct. "Obey your leaders, and be submissive; for they watch for your souls as those that shall give account; that they may do this with joy, and not groaning, for this would be unprofitable for you." These of course are living leaders, in contrast to Hebrews 13:7; but the verse supposes a normal Christian character of godly concern for souls. If leaders depart from the faith, they must not be fol­lowed, but if seeking to walk with God and to watch for souls, it is a serious responsibility to obey them. A truly worshipping heart will find no difficulty in honest submission in matters of order and government. For let us remember that leaders must give account to the God whom they are responsible to serve. It would seem that this refers, not to the future judgment seat of Christ, but to a present accounting before God of the state and wel­fare of the assembly,-which may be with "anguish of heart," in which exercise before God the apostle wrote to Corinth, (2 Corinthians 2:4); or with profound joy, as in the case of the Thessalonians: "For what thanks can we ren­der to God again for you, for all the joy wherewith we joy for your sakes before God" (1 Thessalonians 3:9). But though a leader may have to give account with groaning, let us mark that this is not said to be unprofitable for the leader, but "for you." It is the insubject heart that suf­fers loss, while godly leaders may be deeply pained for the sake of that precious soul, and pour out their hearts in humiliation and prayer before God. Indeed, this very exercise will prove spiritually profitable for the leader, but the disobedient child of God will lose. "Pray for us: for we trust we have a good conscience, in all things willing to live honestly. But I beseech you the rather to do this, that I may be restored to you the sooner." ’The lowliness of the apostle is a lovely example for us. He solicits the prayers of which he feels the need, but it is no request to be lightly made: the request ought to be backed up by an honest willingness to live rightly before God. To ask prayer while desiring a self-willed, self-pleasing course, is an effort to enlist God’s help in wrongdoing. As to Hebrews 13:19, it does not appear that he means release from prison, for it seems he was not in prison at the time; but evidently he had a longing to return to Judea, and sought their prayers to this end. Compare Hebrews 13:23. "Now the God of peace, that brought again from the dead our Lord Jesus, that Great Shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do His will, working in you that which is well-pleasing in His sight, through Jesus Christ: to Whom be glory for ever and ever. Amen." How full and appropriate this lovely closing prayer! For troubled Hebrews there was a God of peace, Who had laid the firm basis of peace in raising from among the dead Him whose heart was that of a faithful Shepherd, - great indeed also in the power of resurrection life. And this resurrection was consistent with the preciousness of His death: the value of the blood of the eternal covenant was such that resurrection was the righteous result. Again, let us mark, here is eternal virtue in contrast to all that was temporal in Judaism: the covenant is eternal because the value of the blood is eternal; and the blessed Shepherd lives in the power of an endless life. Wonderful fulness. and perfection of blessing for His sheep! With such a provision. how can our hearts fail to respond with real desire to be made perfect or mature in every good work to do His will? Yet again, the working of this must be on the part of God. Our resources are all in Him, through Jesus Christ; and practical results in our lives must be the result of submission to the working of His hand. Then we shall seek no credit for ourselves, but heartily ascribe to Him "glory for ever and ever." "And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words." It is a tender appeal to his own nation, or at least to those in the nation who professed Christianity. Certainly any reasonable and thoughtful mind cannot but be amazed at the few words with which so great and wonderful a subject is expounded. The inspiration of God is the only answer. "Know ye that our brother Timothy is set at liberty: with whom, if he come shortly, I will see you." The apostle counts upon their affection for Timothy, and thankfulness for his liberty. Is there not a designed anal­ogy here? For the object of the entire epistle is surely to set at complete liberty from Judaism these Hebrew believers. And Timothy’s name (means "honoring God") bears its bright witness to the fruits of true Christian liberty. "Salute all your leaders, and all the saints. They from Italy salute you. Grace be with you all. Amen." For the third time in the chapter leaders are spoken of, and as worthy of respect. For though the epistle sets aside mere officialism and ritualism, yet it would carefully guard against any ignoring of proper godly authority in the hands of those whom God has given to care for the sheep. But all the saints are to be shown kindly respect. And the saints of Italy too witness their unity with the Hebrew saints. Blessed the workings of the matchless grace of God! May it be with us all. Leslie M Grant ======================================================================== CHAPTER 51: 04.0.1. COMMENTS ON THE EPISTLE OF JAMES ======================================================================== Comments On The Epistle Of James By Leslie M. Grant ***** This module is brought to you by www.DoctorDaveT.com For more Bible Study modules that are conservative evangelical Bible believing Christ honoring make sure you stop by www.DoctorDaveT.com! We have hundreds of modules easily organized by topics, like these: Old Testament Exposition (topic modules) New Testament Exposition (topic modules) Doctrinal Theology (topic modules) Commentary Modules Dictionary Modules and a whole lot more! Please visit www.DoctorDaveT.com! Dave ======================================================================== CHAPTER 52: 04.0.3. COPYRIGHT INFORMATION ======================================================================== Copyright Information Grant’s work on 2Corinthians is public domain. The text for this eSword module comes from www.biblecentre.org. Here is their copyright statement: Copyright Information The objective of this site is to promote the study of the Bible by providing articles, books, Bible commentaries, transcribed lectures, and other resources on-line, as well as links to other sites with useful material and Bible study aids. Material on this site has been published with permission from the parties concerned or collected from internet sites making such material available without copyright restrictions. Should the publication of any item on this site constitute a breach of copyright laws, please notify us. Thank you. The following applies to all material from this site: * © biblecentre * free for personal use * Publication only with prior permission by biblecentre. The objective of this copyright protection is to ensure the integrity of the text and to have a safe-guard in place against potential abuse. There is no intention of pursuing commercial interests or of charging anyone for the use of this site. As such, the only modifications to this text have been the correction of an occasional typographical error, and the formatting of Scripture for tooltipping. ======================================================================== CHAPTER 53: 04.0.4. PREFACE ======================================================================== Preface James writes very early in the history of the church; and does not write to the church, but to the twelve tribes scattered abroad, that is, all Israel. He speaks of the faith of our Lord Jesus Christ, to which all Israel was responsible to bow, and respond with suitable works. Of course, only Christians would so respond; but he presses responsibility upon every reader. It is elementary Christianity, for those emerging from the bondage of Judaism; but does not present the truths of our place in Christ, or heavenly position and blessings. We need its instruction just as we need to remember things learned in primary grades of school. ======================================================================== CHAPTER 54: 04.01. JAS_1:1-27 ======================================================================== James 1:1-27 James 1:1-27 has a very close relationship to the Old Testament, for all is seen in connection with God; and Christ is not yet spoken of as the center and essence of all blessing and of all direction for the people of God. James 2:1-26 introduces this. James writes simply as a bondservant, not as an apostle communicating the mind of God. For he emphasizes conduct, not doctrine. It may be questioned as to how all twelve tribes might be contacted for the distribution of this message (specially since it is not known where they are scattered); but whether they hear it or not, yet none are to be excluded from its message, which is for all Israel, all of them certainly responsible to bow to and exemplify "the faith of our Lord Jesus Christ." They were afflicted by temptations, both from being exposed to persecution by Gentiles simply because they were Jews; and from exposure to persecution for Christ’s sake, if they were Christians. Yet such trials they were to count "all joy," as the Lord Himself had said. Matthew 5:11-12. These would beget patient endurance. Yet such a result could be hindered by a resentful or discouraged attitude, and they are urged to allow patience to develop a mature, full work in their souls. It is God’s way of bringing us to full growth, with no lack remaining. Let us then be willing to allow His work to prosper. Faith is the power for this. Closely linked with this is the need of wisdom, one of the proper fruits of the new birth. Any lack in this should move us to pray earnestly and believingly, in thorough confidence that our God will give wisdom, for He delights to give liberally, without censure. He desires our unquestioning faith, as that of a child who implicitly trusts his parent. Our wavering as to this is an insult to a faithful loving Creator, for we show ourselves unstable as a wave of the sea, driven by every conflicting wind of circumstance, which winds are intended only as a test of our faith. One with this attitude receives what he expects -- nothing --, but God remains stable and faithful, in how great contrast to a double-minded man, all of whose ways will declare his instability. Now those low in the social scale (the poor) and the rich are addressed, in order that both should find themselves virtually on the same level. The poor may rejoice because he is exalted. No doubt James is not speaking of the exalted place of his acceptance in Christ, which Paul emphasizes, but of God’s exalting him in practical experience of God’s blessing spiritually. On the other hand, the rich God knows how to bring low by His wise governmental dealings, oftentimes by persecution. It may not be so easy to rejoice in this, but many have done so who have found the resulting spiritual blessing to far outweigh all temporal loss. How well for a rich man to remember that, though the flower of the grass is beautiful, yet it is only come and gone: such is the boasted prosperity of man. The burning sun (the heat of trial in the world) both withers the grass (mankind generally), and reduces the lovely flower (the rich and noble) to an unsightly death. James 1:12 shows there is true happiness in enduring temptation. Of course the tendency of temptation is to prompt one to succumb, not to endure. It is called temptation whether one is inclined to give in or not. In the Lord Jesus of course there was never any such inclination, and no possibility of giving in. The trial proved this. The new nature in the believer also "cannot sin." (1 John 3:9) If we do succumb to temptation, this is the old nature in operation. In the main, true believers will endure, for this is the character of the new life; and those who endure will receive the crown of life, life known in its full, pure flow, above all circumstances of trial. It is the Lord’s promise to those who love Him, which certainly means all true believers. But some would dare to blame God for putting temptation in their way, that is sinful allurements. In James 1:1 it had been a question, not of such allurements, but of tribulations, which should be endured in patience and joy. In such trials, God has a direct hand, no doubt, as in the case of Abraham (Genesis 22:1); but it is not God who puts moral evil in a man’s way, by which to tempt him. Satan of course did this in the garden of Eden; yet James 1:14 is clear that it is a person’s own lust that leads him to be drawn away. Whether Satan or men tempt him, he himself is responsible for yielding to this. And once lust is indulged, it conceives and brings forth sin; then of course sin results in death. Therefore, to judge the root of self-in-diligence is the one way for the child of God to meet this: the temptation is to be refused. It is an urgent matter here that, as beloved brethren, we do not err. On the one side, the temptation to evil proceeds from our own fleshly lusts: on the other side, all that is good and wholesome comes from above, not from ourselves, but is the gracious gift of the Father of lights. Surely this involves every various ray of the spectrum; for every color of the light is a beautiful symbolization of some precious attribute of God and Father, who deals with us in perfection of wisdom and goodness. And in Him is no variableness, but absolute, undeviating consistency; and no shadow of turning, no suggestion of change in His character of pure goodness. By the sovereign will of such a Father -- faithful and dependable -- we who are saved have been begotten of Him. Of course this is new birth, so that we are blessed with the same marvelous life that in the Father is sublime perfection. It is "the Word of truth" that is the direct agent in such birth, that which has vital, transforming power. This bears fruit of most precious character, and in the present day believers are a kind of first fruits of God’s creatures, manifest as His children before the day when Christ is manifested in His millennia glory, and Israel born again as children of God. This will of course be the full fruition of God’s ways with that nation, but in many Jewish believers He had already wrought, as a kind of first fruits. On this ground we may well be admonished (again as beloved brethren) to be swift to hear, slow to speak, slow to wrath. If all good comes from the Father, by His own will, and through His own Word, certainly it is our wisdom to be learners, our ears open, our tongues restrained, and our tempers kept in control. For the tongue and the temper are a revealing index to the state of a soul. Men may sometimes feel their wrath is because of God’s glory; but this is very questionable in the light of James 1:20; the righteousness of God is not wrought out by the wrath of man. Rather, man’s wrath is linked with filthiness and overflow of wickedness in James 1:21, as that which is to be laid aside. The losing of one’s temper is manifestly the overflow of wickedness. On the positive side, we are to receive with meekness the engrafted word, a quiet, receptive spirit being in contrast to wrath. The word is spoken of as engrafted here because a graft produces a different fruit than did the old stock: so the word brings forth fruit of a new kind, having in itself power to save souls. But it brings responsibility too. Certainly it is received by hearing; but that word is no dormant thing, to be merely stored up and forgotten. Rightly received, it produces actions otherwise one is deceiving himself. Do we fill a vessel with water merely to let it stagnate? Does one learn gardening with the object of merely looking out the window at his overgrown yard? A mere hearer and not a doer of the Word is likened now to a man looking into a mirror, but with such a fleeting impression that he forgets the sight of his own face. No doubt the word is a mirror, revealing precisely what we are. That word should have a lasting impression, so that our exposed faults would be corrected, not forgotten. James 1:25 further interprets the mirror as "the perfect law of liberty." This refers to the word of God that has produced a new nature in the believer, not a law of bondage, but of a new life, spontaneous, vital, free; a law without legality. This word shows us what we truly are as begotten of God by grace, and, continuing in this blessed liberty of grace, one is not forgetful, but responsive in doing the work consistent with his new nature: he is blessed in his doing. Others may wrongly emphasize doing as though it was the means of eternal blessing from God: he rather delights in the perfect law of liberty, and he is presently blessed in his doing, which is a result of his enjoyment of the grace of God. The reality of this is tested in James 1:26. One might seem religious, for many there are who put on such a cloak; but if he does not keep his tongue under proper control, his religion is void of value. Judaism was called "the Jews’ religion," for religion is that which "binds" one to a certain course of action. Christianity is rather a setting free from bondage. James 1:27 does not describe Christianity, but it does describe pure religion, and certainly Christianity has this in common with "pure religion," though Christianity is much more. The positive side of pure religion is genuine care for those in trial, the fatherless and widows. The negative side is keeping oneself from contamination by a world of evil. These things are certainly an elementary part of Christianity, which gives motives of faith and love to act upon, rather than merely a sense of responsibility, as is the case with religion. Yet, whatever our motives may be, responsibility does not change. ======================================================================== CHAPTER 55: 04.02. JAS_2:1-26 ======================================================================== James 2:1-26 James 2:1-13 form a second division of the book, dealing with the faith of Christ as being above all personal considerations, perfectly true and impartial. To mix the faith of Christ therefore with a partial respect for persons, is a matter here strongly reproved. For Christ is Lord of glory, and we answerable directly to Him, not to mere men, wealthy or otherwise. James 2:2 shows that Jewish believers were at that time still connected with the synagogue, for the word translated "assembly" is correctly given in the margin as "synagogue." Apparent dignity and wealth in the world always gives one preferential treatment; but it must not be so among those who know the Lord Jesus Christ. It is still a test for us today as to what we should do if one manifestly wealthy and another evidently poor entered a meeting. Would we be as considerate of the one as of the other? And is it so in our daily relationships with men? If it is true that we show any preference to one above another, then we are solemnly asked, are we not in ourselves partial, and become judges with evil thoughts? If a judge does not judge righteously, then it is inescapable that his thoughts are evil. And James calls our serious attention to the fact that God has chosen the poor of this world, rich in faith. It is of course not that God discriminates against the rich; for His Gospel is impartially declared to all. However, it is the poor who receive it, while the rich generally see no need of it. Consequently it is the poor who are blessed by it. And God honors the riches of their faith: they become heirs of the kingdom, for they love Him. How vastly more important is faith and love than all the wealth of the world! But he charges them with despising the poor: he does not of course imply that every individual was guilty of this, but it was too prevalent a matter. Let them consider: rich men were very often their oppressors, by whom they themselves had suffered. Indeed, men can often strongly criticize the rich for their greed, but not to their faces: in fact the same men will show favoritism to the rich above the poor! The rich too are more free in their despite against the worthy Name of the Lord Jesus: among the Jews this was clearly seen. Can these be preferred above the more lowly poor? James 2:8 designates as "the royal law" the Scripture, "Thou shalt love thy neighbor as thyself." This summarizes the last six of the ten commandments: the first four would no doubt be priestly in character, rather than royal, for they are toward God. Royal character however is that which bears testimony toward men. And genuine love for neighbors will seek their greatest good: it is impartial, and concerned for the purest blessing of its object. If it is merely my rich neighbor I love, this is not proper love at all: I expose my selfish motives. Respect of persons is both sin and transgression of the law, which Jews highly regarded. For even one point of this kind, of disobedience to law, rendered one guilty of breaking the entire law. The law is one, though of course expressed in ten commandments: if one link of a chain is broken, then the chain is broken. It is the same God who forbids both adultery and murder; and though one is not guilty of one of these, yet if guilty of the other, he is guilty of disobedience to the same God: he has transgressed the law. James 2:12 then exhorts that, whether in speaking or in acting, we should do so as expecting to be judged by the law of liberty. James 1:25 has used this expression, which is in contrast to the law of Moses, which was a law of bondage. The law of liberty is rather the ruling principle of a new nature as begotten by the word of God. Indeed, Christ Himself is the perfect exemplification of this nature, and thus its standard is of that a spontaneous, wholehearted, willing obedience. Mercy toward others was a precious characteristic of this life in the Person of Christ: His spirit was far from that of legality; but one who shows no mercy can only expect judgment without mercy. This is true even in men’s judgments one of another. "And mercy glories over judgment." (New Trans.) Mercy has a precious nobility about it that, when possible to be shown, is superior to judgment. Even God does not judge before He has exhausted every avenue by which He may righteously show mercy. If this is so, what of ourselves, who are not only given no position whatever of judges, but have been the recipients of the infinitely marvelous mercy of God, though totally unworthy of any such thing? James 2:14 begins another division of the book, in which it is insisted that faith is manifested by works. Faith is not by any means belittled, but its reality is questionable if it is not accompanied by fruitful works. If a man says he has faith, this is of no value apart from consistent works. That kind of faith will not save him from the many pitfalls by which hypocrites are snared. The type of works that are the result of faith are clearly shown to us in this last half of James 2:1-26. Works of mercy are only normal and indeed elementary, as James 2:15-16 show. Even unbelievers often recognize some responsibility to relieve those who suffer poverty and hunger. Should I then tell suffering believers that I have faith that they will be provided for, while myself giving them nothing? In these very things my faith is to be proven. If good works do not accompany it, then such faith is dead: it bears no fruit: it is alone, solitary, isolated from reality. One may blandly say that he has faith, and another has works, as though these were merely differing gifts given of God. But it is a false and sinful premise. One cannot show his faith without works, but James says, "I will show thee my faith by my works." Certainly, God can see the reality of a man’s faith; but men can see this only in a person’s works. Before God one is justified by faith exclusively, without works (Romans 4:1-5); but he cannot show others his faith except by his works. James 2:19 illustrates the emptiness of a so-called faith that merely gives assent to facts. This means nothing in itself if it produces no proper results. Demons admit there is one God, but they tremble in prospect of certain judgment. Jews and Mohammedans believe there is one God, but they find no salvation in this fact. That kind of faith, having no works to substantiate it, is dead, for it produces nothing. We have seen in James 2:15-16 that faith produces works of mercy toward others. Now in James 2:21-23 we see produced in Abraham works of obedience to God. In Rahab (James 2:25) works of sanctification as to the world, are the fruit of her faith. As to Abraham, long before he offered Isaac, God counted his faith as righteousness. (Genesis 15:6) He was then justified before God by faith alone. But later, for every eye interested, he was justified by works, when he willingly offered Isaac, his beloved son. Only by real, active faith could he have done this; what he did added nothing to his it proved it. If God had not commanded this, the offering of his son would have been gross wickedness, but he trusted God’s word, though it was contrary to every right natural feeling. Faith wrought with his works, and by his works faith was seen in mature fruition. Interestingly, James 2:23 speaks of this as fulfilling the previous Scripture as to Abraham’s being reckoned righteous because of his faith. God was proven to be right in regard to Abraham’s faith, for the later experience proved it. Precious indeed it is that he is called "the friend of God," because his actions showed him to have total confidence in God’s faithfulness. In receiving the spies, Rahab would be in the world’s eyes guilty of treachery, but she recognized the far higher authority of the God of Israel, and acted by faith in Him, Faith’s reality is seen in her protecting the spies; though her lying to the city officials shows the weakness of her faith. God used all of this, though we know not what miracle God might have wrought for her, had her faith been more bold. James 2:26 declares what death is: the body without the spirit is dead, left helpless, useless, repelling, not extinct, but devoid of the power that once animated it: it is left alone. Such is the case of the so-called faith that has no works to accompany it. ======================================================================== CHAPTER 56: 04.03. JAS_3:1-18 ======================================================================== James 3:1-18 Here we begin a fourth division of the book, which continues to the end of James 4:1-17; in which our walk is tested by the circumstances of the world. Certainly in the previous chapters there is emphasis also on practical life; but there connected with its proper motive of faith in the living God. Now we no longer see faith mentioned, but evident outward conduct. Not all are teachers in the sense of having that special gift; and it is a dangerous thing for one to assume himself a teacher who is not he is exposed to the greater judgment. Of course, older women are told to be "teachers of good things" (Titus 2:13); and any believer can teach in measure that which he has truly learned; but this gives no-one the right to assume that he has the gift of teaching. It is only right that a teacher should (here on earth) be subjected to serious judgment as to his teaching, and as to whether his practice is consistent with his teaching. "For in many things we all offend." It is not that this is necessary, but it takes godly self-judgment and wisdom to teach properly without offense, for it is a natural tendency to offend, specially so in our words. one who in this way does not offend is "perfect" in the sense of mature, and able to control his entire body. This ought to be true of a teacher, and indeed of every experienced believer, but generally it is not true without some painful experience. Two striking illustrations are given us of the control of the tongue. A bit put in a horse’s mouth is remarkable for its ability to control so large and strong an animal. At least by this means its driver is able to secure its obedience. So also we should be able to control ourselves in our bridling so small a thing as our tongue. Ships also, of tremendous size, are easily turned by the manipulation of a very small rudder, the helmsman able to turn the wheel with only a finger. Driven though they may be with fierce winds, yet there is amazing control exerted over them by almost effortless control of the wheel. But if the horse driver or the helmsman give up control, and leave the horse or the ship to its own devices, then tragedy is practically certain. Just so, the tongue, if not controlled by its owner, can do terrible damage rather than exert a great influence for good. Allow it to act merely according to man’s natural tendency, and it will boast great things. It is not restrained, and becomes as a small fire rapidly spreading in every direction. The tongue is certainly a proof of the incurable evil of the heart of man. It need not be so virulent, but even the most honorable believer has reason to retract, or at least regret, things he has allowed to slip out of his mouth. James 3:6 shows what the tongue is if allowed to act without restraint, -- a fire, a world of iniquity, defiling the whole body, fanning into a devouring flame the evil of man’s nature. The expression "and it is set on fire of hell" is solemnly arresting. Except for this one instance, the word "Gehenna" (the Greek word for "hell") was used by the Lord alone when He was on earth. It refers to the eternal torment of the lake of fire. How solemn a warning of the dreadful torment that can be caused by a careless tongue! A believer, by the power of the Spirit of God, may "bridle" his tongue, that is, put it under restraint; and this is surely a serious responsibility; but let no-one persuade himself that he has tamed his tongue; or he will almost certainly have painful occasion to find in experience that it is still "an unruly evil, full of deadly poison." Therefore it needs constant guarding and restraining. How little we stop to think that with the same tongue we may heartily bless God, yet speak badly of men, whom God has created in his own likeness. The inconsistency of this should be a shame to us; yet who is not at some time guilty of it? Let us take to heart the exhortation that these things ought not to be, and seek grace to unsparingly judge any "speaking unadvisedly with our lips." For this very thing Moses was deprived of entering, into the land. (Numbers 20:12; Psalms 106:32-33) In James 3:11-12 James appeals to creation itself to show its consistency in contrast to the unbecoming treachery of the tongue. A fountain always produces the same type of water; and the fig tree produces only figs, the vine also according to its character. In all of this, let us note that James speaks only of what is outwardly manifest. Elsewhere we are told the reason that both good and evil proceed from the same person. The "Spirit of God, given to every believer, produces only good; yet the flesh, derived from Adam, produces evil. But we have no excuse for allowing the flesh to act, for the Spirit is infinitely superior to the flesh: we need only to bow to the Lord’s authority, and to "walk in the Spirit," and the power of the Spirit will be operative in us. James does not speak of this, but places responsibility rightly on our own shoulders. Therefore, though the tongue cannot be tamed, yet we are called upon to govern it. This leads to the consideration of wisdom, for the use of the tongue is one of the first marks of wisdom or folly. Is one wise and intelligent? Let him show it in his conversation, which involves more than his words, but his entire manner of life, for "him works" are added here. Compare David, who "behaved himself wisely in all his ways." 1 Samuel 18:14. This is not said of Solomon, though he possessed such wisdom. But the expression "with meekness of wisdom" is most striking, for it is a common thing that man’s knowledge tends to puff up his pride. But true wisdom produces meekness, which Involves in up a self-judgment that seeks no self-exaltation, but recognizes God’s rights as supreme over ourselves. But however great one’s knowledge, if there is bitter envying and strife in the heart, this kind of wisdom is not from above. For true. wisdom would lead us to unsparingly judge such motives. Notice too that envy and strife lead to boasting and lying against the truth. For these things stem from one’s pride, and the truth speaks decidedly against self-exaltation: therefore if I justify my pride, I lie against the truth. Yet man’s wisdom is always permeated by his pride. Such wisdom is earthly in contrast to heavenly sensual (or "soulish") in contrast to spiritual; devilish in contract to Christ-like. Being earthly, it is merely transient being sensual, it is largely energized by mere human desire and feelings being devilish, it is deceptive with deadly danger. Envy involves both personal selfishness and ill-feeling toward another. Strife therefore accompanies it. This in turn overthrows all proper equilibrium: disorder prevails, and leaves the door open for "every evil work." It is by this means that Satanic activity thrives. Precious is the contrast in James 3:17-18. Here is wisdom readily available for every child of God, wisdom as seen in Him who came down from Heaven, the beloved Son of God. And no doubt in James 3:17 are the seven pillars of wisdom, those only mentioned in Proverbs 9:1. It is first pure, that is, totally free from all contamination, no admixture of impurity. Then peaceable, having the calm sweetness of concord that banishes contention. "Gentle:" the grace of lowly consideration of the feelings and needs of others. "Easy to be entreated" indicates the humility that yields, rather than the stubbornness of self-assurance: that is, it will yield personal rights: it would certainly not give up the truth of God. Completing the seven pillars of wisdom in this verses "full of mercy" is the hearty, compassionate care of those in need: "and good fruits" are those virtues spontaneously active, with no forcing. "Without partiality" is giving no preference to one above another, no favoring relatives or special friends. And finally, "without hypocrisy" involves the simple honesty of not attempting to give wrong or dubious impressions. For the fruit of righteousness can only come from proper sowing Fruit is not forced or sudden. A character that truly seeks peace will have its good fruits in righteousness. On the other hand, mere insistence on righteousness will never accomplish righteousness. How good therefore to seek those things that make for peace, which can certainly be done without compromising righteousness. This is wisdom from above. ======================================================================== CHAPTER 57: 04.04. JAS_4:1-17 ======================================================================== James 4:1-17 This chapter, to the end of James 4:6, continues the subject begun in James 3:13. Sensual. devilish wisdom was accompanied by wars and fightings: but this proceeded from the lusts of the flesh active within the hearts of men. We must remember that James is not addressing the assembly of God, but Jews in the synagogue who at least acknowledged the Name of Jesus. It would be most abnormal and reprehensible if any assembly of saints of God were guilty of such contention. The flesh here is exposed in its repulsive characters there is unfulfilled lust, the viciousness of virtual murder in putting another out of the way, because filled with envy; and at the same time frustration with murmuring and contention. Yet how foolish and unnecessary is all of this! "Ye have not because ye ask not." A quiet spirit of dependent faith that simply asks of God will unquestionably be answered. But on the other hand, one may ask and receive not. Why? Because it is not faith, but fleshly desire that moves him; and if he gets what he wants, God knows it would be damaging to his own soul. Man Is lustful enough, without God also encouraging these lusts, by answering prayer of this kind. James 4:4 is yet more rebuking to fleshly desire: those who indulge this are called adulteresses, for such desire makes them friends of a world at enmity with God: their faithfulness to the true God is compromised. It is a shameful denial of true Christian character for one who chooses to be a friend of the world is showing himself an enemy of God. James 4:5 is more clearly given in the New Tanslation, "Think ye that the Scripture speaks In vain? Does the Spirit which has taken His abode in us desire enviously? James appeals first here to what we think of Scripture: is it truly of vital importance, or is it empty words? And secondly he appeals to the blessed fact of the dwelling of the Spirit of God in the believer. Can it be Himself in us who causes this envious desire? No it is an evil force, utterly contrary to Him, that we have allowed to work, if envy and strife are produced. In contrast to such envy and strife, the Spirit of God gives "more grace" to overcome it. But if we do not find this grace, it is because of the pride of our own hearts, as the quotation from Proverbs 3:34 indicates. Pride of course involves confidence in self, and God cannot encourage this: but one who is humble recognizes his pressing need of the grace of God, and God gladly answers this. But we shall not have an attitude of humility if we do not take the first step of submitting to God: the will must first be brought into subjection before it will be subject. This positive step of submission is deeply important for every believer. And on the other hand, there is that which should accompany it, the resisting of the devil. For pride is the chief weapon in the devil’s armory, and it is from this that envy and strife proceed. We must therefore resist his flattering of our own pride. If this is so, the hindrance will be removed as regards our drawing near to God; and here is where the preciousness of spiritual joy and strength is found. For God Himself will draw near to us. But this also immediately calls for the cleansing of our hands, if they have been in any way engaged in sin; and the purifying of our hearts, if there has been duplicity rather than single-mindedness. James 4:9 may seem contradictory to Php 4:4 : "Rejoice in the Lord always, and again I say rejoice." But James is attacking the laughter and joy of fleshly exuberance, which has in it no true spiritual exercise. How much better to realize the seriousness of the sufferings of Christ, by which alone we are blessed, and to have our souls "afflicted" by this, in brokenness of heart before God. Indeed, it is only such self-judgment that will lead to pure spiritual joy. For as we honestly humble ourselves In the sight of the Lord, so in marvellous grace He will lift us up, and our rejoicing then will truly be "in the Lord." Moreover, one who is not humbled in the sight of the Lord, is liable to speak evil of others. If we realize what we are ourselves, we should not be so hasty to criticize others. Honest concern for them is a different matter; but in speaking evil of another, one is speaking evil of the law. Why so? Because the Law is not so demanding as he is that the other should be immediately judged: therefore he is judging the law as though it were lax. The critic becomes the judge, rather than himself obedient to the law. Therefore if I judge another, my self-conceit exposes me to the judgment of the one Lawgiver. And notice too that He is not only able to destroy, but able to save. But James 4:13 reproves another matter that also stems from conceit, that is, the confidence in well-laid plans for the future, which depends upon personal wisdom end ability, and with material gain as the object. This is not taking the place of a child before Father, dependent and subject. For we actually know absolutely nothing as to the future. Even our entire life is as a. vapor, appearing momentarily, then vanishing: we have no control over it. Therefore, it is only wisdom to depend utterly upon the Lord, and always modify our plans by the sensible words, "If the Lord will." It is too common for men to rejoice in anticipation of the fulfilment of their own plans, and to speak as though these things were perfectly certain. This is boasting, of course, and all such rejoicing is evil. How precious it is however, in contrast, to rejoice in hope of the glory of God! In view of all these things in which true instruction is given as to doing good, let me take to heart the fact that it is one thing to recognize the truth and value of such instruction, and another thing entirely to do it. How deeply serious to consider that if I know how to do good, and neglect to do it, this is sin. Our great and gracious God is not guilty of the slightest ommission of this kind. Who can dare to claim sinless perfection for himself if he honestly considers this verse? Have we done all the good it was possible for us to do? ======================================================================== CHAPTER 58: 04.05. JAS_5:1-20 ======================================================================== James 5:1-20 James 5:1-6 are addressed to rich men, and no doubt specially to those who make some claim of having the knowledge of God. They are bidden to weep and howl for the miseries that will take them, in contrast to their present living in luxury. How transient and empty are earthly richest God sees them as corrupted, decaying, and quickly at an end; and the garments of wealth as moth-eaten, not won from use, but from hanging, disused, in a closet. The language here is sharp and scathing. When he speaks of gold and silver being cankered and rusted, it is of course the spiritual side of things of which he speaks: wealth is stored up with no concern for its proper use in relief of the needs of others, similar to the case of the wicked servant, who laid up the pound his master had entrusted to him, instead of making use of it. Such treasure, heaped together would be a witness against the wealthy in the last days of reckoning. And it would be as a consuming fire to their fleshly indulgence. James 5:4 charges them with the oppression of laborers also, those whose work increases the riches of the employer, but are not given proper wages. God hears the cry of such. At their expense, the rich live in pleasure, indulging every selfish desire, nourishing not their spiritual life, but the lusts of their own hearts. It is like Nabal, satiated and drunken, at the time his sheep were shorn. 1 Samuel 25:36. Others suffer and are killed, while the rich indulge in every luxury. And the just, as sheep led to the slaughter, do not resist. The world is well-nigh full of such abuse. Let the Christian have no part in such guilt. If one is rich in this world’s goods, let him be rich in good works, ready to distribute, willing to share what he has, with the genuine intention of pleasing God by the use of his abundance. (1 Timothy 6:17-19) Yet beginning with James 5:7 we see the proper attitude of the believer in regard to these evils. If he is oppressed, he is not to fight or make what he considers righteous demands. He is to be patient. For how long? Until the coming of the Lord! This is the only real hope of the child of God. It is vain to hope that men will willingly cease from oppression unless they are truly brought to God. But a Christian may learn to bear oppression in proportion as he rejoices in hope of the glory of God. The farmer expects no crop until the seed has time to sprout and gradually grows and God designs this long waiting time as a picture of the long patience He has in dealing with us, so as to bring forth eventually the fruit that He seeks. And we too are to have the same patient character. It is God who sends the rain, whether early or latter, at the time of proper need, to bring it fruition the work of His grace. We cannot either hasten or delay it, so it is our wisdom to act in both faith and patience. It is this that leads to a true stablishing of the heart in sound, dependable characters and we are exhorted to this, for the coming of the Lord has drawn near. But not only was there danger of retaliating against the oppression of the rich; there is that also of brethren nourishing a spirit of complaint against one another. But this is taking the place of judge, and the only true Judge stands ready to judge all that is wrongs and we may find that, because of our judging, we are exposed to judgment ourselves. This is not eternal judgment, of course, but that here and now. We need patience in every direction, and in James 5:10 are referred to prophets in the past, who have spoken in the Name of the Lord. Almost none of them was without persecution and affliction, and the patience with which they bore it is certainly an example for us. Real happiness is not found in having everything favorable, but in enduring tribulation patiently. And the patience of Job to commended to us as an example. This was not primarily suffering from men, but from circumstances of adversity, though men added to it, some who despised him simply because he was down, others (his friends) who accused him unjustly. Job’s patience at first was more commendable than later on, when he bitterly complained; yet he did endure until God showed to him what was "the end of the Lord," that is, the object the Lord had in mind in allowing all his affliction. The end proved that the Lord is very pitiful and of tender mercy. So it will prove in every cases[....] "But above all things, my brethren swear not." It may seem strange that this negative is stressed above all others; but this is a vital New Testament teaching in contrast to the Old Testament. The dispensation of law proves man to be sinful and untrustworthy. Tested under a system where oaths and vows were allowed, he proved himself without strength to perform. The Lord Jesus therefore in Matthew 5:33-37 solemnly forbid these things. Actually only God has a right to swear by heaven or by earths or by anything else, for He made them. Let me therefore remember to keep the creature place in confessed weakness: for to add the emphasis of an oath to our words is actually a mark of unseemly prides and places us in danger of falling into present judgment. Now we have simple advice as regards the circumstances of daily life. If there is the trial of affliction, let one pray. This itself is a source of comfort and relief, for God’s presence is realized where there is simple, unaffected prayer. Does one’s heart overflow with rejoicing? Then to sing Psalms is a precious outlet for this. If in sickness, one here is told to call for the elders of the assembly, that they may pray over him, and anoint him with oil in the Name of the Lord. We must remember of course that this epistle was written to Israelites at the introduction of the present dispensation of grace, when elders had been appointed in each assembly by the apostles. (Cf. Acts 14:23) After the church was established, there was no provision for the continuance of this appointing of elders, so that there are none definitely marked out as such today. Of course there is no doubt that there are still men who have the characteristics that make them elders in reality, though not as appointed to such office. As to the anointing with oil, Israelites would attach special significance to this, as in the case of the cleansed leper. Leviticus 14:16-18. It seems very clear therefore that these instructions in the book of James were intended specifically for Jewish believers in the early church, for they could not possibly be a pattern for saints to follow down through the history of the church until now. On the other hand, John is the last of all the writers of Scripture, and he also gives Instruction as regards prayer for the sick, with assurance of the Lord hearing, so long as we ask according to His will. And in this case, he says nothing at all of calling for the elders, or of anointing one with oil. And of course he writes to all believers, the entire family of Gods so that we may fully take this for the day in which we lives and count much upon God in dependent, believing prayer. Though these early Jewish believers were, in the case of sickness, instructed to call for the elders of the assembly, who would both pray over them and anoint them with oil in the Name of the Lord, yet let us observe that it is the prayer of faith, not the anointing, that saves the sick. This salvation of course is the delivering of one from his sickness. If his sickness was the result of having committed sins, this would be forgiven. John however (1 John 5:12-15) stipulates that if one had "sinned unto death," no recovery could be therefore it would not be faith to pray for his recovery. No doubt in every case some spiritual discernment would be required as to whether we could pray in faith; for this would no doubt involve not only the sin committed, but the circumstances and the motives connected with this. Therefore it is becoming for saints to confess their offenses to one another, as matters requiring prayerful help; and while the healing here may be primarily that of recovery from illness, yet spiritual recovery is certainly just as needful. And in both directions "the effectual, fervent prayer of a righteous man availeth much." What an incentive to a walk of practical righteousness, end also to unceasing, earnest prayer! The example of Elias (Elijah) is a striking one. His nature was no different than ours (indeed he proved himself subject to discouragement and complaining): yet in faith he prayed earnestly that it might not rain. This is certainly a most unusual prayer (prayer for rain is generally more understandable); but he discerned the evil state of his nation to be such as required drastic measures, and there is no doubt that it was God who directed him in his prayer, and then restrained the rain for three and a half years. And Elijah waited all this time before praying that the rain might fall again. Yet we must not think that the power was simply in his prayer. Rather, his prayer was subject to the Word of God, in which the power actually liest as Elijah himself declares, "I have done all these things at Thy word." (1 Kings 18:36) Dependent prayer will both lead to understanding the Word of God, and desiring that God’s will should be carried out. Notice too the long wait before the prayer resulted in blessing "the earth brought forth her fruit." True prayer is not impatient, but can calmly wait upon God. Now the epistle ends as practically as it begins. While games has given urgent exhortation as to our obeying the truth of God, yet now he faces the fact that saints do not always take such exhortation to heart. If this is the case, however, and one wanders from the truth, there is good work that another can do. By means of the truth itself, one may help in the recovery of another. This principle applies whether the wanderer has never been saved in the first place, or whether he is a believer. If by grace we are able to convert (or turn around) a sinner from the error of his way, this both saves a soul from death, and hides a multitude of sins, He is speaking herd of physical death, just as in Ezekiel 18:4 : "The soul that sinneth, it shall die." The term "soul" is used for the person, rather than the entity within him, also called "soul." Compare also 1 Peter 3:20. Indulging in sin may lead one to a premature grave, as 1 John 5:16 shows us. Also, when one sin is indulged, it is practically bound to lead to what is worse, "a multitude of sins." The Lord give His saints diligence to engage wholeheartedly in this good work of both caring for souls, and covering sins. As though not to take away the force of this, nothing is added by way even of a closing sentence. ======================================================================== CHAPTER 59: 05.00.1. COMMENTS ON JOSHUA ======================================================================== Comments On Joshua By L.M. Grant ======================================================================== CHAPTER 60: 05.00.3. COPYRIGHT INFORMATION ======================================================================== Copyright Information Grant’s work on Joshua is public domain. The text for this eSword module comes from www.biblecentre.org. Here is their copyright statement: Copyright Information The objective of this site is to promote the study of the Bible by providing articles, books, Bible commentaries, transcribed lectures, and other resources on-line, as well as links to other sites with useful material and Bible study aids. Material on this site has been published with permission from the parties concerned or collected from internet sites making such material available without copyright restrictions. Should the publication of any item on this site constitute a breach of copyright laws, please notify us. Thank you. The following applies to all material from this site: * © biblecentre * free for personal use * Publication only with prior permission by biblecentre. The objective of this copyright protection is to ensure the integrity of the text and to have a safe-guard in place against potential abuse. There is no intention of pursuing commercial interests or of charging anyone for the use of this site. As such, the only modifications to this text have been the correction of an occasional typographical error, and the formatting of Scripture for tooltipping. ======================================================================== CHAPTER 61: 05.00.4. PREFACE ======================================================================== PREFACE Joshua is a book of victory, not in every detail, but in its overall character. Joshua’s name is the same as Jesus in the Greek language, meaning "Jehovah is Savior." Moses has been seen as a type of Christ as ruler, leading His people through the wilderness, with the promised land in view. But Joshua is a type of Christ in resurrection, establishing His people in their heavenly inheritance. Therefore, he pictures Christ as regarded subjectively, not objectively. For this reason Joshua’s experience in Joshua 5:13-15 is most important. When a Man stood opposite him with His sword drawn, Joshua asked him, "Are you for us or for our adversaries?" But the answer was, "No, but as Commander of the army of the Lord I have now come." If we are to engage in spiritual conflict, it is not enough to have Christ in us, but we must also have Christ in authority over us. By the Spirit of God today Christ dwells in every believer to enable him to enter into the great spiritual truths to which he is entitled, truths that are connected with his heavenly inheritance. Yet let us not depend on the fact that Christ is in us. Rather we depend on the great Commander who is above us. For the Spirit of God within us always seeks to lead us in true obedience to Christ in glory above us. Thus, when God gives the word we should be prepared to fully obey because we have His Spirit within us. The book of Joshua therefore contains many exhortations to be strong and of good courage. Joshua needed this, as did all Israel, and we no less today. Yet this courage is to be calmly dependent on God, for Israel is not seen rushing eagerly into battle, but with calm deliberation taking each step as guided by the Word of the Lord. They entered the promised land by means of the hand of God parting the River Jordan, which is typical of the death and resurrection of Christ introducing believers into their heavenly inheritance. Each enemy in turn must give way to God’s power among His armies. This book compares with Ephesians in the New Testament, for the land of Canaan speaks of "heavenly places," the present sphere into which believers are brought "in Christ Jesus." Our blessings are there (Ephesians 1:3), our position is there (Ephesians 2:6), and our conflict is there also (Ephesians 6:12). But we are given "the whole armor of God" by which to resist and defeat the hosts of Satan, who seeks to hinder our enjoying what is rightly ours. If Joshua was told the Word of God was to be his meditation "day and night" (Joshua 1:8), how much more reason do Christians have for meditation on the Word of God continually, for we have all the New Testament as well as the Old. May we deeply value all the Word of God. ======================================================================== CHAPTER 62: 05.01. JOS_1:1-18 ======================================================================== Joshua 1:1-18 THE LORD’S CHARGE TO JOSHUA (Joshua 1:1-9) Since Moses had passed off the scene, the Lord now speaks directly to Joshua. Joshua had been prepared for leadership by his close association with Moses for many years. Never is there any indication that he aspired to this place of honor, but in God’s time he was able to fit into this place because he was God’s choice for it. The Lord gave him clear, simple instructions to cross the Jordan, and all Israel with him, into the land provided them by God (Joshua 1:2). There was to be calm decision in steadily going forward, for the Lord promised that "everyplace that the sole of your foot will tread upon I have given you" (Joshua 1:3). They were expected to take possession of it, just as believers today are expected to take possession of the vital truths connected with their present inheritance in "heavenly places." The borders described in Joshua 1:4 are more extended than Israel has ever yet possessed, for it included the wilderness (in the south), Lebanon (in the north) and eastward as far as the Euphrates River. Or, if looking westward, all the land of the Hittites (toward the east), and to the Great Sea (the Mediterranean) was included. In Genesis 15:18-21 God’s promise to Abram gave the borders from a viewpoint further south --" from the river of Egypt (the Nile) to the great river, the River Euphrates." Israel will eventually, in the millennium, possess all this property, but only when they have received their Messiah, the Lord Jesus. Then He will clear the way for them to claim their full inheritance. How wonderful the encouragement given to Joshua then, that no one would be able to stand against him all the days of his life, for God would be with him as He was with Moses. This encouragement is intended too for all now who are "in Christ Jesus." As we depend on Him, no enemy can prevail against us, for we read concerning the Church built by Christ, "the gates of Hades shall not prevail against it" (Matthew 16:18). Let the words of the Lord burn deeply into every believer’s heart, "I will not leave you nor forsake you" (Joshua 1:5). Such a promise is a wonderful basis for faith to "be strong and of good courage" (Joshua 1:6). Yet it is not a selfish courage, for Joshua was to divide the land as an inheritance for all the children of Israel. He was to be a leader whose concern was first for the glory of God, and which therefore also involved concern for the children of Israel. Joshua 1:6 emphasizes Joshua’s strength and courage in relationship to the people; now in Joshua 1:7 he is urged to be strong and very courageous in observing to act upon the law Moses had given. This involved his relationship to God, which was of vital importance if his relationship to the people was to be maintained in faithful integrity. He was to be consistently well balanced, not to waver in one direction or the other, in which way he would prosper. We today are not under law, but God’s governing hand is still over us, and we are called to so value the grace of God that we should be willingly obedient to the truth revealed in the New Testament. The Book of the Law was to be the meditation of Joshua day and night, in order that he might do all that was written therein (Joshua 1:8). We today need, not only the Old Testament, but the whole truth of the New Testament if we are to have spiritual prosperity and success. It is the living God who commanded Joshua. Therefore again he is told to be strong and of good courage (Joshua 1:9). He had no reason to give way to fear or discouragement, for the Lord God was with him wherever he went. Even when we have learned the Word of God there may be still a danger of giving way to fear, so that we need constant encouragement from the Lord. INSTRUCTIONS IN VIEW OF CROSSING JORDAN (Joshua 1:10-18) There was to be no rushing to cross the Jordan and yet no delay either, but calm deliberation and action. Joshua commanded the officers of the people to tell the people to prepare provisions for themselves, for in three days they would pass over Jordan (Joshua 1:10-11). Then Joshua addressed the Reubenites, the Gadites and the half tribe of Manasseh, who had obtained possessions for themselves on the east of Jordan. They were not on this account to be exempt from warfare. Moses had made it clear to them that, though they were allowed to settle east of Jordan, and their wives, children and livestock could remain there, yet all able bodied men were to accompany the rest of Israel into Canaan to help them in conquest of the enemy (Joshua 1:12-14). Not till all Israel were settled in peace in the land were these warriors to return to their possessions east of Jordan (Joshua 1:15). This was to be an effective testimony to the unity of Israel. We too should have such concern for the blessing of all the children of God. Theresponse of these men is commendable, being fully agreeable to do just as Joshua commanded. They desired to be as subject to Joshua as they had been to Moses, and expressed the desire that the Lord God would be with Joshua as He was with Moses (Joshua 1:16-17). There was general unity in this, yet they added that if any individual among them rebelled against Joshua’s command, he would be put to death. Then they repeated to Joshua what God had told him, "Only be strong and of good courage." How deeply does every believer need this positive message! ======================================================================== CHAPTER 63: 05.02. JOS_2:1-24 ======================================================================== Joshua 2:1-24 THE SPIES RECEIVED AND HIDDEN BY RAHAB (Joshua 2:1-24) Joshua then sent two spies to "view the land, especially Jericho" (Joshua 2:1).Twelve men had been sent before at the request of the people (Deuteronomy 1:22-23). At that time the people wanted to find out whether they were likely to be able to overcome the enemy, and ten of the twelve spies reported that the odds were against them, so that the people refused to go in. Only Joshua and Caleb urged that they should launch an attack because they knew God could easily overpower the enemy on their behalf, but the rebellion of the people resulted in 38 more years of wandering in the wilderness. In this case, however, the men are told to view especially Jericho. They were not sent to make a decision as to whether to attack Jericho, but rather to find out Jericho’s condition in view of Israel’s attacking them. For Joshua had already told Israel that in three days they would cross the Jordan. There was firm decision to go forward, and Jericho was the first object of attack. In the sending of the spies God had at least two objectives in view, (1) to confirm to Israel the fact that God was already weakening the hearts of the Canaanites, and (2) to save Rahab and her household from destruction. It so happened that the spies found lodging in the home of a woman who proved to be a harlot. Sinful as she was, the Lord had begun a work of repentance and faith in her heart, as her words to the spies proved. It was not lust that led them to her home, but it was God’s grace that did so. When the king of Jericho heard that Israelites had come to Jericho as spies, he demanded that Rahab should deliver them to him (Joshua 2:3). But she was the one person in that whole city who had been awakened to realize that Israel was serving the true God and that His rights were paramount, so that she decided she must take sides with God against her own nation. When the messengers came to Rahab, she lied to them, telling them that though the men had come to her house, she did not know where they were from and they had left again as darkness was falling (Joshua 2:5). The messengers accepted her word for it, and her suggestion that they pursue them quickly. Was it right for Rahab to lie? No, it is never right to lie. Yet Rahab lied because she had faith in God. Not that faith made her lie, but she could see no other way of protecting the spies. Possibly a more mature faith would have acted differently, for God could work a miracle to protect the spies, if he so chose. The fact that she lied showed her faith, but also showed the weakness of her faith. "But she had brought them up to the roof and hidden them with the stalks of flax, which she had laid in order on the roof" (Joshua 2:6). There is a lovely spiritual significance in this. She had the material from which linen is made, laid in order. Linen is a symbol of "the righteous acts of saints" (Revelation 19:8). Thus, though Rahab had been given over to sin, yet God had so worked in her heart that now there was in her own house the material for acts of righteousness, and in becoming order. Her life had been previously disorderly, but here was promise of change. When the men of the city had gone out in pursuit of the spies, the gates were shut, then Rahab came to the spies before they slept, and spoke to them in such away that there was no doubt that God had truly awakened her to some reality of faith in Him (Joshua 2:7-8). She told them, "I know that the Lord has given you the land." She had witnessed the fear of all the inhabitants of the land, for they had heard of God’s bringing Israel through the Red Sea and of their more recent destruction of the kings of the Amorites, Sihon and Og (Joshua 2:9-10). Having such reports, Rahab says, "our hearts melted," and courage deserted the people of the land. The report brought fear to all the people generally, but it awakened faith in Rahab, who declares firmly, "The Lord your God, He is God in heaven above and on earth beneath" (Joshua 2:11). Then she pleads with the spies, on the basis of her faith in showing kindness to them, that when Israel conquers Jericho, they will spare her father’s house, her father, mother, brothers and sisters, delivering them all from being put to death (Joshua 2:12-13). This is a clear evidence of a work of God in her heart, for harlotry shows no regard for proper family relationships. Similarly, when one has been saved from an ungodly life today, it is wonderful to see how concerned he or she is that close relatives should be saved. The spies willingly promise her this favor, but on condition that she and her family do not betray them to others. The spies could not leave by the gate, which had been closed, but since Rahab’s house was on the wall, she let them down by a rope from her window. She suggested their going the opposite way from Jordan, to hide for three days till the pursuers were back in the city. No doubt before they were let down they spoke the words of Joshua 2:17-20, instructing her to bind the line of scarlet cord in her window, which would mark out her house as that to be spared when Israel conquered Jericho. She must bring her family into the house at that time, for anyone outside the house could not count on any protection (Joshua 2:18-19). This may remind us of the Passover in Egypt, when everyone inside a house which was marked by blood on the doorposts and lintels was safe from God’s judgment (Exodus 12:12-13). So the red cord symbolizes the blood of Christ which shelters from judgment. The spies then went do the mountain to hide for three days before returning over the Jordan to bring to Joshua the report that the inhabitants of the country had become fainthearted because of Israel, and therefore it was evident that God had delivered them into Israel’s hands. Of course they would report the case of Rahab also. ======================================================================== CHAPTER 64: 05.03. JOS_3:1-17 ======================================================================== Joshua 3:1-17 THE CROSSING OF JORDAN (Joshua 3:1-17) The next morning Joshua arose early and led Israel to the river. There may be a question as regards the three days spoken of in Joshua 2:11 and the three days the spies hid. Whether the latter two are the same three days spoken of in Joshua 2:11 seems to be rather unclear; but the spiritual lesson of three days is the most important, speaking of resurrection, thus Israel acting in "newness of life," the energy of resurrection power. The people were told they were to follow the ark of the covenant carried by the priests (Joshua 3:3). However, they were to allow a space of 2000 cubits between them and the ark. Thus, all would be able to see the ark and recognize its leading. In other words, they would not be merely following one another. Thus, for us today also, we see Christ in the distance before us, and each individual is to be concerned to personally follow Him, yet giving Him the sole honor that belongs to Him, of being the distinct and distinguished leader of His people. Joshua then commanded the people to sanctify themselves in view of the Lord’s doing wonders among them (Joshua 3:5). Sanctification involves separation from what does not honor God and separation to God, for He was to work mightily among them. We too should be morally prepared for receiving God’s blessing, by being set apart for His glory. The time had now come for another amazing miracle of God on behalf of Israel. Joshua told the priests to take up the ark and begin the crossing of the River Jordan (Joshua 3:6). The Lord at the same time told Joshua that now He would begin to magnify Joshua in the sight of Israel in order that they might realize that as God was with Moses, so He was now with Joshua (Joshua 3:7). He is told then to instruct the priests to carry the ark and actually stand in the water at the edge of Jordan (Joshua 3:8). Speaking to all Israel, Joshua informs them beforehand how God was going to work among them, giving the assurance by what He would do that day, that He is indeed the living God who would without fail drive out the seven nations from the land before the children of Israel. "The ark of the covenant of all the earth," he tells them "is crossing over before you into the Jordan" (Joshua 3:11). They were therefore to appoint a man from each tribe as a representative (Joshua 3:12).This was in view of Joshua 4:2. Joshua assures them in advance that as soon as the soles of the feet of the priests carrying the ark would rest in the waters of Jordan, the waters would be cut off, no longer flowing, but standing as a heap upstream from them (Joshua 3:13). Thus, neither Joshua nor the people were taken by surprise when this astounding miracle took place. The priests’ feet barely dipped in the water at the edge of Jordan when the waters were cut off. It must have been a tremendous heap of waters that accumulated far upstream, especially since at that time the river was at flood stage (Joshua 3:15-16). Typically, Jordan is the river of death (running into the Dead Sea), and the heaping up of the waters speaks of the death of the Lord Jesus, who bore the overflowing judgment of God for us at Calvary, taking all that judgment into His own bosom in order that we might have none whatever to bear. For the people passed over on dry ground, while the priests with the ark remained in the middle of Jordan until all the people had crossed over (Joshua 3:17). Thus all the power of death was defeated. So, in the cross of Christ we see death’s power annulled and believers now identified with Christ in resurrection, though this is particularly seen in the stones taken from the Jordan in Joshua 4:5. ======================================================================== CHAPTER 65: 05.04. JOS_4:1-24 ======================================================================== Joshua 4:1-24 STONES OF MEMORIAL (Joshua 4:1-24) Only when all were passed over did Joshua, at God’s command, instruct that each of the twelve chosen men should carry a stone out of the midst of Jordan, from the place where the priests had stood, and take them to the place where they would encamp that night (Joshua 4:4-5). This was to be a sign for Israel when their children would ask the meaning of the stones set as they were (Joshua 4:6). The spiritual significance is quite simple. The stones taken out of the water (the place of death) are typical of Israel being taken through death into resurrection life. All the tribes are represented, just as all believers today are seen by God as "risen with Christ" (Colossians 3:1). The crossing of the Jordan certainly reminds us of the passage of the Red Sea. But the emphasis in the case of the Red Sea was Israel’s deliverance out of Egypt; while the crossing of Jordan emphasizes Israel’s entrance into the land of promise. This is the positive side of Israel’s blessing and reminds us of God’s words concerning the saints of God today, "blessed with every spiritual blessing in the heavenly places in Christ" (Ephesians 1:3). Thus, the death and resurrection of Christ not only separates us from a hostile world, but it invests us with wealth beyond all imagination in a place of pure joy and eternal glory. Canaan is of course only a faint picture of this. The children of the Israelites then were to be instructed as to the meaning of the stones, just as children of believers should be instructed as to the death and resurrection of Christ being the basis of all blessing for His people. We today have a memorial of this great work of God in the Lord’s supper, for believers are told, "Do this in remembrance of Me" (Luke 22:19). Our children too should be taught diligently as to the significance of this memorial. As well as the stones set up in the land, Joshua (not the twelve men) set up twelve stones in the midst of Jordan (Joshua 4:9). They would be soon covered with water, therefore unseen. This is a picture, not of our having resurrection life in Christ, but of our having died with Christ, our past therefore, as it were, blotted out. It is Christ’s death that has done this: we had no part in that work. So it was Joshua who set up these stones. But believers are privileged to enter into and enjoy the resurrection life we have now in Christ, as seen in the stones set up by the twelve men. Though historically the death of Christ came before His resurrection, yet the resurrection side (the stones in the land) is mentioned first because it is the positive side of the truth, and the blessing of the new life is to be emphasized in the book of Joshua. The priests who carried the ark remained in the midst of Jordan as a guarantee that there was no danger to the people, till all this was finished and all the people had passed over, then they too crossed over with the ark. It is good to see that about 40,000 of the men of Reuben and Gad and of the half tribe of Manasseh kept their word to cross over Jordan, all prepared for war, with the rest of Israel, though their families and possessions remained on the eastern side (Joshua 4:12-13). This marvelous event of the crossing of the Jordan on dry ground could not but deeply impress all Israel, and God used it to exalt Joshua in their eyes (Joshua 4:14). Similarly, the more marvelous miracle of the resurrection of the Lord Jesus from among the dead surely exalts Him in our eyes. From this time forth Israel would have full reason to respect and honor the leadership of Joshua. At the Lord’s command Joshua told the priests bearing the ark to come up out of Jordan (Joshua 4:15-17), and as soon as they reached the ground not affected by the overflowing waters, the waters returned to the same flood stage as before (Joshua 4:18). Thus no one would be able to follow Israel on dry ground. Only true believers can know what it means to have died with Christ and to be raised with Christ. Joshua 4:19 tells us the date of this event, the tenth day of the first month. Would they not remember that this was the date they were told in Egypt to take a young lamb and keep it for four days until the Passover? (Exodus 12:2-3) This signified a new beginning for Israel. Now they also face a new beginning, but in how different circumstances! But the twelve stones taken by the twelve men out of Jordan were set up by Joshua as a memorial in Gilgal (Joshua 4:20). Then Joshua repeated to Israel what he had said in Joshua 4:6-7, reminding them to answer their children’s questions in the future by giving them the full truth of their crossing the Jordan on dry ground when the Lord dried up the waters for them (Joshua 4:21-23). Why should this be insisted upon? Because it is a natural tendency for us to forget even such great miracles of God’s power and to slip into a lax, careless condition. The children too, who had not seen this great miracle, would not be so impressed by hearing of it unless their parents impressed them as having a great appreciation of this work of God. Moreover, this was intended to affect all the peoples of the earth (Joshua 4:24), as well as instilling the fear of God in all Israel. ======================================================================== CHAPTER 66: 05.05. JOS_5:1-15 ======================================================================== Joshua 5:1-15 CIRCUMCISION IN GILGAL (Joshua 5:1-9) The miraculous crossing of the Jordan awakened great fear in the hearts of the Canaanitish people, so that their hearts melted (Joshua 5:1). This was God’s work. It was He who was preparing the way for Israel’s victorious conquest of the land of promise. Military strategy would have dictated that Israel should immediately strike then while the advantage was on their side. But the Lord did not allow this. He knew that Israel needed preparation of a different sort than men would advise. For if we are going to judge others on God’s behalf, we must first learn to judge ourselves. Israel had been a circumcised nation when coming out of Egypt, but the younger generation had not been circumcised (Joshua 5:5). The spiritual meaning of circumcision is told us in Php 3:3 : "We are the circumcision, who worship God in the Spirit, rejoice in Christ Jesus, and have no confidence in the flesh." The cutting off of the flesh is imperative if we are to engage in any warfare for God: we must learn to judge the sin of our own hearts or we cannot judge sin in others. Joshua was required to make flint knives by which the men of Israel were to be circumcised (Joshua 5:3-4). This was totally contrary to military strategy, for it would leave them naturally greatly weakened in case the enemy attacked. But God was able to keep the enemy in check, and His word is most vital if any results for Him are to be obtained. Joshua 5:6 reminds us that Israel was kept for forty years in the wilderness because they disobeyed the Lord’s instructions to enter Canaan (Joshua 5:6), so that that generation of men had died and their sons now were circumcised. They remained in the camp till they were healed (Joshua 5:8), which required three days. The Lord’s words at this time are instructive, "This day I have rolled away the reproach of Egypt from you" (Joshua 5:9). Gilgal means "rolling away." Egypt is typical of the world, which has kept believers in bondage, but the bondage was broken by the death of Christ, pictured in the Red Sea. Yet, to enter into the truth of this practically requires the application of the death sentence to ourselves personally. When this death sentence is made vital to the individual (as symbolized in circumcision), he realizes that he is, not only in principle, but in practice, dead to the world. The reproach of Egypt is thus rolled away, for it is final, definite separation from all that is of Egypt (the world). Circumcision depicts the negative side of the truth, that is, saying "No" to the flesh, and in the New Testament baptism answers to circumcision, for baptism also speaks of virtually putting the flesh in the place of death, or of burial. We shall see as we go on in Joshua that the positive side is presented to us, where all blessing is centered in Christ. THE PASSOVER KEPT (Joshua 5:10-12) While we have seen that circumcision deals with what is negative, the judgment of sin in our own flesh, now the keeping of the Passover is intended to direct our eyes to the Lord Jesus, the Lamb of God, the positive Object set before our eyes. It was four days after crossing the Jordan that Israel kept the Passover. We read of their keeping the Passover only once in the wilderness, the second year after leaving Egypt (Numbers 9:1-5). Of course, those who were not circumcised were not permitted to keep the Passover (Exodus 12:48). But now that circumcision had taken place, the truth of the Passover is revived (Joshua 5:10). Only when the flesh is put in its place of death will we give to the Lord Jesus and His sacrifice the place of honor that belongs to Him. Neither the circumcising of the men of Israel nor keeping the Passover would appeal to the minds of common soldiers as being of help in warfare, but for believers it is imperative that they first take their own proper place and give Christ His proper place before they can hope for victory. Besides this, the day following the Passover they ate of the produce of the land of Canaan, unleavened bread and parched grain (Joshua 5:11). They had previously eaten manna all through the wilderness, but the day after eating of the land’s produce the manna ceased. The manna was intended to humble Israel, for it is wilderness food, typical of Christ in the lowly humiliation of His Manhood, but the produce of the land speaks of Christ in His exaltation, raised and glorified, so that this is exalting food. The believer is privileged today to eat both of these, for as regards his circumstances he is in the wilderness, but as regards his spiritual position he is in the heavenlies. THE SUPREME COMMANDER (Joshua 5:3-15) There has been an orderly progression in the preparations made for warfare, now only one matter remains, and that of greatest importance. As Joshua was by Jericho, evidently contemplating an attack, he saw a Man standing before him holding a drawn sword. Joshua was no weakling: he went to the Man and asked Him on which side He was (Joshua 5:13). The answer was "No." He neither came to support Joshua nor to support the enemy, but for a far higher purpose. He came as Commander of the army of the Lord. This could be no other than the Lord Himself, and Joshua fully gives Him this place. He worshiped Him and asked what He had to tell Joshua (Joshua 5:14). The only instruction he was given was to take the sandal off his foot because the place he stood was holy ground. Thus, Joshua would be reminded of Moses and the burning bush (Exodus 3:5). Joshua surely would never forget this. God intended to impress on him that he was only a secondary leader and all Israel must realize their total dependence on the grace and power of the eternal God. ======================================================================== CHAPTER 67: 05.06. JOS_6:1-27 ======================================================================== Joshua 6:1-27 JERICHO DESTROYED Joshua and Israel having been fully prepared by God, their conquest of Canaan begins. Jericho, with its thick walls, was securely shut up (Joshua 6:1), prepared for a long siege; but certainly not prepared for what happened! Joshua did not depend on his military wisdom, but received orders from God, who tells him He has given Jericho and its king and mighty men into Joshua’s hand (Joshua 6:2). He is given what appears to be strange instructions, that Israel’s army should march around the city once every day for six days, with seven priests sounding rams’ horns before the ark (Joshua 6:3-4). On the seventh day, however, they were told to march around the city seven times, followed by a long blast with the ram’s horn and a trumpet blast. Then all the people who had been quiet before, were to shout loudly. God would cause the wall of the city to fall down flat, so that the men of Israel could go straight before them into the city (Joshua 6:5). Joshua followed these instructions precisely, as Joshua 6:6-16 show. There were armed men before the priests and the ark, and a rear guard followed the ark. The sight of this must have been astonishing to the people of Jericho who would be watching from the walls. The quiet, orderly marching, with only the rams’ horns sounding is a picture of the proper testimony of believers today before a world that is destined for judgment. The orderly walk of believers with Christ (the ark) as their Center is a witness of moral character before the world, while the blowing of the rams’ horns is the announced witness, that is, the proclaiming of the gospel of the grace of God. Each day for six days this continued (Joshua 6:14), but on the seventh day they arose early and marched around the city seven times (Joshua 6:15). Does this not indicate that as judgment nears the testimony of God is intensified, as indeed in our day the gospel is being declared more urgently than ever before, while the world continues in a state of rebellion and refusal of the message of grace. On the seventh day, at the end of the seventh time around the city, the priests blew with the trumpets and Joshua told the people to shout, since the Lord had given them the city. But he said more. The city must be destroyed, but Rahab the harlot and all who were in her house would be spared (Joshua 6:17). Also, the people were warned not to take anything from Jericho, for the city and everything in it was under the curse of God. Yet all the silver and gold, vessels of bronze and iron were to be consecrated to the Lord and brought into the treasury of the Lord (Joshua 6:18-19). These were things that could resist the fire of God’s judgment, things that fire would only purify rather than destroy, and are all symbolical of spiritual things that, rightly used, may be of glory to God and blessing to the whole congregation. For instance, gold speaks of the glory of God, but in the hands of mere professors of religion, those who are deceived by the seductions of Satan, the glory of God is badly abused, as we see in Revelation 18:12 where the false church is spoken of as making merchandise of gold, or in other words, making merchandise of that which is only rightly used for God’s glory. This is true of silver also, which speaks of redemption, but which men’s religions misuse also, making the redemption that is in Christ Jesus only a teaching by which the church might make monetary gain. Bronze (or copper) is mentioned also in the same verse. Copper pictures the holiness of God, and people use the word even in giving titles to religious dignitaries, but again it becomes only merchandise in their profitable religion! How important to have these things rescued from unholy hands and given back to God! When the people added their shout to the sounding of the trumpets, the wall of the city fell down flat. This evidently does not mean that the walls toppled over, for they were wide enough to contain homes, and the soldiers went in straight before them. However, recent reports of archaeological excavations reveal that the evidence is that the walls sank into the ground. This would account for the expression "fell down flat," and of course the Israelites would then be able to go straight before them into the city, with no having to circumvent rubble. How astounding a sight for Israel to witness! The one exception would be that area of the wall in which Rahab and her relatives were gathered. Every living thing in the city was totally destroyed, men, women, children and animals, except for those people in Rahab’s house (Joshua 6:21). This may seem appalling to us today, but we must remember that the inhabitants of the land (including Jericho) had been completely given up to demon worship. At least the little children, who were not yet responsible for this wickedness, would be taken to heaven, which would be far better than remaining on earth to follow the ways of their parents. At Joshua’s instructions, the young men who had been spies went to Rahab’s house and brought her out, together with her father, mother, brothers and all she had, to the vicinity of the camp of Israel, though not into the camp (Joshua 6:22-23). The city itself then was burned, though, as God had ordered, the silver and gold and vessels of bronze and iron were put into the treasury of the Lord (Joshua 6:24). It is noted in Joshua 6:26 that Rahab, her father’s house and all her possessions were spared, and she dwelt in Israel still at the time this record was written. This exception, being mentioned a few times, is intended to impress us with the reality of the grace of God in His willingness to save souls, even though God had decreed the destruction of the city and the entire country. Just so, today God has decreed the judgment of the world (Acts 17:31), yet in grace He is saving souls out of the world when in faith they receive the Lord Jesus as Savior. Jericho having been destroyed, Joshua pronounced a curse against the man who would rebuild the city. The curse involved the death of his firstborn at the time the foundation was laid and the death of his youngest when the gates of the city were set up (Joshua 6:26). This was fulfilled in the days of Ahab, the most wicked of Israel’s kings. Hiel, a man of Bethel, built Jericho again, and his oldest son Abiram died when the foundation was laid; then at the setting up of its gates his youngest son Segub died (1 Kings 16:33-34). The Lord’s conquest of Jericho by Joshua and Israel’s armies resulted in Joshua’s fame being spread throughout the country. Because Joshua had a character of faith and subjection to the word of God, he was a fit leader for Israel. Jericho means "fragrant" and speaks of the character of the world in its condition of self satisfaction and natural attraction. It is the world in its fundamental principle of refusal of God’s rights. For this reason it was devoted to complete destruction, with no right whatever to be revived again. The believer is to be once and for all settled in his purpose to "love not the world" and have no confidence in its attractions. ======================================================================== CHAPTER 68: 05.07. JOS_7:1-26 ======================================================================== Joshua 7:1-26 DEFEATED BY AI (Joshua 7:1-9) Though Joshua and Israel as such were unaware of it, there was sin in the camp that affected all of Israel, for we are told that "the children of Israel committed a trespass regarding the accursed things" (Joshua 7:1). Only one man had done this, but God held the nation responsible because the man, Achan, was part of Israel. He had taken some things that were under the curse and God was therefore angry with Israel (Joshua 7:1). Now Joshua sent men from Jericho to Ai to spy out that city (Joshua 7:2). Notice, they had not returned to Gilgal after the defeat of Jericho. If they had taken time to go back to Gilgal, the place of self-judgment, the Lord would likely have revealed to them that sin was in the camp. But we do not even read that Joshua enquired of God as to attacking Ai. He had before depended fully on the Lord in reference to Jericho, but we too easily fall into the snare of being flushed with a great victory and thinking therefore that we can easily win a lesser victory. Are we any more capable of a small thing than a large thing? No! If God is not in it, the small as well as the large will defeat us. The advice of the spies to Joshua was to send only about 3000 men against Ai because it was small (Joshua 7:3). Joshua took this advice from men without asking God’s counsel, and the result was that the men of Ai came out and soundly defeated Israel, killing 36 men. Jericho is a picture of the world in principle. All believers by faith in Christ Jesus "overcome the world" (1 John 5:4-5), as Israel overcame Jericho. But Ai pictures the world in its details. These things may seem small to us, and we can easily be defeated by them. Young men are told, "Do not love the world or the things in the world" (1 John 2:14-15). They had overcome the wicked one, yet in spite of this there was danger that they might be defeated by attraction to the world or its things. Through faith they had become strong, but if faith becomes virtually inactive in our lives, we may be overcome by even small worldly attractions. When Israel was defeated the hearts of the people melted in apprehension (Joshua 7:5). This was a shock they had not expected. Joshua tore his clothes and prostrated himself before the Lord, together with the elders of the people, putting dust on their heads (Joshua 7:6). These things speak of repentance which they saw was evidently needed, though they were still not aware of the sin in the camp that had occasioned their defeat. At least Joshua pled with the Lord then, though he did not think of asking what was the reason for this defeat: rather he asked why God had even brought Israel across the Jordan just to deliver them into the hand of their enemies. He thought it would have been better to remain on the other side of Jordan. Did he not stop to consider that the mighty way in which God had already reduced Jericho’s opposition to nothing? "O Lord," he says, "What shall I say when Israel turns its back before its enemies?" (Joshua 7:8). He felt that the news of this would imbue the Canaanites with boldness and strength to surround Israel and destroy them. Then he adds, "then what will You do for Your great name?" (Joshua 7:9). He did not realize that in Israel’s painful defeat God was rightly caring for the honor of His great name. ACHAN’S SIN EXPOSED AND JUDGED (Joshua 7:10-26) The Lord answered Joshua’s prayer by telling him to get up and act. For He says, "Israel has sinned" (Joshua 7:11). Though only one man was guilty and his guilt was concealed, yet all Israel was held accountable. If they had consulted God before attacking Ai, He would have told them about this, but our lack of communion with God will too easily leave us ignorant of Satan’s attacks. This is a serious lesson for the Church of God today. God told Joshua that Israel had taken some of those things that were under the curse and put it among their own goods. Therefore they could not stand before their enemies, and could not stand until they had destroyed the evil from their midst, because God would not be with them (Joshua 7:12). Joshua must sanctify the people, that is, separate them from the normal pursuits of life, to concentrate on this one matter of importance, that there was an accursed thing in their midst and it must be taken away. We might wonder why this could not be taken care of without involving the whole congregation, but all must learn publicly that God is a God of true holiness. This public dealing was thus intended to impress the seriousness of such sin upon every individual, to guard against any further infractions. The probe and its results would take no little time. The prosecution of the war must be held up, to emphasize that God governs among His own. Certainly the Lord could have exposed Achan as the offender immediately, but in His great wisdom He made all the tribes come as though all were under suspicion (Joshua 7:14). This would call for serious heart searching among all, so that there would be no mere resentment aroused against Achan, but that all would be humbled by the evil. The process would gradually narrow down to the individual whom the Lord had already judged must be burned with fire (Joshua 7:15). Early in the morning the examination began. Of the twelve tribes, the tribe of Judah was singled out by the Lord (Joshua 7:16), and from this the family of the Zarhites was taken. Then the family came, man by man, and Zabdi was taken. Zabdi’s household was then brought man by man, and the finger of accusation was pointed at Achan (Joshua 7:17-18). Achan had been given plenty of time to confess his guilt, but evidently he was hoping right to the end that he might not be exposed. How foolish is the unbelief of greed! If people will not confess their guilt before God while He waits patiently, how humiliating will be the exposure of their guilt at the Great White Throne! (Revelation 20:11-12). Joshua shows no hostility toward Achan, but pleads with him to at least now give glory to the Lord God of Israel by confessing candidly what he has done (Joshua 7:19). What else could Achan do now but confess his guilt? He admitted he had sinned against the Lord God of Israel and had stolen three things from the spoil of Jericho, a beautiful Babylonian garment, two hundred shekels of silver and a wedge of gold weighing 50 shekels, and had buried them under his tent floor (Joshua 7:21). The silver would be about eight pounds in weight, the gold two pounds, the value of which would be great. The Babylonian garment represents idolatrous luxury which should have been destroyed, while the silver and gold ought to have been put in the treasury of the Lord. What did Achan think he could do with these things? But greed is often foolish and unthinking. He has to admit he coveted them and took them. He is like many today who grasp after all they can get when they can put it to no practical use. The stolen goods being recovered from Achan’s tent, he and the stolen property, his sons and his daughters, his oxen, donkeys, sheep and his tent were all taken to the Valley of Achor (meaning "trouble"). Then Joshua solemnly pronounced sentence against Achan (Joshua 7:25), he reaping trouble because of the trouble he sowed. All Israel was called upon to stone them to death and burn them. The fact that his sons and daughters were included in this judgment indicates that they knew of his crime and did not report it, for in Israel no children were to be put to death for their father’s sins (Deuteronomy 24:16). Achan’s animals also were destroyed, however. As to the silver and gold, we are not told whether this was brought into the treasury of the Lord. But of course it would not be destroyed by burning. A great heap of stones was raised over the remains, a testimony to God’s holiness in judgment. Only when this stern judgment of the evil took place was God’s anger abated. The place was called "the Valley of Achor" (Joshua 7:26). ======================================================================== CHAPTER 69: 05.08. JOS_8:1-35 ======================================================================== Joshua 8:1-35 AI TOTALLY DESTROYED (Joshua 8:1-29) Now the Lord gives explicit instructions to Joshua as to attacking Ai. How different these were to the plans Joshua used at first! God tells Joshua not to be afraid, but to take with him all the men of war, not only 3000 men (Joshua 8:1). It was God who would deliver them into the hand of Joshua, so that there was no doubt of their gaining the victory. They must do with Ai as they had done with Jericho, but in this case the people could take the spoil for themselves (Joshua 8:2). God had given the total victory over Jericho, which symbolizes the world as a system of evil. But as to Ai, though God was behind all that Israel did, yet they were to fight in various ways, for Ai speaks of the details of worldliness that hinder the spiritual progress of believers. In their overcoming these things, small as they seem to be, believers will gain spiritually. Thus Israel in this case gained through the spoils. First they were told to set an ambush behind the city. Joshua therefore chose 30,000 valiant warriors, telling them to lie in wait behind the city, not far from it, and being ready for conflict (Joshua 8:4). They would wait for Joshua and those with him to show themselves before the city, with the confidence that Ai’s men would come out to attack them as before. Israel would then act as though they were beaten and retreat with the men of Ai in pursuit. This would give the ambush time to enter the city and set it on fire (Joshua 8:5-8). The men therefore remained in ambush that night (Joshua 8:9). Early the next morning Joshua mustered his army and brought them to the north side of Ai, where they encamped (Joshua 8:11). He also set about 5,000 men in ambush on the west side of the city. Thus there were 30,000 lying in wait behind the city and 5,000 on the west side and a large army with Joshua at the front of the city. Then Joshua and his army marched into the valley in view of the city gates (Joshua 8:13). The king of Ai immediately led his army out of the gates to attack Israel as he did before, being ignorant of the ambushes that had been laid (Joshua 8:14). Joshua and his army retreated then, fleeing from Ai. All the army of Ai joined in pursuit of Israel, leaving the city without defense (Joshua 8:15-17). They were not like the men of Jericho who kept their city tightly closed against Israel, but felt themselves strong in taking the offensive, no doubt encouraged by the fact that they had done so before and won. When Ai had been left defenseless, the Lord told Joshua to stretch out his spear toward Ai (Joshua 8:18). This was the signal for which the ambush was waiting, and they rushed into the city and set it on fire before the army of Ai knew what was happening (Joshua 8:19). When-they saw their city on fire, they found themselves caught in the middle, for those they pursued turned back and struck down the men of Ai (Joshua 8:21). Those who had torched the city came out and attacked from behind, thus in a short time destroying all the army of Ai (Joshua 8:22). The king of Ai was taken alive and when the army had been destroyed, the armies of Israel returned into the city and finished the destruction, so that 12,000 were killed that day, the entire population of Ai (Joshua 8:25). The livestock and other spoil was taken by the Israelites, however, as God had instructed (Joshua 8:27). The king of Ai was hanged, then his body buried by a great heap of stones at the entrance of the city. In all of this history we are reminded of some distinct ways in which scripture instructs us to deal with evil: (1) Entrenched against evil -- those pitched on the north side of Ai (Joshua 8:11). Compare Ephesians 6:13. (2) Watching against evil -- those who laid in ambush (Joshua 8:12). Compare 1 Corinthians 16:13. (3) Appearing against evil -- Joshua’s group going into the midst of the valley (Joshua 8:13). Compare Ephesians 5:11. (4) Fleeing from evil -- Joshua’s retreat (Joshua 8:15). Compare 2 Timothy 2:22. (5) Putting evil to death -- the destruction of the army of Ai (Joshua 8:26). Compare Colossians 3:5. THE ALTAR IN MOUNT EBAL (Joshua 8:30-35) It is refreshing to see how quickly Joshua responded to God’s command in Deuteronomy 27:2-8 in building an altar on Mount Ebal, an altar of whole stones. It is reported that this altar has recently been unearthed by archaeologists, who have found it to be of very large dimensions. On this altar the Israelites offered both burnt offerings and peace offerings (Joshua 8:31). Besides this, Joshua wrote a copy of the law of Moses (Joshua 8:32). God did not have Israel rush immediately into further conquests, but rather sought to have them soberly consider their relationship to Him, to give Him the worship due His name and be found in a spirit of dependence on Him and obedience to His law. More time was then taken for Israel to be gathered together, with half the congregation in front of Mount Gerizim and half of them in front of Mount Ebal. The ark was in the center, attended by the priests, but all Israel was required to be present. These two mountains were in close proximity, and Joshua was obeying God’s command in Deuteronomy 27:11-13. Curses were connected with Mount Ebal and blessings with Mount Gerizim. Here Joshua read all the words of the law, the blessings and the cursings (Joshua 8:34). Moses had rehearsed this with Israel before, but this was needed as a constant reminder to them. No one was exempt from hearing this discourse. Women, little children and strangers living among them must be included too (Joshua 8:35). ======================================================================== CHAPTER 70: 05.09. JOS_9:1-27 ======================================================================== Joshua 9:1-27 DECEIVED BY THE GIBEONITES (Joshua 9:1-27) The calm deliberation with which the Lord was acting gave time for the forces of the enemy to be marshaled against Israel. Six nations, the Hittites, Amorites, Canaanites, Perezites, Hivites and Jebusites, on hearing of Israel’s invasion across the Jordan, gathered together to join forces in opposition to this alarming threat (Joshua 9:1-2). Human military strategy would have urged Israel to attack quickly, so as to prevent any united resistance against them, but God is wiser than men. He allowed time for the nations to unite against His people, so that He might show His superior power by defeating them together in a very short time. But Satan knows well how to work by deceit as well as by outward opposition. The inhabitants of Gibeon evidently discerned that they would not be able to defeat Israel, so they sent men posing as ambassadors from a far country, having old sacks on their donkeys, old wineskins torn and mended, old and patched sandals, wearing old garments, and with dry and moldy food (Joshua 9:3-4). Coming to Joshua they flatly lied to him in saying they came from a far country, asking him to make a covenant with them (Joshua 9:6). The men of Israel suspected that this might be deception (Joshua 9:7), but the Gibeonites told Joshua, "We are your servants." Notice that they did not speak like Rahab did, acknowledging the God of Israel as the true God, and when Joshua pressed them as to who they were and where they came from, they did not answer this specifically, but said again they were from a very far country. Then they brought in God’s name, saying they had heard of His fame and of His victories in Egypt and over Sihon and Og (Joshua 9:9-10). Actually, the reports had only awakened fear in their hearts, not faith, as in Rahab’s case. What the Gibeonites said sounded plausible, and it may be that their reference to Israel’s God had a deciding effect with Joshua, but he and Israel made the fatal mistake of receiving them on their own word without asking counsel from the Lord (Joshua 9:14). They made and confirmed a covenant with them by an oath (Joshua 9:15). If we think Israel was not to blame since they were deceived, then let us think again: if they had taken the matter to God, would they have been deceived? No! If we are in proper communion with the Lord, we shall not be deceived, for the Lord is not deceived. Three days following this Israel found that these people lived close to them (Joshua 9:16), and as Israel journeyed they came to their four cities. But these cities had to be spared because of the oath Israel had made to them. This led the congregation to complain against the rulers, for this was contrary to what God had commanded (Joshua 9:18). Could they rescind the covenant now on the basis of having been deceived? Absolutely not! Why? Because, though others may act falsely, this never gives a Christian the right to act falsely in return. They had given their word. God would not allow them to go back on it in spite of the problems that might follow. Later on King Saul, "in his zeal for the children of Israel and Judah" killed some of the Gibeonites (2 Samuel 21:1-2), and God sent a famine on Israel in the days of David because of this. Saul thus chose a foolish way of trying to correct the failure of his forefathers. What a lesson to teach us the importance of bowing to the governmental results of our failures, rather then to proudly think we can correct them! However, there must be some discipline meted out because of the deception. The Gibeonites had said they were Israel’s servants, therefore the rulers of Israel said, "let them be woodcutters and water carriers for the congregation" (Joshua 9:21). They must be kept in total subservience to Israel. Joshua then gave them this message, telling them that, in spite of their being spared, they were under a curse for their deception and would never be freed from slavery (Joshua 9:22-23). They answered Joshua that they knew that God had told Moses to destroy the people of the land and this deception was the only means they could think of to be preserved from death, for they were filled with fear (Joshua 9:24). If it had been faith that brought them, they would have found the God of Israel full of compassion, as He was with Rahab, but God knew that these nations had given themselves up to idolatry and unbelief. However, they did not by any means resist Joshua’s words and declared themselves ready to submit to whatever Joshua thought right. This is similar to what will take place at the end of the Great Tribulation. There will be those from foreign nations who will hear of Christ in His great conquests. Psalms 18:43-45 tells us, "A people I have not known shall serve Me. As soon as they hear of Me they obey Me; the foreigners submit to Me. The foreigners fade away, and come frightened from their hideouts." These people will not be serving the Lord Jesus because of love for Him, but because of fear, and they will be kept under strict control. Joshua knew this had to be done as regards the Gibeonites. ======================================================================== CHAPTER 71: 05.10. JOS_10:1-43 ======================================================================== Joshua 10:1-43 ISRAEL DEFEATS FIVE KINGS (Joshua 10:1-10) The news of Gibeon’s treaty with Israel greatly alarmed other nations in the land, for Gibeon was considered prominent and important, so that the king of Jerusalem took the lead in enlisting four other kings to attack Gibeon (Joshua 10:1-4). These enemies have vital spiritual significance. Jerusalem means "the foundation of peace," and is the center God had purposed for Israel to place His name there. But it was held by Adonizedec (Joshua 10:3) which means "lord of righteousness," just as satanic deceit puts on a show of righteousness to deceive people. "Satan himself transforms himself into an angel of light. Therefore it is no great thing if his ministers transform themselves into ministers of righteousness" (2 Corinthians 11:14-15). Satan is determined, if he can, to prevent our laying hold of the truth of the Center of gathering, that is, the understanding that the Lord Jesus Himself is the one Center around whom His people are to gather, not a denominational name, not to a certain physical location or building, but to Him personally, as He says, "Where two or three are gathered together in, My name, I am there in the midst of them" (Matthew 18:20). How good it is if faith can displace Satan’s deception, just as Israel displaced Adonizedec and took possession of Jerusalem. Hebron means "communion" or " fellowship" and its king, Hoham, means "corrupt confusion of sound," for the world’s fellowship has no calm, quiet peace such as does true communion with God, for the world thinks of fellowship as every voice raised in confused discord. Peter sat with soldiers at the world’s fire and their so-called fellowship proved to be only confusion to him (Luke 22:55-62). True communion is seen in Ephesians 3:17-19. Faith may take this city and deliver it from the confusion that Satan has introduced. The third city armed against Gibeon was Jarmuth, meaning "elevation," and its king, Piram is defined as "the wild donkey." False religion likes to elevate itself, but is it becoming that a wild donkey be put in a place of elevation? The wild donkey pictures man in his rebellious, independent state, yet Piram had control of the elevated place. Such pride must be taken down. Israel must displace Piram by means of humbling themselves, depending on God to exalt them in due time, as He does for every true believer, giving them a heavenly inheritance in Christ (Ephesians 2:6). The fourth city, Lachish, means "walk as men," and the meaning of its king, Japhia, is "shining -- resplendent." Others will judge a person by the way he walks and one’s walk is an important matter. But again, false religion puts on a show that is dazzling so as to deceive. The Lord Jesus did not do this, but He walked as a true Man amongst men, with no ostentation, no pretense, but in perfect moral dignity. Thus, believers are to displace a mere fleshly display by a walk of humble consistency, a walk of faith. "This I say, therefore, and testify in the Lord, that you should no longer walk as the rest of the Gentiles walk, in the futility of their mind" (Ephesians 4:17). In fact, Ephesians, the epistle of heavenly places, puts much emphasis on walk, for if we truly appreciate our position in heavenly places, this will have a very real effect on our earthly walk. The last of these five cities is Eglon, meaning "round, as a wheel." Its king was Debir, meaning "speaker" or "an oracle." Eglon pictures God’s government, which grinds slowly but surely, telling us that God will always have the last word, for Christ is "the Amen." People may feel they will get their own way, and exert every effort in this direction, but God’s wheel turns in a complete circle to bring back the past and face people with all they hoped was forgotten. Eglon therefore pictures the field of prophecy. How badly this has been corrupted by false "speakers" claiming to be God’s "oracle." A sad example of this is seen in 1 Kings 22:6,where Ahab’s prophets told Ahab that the Lord would deliver Ramoth Gilead into Ahab’s hand, -- a totally false prophecy. Today, in the professing church there are many false interpretations of the prophecies of scripture, and Debir, "the speaker" should be fully displaced by the faith of God’s people in faithfully declaring the truth of God’s Word as to the future. Well might Ephesians 6:14 tell us, "Stand therefore, having girded your waist with truth, having put on the breastplate of righteousness." When these five kings united together in proceeding to attack Gibeon, Gibeon sent a message to Joshua urging him to come to deliver them from these kings (Joshua 10:8). It was certainly God who was behind all this, for in this way Joshua could accomplish the defeat of five kings at once. Let us observe that they ascended from Gilgal, the place of self-judgment (Joshua 10:7). and the Lord gave His word to Joshua that He had delivered the enemies into Israel’s hand, so that none could stand before them (Joshua 10:8). They marched all night from Gilgal and suddenly, unexpectedly, attacked the five kings and their armies. The enemy fled in confusion, for it was the Lord who fought for Israel and great numbers were slaughtered. UNUSUAL SUPERNATURAL INTERVENTION (Joshua 10:11-15) It was not left only to Israel to kill the enemy. The Lord sent a storm of large hailstones on them, so that more were killed by the hail than by Israel’s army (Joshua 10:11). Revelation 16:21 speaks of great hail, each stone being about a talent in weight, which is 129 pounds! Hailstones have been reported to weigh as much as 75 pounds when they fell in Arabia some years ago. But also, God answered the word of Joshua to him by an amazing miracle. It was the Lord who moved Joshua to speak as he did in Joshua 10:12 in the sight of all Israel, "Sun, stand still over Gibeon, and Moon, in the valley of Aijalon." This was done, so that the sun remained in the sky for about a whole day more than is normal. What an experience for Israel’s enemies, who would be expecting darkness to hide them from further devastation. But the slaughter continued all that time, the power of the enemy being completely destroyed. It is reported that a scientist at Yale University told another that he had discovered by scientific calculations that the earth had lost 24 hours in its course at some time in history. The other scientist knew his Bible and told the first to begin reading the Bible and he would eventually find the answer to this. He did so and came to Joshua 10. But he returned to the second man and told him that now he knew the Bible was not true because he had calculated that at the time of Joshua the earth had lost only 23 hours and 20 minutes. He thought Joshua had known something of this and had resorted to deception in reporting his experience. However, he was instructed to notice that at this time in Joshua the sun and moon hasted not to go down for about a whole day. Told to resume his reading, he finally came to 2 Kings 20:9-11 and was astonished to find that Isaiah had given a sign to Hezekiah that the shadow on the sundial would return 10 degrees. This accounted for the 40 minutes that was short of a whole day. Thus the Word of God was proven true and the scientist was converted to Christ. After the great victory over the five kings, Joshua returned with Israel to Gilgal. How important it is that we do the same thing when the Lord has enabled us to gain a victory. We deeply need the place of self-judgment then, to keep us from the pride that likes to glory in our accomplishments. THE FIVE KINGS EXECUTED (Joshua 10:16-27) The kings of the five cities were evidently not in the forefront of the battle, but directing operations from a distance. They escaped together to a cave where they expected to be hidden (Joshua 10:16). But they had been observed and the news was given to Joshua, who ordered his men to roll large stones to the mouth of the cave, with men kept on guard (Joshua 10:17-18). These few were left while Israel continued to pursue their enemies and destroy them before they could enter their cities. Thus, the extra long day served to enable a sweeping victory, with only few escaping to seek refuge in fortified cities (Joshua 10:20). Five of these cities were left without any king, however. The camp of Israel is now seen to be at Makkedah, farther west and south than Gibeon. Israel’s army returned there, where the five kings were imprisoned in the cave. When the stones were rolled away the kings were still there. Though they were alive they were not able to release themselves. In contrast to this, the Lord Jesus had died and His body put in a cave with a stone rolled over its mouth and soldiers guarding it. But when the stone was rolled away, His body was not there! When the five kings were brought out Joshua told the captains of Israel’s army to put their feet on the necks of these kings (Joshua 10:24). For the stiff-necked, proud kings of the world must have their stubborn pride reduced to humiliation before the God of heaven and earth. Joshua told his men therefore not to fear, but be strong and courageous, for the Lord would in the same manner reduce all the pride of their enemies before them (Joshua 10:25). The kings were then put to death and hanged on five trees until evening. Let us remember these were leaders in satanic worship, and when the day of God’s judgment comes there will be no sparing those who have sold themselves to Satan. The sun finally went down on that long day, and the bodies were taken from the trees and returned to the cave with large stones again covering it permanently (Joshua 10:27). Joshua 10:28 now adds that "on that day" (the long day of which we have read) Joshua took the city of Makkedah, completely destroying its king and its people. The meaning of Makkedah is "bowing the head." The five proud kings had been compelled to bow their heads there, but from Israel’s viewpoint, when she took the city, is this not significant of learning the truth of willingly bowing our heads to the great God of creation? FURTHER CONQUESTS OF CITIES (Joshua 10:29-43) These ensuing victories of Joshua evidently began the day following the long day. The second city that he conquers is Libnah, meaning "whiteness." False religion boasts in the claim of purity, but it is all on the surface, like whitewashed graves (Matthew 23:27), with the corruption of death underneath. But true purity involves separation from evil, no contamination being allowed. Thus, in picture, we conquer the city of Libnah by learning well the truth of sanctification to God and therefore from all this contrary to Him. Libnah’s inhabitants were also destroyed (Joshua 10:30). Yet, let us observe that none of these cities were destroyed, as Jericho was, but captured. From Libnah they passed to Lachish, which name we have noted as meaning "walk as men." Its army had already been defeated, now the inhabitants are killed and Israel captures the city (Joshua 10:32). A true walk as men who honor God can only be the possession of those who are born again. Another king, Horam, of Gezer, comes to the help of Lachish (Joshua 10:33), Gezer means "isolated" or "cut off," and Horam "tumid or "swollen." Horam therefore speaks of the swollen pride that glories in its independence (isolation). The city itself is not spoken of as being taken by Joshua, for God is not seeking a place of isolation for any of His saints, but Joshua did destroy Horam and his people. However, we read in 1 Kings 9:16 that Pharaoh king of Egypt had taken Gezer, burned it with fire, had killed the Canaanites who lived in the city, then gave, the city to his daughter, Solomon’s wife. Thus, it appears to be one of the cities that were not taken over by Israel, but indicates that there were still cases of independent isolationism in Israel after they had subdued their enemies. The same has been sadly true of the Church of God in her history. Next, Joshua fought against Eglon (Joshua 10:34) and took the city, destroying its inhabitants. We have seen that Eglon, meaning "round, as a wheel," signifies God’s government, involving the field of prophecy. Israel therefore took possession of this, for prophecy can only be rightly possessed, understood and valued by faith in the Lord Jesus. Faith therefore overcomes the enmity of Debir, the king of Eglon and possesses his city. Hebron was next attacked and taken by Israel (Joshua 10:36-37) on the day following the extended day. Evidently there were satelite cities connected with Hebron, and all the inhabitants were killed. Hebron means "communion" and only those who are of faith have any right to possess the place of true communion or fellowship. Satan expends every effort to keep us from this, but faith in the Son of God overcomes. From Hebron Joshua and his army went to Debir, the name of this city being the same as the king of Eglon (Joshua 10:3), meaning "speaker" or "oracle." This city too was captured and its king and inhabitants killed (Joshua 10:38-39). Those whom Satan uses effectively as speakers in his cause must be totally expelled and replaced by speakers for God. How good it is if we know how to silence the claims of false doctrine by means of the true doctrine of Christ. The establishing of Christianity in the world in the book of Acts answers to these great victories of Joshua, who is a type of "Christ in you." In this great campaign of chapter 10 Joshua completely conquered all the Southland, the mountain country and the lowland, from Kadesh Barnea as far as Gaza and all the country of Goshen (Joshua 10:40-41). All of this he took at one time, but nothing could account for this except that the Lord God fought for Israel. This is likely the most amazing and decisive military engagement that history has ever seen. At the end of this, which took so short a time, Joshua and all Israel returned to the camp at Gilgal (Joshua 10:43). Military wisdom certainly did not decide this for him, but God’s leading. The backbone of all Canaan’s resistance had been broken, but instead of exploiting his advantage, Joshua sought the presence of God in the place of self -judgment. Here he would find renewed strength for future warfare. ======================================================================== CHAPTER 72: 05.11. JOS_11:1-23 ======================================================================== Joshua 11:1-23 CONQUEST OF NORTHERN ENEMIES (Joshua 11:1-15) Israel’s returning for the time being to Gilgal gave time for the nations in the north to mobilize. In this God’s wisdom is evident, for He brought these nations together so that Israel could defeat them enmasse, and not have to spend weeks or months in going from one city to another to wage war. In defeating their armies first, the taking of their cities would be simple. In the tremendous gathering of this northern confederacy only two kings are mentioned by name, Jabin king of Hazor and Jobab king of Madon. Jabin means "discerning" and Hazor means "inclosed." Jabin therefore represents "the wisdom of this world" (1 Corinthians 1:20) which has its own inclosed stronghold, keeping out anything that does not conform to its proud claims. But God knows how to render the wisdom of this world "foolish." This attack by "philosophy and empty deceit" (Colossians 2:8) can appear most formidable so that many are deceived by it, but the energy of faith in the living God can fully overcome it. Jobab, meaning "shouter" was king of Madon which means, "contention." Philosophy needs its advertising agent who, with a loud voice and confident tone can contend against every effort to expose and refute its claims. Tercullus the orator was such a man (Acts 24:1-8), a man of contention. Also, Paul tells Titus, "There are many insubordinate, both idle talkers and deceivers, especially those of the circumcision, whose mouths must be stopped" (Titus 1:10-11). Such leaders are well able to influence large numbers to unite together in resisting the work of God. Indeed, they will point to their superior numbers as being proof that God is really on their side. This is one of Satan’s most effective arguments. The numbers gathered from all that northern area were "as the sand that is on the seashore in multitude" (Joshua 11:4), with large numbers of horses and chariots. God allowed them to be well prepared, so that from a military point of view they had the advantage, but in this way they would learn the lesson that God is greater than all the wisdom and organization and power of all His enemies put together, and Israel would learn too that God’s power alone was to be the deciding factor. The Lord told Joshua, "Do not be afraid because of them, for tomorrow about this time I will deliver all of them slain before Israel" (Joshua 11:6). Their horses were to be hamstrung and their chariots burned. Why were these not taken as spoil? Psalms 20:7 gives a most satisfactory answer, "Some trust in chariots, and some in horses, but we will remember the name of the Lord our God." Joshua and his armies therefore, without any maneuvering of any kind, directly attacked this great company (Joshua 11:7). The Lord gave them the victory immediately, so that the enemy fled in total disarray, in contrast to their previous united front. Israel pursued them, killing them with such slaughter as to leave none remaining. Would Israel then not be thankful they had returned to Gilgal to be in the presence of God before rushing to engage in battle? After defeating the northern armies, Joshua returned and attacked the city of Hazor, which was the head of all the other kingdoms that had mustered themselves against Israel. The king Jabin was killed and all the inhabitants of the city, and also the city was burned (Joshua 11:10-11). The city was not simply captured by Israel, for it means "enclosure," implying independent sectarianism in the land, and Israel was not to have any of this. The other cities and their kings Joshua took, killing the kings and the people of the cities, but did not burn those cities. Hazor alone was burned, the other cities possessed by Israel, for their spiritual significance was no doubt valuable when no longer perverted by the enemies of God (Joshua 11:12-13). Therefore, Israel took the livestock and other spoil for themselves (Joshua 11:14). Thus we are told that Joshua fulfilled the commandments of the Lord given to him by Moses (Joshua 11:15). He was a leader of remarkable faith and God-given ability. These two great victories over the south and the north of the land gave Israel undisputed domination over all the land, though they had not as yet destroyed all their enemies, as Joshua 13:1-6 shows. Does this not tell us also that, though we may have in general taken possession of our heavenly inheritance, yet there are many details of that inheritance that we have failed to apprehend or enjoy? SUMMARY OF JOSHUA’S CONQUESTS (Joshua 11:16-23) All the land from south to north, whether mountainous or plain, Joshua conquered, from Mount Halak in the south to the Valley of Lebanon in the north, below Mount Hermon (Joshua 11:16-17). To accomplish this, it was necessary to continue warfare for a long time (Joshua 11:1; Joshua 11:8). No other city besides Gibeon made peace with Israel: all were taken in battle (Joshua 11:19). The Lord had hardened the hearts of their enemies so that they should fight against Israel. This is judicial hardening which is the result of their having for a long time hardened themselves against God. They had come to the point of no return, stubbornly refusing their only avenue of hope, a genuine straightforward repentance. Thus they were devoted to total destruction (Joshua 11:20). In Joshua 11:21 the Anakim are specifically mentioned. These were giants (Numbers 13:33), and were found in the area of Hebron and Debir. We have before seen that Hebron (meaning "communion") and Debir ("the speaker") were taken by Joshua (Joshua 10:36-39), but there were Anakim still in the area, determined to have some possession at least of Hebron and Debir, for Satan wants to encroach on these things - that are rightly the possession of believers. The enemy would like to claim a place of communion with God in order to "speak" his evil doctrine as though it was God’s message. King Ahab employed such deceivers to prophecy to him and Jehoshaphat insisted on hearing a prophet of the Lord (1 Kings 22:3-7). At this time in Joshua’s history, however, the Anakim were cut off from the land of the children of Israel and left only in the Philistine cities, Gaza, Gath and Ashdod (Joshua 11:21-22). Philistines are "wallowers," typical of mere formal religion, which really wallows as in mud, not free of the fleshly entanglements that keep people from knowing the liberty of the Spirit of God in Christ. The Philistines remained in their area, but a constant source of trouble for Israel. Their successors today, the Palestinians, continue in the same role. Joshua, having subdued the whole land, gave it as an inheritance to Israel, dividing it according to the needs of each tribe. Then finally the land rested from war. This rest was in general complete, though it did not mean that Israel would have no more conflict in possessing all that actually belonged to them. ======================================================================== CHAPTER 73: 05.12. JOS_12:1-24 ======================================================================== Joshua 12:1-24 KINGS CONQUERED BY MOSES (Joshua 12:1-6) A list is given now of those kings defeated by Israel before they crossed the Jordan, while Moses was still living. We have read of them in Deuteronomy, and shall say not more about them, though the Spirit of God has always real reason for repeating matters of history, whether or not we understand those reasons. The lands conquered at that time were given to the tribes of Reuben, Gad and the half tribe of Manasseh. KINGS CONQUERED BY JOSHUA (Joshua 12:7-24) The list of these kings whom Joshua captured in the country west of Jordan is intended to teach us spiritual lessons of importance, and if we find them difficult to interpret, this indicates that we have not taken possession as we might of some truths that God has given us title to. The only clue to understanding these is in the meaning of the names of the cities. Some of the kings are before mentioned by name, and these are for our help, but only the cities are spoken of by name here. There may be some things here that we find enjoyable for ourselves too, while hesitant to interpret them for others lest we should not be accurate. However, there are others that seem more simple of interpretation, and we should be encouraged, not to be dogmatic, but to seek what may be truly beneficial spiritually. In listing the kings overcome by Joshua, the mountain country, lowlands and wilderness are mentioned in Joshua 12:8. The mountain country reminds - us of the heights of blessing to which the saints of God have been raised "in heavenly places in Christ," high above the common level. It is wonderful to take possession of this. On the other hand, the lowlands are also a needed possession, for if we have a high position, we need this balanced by a lowly, humble walk, as willing servants. Have we really taken possession of this aspect of the truth of God? But wilderness areas are important too, for here we learn that circumstances in the world are so barren and distressing as to be an acute testing of our faith. If we have the faith to triumph over the rigors of wilderness experience, then we have virtually taken possession of the wilderness! Six nations in which these cities were included are also mentioned in Joshua 12:8. Hittites are "the children of fear," and remind us of those "who through fear, of death were all their lifetime subject to bondage" (Hebrews 2:15). Conquering the fear of death is part of true Christian character. The meaning of Amorites is "sayers." Sadly, such Amorite character was later found among the leaders of Israel, of whom the Lord Jesus said, "they say, and do not" (Matthew 23:2-3). But let every believer fully judge the evil of a glib tongue without proper action to back it up. Canaanites means "traffickers," speaking of those who make merchandise of the things of God, such as we see when the Lord cast out of the temple those who sold oxen and sheep and doves, and the money changers (John 2:14-16). We too must judge fully the evil of using the precious truth of Christ as a means of material gain. Perizzites are "squatters," those who take over property that is not theirs, so that they picture those who want to pass as Christians though they have not been converted to God. Believers are called upon to expose this evil and expel it. This property rightly belongs to faith, therefore let us by faith take it from those to whom it does not belong. Hivites picture a more subtle form of opposition to the truth. The name means "livers," emphasizing how a person lives. They will tell us that the important thing is not the doctrine that one believes, but the way he lives. It is true that Christianity calls for a godly, upright life, but if it is not based upon the truth of the teachings of scripture, though that life may seem commendable to many people, yet it is merely a facade that covers up the evil within. "For Satan himself transforms himself into an angel of light. Therefore it is no great thing if his ministers also transform themselves into ministers of righteousness, whose end will be be according to their works" (2 Corinthians 11:14-15). If Christ is not the Object of people’s living, then their living is empty show. Believers must conquer this evil by a genuine confession of Christ and a life consistent with this. Finally, the Jebusites ("treaders down") picture a more bold, open defiance of the truth of Christianity. While the Hivites were more like the Pharisees, putting on a show of righteous living, the Jebusites resemble the Sadducees, who wanted religious recognition, but trampled on some of the most vital truths of the Word of God. They rejected the truth of resurrection and denied the existence of angels or spirits (Acts 23:8). Thus, they are characterized by the negative principle of what they are against. Such sects as "Jehovah’s Witnesses" are in this class. They tread down what is of vital value. The faith of a believer again triumphs over this enemy of God. In the six nations were included the 31 cities listed in Joshua 12:9-24, all of which Joshua conquered. While we may not be able to decipher the special evil involved in each case, believers will no doubt have to face specific details connected with the six major evils we have noted, and learn to judge them. ======================================================================== CHAPTER 74: 05.13. JOS_13:1-12 ======================================================================== Joshua 13:1-12 LAND REMAINING TO BE CONQUERED (Joshua 13:1-7) Joshua became "old and advanced in years" (Joshua 13:1). In fact, he was not a young man when he led Israel across the Jordan, at least in his sixties. If, as we rightly consider, he is a type of "Christ in you," his aging would indicate that the spiritual energy of God’s people, though it may be fresh and vigorous at first, nearly always begins to wane with time. We see this in Israel and we see it in the Church, and sadly in many individual believers. Yet there was "very much land to be possessed." How much of the truth of scripture do we really possess? There have been godly, faithful men who have led the way in giving us possession of much scriptural knowledge that might otherwise have remained of no value to us. They have certainly not exhausted scripture, but have passed off the scene. Where is the energy of faith now to gain possession of land that has not been possessed? Should not every believer be stirred in heart to apply himself to the diligent study of the Word of God, not only to gain knowledge, but to thereby know the Lord better, to be filled with all the fullness of God? The first unpossessed land mentioned is "all the territory of the Philistines" (Joshua 13:2). The Philistines had originally come from Egypt by way of the north, not having to cross the Red Sea, so they are a picture of those who have come into Christian profession without facing the truth of the death of Christ for them, -- not redeemed, but religious. Their name means "wallowers," for they wallow in the mire of empty forms and ceremonies, and have always been a thorn in Israel’s side. In the history of the Church too this same evil has continually opposed the simplicity of the truth of the gospel of grace, and only faith can overcome it. In David’s day the Philistines were largely subdued, though never expelled from the land. Geshurites are mentioned along with the Philistines. Their name means "proud beholders," speaking of those who take the place merely of spectators, well able to criticize, proud of their ability to tell what should be done, but not involving themselves in the work of the Lord at all. We all know people of this kind, but let us not be like them: rather let us fully judge this kind of evil, triumphing over it by the faith of spiritual energy. Joshua 13:3 describes the territories of these nations in more detail, including the five major cities of the Philistines, and adding "the Avites." Gaza, a city of the Philistines, means "strong," for ceremonial religion seeks the greatest power in the world and boasts of the strength of its numbers. Such strength means nothing to those who walk by faith. Let us never be intimidated by it. The harlot city Babylon may be so strong as to reign over the kings of the earth (Revelation 17:18), but "her plagues will come in one day -- death and mourning and famine. And she will be utterly burned with fire, for strong is the Lord God who judges her" (Revelation 18:8). We may now defeat such evil by trusting in the strength of the Lord God. Ashdod means "the spoiler," for such formal religion as we see in the Philistines becomes a spoiling, desolating thing to its victims, leaving no positive blessing for them. This negative, harmful character of religious pretense is again only to be overcome by the positive energy of faith in the living God. Askelon has a strange meaning for a city, "the fire of infamy." But false religion often strongly attacks those who will not submit to it by putting them in the worst light possible. Through the middle ages many were branded as heretics by the professing "Church," who were godly, devoted believers. But we must not be intimidated by this kind of enmity, rather let us overcome it by faith. Gath means "the winepress." The winepress speaks of the wrath of God’s judgment (Revelation 14:19-20), and again in the middle ages it was often seen that the professing "Church" claimed to be the executor of the judgment of God against those she called "heretics." Only faith can capture Gaza, so that the winepress will be truly in the hand of God alone, not in the hands of perverters. Ekron means "rooting out." Various false religions have tried hard to root out all who do not submit to them, but this is a dreadful evil when that religion is clothed with a Christian name. They want complete domination, but again Ekron should be captured for the Lord. For it will be right for Him in His own time to fulfill His own words, "Every plant which My heavenly Father has not planted shall be uprooted" (Matthew 15:13). Thus the energy of faith will give Him His rights. The Philistines were in the south, then northwest were the Canaanites (Joshua 13:4) and various peoples connected with them. Canaanites means "traffickers," so that this northern area seems to symbolize the evil principle of using Christianity for monetary gain. Israel was responsible to subdue such enemies, just as the Lord Jesus threw the money changers out of the temple (John 2:14-16), but though the Canaanites were in general conquered, yet there remained pockets of resistance. Joshua was told by the Lord to divide the land between Israel’s tribes (Joshua 13:6-7), then each tribe had the work remaining of subduing and banishing every enemy in their territory, just as today all believers are to fight against and subdue the spiritual evils that threaten their enjoyment of our spiritual blessings in heavenly places (Ephesians 6:10-18). LAND DIVIDED BETWEEN THE 2 & 1/2 TRIBES (Joshua 13:8-14) While half the tribe of Manasseh was included in the inheritance of property west of Jordan, the other half tribe is now seen connected with Reuben and Gad on the east of Jordan (Joshua 13:8). They had asked for this before and Moses had granted it to them (Numbers 32:1-22). This land was divided between these 2 1/2 tribes. "Nevertheless the children of Israel did not drive out the Geshurites or the Maacathites" (Joshua 13:13). They still had the evil principle of the "proud beholder" (the meaning of Geshur) to contend with, just as believers today must contend with the pride that can observe and proudly criticize without being involved in the testimony of the Lord. This is an evil not easily banished! Yet, let us have serious exercise not to allow any such attitude to surface in our own personal experience. Joshua 13:14 reminds us that the tribe of Levi was given no inheritance for themselves, for they were scattered among the tribes to serve the Lord where they were placed, and were dependent on God’s providing for them by the sacrifices and offerings of the people. They were therefore simply to look to God for their support, as is true for any servant of the Lord today who engages his full time in the Lord’s work. THE LAND GIVEN TO REUBEN (Joshua 13:15-23) The land of Reuben on the south adjoined Moab. On the west of it was the Dead Sea and a little further north the River Jordan. The north border was the south border of Gad. Heshbon is the farthest north city mentioned in Reuben’s territory. The east border is not so well defined, perhaps because of desert toward the east, but Reuben inherited all the kingdom of Sihon king of the Amorites (Joshua 13:21). It is noted here, because Reuben is so close to Moab, that the children of Israel killed Balaam the soothsayer, who had been hired by Balak to curse Israel, then had counseled Balak to have his people mingle with Israel to corrupt them (Numbers 31:16). GAD’S INHERITANCE (Joshua 13:24-28) The land given to Gad was north of that of Reuben, including the territory of Jazer (evidently just north of Heshbon) and continuing north to include Succoth which was near the Jordan River. Jordan was again the west border of Gad, and the east border is once more apparently indistinct. In this territory and the meaning of the names of cities there is without doubt spiritual instruction to be found if we were diligent and discerning enough to find it. THE EASTERN PORTION FOR MANASSEH (Joshua 13:29-33) Manasseh’s inheritance (for its half tribe) was north of Gad’s, including the territory taken from Og king of Bashan, its west border being also the Jordan River, though the other half tribe of Manasseh was given its portion on the west side of the river, opposite the half tribe on the east. Again we are reminded that it was Moses who had given this inheritance to Manasseh (Joshua 13:32), and again we are told that the Levites were not given territory of their own, for the God of Israel was their inheritance (Joshua 13:33). ======================================================================== CHAPTER 75: 05.14. JOS_14:1-15 ======================================================================== Joshua 14:1-15 WEST OF JORDAN: THE LAND DIVIDED BY LOT (Joshua 14:1-5) The land west of the Jordan River was divided by Joshua and Eleazar the priest. It was not their discretion that decided this, however, for as to what possessions each tribe was to have, this was decided by casting lots (Joshua 14:2). Proverbs 16:33 tells us, "The lot is cast into the lap, but its every decision is from the Lord." Each tribe was left responsible to dispossess any enemies that might remain in their particular inheritance. Because the Levites were not given territory of their own, except cities in the other tribal property for them to live in, the tribe of Joseph was separated into two tribes, Ephraim and Manasseh (Joshua 14:3-4), so that the land was divided to accommodate 12 tribes. HEBRON GIVEN TO CALEB (Joshua 14:8-15) True energy of faith is seen in Caleb, who leads a group from Judah to claim the inheritance he had been promised by Moses. He reminded Joshua of Moses’ promise to both him and Joshua because of their standing firmly for the Lord when the other ten spies had brought back a report to put Israel in fear of entering the land (Numbers 14:6-9). At that time Caleb says he was forty years of age (Joshua 14:7), and when sent to spy out the land he brought back a report that fully honored the Lord. When others discouraged the people, he wholly followed the Lord (Joshua 14:7-8). Because of his faithfulness, Moses had sworn that the land Caleb’s feet trod upon would be his inheritance. Therefore, his faith, depending on the Word of God, claimed what rightly belonged to him (Joshua 14:9). This is deeply instructive for believers today. What God has declared to be ours in scripture, such as we see in the book of Ephesians, we should surely claim with true boldness of faith. While all the men of Israel who had been over twenty when Caleb was forty, had died before the entry into Canaan (except Joshua), Caleb had continued now till he was 85 (Joshua 14:10), and told Joshua that he was as strong at 85 as he had been at 40 to go to war (Joshua 14:11). Thus, he and Joshua would be fully 20 years older than any of the other men of Israel, yet still full of courage. Caleb’s name means "a dog," and he was evidently a Gentile proselyte in Israel (Gentiles being regarded as dogs by Jews), but dogs are noted for their unwavering devotion to one master, and Caleb’s devotion to the God of Israel was a salutary example for all Israel. Therefore, Caleb claimed "this mountain," where the Anakim (giants) lived and who had great and fortified cities (Joshua 14:12). He did not look for the easiest place to possess, but the reverse. It made no difference to him how strong the giants were: God was stronger than they. This was enough for him. How good it would be if every believer today had the same firm decision of faith as did Caleb! In answer to the faith of Caleb, Joshua blessed him and gave him Hebron as an inheritance (Joshua 14:13). Hebron means "communion," so that typically Caleb is blessed with the special sweetness of communion with the One to whom he was devoted. It will be so with us too if we do not shrink from the conflict of possessing those possessions that are obtained by genuine faith. If we "wholly follow the Lord" we shall know in vital experience the truth of the words of the Lord Jesus, "If any one loves Me, he will keep My word; and My Father will love him, and we will come to him and make our home with him" (John 14:23). Joshua 14:15 tells us that Hebron had formerly been called Kirjath Arba (city of Arba), and Arba was the greatest man among the Anakim. Thus Caleb had no hesitation in dispossessing the greatest of the giants. When he did this, "the land had rest from war." ======================================================================== CHAPTER 76: 05.15. JOS_15:1-63 ======================================================================== Joshua 15:1-63 THE BORDERS OF JUDAH (Joshua 15:1-12) Judah occupied the largest territory of the tribes, though later we read that Simeon’s possession was within Judah’s territory (Joshua 19:1). The boundary on the south of Judah is first considered. This was next to the land of Edom, beginning at the Dead Sea and reaching to the Mediterranean Sea (Joshua 15:2 a). Edom (the same name as Adam), pictures man in the flesh, and God’s land is to be decidedly separated from this. Fleshly ambition is the world’s principle of action, but Judah (meaning "praise") is to be the opposite of this, giving God, not self, the first place. We return in Joshua 15:5 to consider the east border, which was the Dead Sea, the border continuing north to the mouth of the River Jordan where it emptied into the Dead Sea. Though the east is the direction of the sun rising, reminding us of the coming of the Lord, which will mean great blessing for believers, yet when John the Baptist speaks of the Lord’s coming, he tells us, "His winnowing fan is in His hand, and He will thoroughly clean out His threshing floor, and gather His wheat into the barn; but He will burn up the chaff with unquenchable fire." Thus the Dead Sea (really a large lake) speaks of the lake of fire. The Jordan, the river of death, runs into the Dead Sea, where no life is found. How many there are who, with no repentance or faith, drift with the current of death into the awesome death of eternal punishment (Matthew 25:46) -- the second death of Revelation 20:14! Judah’s border separates her from the Dead Sea, but the reminder was always there of the judgment that is escaped only by faith in the living God. The northern border began at the mouth of the Jordan (Joshua 15:5), and the description of this is much more detailed than we have found with the other borders. This border adjoins Israelite territory, as the other borders do not. Thus there is a careful marking off of the territory of Judah ("praise") from the other tribes. Ephraim’s border is discussed after Judah, but it does not adjoin Judah, and later Benjamin is seen to have its territory between Judah and Ephraim (Joshua 18:11), and Dan also, farther west than Benjamin (Joshua 19:40-46). But the many details given as to Judah’s border surely indicate that praise must be kept distinct from all other virtuous aspects of the Christian’s life, and there are many occasions for praise also. Again, the meanings of the names would certainly furnish us with good spiritual food if we interpret them aright. If the reader desires more help in such interpretation, the Numerical Bible by F.W.Grant is highly recommended. Judah’s northern border then began at the north end of the Dead Sea and went generally westward till ending at "the Great Sea," that is, the Mediterranean, which seacoast served as the western border of Judah (Joshua 15:12). The great Sea is typical of the Gentile nations (Revelation 17:15), often in a state of upheaval and unrest, seeking to encroach upon the land, but held in check by the power of God, who has said, "This far you may come, but no farther, and here your proud waves must stop!" (Job 38:11), Thus, Judah’s western border tells us that, though the world may threaten to swamp the testimony of the people of God, yet God is greater than the world, and will preserve His people. THE FAITH OF CALEB AGAIN EMPHASIZED (Joshua 15:13-19) Joshua 14:6-11 has reported the boldness of the faith of Caleb in claiming what had been promised him. Now he is again given by God a place of prominence, for God delights to honor that faith that honors Him. God gives a similar honor to Joshua (Joshua 19:49-51). Thus the faithfulness of Caleb and Joshua (in contrast to the other ten spies) was well rewarded. Caleb was given a share in the land of Judah (Joshua 15:13), which seems to indicate that he did not have this right by natural birth, so that he must have been a Gentile brought into Israel as a proselyte. Joshua 15:14 tells us that in conquering Kirjath Arba (or Hebron) Caleb drove out Sheshai, Ahiman and Talmai, the sons of Anak. Giants meant no more to Caleb than did weak men, for God was with him. He therefore took possession of Hebron, typically possessing the communion with God to which every believer is entitled, but which many do not enjoy. Having taken Hebron, Caleb went up to Kirjath Sepher ("city of the book"), but its name changed to Debir, which means "oracle." For if we are once enjoying communion with God, we shall then be concerned about speaking for Him. However, Caleb gives opportunity to others to capture this city, promising his daughter to the man who took Debir (Joshua 15:15-16). Surely this tells us that if we are in communion with God, we shall be glad to encourage others in God’s service. Nor does Caleb speak in vain, for his nephew, Othniel, responded to the challenge. Othniel means "lion of God," speaking of the courage to act for God, so that it appears he did not delay to accomplish this victory over Debir (Joshua 15:17). He did not only gain Debir, the oracle, picturing the honor of speaking for God, but also the daughter of Caleb, Achsah, meaning "anklet," whose faith is very soon after emphasized beautifully, so that she must have been an excellent wife for Othniel. Achsah persuaded Othniel to ask her father for a field, just as believers should desire a workable inheritance. She had the exercise of asking before receiving, for God often waits for us to have concern enough to ask. Caleb responded positively to this request, giving her a land in the south. But the south was a warm, dry land, good land but requiring moisture if it was to yield produce. Therefore Achsah asked for springs of water also, and Caleb gave her both the upper and lower springs. If we have the simple concern to ask of God in faith, not doubting, we shall find Him indeed a liberal giver, as James 1:5-6 assures us. The upper springs speak of the refreshment of enjoying our inheritance in heavenly places, and the lower springs furnish us with grace to walk through the world in devoted obedience to God. How good if we are well balanced enough that we do not neglect either. THE CITIES OF JUDAH (Joshua 15:20-63) The list of all the cities of Judah is intended to hold true spiritual instruction, as F.W.Grant shows in his Numerical Bible in considering this chapter, for both the numbers and the meaning of the names furnish the clues for understanding its spiritual significance. But we pass over this except to mention that Judah could not drive out the Jebusites from Jerusalem (Joshua 15:63). This was the chief city, the city God had purposed to place His name, but it has been over all the centuries claimed by both the Jews and their enemies. David conquered Jerusalem from the Jebusites (2 Samuel 5:6-7), so that it is called "the City of David" and the kings of Judah reigned there for many years, but since the time of the kings it has suffered through constant contention from Israel’s enemies, and will do so until the Lord Jesus finally subdues the whole world under His authority. Then indeed Jerusalem, called Zion, will be "the city of our God, in His holy mountain. Beautiful in elevation, the joy of the whole earth, is Mount Zion on the sides of the north, the city of the great King" (Psalms 48:1-2). ======================================================================== CHAPTER 77: 05.16. JOS_16:1-10 ======================================================================== Joshua 16:1-10 EPHRAIM’S BORDER (Joshua 16:1-10) The border of Ephraim did not adjoin Judah, for Benjamin and Dan came between them; but Ephraim’s borders are discussed after Judah, for fruitfulness (of which Ephraim speaks) is a proper result of praise, the meaning of Judah. The borders, both on the south and the north, stretched from the Jordan River to the Mediterranean Sea, the Jordan being the east border and the sea the west. Again, the names of the points along the border are significant, though perhaps these should be left for personal study. However, Ephraim did not drive out the Canaanites who lived in Gezer (Joshua 16:10). Gezer means "a portion as cut off," speaking spiritually of a sectarian principle that too often persists among the people of God, and which we find hard to expel. Also, they were Canaanites, meaning "traffickers," for a sectarian attitude is often closely allied with a desire for material gain, which is foreign to true Christianity. ======================================================================== CHAPTER 78: 05.17. JOS_17:1-18 ======================================================================== Joshua 17:1-18 THE WESTERN HALF TRIBE OF MANASSEH (Joshua 17:1-13) Manasseh’s territory was immediately north of Ephraim, spreading from the Jordan to the Mediterranean Sea. Manasseh means "forgetting," reminding us of Paul’s words in Php 3:13, "forgetting those things which are behind, and reaching forward to those things which are ahead, I press toward the goal for the prize of the upward call of God in Christ Jesus." Thus Manasseh and Ephraim go together. Manasseh was born first, but teaches us that we are to forget what we were in mere fleshly advantage, for that which is first is not spiritual, but natural. Thus, Ephraim was given the first place, which speaks of the positive bearing of fruit. For the positive must always take the precedence over the negative. Yet Manasseh has his place also, for we must all learn to put behind us all that is merely to the credit of the flesh. One man is mentioned by name in Joshua 17:1, Machir, the firstborn of Manasseh, "because he was a man of war." Manasseh had died long before Israel’s deliverance from Egypt, but Machir succeeded to the place of the firstborn. He was given Gilead and Bashan, which were on the east side of Jordan. Other children of Manasseh are listed in Joshua 17:2 as being given territory in the bounds of the tribe. But more than that, five daughters of one man, Zelophehad, were given the inheritance that would have been the possession of their father if he had not died before. The daughters had been promised this by Moses (Numbers 27:1-11), and now in boldness of faith they claim the inheritance (Joshua 17:3-4). Certainly also, believing women are as fully entitled to a spiritual inheritance in heavenly places as are men. This blessing for them is wonderful, though of course it does not do away with God’s governmental order as to the relative place and responsibilities of the man and the woman in the assembly or in public testimony. In this there are distinctions that must always be maintained. Joshua 17:5 speaks of ten shares taken by Manasseh on the west side of Jordan, besides the land of Gilead and Bashan on the east. Thus, Joshua 17:1 refers to the east side of Jordan and Joshua 17:2-4 the west side. The daughters of Zelophehad received their inheritance among the sons mentioned in Joshua 17:2, and the rest of Manasseh’s sons had the land of Gilead. Manasseh had a relatively large possession, its border on the south adjoining Ephraim, the Mediterranean Sea being its west border and the river Jordan the east, though Issachar was on its north-east border, and Asher on the north (Joshua 17:10). A number of towns are mentioned in Joshua 17:11 which were in the territory given to Manasseh and Issachar, but Manasseh could not drive out the Canaanites who lived there. When Manasseh was strong enough, they put these Canaanites under forced labor, but did not drive them out (Joshua 17:12-13). Sadly, the territory of the church today is still compromised by the presence of people and principles that are not consistent with the pure truth of God. COMPLAINTS RIGHTLY ANSWERED (Joshua 17:14-18) Though the territory allotted to Ephraim and Manasseh was large, yet they complained to Joshua that they had so little to inherit, saying that they were a great people, the Lord having blessed them. Did Ephraim think that, since Joshua was of Ephraim he would give them special recognition? But Joshua was a man of God: he had been guided by God in the allotment of territory, and was not partial to his own tribe. His answer was wise and to the point, "If you are a great people, then go up to the forest country and clear a place for yourself there in the land of the Perizzites and the giants, since the mountains of Ephraim are too confined for you" (Joshua 17:6). This was land to which they had title, but they had not taken possession of it. They were much like many believers today, who would like to have what others had fought for, but are afraid of the conflict necessary to possess what they are entitled to. They objected to Joshua that they need more than the mountain country, and that the valley areas were possessed by Canaanites who had chariots of iron (Joshua 17:16). Joshua, courageous man of war as he was, considered this a feeble argument. He reminded them a second time of their own words, they were a great people, and if so, had great power. They were able to cut down the trees of the mountains and were also able to defeat and drive out the Canaanites, though they had chariots of iron (Joshua 17:17-18). Caleb had not let the formidable opposition of giants defeat him (Joshua 1:1-12), and faith will never be defeated by the appearance of great power on the part of the enemies of God. Thus Joshua silenced the arguments of Ephraim and Manasseh. He had the last word. How could they deny its appropriateness? ======================================================================== CHAPTER 79: 05.18. JOS_18:1-28 ======================================================================== Joshua 18:1-28 SURVEYING AND DIVIDING THE REST OF THE LAND (Joshua 18:1-10) Though Jerusalem was God’s purposed center for Israel, they had not been able to take this city from the Jebusites, so that they found Shiloh in the territory of Ephraim convenient for the setting up of the tabernacle (Joshua 18:1). The land was generally subdued before Israel but there were still seven tribes that had not been apportioned their inheritance (Joshua 18:2). Joshua remonstrates with Israel in Joshua 18:3 as to their neglect to actually possess what God had given them (Joshua 18:3). Well might believers today take to heart such an admonishment. We have not possessed what God has given us title to. Joshua told Israel therefore to pick out three men from each tribe who could pass through the remaining territory, survey it and part it into seven portions (Joshua 18:4-6). Then Joshua would cast lots before the Lord as to which portion each of the tribes would receive. The men would be thus put in a position of wanting to be fully impartial as to the dividing of the land. The men whom Joshua was sending to survey the land were reminded (Joshua 18:7) that the Levites had no stated inheritance and the 2½ tribes had theirs on the east side of Jordan. With Joshua’s backing therefore the men left on the survey. How long it took we are not told, but when completed they returned to Joshua to the camp at Shiloh. Joshua did as he said, casting lots as to which of the seven tribes was to inherit which portion (Joshua 18:10). THE TERRITORY OF BENJAMIN (Joshua 18:11-28) Benjamin means "son of my right hand," so that the tribe emphasizes the glory of the Lord Jesus as reigning at the right hand of God. Appropriately therefore, Benjamin included Jerusalem (Joshua 18:28), which was on the border of Benjamin and Judah (Joshua 15:63). Authority (in Benjamin) and praise (Judah) are beautifully united therefore in this capital city which was God’s center, though it was a long time before Jerusalem was taken from the Jebusites (in David’s day). Benjamin’s borders are described in Joshua 18:1-20, and its cities named in Joshua 18:21-28. Its territory was comparatively small, lying between Judah and Ephraim, bounded by the River Jordan on the east and the tribe of Dan on the west. ======================================================================== CHAPTER 80: 05.19. JOS_19:1-51 ======================================================================== Joshua 19:1-51 SIMEON WITHIN JUDAH’S BOUNDARIES (Joshua 19:1-9) Because Judah’s inheritance was so large, Simeon was given a possession within Judah’s borders. Simeon means "hearkening," for the one whose habit is to listen to God will certainly praise Him, thus having title to an inheritance within Judah ("praise"). No separating borders are mentioned for Simeon, and God has definite reason for this, but a number of cities with their surrounding villages are listed as belonging to Simeon. Certainly all of these also have spiritual significance which will yield blessing for those who are concerned and enabled to search it out. ZEBULON’S INHERITANCE (Joshua 19:10-16) Zebulon means "dwelling." So that in Israel this implied a permanent abode in the presence of God, a good reminder for us today, for "he who abides (or dwells) in love abides in God, and God in him" (1 John 4:16). The boundaries of Zebulon are not as clearly defined as natural thought would expect, but this itself indicates a spiritual lesson needful for us. Dwelling with God does not need definition, but spiritual enjoyment and exercise. God’s presence is certainly a place of greatest joy for the believer, but also of serious concern that He should be honored in every detail of our conduct. The area of Zebulon’s possession was north of Manasseh. Twelve cities and their villages are noted as belonging to Zebulon (Joshua 19:15), a picture of his representing all 12 tribes in the virtuous character of dwelling with God. ISSACHAR’S POSSESSION (Joshua 19:17-31) Issachar means "there is reward." Believers at the judgment seat of Christ will receive reward for what they have done for the Lord (2 Corinthians 5:10), so that this tribe appears to emphasize what outward works should be, not simply our inward character. Again, its borders are not clearly defined, as though indicating we should not limit our good works, which are to be exercised toward all mankind, specially those of the household of faith (Galatians 6:10). The east border, however, was the Jordan River (Joshua 19:22), a reminder that death will be the end of any opportunity to earn reward for good work done. THE INHERITANCE OF ASHER (Joshua 19:24-31) Asher means "happy," which surely implies that in our present inheritance "in heavenly places in Christ" we have every reason for rejoicing, so that this is another lovely feature of Christian character as illustrated by the tribes of Israel. Paul tells us in Php 4:4, "Rejoice in the Lord always. Again I will say, Rejoice." Not that joy is to be an object, for it is "in the Lord," thus plainly making the Lord the Object, but joy will be the spontaneous result of contemplating Him. NAPHTALI’S TERRITORY (Joshua 19:32-39) Naphtali means "my wrestlings," so that this adds the lesson of overcoming in conflict. In this matter too Naphtali represents all Israel, for in one very real respect every true believer is an overcomer. "Who is he who overcomes the world, but he who believes that Jesus is the Son of God?" (1 John 5:5). The victory that overcomes the world is not our works, but our faith (1 John 5:4). All Israel were overcomers in their overcoming in general the enemies of the land, though in practice they were not by any means always overcomers. Thus believers are all overcomers in principle, and ought to be also in daily practice, for we should be concerned about details as well as overcoming in general. Naphtali was north of Zebulon and east of Asher (Joshua 19:34), so that its territory was in the far north of the land, as was Asher, including a number of fortified cities. DAN’S INHERITANCE (Joshua 19:40-48) Dan’s name means "judge." This reminds us that "the saints will judge the world" and will judge even "angels" (1 Corinthians 6:2-3). We shall do this as identified with Christ when He takes His great authority. Paul uses this to press upon the Corinthians their responsibility of judging grievances in their assembly rather than allowing such matters to be taken before the courts of the world. Yet also, if we are to ever judge others, we must first learn to judge ourselves, as the Lord Jesus insists in Matthew 7:5 : "First remove the plank from your own eye, and then you will see clearly to remove the speck from your brother’s eye." Let us consider seriously that, before we shall have part with the Lord Jesus in judging the world, we shall first be manifested before the judgment seat of Christ (2 Corinthians 5:10). Only in having rightly judged ourselves will we be in any proper condition to judge the world. The inheritance of Dan was near to the sea-coast, west of Ephraim and Benjamin, and north of Judah. But later, in Judges 18:1 we learn that Dan had not possessed what he was entitled to, so that, after sending spies to the north of the land, who found the Sidonians living in peace without fortifications or armaments, six hundred men from Dan journeyed there and attacked the inhabitants, killing them and burning their city Laish (Judges 18:27-29), then rebuilding the city for themselves, calling it Dan. Thus the tribe of Dan is thereafter referred to as at the extreme north of the land. Laish is the same as Leshem, noted in Joshua 19:47, this verse referring to the conquest of Judges 18. Though the area described in Joshua 19:41-46 was Dan’s proper inheritance, it seems that they retained little possession of this. Though Dan’s place among the tribes as referring to judgment is an honourable one, yet his after history was contrary to the truth of his position. Dan was the first to introduce idolatry publicly in their tribe (Judges 18:30-31). How solemnly this teaches us that, when we are privileged to be in the place of judging for God, we may so assume such authority for ourselves that it amounts to idolatry! JOSHUA’S INHERITANCE (Joshua 19:49-51) All the tribes having been given their territory, now we read of that which was given to Joshua. His name is the same as Jesus (in Greek), meaning "Jehovah is Savior," so that Joshua is a type of Christ as the Leader and Completer of faith. "If others have their particular possessions, how appropriate that Christ should have Timnath Serah, which means "an abundant portion." This surely causes believing hearts to rejoice, that the One who is supremely worthy receives that which delights His great heart of love. It is His voice we hear in Psalms 16:6, "The lines have fallen unto Me in pleasant places; yes, I have a good inheritance." In Ephesians 1:18 Paul expresses in prayer his desire that believers might "know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints" etc. Those who are redeemed by His blood and their hearts purified by faith, form His inheritance, which is so valuable and glorious to Him. ======================================================================== CHAPTER 81: 05.20. JOS_20:1-9 ======================================================================== Joshua 20:1-9 SIX CITIES OF REFUGE (Joshua 20:1-9) God had before directed that He would appoint six cities of refuge in Israel (Numbers 35:9-15), and now that Israel is settled in the land these cities are to be designated. They were to be places of safety for anyone who had accidentally or unintentionally killed another person (Joshua 20:3). For a near relative of the victim might desire to avenge this wrong by killing the guilty party, but if the person fled to a city of refuge he would be safe from the avenger. In the gate of the city (the place of judgment) he could declare his case before the elders, and if it was established that he was not guilty of murder, he was to be welcomed into the city, where the avenger of blood was not permitted to touch him (Joshua 20:4). Numbers 35:16-19 makes it clear, however, that he must be given no refuge in that city if his case was one of actual murder, and the avenger of blood could put him to death. Above all, the person killed reminds us of the Lord Jesus. Was His death a premeditated case of deliberate murder? On the part of some, yes, for religious leaders were absolutely hateful toward Him and plotted beforehand to kill Him (Luke 6:11; John 11:53). But there were those who did not understand the horror of this rejection of the Son of God, as we learn from the Lord’s words from the cross, "Father, forgive them, for they do not know what they do" (Luke 23:34). Peter also, in speaking to the common people of Israel in Acts 3:17 tells them, "Yet now, brethren, I know that you did it in ignorance, as did also your rulers." So there were even some rulers who had opportunity to virtually flee to a city of refuge. Many responded to Peter’s words and found refuge by receiving the Lord Jesus as Savior. All mankind is responsible for the death of the Lord Jesus, and all who receive Him now will find that His death is actually the means of their salvation. But those who maintain a hateful attitude of refusing Him will find not refuge, but only a fearful expectation of judgment. The man-slayer must remain in the city of refuge until the death of the high priest, when he was allowed to return to his own city and house (Joshua 20:6). It seems that this may refer to the ending of the Lord’s work in Heaven as High Priest, and Israel’s restoration to blessing at the end of the Tribulation period, when Israel as a nation will be publicly exonerated from their guilt of centuries in having rejected and crucified their Messiah. The six cities chosen are listed below {eS Module note: I don’t much care for this "table," but it’s the best I can do with what I have....}: (West of Jordan) (East of Jordan) 1. Kadesh meaning "Sanctuary" 6. Golan, meaning "immigration" Speaking of Safety Inferring our Prospect 2. Shechem, meaning "Shoulder" 5. Ramoh, meaning "high places" Indicating Certainty Believers’ heavenly position 3. Hebron (meaning "communion") 4. Bezer, meaning "precious" Emphasizing Enjoyment The Person of Christ. All the meanings of these cities are wonderfully consistent with the perfect refuge that is provided for confessed sinners saved through the blood of Jesus. The sanctuary (Kadesh) is the presence of God, a place of perfect safety. Then Shechem (shoulder) reminds us of the Lord Jesus carrying the sheep that was lost on His shoulders, the place of strength, of certainty, or security. Hebron then (communion) gives the added sweetness of fellowship with the Father and with His Son Jesus Christ (1 John 1:3). When these three truths are experienced, this brings us to Bezer, "precious," to realize the living joy of seeing all beauty and all blessing in the person of Christ Himself, -- not only to appreciate what He gives, but to appreciate Him. Then from Bezer in the south we go northward to Ramah, "high places," to learn that not only is Christ precious to God, but "in Christ" believers too are so precious as to be accepted in the Beloved and "blessed with all spiritual blessings in heavenly places" in Him (Ephesians 1:3-6). Lastly, Golan, "immigration" reminds us that we are to very soon immigrate to "a better country, that is, a heavenly country" (Hebrews 11:16), for though our position now is heavenly, we still wait to be actually taken to heaven at the coming of the Lord. Wonderful prospect! ======================================================================== CHAPTER 82: 05.21. JOS_21:1-45 ======================================================================== Joshua 21:1-45 CITIES GIVEN TO THE LEVITES (Joshua 21:1-42) Since the Levites were not given a tribal inheritance as were the other tribes, it was necessary that they should have cities among all the tribes. Their representatives therefore came to Eleazar and Joshua (Joshua 21:1) to remind them that the Lord had promised through Moses to give them such cities, both for themselves and for their livestock (Joshua 21:2). These cities were then given by lot to the Levites, beginning with the families of the Kohathites. Aaron was from that family, and his family (the priests) were given thirteen cities by lot, from the tribes of Judah, Simeon and Benjamin. This was appropriate, for Jerusalem (God’s center) was on the borders of Judah and Benjamin, and Simeon was included in Judah. Thus the priests would be near to God’s sanctuary, to do service there. The priests were (typically) the worshipers, so that in the service of God they came first. The rest of the Kohathites were given ten cities by lot in Ephraim, Dan and Manasseh. Kohath means "obedient," and stands for the objective ministry of the Word of God that is itself fully subject to that Word. Their service was connected with those things that speak directly of Christ, caring for the furnishings of the tabernacle (Numbers 4:4-15), so that Kohath’s ministry would involve the blessedness of the position that all believers have "in Christ." We may be sure that all the cities allotted to them had some spiritual significance consistent with the character of their work. The children of Gershon were given thirteen cities by lot from Issachar, Asher and Naphtali and the half tribe of Manasseh east of Jordan (Joshua 21:6). Gershom means "a stranger there," speaking of that service for God that does not settle down in the world, but serves God without selfish, material motives. Gershom’s service was connected with the curtains and coverings of the tabernacle, the hangings for the door and for the court. Thus the spiritual significance of Gershom’s service is that of encouraging a godly walk through a world in which we are strangers, a walk that honors God, though the world does not understand. The children of Merari received twelve cities from the tribes of Reuben, Gad and Zebulon, with surrounding lands (Joshua 21:7-8). The service of Merari involved caring for the boards of the tabernacle, its bars, pillars and sockets, pegs and cords with all their furnishings (Numbers 4:29-32). The boards speak of believers joined together by bars and sockets, and the pillars, of believers holding up hangings, etc. All of this indicates not only the walk of believers personally through the world, but of their united testimony as joined together by the power of the Spirit of God. GOD’S PROMISE FULFILLED (Joshua 21:43-45) With all the tribes being given their place in the land, it is now emphasized that what God had promised He had fulfilled to Israel, so that they took possession of the land, dwelling in it (Joshua 21:43). He gave them rest all around, so that not a man of all their enemies was able to resist their taking the land (Joshua 21:44). God had done all that He had promised. This is true for believers today. The book of Acts gives us the history of God’s establishing the Church of God in separation from the world, though in it, giving us a heavenly inheritance as clearly taught in the epistles. God on His part had done everything for our blessing. But just as Israel failed in their response to God’s faithfulness, so has the Church failed to manifest a true response to God’s grace in acting upon the truth of what they have been given and what we are "in Christ." Yet it is good for us to get back to the sublime pronouncement, "Not a word failed of any good thing which the Lord had spoken to the house of Israel. All came to pass" (Joshua 21:45). Thank God we may rest on His faithfulness, though all else may fail. ======================================================================== CHAPTER 83: 05.22. JOS_22:1-34 ======================================================================== Joshua 22:1-34 THE RETURN OF THE 2 ½ TRIBES (Joshua 22:1-9) To their credit, the warriors from Reuben, Gad and the half tribe of Manasseh had continued faithfully with the other tribes in conflict with the enemy until all the power of the enemy was subdued. Joshua now speaks to them, commending them for their obedience to Moses and to him (Joshua 22:2) in not leaving their brethren during these many days of warfare. Therefore he tells them that they are free to return to their homes on the east side of Jordan, the possession that God had granted them before the crossing of the Jordan (Joshua 22:4). However, he urgently admonished them to take careful heed to keep the commandment and the law that Moses had communicated to them, "to love the Lord your God, to walk in all His ways, to keep the commandments, to hold fast to them, and serve Him with all your heart and with all your soul" (Joshua 22:5). Joshua was particularly concerned about these tribes because they had chosen to take the territory east of Jordan, thus having a boundary that naturally separated them from the rest of Israel. In their returning, however, they do so with the blessing of Joshua (Joshua 22:6). Joshua approved of their taking with them much in the way of riches obtained as spoil from the enemies they had defeated (Joshua 22:8). Similarly, if believers today, through conflict with spiritual enemies, are enriched with the knowledge of the truth of God, they have plenty to share with their loved ones and neighbors. A GREAT ALTAR BY JORDAN (Joshua 22:10-34) Returning to their land, these men of the two and one half tribes immediately erect a very large altar by the banks of the Jordan River (Joshua 22:10). It is understandable that when the other tribes heard of this altar they were alarmed, for God’s altar in Israel was to be in the place that He would choose. At that time it was at Shiloh because Israel did not have possession of Jerusalem, which was to be God’s center. But God recognized only one altar on which Israel was to offer their sacrifices, for the altar typically speaks of Christ. Israel gathered together at Shiloh prepared to go to war against the 2 ½ tribes (Joshua 22:11-12). However, they wisely waited to engage in warfare until they had sent a delegation headed by Phinehas the priest and composed also of a ruler from each of the ten tribes west of Jordan (Joshua 22:13-14). They would afterwards be thankful they did this, for they found the situation was not what it appeared to be. We too must remember that a consultation is better than a confrontation These men speak as representing "the whole congregation of the Lord" (Joshua 22:16), letting the 2 ½ tribes know that they considered it treachery against the Lord that these tribes had erected an altar for themselves, for it appeared to be rebellion against God’s authority. They of course reasoned that a separate altar could not be God’s altar, and therefore that these tribes were turning away from following the Lord. They remember "the iniquity of Peor" (Joshua 22:17) and the plague God had sent on Israel because of the mixture of Israelites with Moab and their idols (Numbers 25:9), and they want no repetition of such judgment. For if only these tribes turned away, then the Lord would be angry with the whole congregation of Israel (Joshua 22:18). This is a solemn lesson for the Church of God too, and in some respects more deeply serious when there is departure on the part of some. For the Church is "one body", and "if one member suffers all the members suffer with it" (1 Corinthians 12:26). We may not see this result very plainly, but this is because of our sad lack of spiritual perception in realizing just how badly the testimony in the Church is affected by the disobedience of only a small part. But God is in perfect control even of this, and we shall in the glory see just how profoundly the Church has been affected by the actions of every member of the body. Phinehas and the delegation with him thought that possibly the 2 ½ tribes considered their land unclean, and still under the domination of an idolatrous god, since they placed their great altar there, and told them if so they should come to the west side of Jordan. They give one example of God’s anger against all Israel on account of the sin of only one man, Achan (Joshua 22:20). The sin of Peor involved the guilt of many, but Achan’s sin was only his, yet it affected all Israel. However, those of the 2 ½ tribes had a different explanation of this than the rest of Israel had expected. They made it clear that they give every honor to "the Lord God of gods," and plead the fact of God’s knowledge that understood what they were doing (Joshua 22:21-22). They say that, if this altar was raised in rebellion or treachery, then they would accept the judgment of not being saved that day. If they had built the altar to turn from following the Lord, or if in order to offer sacrifices on it, then let the Lord require this in judgment (Joshua 22:23). They explain therefore the real reason for the altar. They were apprehensive that in the future the children of Israel west of Jordan might question their right to any relationship with Israel because the Jordan came between them (Joshua 22:24-25). Therefore they decided to build the altar, not to offer sacrifices, but as a standing witness to their identification with the rest of Israel (Joshua 22:26-27). It was not an independent altar, but a replica of Israel’s altar, but firmly declared as to be not for offering sacrifices (Joshua 22:28-29), but as a witness. The wiser course in this case would have been to previously advise Israel of their intention to build such an altar, thus avoiding any misunderstanding. Nevertheless, the explanation was fully satisfactory to Phinehas and the other delegates of Israel, and Phinehas voiced their thankful approval of this, perceiving that this altar was really a confirmation of the unity of all Israel rather than a tragic declaration of division (Joshua 22:30-31). When news of this was brought back to Israel, it was not only a relief, but a pleasure for them to realize that the 2 ½ tribes were concerned to maintain as close a unity with the other tribes as possible (Joshua 22:32-33). Then it is added that the altar was appropriately named "Witness." ======================================================================== CHAPTER 84: 05.23. JOS_23:1-16 ======================================================================== Joshua 23:1-16 AN APPEAL ON THE BASIS OF GOD’S FAITHFULNESS (Joshua 23:1-16) Many years had passed now that Joshua calls for all Israel, elders, heads, judges and officers, and tells them he is old and advanced in age (Joshua 23:1-2). Shortly after coming out of Egypt Joshua was said to be "a young man" (Exodus 33:11). If therefore he might have been about 30 when leaving Egypt, then when entering Canaan he would be about 70. So that his address to Israel now would be about 40 years after entering Canaan, since he died at 110 years. But his spiritual energy and exercise are beautiful to witness in this appeal to Israel. His concern for them did not diminish because he was leaving them, for he was a true man of God. He seeks to draw their hearts in reality into the Lord’s presence, reminding them that they themselves had seen all that the Lord had done in defeating all the nations who opposed Israel (Joshua 23:3). Joshua tells Israel he had divided to them by lot, not only the property in the land, but "these nations that remain to be an inheritance for your tribes" (Joshua 23:4). Thus the nations had not been totally expelled, though they had been subdued. There remained therefore work for Israel to do in siding with God to have these inhabitants expelled, so that Israel might fully possess the land (Joshua 23:5). Joshua almost verbally repeats to Israel what God had told him personally many years before in Joshua 1:7 "Therefore be very courageous to keep and to do all this is written in the Book of the Law of Moses" (Joshua 23:6). How often we need to be reminded to have courage to act on all that is revealed to us in God’s Word! For us today this is not the Law of Moses, but the more wonderful truths of the New Testament. The Word of God would be their one real protection against mingling with the unbelieving inhabitants of the land (Joshua 23:7), and they are warned not to even make mention of their false gods, not in any way to acknowledge them, but to continue to hold fast to the Lord God (Joshua 23:8). For the Lord had already proven His faithfulness by driving out before them great and strong nations, and none had been able to stand before Israel. Let them remember this. Also, they may still depend on His grace and strength to enable one man to chase a thousand, certainly an amazing accomplishment! (Joshua 23:10). This was however conditional upon their taking careful heed to love the Lord God (Joshua 23:11). If not, and they declined morally to mix with the nations, intermarrying etc., the tables would be completely turned: instead of driving out the nations, they would find them to be snares and traps, scourges in their sides and thorns in their eyes, so that Israel would be expelled from the land (Joshua 23:12-13). Israel would no longer have Joshua to depend on, for as he tells them, he was going the way of all the earth, into death. However, he strongly reminded them that they knew in their hearts and souls that not one thing had failed of all that the Lord God had promised them: all had been fulfilled (Joshua 23:14). Though he has been exhorting them, his words become more prophetic in Joshua 23:15-16. He says that just as God had fulfilled His word in blessing to them, so He would in the future bring on them harmful things culminating in their destruction from the land which in grace He had given them (Joshua 23:15). He does not say, "If you have transgressed," but "when you have transgressed the covenant of the Lord your God which He commanded you, and have gone and served other gods, and bowed down to them." Nor was it long after Joshua’s death that this disintegration began, though God was most patient with Israel, seeking all through the history of the Judges and of the Kings to draw Israel back from their idolatry, until eventually their stubbornness became so determined that the nation was carried away from their land. Even then, God worked to restore Judah from the bondage of Babylon (2 Chronicles 36:22-23), bringing a remnant back, but that remnant became guilty of the enormous wickedness of crucifying the Lord of glory, and now for nearly 2000 years Israel has borne the solemn results of their rebellion. ======================================================================== CHAPTER 85: 05.24. JOS_24:1-33 ======================================================================== Joshua 24:1-33 JOSHUA’S SUMMARY OF ISRAEL’S HISTORY (Joshua 24:1-13) For the second time, as Joshua neared the end of his life, he called Israel together, primarily the elders, heads, judges and officers (Joshua 24:1), but including "all the people" (Joshua 24:2). He then faithfully summarized Israel’s history, from her fathers, Abraham, Isaac and Jacob until the then present time. There is a striking similarity between this and the first part of Stephen’s address in Acts 7. Abraham had dwelt with his father Terah on the east of the Euphrates River, where they were idol worshipers (Joshua 24:2). This was a humbling reminder for Israel, that they originated from one who had followed false gods. But grace can make a wonderful difference, as it did with Abraham, so that after leaving his native land he was led by God in traversing the land of Canaan, where the Lord also greatly blessed him, multiplying his descendants, though only his one son Isaac is mentioned by name, for Israel was to come from Isaac. Jacob and Esau were born to Isaac. Esau was born first, but Jacob was God’s choice to father a nation separate from all other nations. But while Esau possessed the land of Seir, Jacob and his family went down to Egypt (Joshua 24:4). Nothing is said of Moses’ birth in Egypt nor of his honor in Pharaoh’s court, but rather of God’s sending Moses and Aaron to be the means of Israel’s deliverance. Briefly too God’s plagues on Egypt are mentioned, for it was these that eventually moved Pharaoh to release Israel (Joshua 24:5). But it was God who brought them out, and God who had directed them to the Red Sea, which Israel would not have naturally chosen. The waters of death were rolled back for Israel to pass on dry ground, and the pursuing Egyptians found darkness while Israel was in the light (Joshua 24:7). Then the Lord answered the cries of Israel and the sea came back to its strength, covering all the Egyptians. Such reminders from Joshua ought to have stirred Israel to realize afresh how dependent they were upon the power and grace of God on their behalf. Their wanderings in the wilderness are only mentioned as being "a long time," for these were testings that had to do with their own weakness and failure, not with the sovereign grace and power of God. But after this God brought them to the land of the Amorites to the east of Jordan, where again the power of God was manifest in Israel’s defeating this nation and possessing their land (Joshua 24:8). At that time Balak king of Moab enlisted Balaam, a false prophet, with the object of cursing Israel and rendering them powerless before the Moabite army (Joshua 24:9). But God intervened and Balaam’s cursing turned to blessing for Israel, so that they were delivered from Moab (Joshua 24:10). To be reminded thus that God was for Israel ought to have been a great incentive to them to cling all the more steadfastly to the Lord. Then the Lord brought Israel over Jordan, where they defeated Jericho, then the Amorites, Perizzites, Canaanites, Hittites, Girgashites, Hivites and Jebusites (Joshua 24:11). All of these victories were manifestly not because of the superior power of Israel, but the Lord "sent the hornet before you" (Joshua 24:12). This is figurative of the fact of God’s so dealing with the enemies that they were frightened as though attacked by hornets and thus rendered helpless to fight. Two kings of the Amorites are specifically mentioned as defeated without the help of Israel’s sword or bow. Thus God had given Israel a land for which they did not labor and cities they had not built, and vineyards and olive groves they had not planted. EXHORTATIONS BASED ON GOD’S FAITHFULNESS (Joshua 24:14-24) Having received such blessing from God, it was only right that Israel should wholeheartedly serve the Lord in sincerity and in truth, putting away all those idols that Abraham had served long before (Joshua 24:14), but had given up when he came to Canaan. It is notorious that people will often return to idols that were popular many years before just as today many people in western nations are returning to idolatrous mysticism that had been given no place when Christianity had a strong voice in these nations. Joshua calls upon Israel to be decisive as to whom they would serve. Did they think it evil (that is, harmful) to serve the Lord? If so, then let them choose now between the idolatry that Abraham had refused or the idolatry of the Amorites (Joshua 24:15). Joshua is firmly decisive as to himself and his house, as he says, "we will serve the Lord." He had evidently discerned already a tendency of departure on the part of the people. The people respond that they will not forsake the Lord to serve other gods (Joshua 24:16), and speak appreciatively of the things of which Joshua reminded them, God’s delivering them from the bondage of Egypt, manifesting His presence by great signs, preserving them through the wilderness and driving out their enemies, to enable them to inherit the land. Therefore they affirm they will serve the Lord, "for He is our God" (Joshua 24:18). However, Joshua answered them, "You cannot serve the Lord, for He is a holy God. He is a jealous God" (Joshua 24:19). Joshua knew that Israel was really only expressing their confidence in the flesh, as Peter did when the Lord told him he would deny Him (Matthew 26:31-35). It is impossible for the energy of the flesh to please God (Romans 8:8). On the basis of Israel’s claim of righteousness, God would not forgive their transgressions nor their sins (Joshua 24:19). Thank God He does forgive where there is the honest self-judgment of repentance. but if they were to forsake the Lord and serve other gods, there was no self-judgment in this, and after all God’s goodness to them they would experience just the opposite in being consumed by harmful inflictions (Joshua 24:20). Such is the righteous government of God in discipline. The people still protest they will serve the Lord (Joshua 24:21), so Joshua tells them they are witnesses against themselves, for in time to come, when they forsook the Lord, the witness of their own words would be against them. They fully agree that they are witnesses, for they did not suspect the treachery of their own hearts, but trusted their own strength (Joshua 24:22). However, in Joshua 24:23 Joshua tells them to put away the foreign gods that were among them. He knew that idolatry was already present. How could they say they would serve the Lord when they were already entertaining idols? But even today there are professing Christians who speak plainly against unholy practices, yet involve themselves with others who indulge in such practices. They seem unable to realize the inconsistency of such things. But Israel insists they will serve and obey the Lord God of Israel (Joshua 24:24). A RENEWED COVENANT (Joshua 24:25-28) Just as God had made a covenant with Israel on the basis of law in Exodus 19 and 20, while knowing full well that Israel would not keep that covenant, so Joshua now makes a covenant with the people, though knowing they would not keep it (Joshua 24:25). The covenant did not really encourage them to obey, but it would be a testimony against them when they disobeyed. It is not really a new covenant that Joshua makes, but a renewal of the covenant of law, which Israel had already broken, and instead of confessing their guilt, were now making a futile promise of doing better. Joshua wrote the words of the covenant in the book of the law of God, for the covenant only confirmed Israel’s responsibility to keep that law (Joshua 24:26-27). Then he set up a large stone as a memorial of this covenant and as a standing witness to Israel’s promise. We may well wonder if they totally disregarded this stone in their after history. These were the last recorded words of Joshua to Israel, and the setting up of the stone his last recorded act. TWO DEATHS AND THREE BURIALS (Joshua 24:29-33) The time has come for Joshua’s death at the age of 110 years, and he was buried within the borders of his own inheritance. His spiritual energy had effect on the elders who outlived him, so that Israel continued to serve the Lord during their lives. They had first hand knowledge of the great works of the Lord on behalf of Israel, but failed to so impress their children as to preserve them from departure. Joshua 24:32 also tells of the burial of Joseph’s bones at Shechem in the plot of ground Jacob had bought (Genesis 33:19). The sons of Joseph had inherited this land. Likely this burial took place before the death of Joshua. Eleazar had been a faithful priest in the establishing of Israel in the land, a type of Christ in resurrection, but he too passes off the scene, so that the Book of Judges introduces an era much different than that of Joshua. In the main Joshua has been a book of victory, though not without setbacks. Judges deals mainly with Israel’s failure, not without grace shining through. ======================================================================== CHAPTER 86: 06.0.1. COMMENTS ON PHILIPPIANS ======================================================================== Comments On Philippians Leslie M. Grant ======================================================================== CHAPTER 87: 06.0.2. FOREWORD ======================================================================== Foreword With a deep, peaceful joy Paul writes his Epistle to the Philippians, from circumstances which would in themselves tend rather to misery and discouragement. Imprisonedin Rome, he considered himself the Lord’s prisoner, placed there by Divine wisdom for the carrying out of God’s will and work. Hence, his joy comes from the highest source: his loneliness and bondage but give occasion to the more constant, real fellowship of the presence of God, and his cup runs over. The Philippians too, had known him at the beginning as persecuted for Christ’s sake, and how real a comfort to his soul it was that this only increased their attachment to him, rather than frightening them. This attachment had been unwavering from that time, until now, eleven years having passed since he had first visited them with the Gospel. This we can easily understand would increase the joy with which he writes to them. The epistle is plainly pastoral, refreshing, encouraging, rather than correcting, or setting forth the doctrines of Christianity. Experience consistent with the doctrine is more properly the subject here, - not indeed the experience of every Christian, but the experience normally begotten by the knowledge of Christ. Paul himself appears as the example of this experience; and who can fail to see that this is intended to decidedly stir our souls to follow his example? ======================================================================== CHAPTER 88: 06.01. PHP_1:1-30 ======================================================================== Php 1:1-30 Consistently with the character of the epistle, in his addressing the Philippians, Paul does not do so as an apostle, but linking Timothy’s name with his own, makes use of the lowlier title, "servants of Jesus Christ." It will be noted that in those epistles in which he writes as an apostle, he makes an authoritative communication of the mind of God, which rightfully requires the obedience of faith. As an apostle he is invested with God-given authority. As a servant, on the other hand, authority has no place, but lowliness of subjection to God. The power of this epistle lies therefore in his lowly example rather than in firm authority. Each is of course perfect in its place and appropriate as regards those who are addressed. Timothy had but newly joined Paul in his missionary travels when Philippi was first visited: he had remained a true and steadfast helper in the work, despite an evident natural timidity which needed encouragement in the face of widespread departure and ignoring of Paul’s doctrine. This is seen in Paul’s last epistle to him. Timothy was therefore in Rome at this time, and closely identified with Paul. Whether a fellow-prisoner at the time may be doubtful, for Paul speaks of trusting in the Lord to send him shortly to Philippi. But the epistle to the Hebrews was written the following year (AD 63), perhaps only a few months intervening, and Paul informs them that Timothy had been set at liberty. It may be of course that at the time Paul wrote the Philippians, he was anticipating the liberation of Timothy. As the "servants of Jesus Christ" therefore they write "to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons." This form of address is used only in this epistle. He does not address them as an assembly, for Christian experience is a personal thing which he seeks to promote in every individual. He is careful also to avoid the slightest partiality, for he addresses "all the saints." Five times in the first eight verses he speaks of them ’all’, a lovely indication of his pastor’s heart. Yet he refers directly to "the bishops and deacons," and thus does not ignore the proper order of the assembly. The bishops (simply overseers) were responsible to maintain godly government, not one bishop in the gathering, but "bishops", an order far removed from that which formalism has developed today. Deacons were delegated to care for the temporal arrangements and details. (Cf. Acts 6:1-15) It was no elaborate system, but simple and direct, thus order maintained with a minimum of form and arrangement. It is important however to observe that bishops (or elders Cf. Titus 1:5-7) were appointed only by apostolic authority, - Paul also giving title to Titus and Timothy to make such appointments. This was a matter never left in the control of the church as such; and there is today no more authority in the church to this end than there ever was. Hence, it is evident that this official appointment was confined to the original establishment of the church in its proper order. It remains unquestionable of course that such men of godly qualifications and spiritual weight are preserved to the assembly; but official appointment is both unnecessary and without Scriptural authority. Let us rather today emphasise the need of spiritual exercise to recognise the wisdom of godly men and to follow their guidance according to Scripture, without according them any official position. Clearly, we cannot get back to the beginning of Christianity, for there are no divinely appointed apostles living on earth today. If men insist on an apostolic succession, they must acknowledge that Scripture is not their guide. In 1 Timothy, where the establishment of the church in proper order is contemplated, Timothy is instructed as to the qualifications of those desiring oversight. This plainly involved the appointment of bishops (or overseers) to an office. But in the second epistle, no mention is made of bishops or deacons, for the epistle contemplates rather the "great house" of Christendom long after the original institution of the church. Is there then no means of preserving godly order in the midst of surrounding disorder? Thank God that fullest provision is made for this; but not by official appointment, nor official succession. Timothy is simply told, "And the things which thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also" (2 Timothy 2:2). This is true succession and the only true succession according to Scripture. The faithful man is not accorded an official place, nor indeed today would a faithful man seek it, for to seek it would not at all be faithfulness to the Word of God. Thus, order according to God is to be maintained only by spiritual exercise in subjection to His revealed Word. This sacred principle should govern both our individual lives and our corporate testimony. The apostle wishes them the grace that supplies their souls’ needs in practical life, and the peace that is tranquillity of soul in whatever circumstances. These can come only "from God our Father and the Lord Jesus Christ," and when it is so they are known in pure, living reality. "I thank my God upon every remembrance of you," he assures them. Few as the disciples may have been after his first visit to Philippi, how could he forget the reality of the work of God there? a work that had been sustained and developed in evident truth and stability. The record in Acts 16:1-40 has an attraction peculiar to itself. But it was Paul’s habit to thank God for the saints. And prayer attends his thanksgiving; not in this case with "anguish of heart" and "many tears" as was true in the writing of his first epistle to the Corinthians (2 Corinthians 2:4); but rather "making request with joy." They were going on well, and his heart was free, and full. "From the first day until now" they had shown fullest fellowship with him in the Gospel. Their hearts were bound up with the message of Divine grace committed to him, and they had, immediately after conversion, ministered to his support, sending help to him twice while he was in Thessalonica (Ch. 4:16) at a time when he received nothing from other assemblies. This fellowship had continued, and another gift at this time is evidently the occasion for this epistle from prison. Moreover it was by no means wealth that made this possible. For Paul in writing to Corinth mentions "the assemblies of Macedonia; how that in great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality. For to their power, I bear record, yea, and beyond their power, they were willing of themselves" (2 Corinthians 8:1-3). This was the manifest work of God in their souls, and Paul speaks of his confidence that God would complete this good work He had begun. The completion is nothing short of "the day of Jesus Christ," this is when He shall be manifested and they also manifested as the finished product of His workmanship. He felt it perfectly right to think this of them all, "because", as he says, "ye have me in your hearts, inasmuch as both in my bonds, and in the defence and confirmation of the Gospel, ye all are partakers of my grace." He could not question the reality of their faith - of the fact that it was really God’s work in their souls. For in spite of his imprisonment and suffering for the Gospel’s sake, they had remained firmly attached to him and the Gospel he preached. They willingly participated in the same grace that sustained him in all these things. They too, stood firm for the Gospel. What is real will absolutely endure, for it is God’s work. The heart of the apostle responded fully to their faith. God bore witness to his great longing toward them "in the bowels of Jesus Christ." It is the expression of deepest feeling begotten through the love of Christ known in the soul. For as the soul dwells upon Christ, so is it expanded in love toward His saints and in concern for His interests. His prayer for them is that their "love may abound yet more and more in knowledge and in all judgment." Our measure of this love can never be too great; and as we progress in the Christian path the love ought to deepen and become more full in every way. Alas, that too often when knowledge increases, love begins to grow cool! This must be watched against with utmost care and godly exercise. Knowledge is badly abused if it decreases love in any measure. Yet also, if love is to be exercised in proper moral balance, this requires "knowledge and all judgment." Love must not remain ignorant of the true needs of its objects; and it must also have discernment as to the godly means of meeting those needs. Thus it has far greater scope than the mere feeling of affection. 1 Corinthians 13:4-7 lists some of the solid characteristics of love: it is well worth our quiet meditation. This real activity of love is required in order to "judge of and approve things that are more excellent" (New Trans.). This is the character of godly balance, the discernment of things in proper proportion. If there is a tendency to magnify small things, there will be a comparative overlooking of more important things which ought to deeply engage the soul. Such a case discloses a serious lack of love’s true activity. Or if, on the other hand, we are content with things because we "see no harm in them." it is not real love that is motivating us. Love according to God seeks the things that are "more excellent." This is indispensable if we are to be "pure and without offence" in view of "the day of Christ." Is this not certainly the character in which we desire to be presented before Him? If so, we must cultivate it now. It is important to observe that this produces "the fruits of righteousness by Jesus Christ." Merely seeking to do right never produces the fruits of righteousness: only the pure love of God known and responded to in the soul can do so, and it is sufficient for a real fulness of these fruits also. Again the mere object of doing right does not have God’s glory as its purpose; but "the fruits of righteousness which are by Jesus Christ" are shown to be "unto the glory and praise of God." Nothing can be truly right except as it is held in intimate relationship to God. In Php 1:12 the apostle turns from his speaking of the constancy of the Philippians - so real a joy and encouragement to him - to assure them concerning his circumstances, which were so contrary to their own hearty fellowship, contrary to him, contrary to God and to the Gospel of His grace. These things could not take his joy from him, and his confidence is only increased by the overruling of God’s hand in producing blessing not only in spite of the opposition, but by its means. The things that had happened to him had resulted in the furtherance of the Gospel, and this he fully perceives. How Treat God is! Paul would rather encourage the Philippians than have them discouraged by his imprisonment. His bonds were manifest as being "in Christ," and this not only in Caesar’s court, but to all who knew of his imprisonment. It was known that he was suffering, not for evil-doing, but for Christ’s sake. This drew attention to Christ Himself, and the Gospel was furthered. Moreover, many brethren in the Lord were strengthened in faith by this, to speak the Word without fear. There were some indeed, he fully realises, who preached Christ "even of envy and strife," - their motives being thoroughly false. Envious of Paul, they evidently supposed that he would suffer more in prison, the more Christ was preached. It was subtle evil, of course, but they reckoned without the great power of God and the firm faith of the apostle, who cared not for his own sufferings so long as Christ was proclaimed. But how serious an admonition for our own souls, to take care that love should be the true and real motive behind every service. A spirit of rivalry and envy may stir up great zeal and energy, but while it may be that God will sovereignly bless His Word proclaimed even with such motives, yet he who so preaches will have to answer before Him for these motives. Those who, on the other hand, preach Christ "of good will" and "of love" will not fail to be rewarded "in that Day." Persuaded of Paul’s, firm purpose of heart, they would wholeheartedly back him up in his testimony of the Gospel. Let us take heed to the motives behind our every work, for the best of things may be done with the worst of motives. Our God is moved by love and good-will, and we must be also if we would represent Him. But the apostle’s heart of love toward the Lord is not at all dismayed whatever the motives of men. Indeed, he says "Notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice." This is the bright triumph of faith, which of course neither excuses unholy motives nor in any way links himself with those guilty of such motives. But he is persuaded that the hand of God perfectly overrules all this, and when Christ is preached, this in itself causes him unfeigned joy of heart. May we in this be true followers of Paul. "For," he adds, "I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ." This salvation is plainly in reference to the circumstances in which Paul was, - not of course salvation of the soul, but salvation from the difficulties and dangers of his path. God would turn these things in his favour, however unfavourable they may appear for the time. But he includes their prayers as having a very real part in this, and "the supply of the Spirit of Jesus Christ." God would make his own soul to triumph in the blessed confidence that by all these things God was glorifying His own Name. This, after all, was the reason for Paul’s labours whether free or bound, indeed, he had made it the very reason for his life. Thus he was content. How blessed thus to lose sight of self in the joy of the knowledge of God glorified! Hence, he is assured that all will work "according to his earnest expectation and hope." This hope was not for his release from prison, but rather that, whatever his circumstances, "in nothing" he "should be ashamed," but that with all boldness, as always, Christ should be magnified in his body, "whether by life or by death." Whether life or death, he would be as thoroughly content with one or the other, if only he might boldly and unashamedly magnify Christ in his body. This patience and submission in suffering is how blessed a proof of the reality of faith - proof of the reality of the sustaining hand of the Lord. It is the same blessed spirit seen in the Master Himself in the face of His supreme suffering: "The cup which My Father hath given Me, shall I not drink it?" "For to me to live is Christ, and to die is gain." Living, Christ was the very principle and motivating power of his life. Dying, he would have the greater joy of being with Him for Whose sake he had lived. "But," he adds, "if I live in the flesh, this is worth my while:" there would be definite value in his living, whether in prison or otherwise. Hence, if it were for him to choose, he would simply not know which way to decide. Good indeed it is that He who has infinite wisdom makes this choice for us. "For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better." Precious and rewarding as were his labours for Christ, yet far better is the privilege of being with Him, - even in the disembodied state. How clear a proof of the conscious bliss of the believer even while the body lies silent in death. For it is plain that at death the body does not "depart", but the spirit and soul depart from the body, and in the case of the believer there is immediate entrance into "paradise," the very presence of the Lord. Thus the day of the crucifixion, the one thief was with Christ in paradise. Luke 23:43. The Lord Jesus Himself, in dying, said, "Father, into Thy hand I commend My spirit." Stephen also, later, in being stoned to death, used similar words of triumphant faith, "Lord Jesus, receive my spirit." Who will doubt that Paul’s desire was a true and precious spiritual one? Yet he will forego this for the time being, because he adds, "to abide in the flesh is more needful for you." Blessed to see this spirit of unselfish devotion to the care of the saints, because they belonged to Christ. This settles the matter. "Having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith, that your rejoicing may be more abundant in Jesus Christ for me by my coming to you again." There can be no doubt whatever from this that the apostle was later liberated and saw the Philippians again. True of course that here he is simply expectant of this; but he writes as having ascertained the mind of God in the matter; and since what he writes is Scripture, we are shut up to regarding this as a Divinely inspired prophecy. His coming again to the Philippians would cause them abundant rejoicing in Christ Jesus, for the fact of his being so manifestly preserved and delivered by the hand of God, as well as for the help he would be to them. But he turns to their practical conduct. Joy in the Lord’s manifest goodness was one thing; but this should be carried into the details of everyday life. Their manner of life was to be worthy of the Gospel of Christ, - "that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the Gospel." How important a part of worthy conduct is the steadfast unity of saints in standing for the grace of Christ in the face of opposition. This demands the submerging of merely selfish interests, consideration of others, forbearance and longsuffering. Moreover, it should be practised as fully and diligently when the apostle was absent as when he was present. This is a searching word for our consciences. Courage too was not to be lacking: there were adversaries, certainly, but what were they when measured against the power of God? Was our Lord intimidated by the strength of His enemies? Nor ought we to be. As Timothy personally was told, "Be not thou therefore ashamed of the testimony of our Lord, nor of me, His prisoner, but be thou partaker of the afflictions of the Gospel according to the power of God:" (2 Timothy 1:8) so also the Philippians collectively are told, "in nothing terrified by your adversaries" If there were this firm, faithful boldness in standing for Christ, it would be "to them an evident token of perdition, but to you of salvation, and that of God." To the adversaries this would be a strong testimony to the solemn reality of judgment against sin; and on the other hand, the fact of their having this courage from God was an evidence to themselves that God would deliver them. Suffering for Christ’s sake is no misfortune; quite the reverse: it is a God-given privilege. "Unto you it is given in the behalf of Christ, not only to believe on Him, but also to suffer for His sake." Christ is no longer suffering on earth for the glory of God, but it is the believer’s privilege to suffer on His behalf. Rather than fainting or becoming resentful, we ought to "rejoice and be exceeding glad, for so persecuted they the prophets which were before you." Though it may seem dishonour from a human standpoint, yet if our thoughts simply rise to God, we recognise it as great honour, for it is the path of our Master. And it was the path of Paul also. The Philippians honoured him for his steadfast faith in suffering for Christ’s sake: he may well encourage them to be partakers of the same conflict as he himself. They had seen it when he was with them, and had heard of his present suffering. They would well remember his imprisonment in Philippi for the Gospel’s sakes: now he was prisoner in Rome. ======================================================================== CHAPTER 89: 06.02. PHP_2:1-30 ======================================================================== Php 2:1-30 In Php 1:1-30 we have seen that Christ is the very principle of life that motivates the apostle in whatever circumstances, - and so indeed it should be for all believers. Php 2:1-30 now brings Christ Jesus before us in His voluntary humiliation and obedience unto death, as the great Example of His people. Vibrant life and freshness of soul is sweet, but it will soon vanish if it does not issue in lowly obedience. Thus, if souls have found "consolation in Christ - comfort of love - fellowship of the Spirit -bowels and mercies," - as indeed was truly the case at Philippi, and which they had heartily shown by ministering now to the apostle, then for this very reason he urges them to make his joy full by their cultivation of these fruits among themselves, in consistent humility. "Fulfil ye my joy, that ye be like-minded, having the same love, being of one accord, of one mind." Here is a significant test of the true activity of life in the soul. For while this life is most personal, and faith a thoroughly individual thing, yet it cannot be content with our personal blessing: it must necessarily go out to include the people of God, to consider them and to care for them, to seek real and godly unity with them. This is a fundamental aspect of obedience to God. There is necessarily much involved in this. "Let nothing be done through strife or vainglory." The evil tendencies of our own hearts must be honestly judged. Striving to gain a point is not godliness, but is closely related to vainglory, which is merely seeking our own exaltation in the face of the actual fact that we are entitled to nothing but the lowest place. All such pretension is empty as wind. "But in lowliness of mind let each esteem other better than themselves." This is not so difficult if we observe ourselves honestly, for we surely know the evil propensities, motives and failures of our own hearts better than we do those of others. Can we then dare to consider ourselves better than they? It is one of the perverse characteristics of our hearts to strongly denounce another for a certain fault while closing our eyes to the many things in ourselves that we know are evil. In reference to our own shortcomings we are all too quick to plead extenuating circumstances. But we ought never to excuse ourselves on such grounds, though it is our wisdom to make allowances for others in considering their circumstances. Php 2:4 takes us yet a step further: "Look not every man on his own things, but every man also on the things of others." This is simply a very real concern for the well-being of others, a happy characteristic of Christianity in a world so entirely selfish. We cannot however suppose that all Christians are characteristically Christian in the practice of this virtue. Indeed, Paul in this very chapter, in commending Timothy, laments, "I have no man like-minded, who will naturally care for your state. For all seek their own, not the things that are Jesus Christ’s" (Php 2:20-21). This selfish attitude is, alas, all too natural to us, and we shall not be otherwise minded without both real purpose of heart and having our eyes fixed on the right Object. Hence, the apostle immediately sets before us the great Example of the Lord Jesus in His voluntary humiliation. How can this fail to appeal with power to the renewed heart? "Let this mind be in you which was also in Christ Jesus." It is the mind that willingly takes a lower place than that which is perfectly rightful. In fact, this is not all, for He whose rightful place is the highest has come down to the lowest. Such a sacrifice is far greater than is possible for any other. But we are bidden to have the same lowly mind. We begin with the infinite glory of His Person, "subsisting in the form of God." Few are the words to describe this august dignity, yet sublime in their simple beauty. Only God could subsist in the form of God. Thus, when John speaks of "the Son of God," he also insists, "This is the true God, and eternal life" (1 John 5:20). There could therefore be no robbery in the thought of His being equal with God. This was the very thought which in Satan had been monstrous guilt. Being merely a creature, he aspired to "be like the Most High," and by this pride he fell (Isaiah 14:12-15). Adam too fell in a similar way (Genesis 3:1-24). But He who was infinitely higher than Lucifer, - "being in the form of God," - being "equal with God", -has "made Himself of no reputation, and took upon Him the form of a Servant." Every angel, every created intelligence, is by the very fact of creation in "the form of a servant; "but His rightful state of being was "in the form of God," so that His becoming in the form of a servant involved a thoroughly voluntary and Divinely purposed self-humiliation. Yet in no sense did this mean His giving up the nature of God: such a thought is banished utterly by many Scriptures, as "For in Him dwelleth all the fulness of the Godhead bodily" (Colossians 2:9). He is the same blessed Person, but come in a different form, a thing which no-one could have title to do save Him who is "God over all." But although angels are in the form of servants, yet our Lord did not become an angel: rather He "was made in the likeness of men." Being altogether above angels, He "was made a little lower than the angels for the suffering of death" (Hebrews 2:9). Manhood is thus seen to be a lower class of being than that of angels. Angels are spirits (Hebrews 1:14), who "excel in strength" (Psalms 103:20), while man is "spirit and soul and body," (1 Thessalonians 5:23), and is characterised by weakness, at least so long as connected with the first creation. This is seen also in the Lord Jesus, - Him Who is without sin - as John 4:1-54 teaches us: "Jesus therefore being wearied with His journey, sat thus on the well" (John 4:6). This marvellous stoop of love on the part of the Lord Jesus, in grace assuming such limitations of Manhood, is that which should command our most profound adoration. It is to be remarked however, that in the resurrection state, this characteristic weakness is not seen. Indeed, of believers we are told that the body "is sown in weakness: it is raised in power" (1 Corinthians 15:43). We shall not be confined by the limitations of our present state, but shall know "the power of His resurrection," our bodies then "like unto His own body of glory," thoroughly suited to spiritual conditions. But the voluntary humiliation of our Lord did not end with His becoming Man. Unspeakably blessed as it is to gaze upon the lowly form of the Lord of Glory become Man upon earth, this was not in itself sufficient to meet the deep need of our souls: He must come yet lower. "And being found in figure as a Man, He humbled Himself, and became obedient unto death." Death could have no claim upon a perfectly obedient man: it was only sin that drew down death’s sentence upon mankind. So that, while every other life was forfeit on account of sin, He alone had perfect title to live. His death therefore, was in the fullest sense voluntary, as that of none other could be. "I lay down My life, that I might take it again. No man taketh it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again. This commandment have I received of My Father." (John 10:17-18) After becoming Man then, He has further humbled Himself in a lowly obedience to the Father’s will even "unto death." How thoroughly and blessedly sacrificial is this death in every way! - awakening the deeper chords of thankful worship. But let us look more closely still at the actual circumstances of His death. Where do we see the noble dignity of which such a sacrifice is worthy? Ah, it is not to be found! Despised and rejected of men, there is every kind of shame and abuse heaped upon Him. No honour is accorded Him for this supremely magnificent sacrifice; but gross contempt! But more: the heavens are utterly darkened: no voice of God is there to vindicate and honour Him, and His own voice pierces the darkness with pathos unutterable: "My God, My God, why hast Thou forsaken Me?" All this, and more, is involved in that pregnant expression, "even the death of the cross." His was no ordinary death, but the death of the curse, the bearing of guilt and suffering on behalf of ruined sinners, agony unparalleled in all history. Well knowing previously, too, the horror all this would entail, yet His willing self-humiliation did not end until He had come to the lowest place, in which He could reach and save the lowest sinner. Indeed, it was only this that could save any sinner: He must come to the lowest place possible, and this He did in willing sacrifice. Blessed be His Name forever! But with what majestic honour is He conducted back in triumph to the Glory! No longer now could Heaven be silent: His mighty work of sacrifice was finished, perfectly finished, and God, true to His nature, will righteously reward Him who has humbled Himself, highly exalting Him and giving Him a Name which is above every name. Blessed answer of perfect righteousness! This is not the fact affirmed of His returning to His previous glory, (which of course is also blessedly true), but of God’s having rewarded Him as the Man Christ Jesus with an official glory that is above every other title ever conferred by God upon anyone. It is the glorious result of His blessed work. How sweet beyond all thought to contemplate the glories of the Man upon the throne of God! This exaltation, too, involves the decree "that at the Name of Jesus every knee should bow, of heavenly and earthly and infernal beings, and every tongue confess that Jesus Christ is Lord to God the Father’s glory." Indeed, how could any other conclusion be right and proper? Since the eternal God has been manifested in flesh - has become Man - in order to accomplish the great work of redemption, then certainly nothing in creation can be excused from bowing the knee to Him, "whether things in Heaven" - the highest angels; or earthly beings every class of mankind; or things infernal - fallen spiritual beings. This is an imperial decree. Those who now refuse to bow to Him will eventually be compelled to do so, but under chains of eternal punishment. On the other hand, those who willingly bow are simply taking the creature’s place, the place proper to them, and this means eternal blessing for their souls. This of course is only possible where there is faith in the resurrection of Christ. If He is not raised, what authority could He have? what real bearing could His Name have upon men’s lives? Thus the vital heart of the matter is clearly expressed in Romans 10:9 : "That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised Him from the dead, thou shalt be saved." This simple, real submission and confession anticipates the great Day of manifestation, the heart willingly giving glory to God the Father. But He will be glorified in all, however unwillingly may be the eventual submission of the lost. It is not simply the exaltation of the blessed Son of Man that shines out in this, but the glory of God the Father, which has been the blessed object of the devoted sacrifice of the Lord Jesus. The latter part of our chapter brings before us three men who are practical witnesses in lovely measure to the possibility of truly following Christ in self-sacrificing devotion. Can we dare excuse ourselves from a similar path? "Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do His good pleasure." The apostle’s heart is manifestly refreshed in being able thus to speak of the consistent obedience of the Philippians. And he encourages this, particularly since he is absent, and not therewith in such close touch with their circumstances as to be able to help them work out the daily problems and difficulties that continually arise. How far indeed does a truly obedient spirit go in solving the difficult questions of daily life! Let us be sure first of all to have this, and the working out of our salvation will be greatly simplified. For the salvation here is certainly not "the salvation of souls," but deliverance from the cares, temptations, perplexities and defilements that commonly beset our pathway through the world. It is the Lord Jesus who has already worked for the salvation of our souls at Calvary. Our temporal salvation we are to work out ourselves. It is on this line that Paul writes to Timothy: "Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that bear thee" (1 Timothy 4:16). Thus the saints are to "work out" in result "their own salvation." But it must be well remembered that "it is God which worketh in you both to will and to do of His good pleasure." The internal work is certainly by far the more important, but we are responsible to respond to this in a spirit of thorough obedience. God is sovereign, and we therefore are responsible to be subject. "Do all things without murmurings and reasonings." Murmuring is utterly foreign to a servant’s true character: he ought to accept with prompt willingness his Master’s will. And once that will has been expressed, then reasonings as to the advantages or disadvantages of obedience can only indicate treachery against the Master. The Master, not the servant, is the judge of what is suitable. "That ye may be blameless and harmless, the children of God, without rebuke, in the midst of a crooked and perverse generation, among whom ye shine as lights in the world." Our effect upon others is no light matter, and nothing becomes more harmful than "murmurings and reasonings." They may appear in a very specious light, and for this reason are more dangerous. "Blameless and harmless" is put in contrast to "murmurings and reasonings." Galatians 4:4-7 shows that all believers are sons of God in actual fact, by faith in Christ Jesus: the passage now before us exhorts us to be this in actual practice - "sons of God without rebuke." We are to rightly represent the character of Him Whose sons we are. This is the more important in view of the contrary character of "a crooked and perverted generation, among whom ye shine as lights in the world." A light is intended to be in sharpest contrast to the surrounding darkness. Defensive character then is not sufficient in the Christian warfare: he must be prepared to carry the battle into the enemy’s stronghold. "Holding forth the Word of life" is a noble privilege consistent with the dignity of being "sons of God." Yet, let us take heed that this is no mere attacking of evil , but the overcoming of evil with good - the presentation of the pure, positive "word of life." This alone will accomplish results for God. Evil will not be put down by mere denunciation. "For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds" (2 Corinthians 10:4). Let our souls be deeply impregnated with the precious, living Word of God, for this only will enable us to faithfully represent our Lord in a contrary world. Thus Paul encourages this energetic devotedness in the Philippians, that he himself would thereby have occasion to "rejoice in the day of Christ," for such results would be blessed proof that he had neither run his race in vain, nor in vain spent his labours upon them. But he will go further, to speak of his present joy in "the sacrifice and service of your faith." Who can doubt that his very life was being "poured out" in the service of Christ? But he speaks not as though this was any sacrifice to him: rather he gives importance to their sacrifice and service, the fruit of their faith. And just as a drink offering of wine was poured upon the lamb of the continual burnt offering (Numbers 28:7), to signify unselfish joy in the sacrifice, so the apostle attributes to them the sacrifice and service of devoted faith, while he takes the lesser place if being simply the drink offering poured out upon their sacrifice, having unfeigned joy in devoting his very life to the furthering of their devoted affection to Christ. He rejoices, and does so in common with them all: he had joy in their joy of faith. And for this reason he expects them also to rejoice, and rejoice with him in his joy. It is a most sweet comment on the intertwining of true Christian affections and interests, in which all the saints have common part. And Paul’s imprisonment at the time makes it much more sweet. Would that we knew more of his unselfish, unaffected spirit! "But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state. For I have no man like-minded who will naturally care for your state." This is a refreshing commendation of Timothy, whose very character was such that Paul could trust him to care for the welfare of the Philippians. He has no hesitation in sending him, -expecting comfort, too, in hearing through him of their state. With sorrow he has to record that the general tendency was quite in contrast to Timothy’s lowly spirit of service. "For all seek their own, not the things which are Jesus Christ’s." Yet he can appeal to their own knowledge of Timothy, and does so with quiet suitability: "Ye know the proof of him, that, as a son with the father, he hath served with me in the gospel." Still, hoping as he does to send Timothy as soon as possible, he also adds, "But I trust in the Lord that I also myself shall come shortly." His being imprisoned did not at all hinder his confidence in this respect. Along with these two lovely examples of unselfish faith and lowliness, the chapter concludes with the commendation of a third , - Epaphroditus, - who had come to Paul from the Philippians with supplies for his need and comfort in the prison. Now Paul is sending him back, bearing this epistle, saying of him, "Yet I supposed it necessary to send unto you Epaphroditus, my brother, and companion in labour, and fellow-soldier, but your messenger, and he that ministered to my wants. For he longed after you all, and was full of heaviness, because that ye had heard that he had been sick." Here is again the "mind" that was "in Christ Jesus", the extreme opposite of self-commiseration. His love to the Philippians was such that it pained his soul to think of their distress at the news of his sickness. It shows, too, the confidence he had in their own unfeigned love toward him, - love that truly thinks more of its object than of itself. And the apostle assures them, "For indeed he was sick nigh unto death: but God had mercy on him, and not on him only, but on me also, lest I should have sorrow upon sorrow. I sent him therefore the more carefully, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful. Receive him therefore in the Lord with all gladness; and hold such in reputation: because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me." It will be observed here in how lovely a manner Paul intertwines the Christian affections of the Philippians with that of Epaphroditus and himself. how deeply he himself values the self-sacrificing character of his "fellow-soldier." Sickness in this case was evidently occasioned through an arduous journey to reach the apostle, for the sake of the work of Christ. What the Philippians were unable to do for Paul personally, Epaphroditus had done through being their messenger. Now his recovery is deep comfort to the apostle’s heart, and he so counts upon the warm affection of the Philippians also toward Epaphroditus, that he sends him immediately, that they may rejoice in seeing that he is recovered, and their joy will further alleviate Paul’s sorrow. Let us note also that his recovery was "mercy" to him and to the apostle. There is no suggestion that they considered making any claim upon miraculous instantaneous healing, even in a case where sickness had been brought on altogether for Christ’s sake. This lowly character is most becoming and instructive; and as we have seen, the chapter presses that we should follow such example: "Let this mind be in you." ======================================================================== CHAPTER 90: 06.03. PHP_3:1-21 ======================================================================== Php 3:1-21 It is far from irksome to the apostle to turn again to speak of "rejoicing in the Lord." Simple and elementary as is his exhortation, he is not wearied in repeating "the same things ... .. For you it is safe" he assures them. Blessed it is that most fundamentally vital things are the most simple and clear, - yet bearing the most profound results. The springs of our souls’ delight must be "in the Lord" Himself: this is the one secret of all soul-prosperity. Nothing must be allowed to usurp His place of sole pre-eminence. This chapter therefore appropriately sets Christ before the soul, not as does Php 1:1-30, - the motivating power of life in the believer, nor as Php 2:1-30, - the example of the believer, - but as the one Object to attract the eye and heart. Nor is He seen in humiliation on earth, as in Php 2:1-30, but exalted in Glory, - the Goal and eventual Prize of His saints. The mind of the believer, therefore, is to be one of seeking the greatest possible attainment - not attainment of any kind on earth, but that of conformity to Christ in Heaven, - the attitude of one not satisfied with any gain or accomplishment in this world, but with every aspiration centred upon "the mark for the prize of the calling on high of God in Christ Jesus." In Php 3:2 the apostle uses strong, solemn terms in warning the saints against those who would, with subtle ingenuity, rob them of their only real protection in a hostile world, - their joy in the Lord. "Beware of dogs" (those unclean in nature), "beware of evil workers" (those evil in their works), "beware of the concision" (those vain in their so-called self-denial). The verse evidently connects with Php 3:18-19, where we see assumed a specious religious character, but in reality enmity against the cross of Christ. Such are as "dogs," bound merely by their earthly appetites. Working also to influence others in seeking earthly things, their work is branded as "evil" because it turns men’s eyes away from Christ in Glory. And finally, their boasted self-denial and meticulous religious scruple is shown as no real denial of self at all. For the apostle will not allow that such are the circumcision, but the "concision," which means merely "a cutting in the flesh, - the flesh still very much in evidence and proud of its self-abnegation! How solemn an indictment against Russellism and other earthly-minded religions of men, which do not set Christ in Glory as the Goal and Prize before the souls of men. For the true "circumcision" are those "who worship God by the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh." Circumcision is no mere "cutting" in the flesh, but a "cutting off" of the flesh. The flesh is allowed no place whatever: it is God who is worshipped, and not by means of carnal ordinances, fleshly sacrifices, penances, and the like, but "by the Spirit ... .. The true worshippers must worship in spirit and in truth." In this, self is forgotten, and the soul simply "rejoices in Christ Jesus." For He is worthy of utmost confidence and adoration: the flesh, in its most favourable and pleasing forms, or in its most austere forms, is utterly treacherous and worthy of contempt. Moreover, as Php 3:4-7 demonstrate, Paul speaks as one fully acquainted with the higher forms of religious advantage, refinement and dignity with which the flesh may adorn itself. If any man could rightly have confidence in the flesh, Paul was the man. If another could boast, he could boast more. But rather than boast, he would utterly repudiate any confidence in all such things. How clear and striking an example, which honesty cannot but face. There are seven points that he now enumerates. Let us be clear that it is not that he now hates these things, but he thoroughly rejects all confidence in them: they are counted as "dross", that is useless, not as hateful or contemptible. First, he was "circumcised the eighth day." This was exact religious ritual. Secondly, "of the stock of Israel" -the one race of God’s choice. Third, "of the tribe of Benjamin," the only tribe that remained faithful to Judah when the ten tribes defected. Fourth, "an Hebrew of the Hebrews." This name denotes the pilgrim character of the Jews, and in practical reality Paul was of the utmost separated Hebrew character, glorying in his separation from Gentiles. Fifth, "as touching the law a Pharisee," that is, of the most strictly orthodox sect. Sixth, "Concerning zeal, persecuting the church," that is, unsurpassed in religious zeal. And seventh, "touching the, righteousness which is in the law, blameless," his conduct outwardly blameless. To find greater external religious distinction would be impossible. "But" he adds, with unhesitating conviction of faith, "what things were gain to me, those I counted loss for Christ." Be it remarked here that he speaks not of the repulsive, undesirable evils of the flesh, but of the naturally desired and admired things, - things that were valuable to him before his conversion. But one true glimpse of Christ, and their value becomes nothing: all is loss; for true gain is seen to be only in Him. Is this not a marked contrast to his Old Testament namesake, King Saul? When the latter was commanded by God to "smite Amalek and utterly destroy all that they have," God’s Word was backed up by His enabling power, "and Saul smote the Amalekites - and he took Agag the king of the Amalekites alive ... .. But Saul and the people spared Agag, and the best of the sheep, and of the oxen, and of the fatlings, and the lambs, and all that was good, and would not utterly destroy them: but everything that was vile and refuse, that they destroyed utterly" (1 Samuel 15:3-9). Amalek simply a type of the lusts of the flesh, and Saul was not prepared to destroy the finer, more respectable things of fleshly advantage. This sealed God’s rejection of him as king (1 Samuel 15:23). It is a question simply of whether Christ and His Word means more to us than the finest dignities, virtues and advantages to be attained on earth. "But surely I count all things to be loss on account of the excellency of the knowledge of Christ Jesus my Lord" (New Trans.). Thus the apostle sweeps the entire old creation into the discard, with no regrets, no looking back. In the knowledge of Christ there is supreme excellency, infinitely above everything that the most exalted experience on earth could afford. Nothing henceforth can turn his eye from Him whom He calls "Christ Jesus my Lord." For Him he had "suffered the loss of all things:" note the expression "all things" for the second time in the verse. It was not merely that he gave up certain advantages out of appreciation for what Christ had done for him; but that the blessed Person of Christ as now glorified at God’s right hand, had so captivated his heart that he would deliberately and fully count everything as "refuse", that he "might win Christ!’ This is manifestly not the subject of having Christ as the vital principle of life in his soul, as in Php 1:1-30, nor having Christ as his Example, as in Php 2:1-30, where the humiliation of the Lord is so dwelt upon; but rather having Christ as the Object and Prize before him, - the ultimate end to which he aspires with longing heart. This aspiration is of course never to be realised on earth, but only in the Glory where the Object of such hope is seated at God’s right hand. His eyes look on to the end of his course: nothing less than arriving where Christ is can ever satisfy his heart. But after speaking of this desire to "win Christ," he adds, "and be found in Him, not having my own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith." Only in that day will this be ’found’ fully and perfectly to be true of the apostle, as of every child of God, - that is, it will be seen in its perfection as never before. Yet, on the other hand, however little these precious truths are made publicly manifest and apprehended today, they were no less true of Paul at that time than they will be in Glory; and they are perfectly true of every believer today, though not yet publicly seen. That is, every saint of God is already "in Him, not having his own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith!’ But though this is truth most vital and real to the soul, do our hearts not long for the day when it will be seen in all its full and blessed significance? This is what moves the apostle’s heart in writing as he does: he desires that everything might be seen fully to redound to the glory of God. It is quite the reverse of aspiring after his own exaltation, but it is nevertheless seeking the truest, purest blessing possible, - for it is seeking Christ, where He is. "That I may know Him, and the power of His resurrection, and the fellowship of His sufferings, being made conformable unto His death; if by any means I might attain unto the resurrection from the dead." Just as in the previous verse, so also in this, it was true already in one sense: Paul did know Christ and the power of His resurrection, and the fellowship of His sufferings, being made con-formable unto His death: this was a present, deep reality to his soul, wrought by the Spirit of God. But this viewpoint must not be confounded with that which he takes in penning this chapter. His desire here is to "know Him" by being in His very presence in Glory, to know literally "the power of His resurrection," that is, through having to pass through sufferings from men, as the Lord Jesus did, and actually experiencing death, as did his Lord, he might also actually experience the power of God in resurrection; thus knowing in literal experience, - not simply in spiritual power - that which his Lord and Master has known. "If by any means," he adds, "I might attain unto the resurrection from the dead." Let us mark here that he thus will consider nothing short of the coming of the Lord - the rapture of the saints - as any proper attainment. This is further confirmed by Php 3:20-21 but Php 3:12-16 show us the very real effects in the apostle’s whole conduct and character that were produced by the fact that this present life on earth will never gain pure satisfaction for the soul. "Not as though I had already attained, either were already perfect: but I follow after, if that I apprehend that for which also I am apprehended of Christ Jesus." Whatever might be accomplished for the Lord on earth, this was not his objective: if those things were proper results, they were the results of a proper objective, which was far beyond anything in the way of present blessing. Paul took not the slightest pride in any of these "attainments", as men would call them: indeed he had not yet attained what he desired: he was not yet "perfect," but still following after, He arrested him on his downward course and saved his soul. Christ Jesus had apprehended him for eternal glory: how could he settle down content with some earthly attainment? It may be remarked here that this is but one of three ways in which the apostle views the subject of perfection. Here the question is that of perfection in attainment, and no one can in this way be perfect until with Christ in Glory. However, in this same chapter, Php 3:15, Paul writes, "Let us therefore, as many as be perfect, be thus minded." Here it is evident that he considers some believers to be perfect, and others not so. But the context shows this to be perfection in our present attitude of mind. That is, those who forget the things that are behind, and press toward the mark for the prize of the calling on high of God in Christ Jesus, are "perfect" or "full grown" - that is mature in their attitude. But not all believers are perfect in this way. The third viewpoint is found in Hebrews 10:14 : "For by one offering He hath perfected forever them that are sanctified." Php 3:10 shows that the "sanctified" refers to all who are redeemed by the blood of Christ - every true believer. This however has to do with perfection in our acceptance before God, an eternal perfection because dependent fully upon the one offering of Christ. Thus it will be noted that from the first point of view no believer is perfect; from the second, some believers are perfect; from the third, every believer is perfect. "Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the calling on high of God in Christ Jesus." Any present attainment was still only connected with the old creation which was passing away. Paul left this behind, and as an earnest racer set his mind on the goal and the Prize before him, "the calling on high of God in Christ Jesus!’ Let us note his words, "this one thing I do:" his undivided attention was given to this one object. This is truly the "single eye," the "single heart," and it is this that brings true results according to God. "Let us therefore, as many as be perfect, be thus minded: and if in anything ye be otherwise minded, God shall reveal even this unto you. Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing." Thus the apostle makes full allowance for the individual exercise of faith. If one has been so drawn and enlightened by the Spirit of God as to see all fulness in Christ in Glory, and therefore emptiness in present things, let him apply this blessed truth in practice. If some are otherwise minded, however, the apostle does not at all encourage them to remain so, nor does he demand that they conform to his thoughts; but he turns their eyes to God, Who will reveal the truth to those who desire it. Yet, to whatever level faith may have risen, let us act fully upon the truth that has been made known to our souls. My personal responsibility is to be measured by the Word of God, not by what I may see in others, though in deed the godly example of others may be a means of awakening in my soul some more true realisation of my own responsibility. Yet it is always well to take care that only faith leads me to follow another’s example. Plainly, the apostle seeks to awaken this real exercise of personal faith as he exhorts, "Brethren, be followers together of me, and mark them which walk so as ye have us for an example." The context must be considered in reference to such a statement. Paul certainly sought no mere followers for himself; but in the attitude of mind expressed in this chapter. he is a decided example of believers. In this we may well be diligent to follow Paul, that is, to have our hearts and minds so set upon Christ in Glory, that nothing will detract us from "this one thing." This is quite the opposite of being mere followers of Paul, but is following him in his devotedness of faith. It was necessary for the saints to consider this carefully, for they must "mark them which walk," that is, they must distinguish as to what was truly godliness on the part of those who professed Christianity. Let them be measured by the apostle’s example. It may be observed that Paul also in 1 Corinthians twice exhorts the saints to be followers of him. In the first case (1 Corinthians 4:16) he presents his example of willingness to take the lowest place, suffering reproach and shame with cheerfulness for the Lord’s sake. In the second case (1 Corinthians 11:1) he is an example in the spirit of lowly self-sacrifice that gladly gave up his personal rights if it might tend toward the blessing of another soul. These three exemplary characteristics have a close connection with one another, and form a lovely combination. It is all too likely that we shall be deceived by the specious arguments and smooth words of those "who walk," if we ourselves allow any lower objective than being with Christ in Glory to influence us. How well then to consider seriously and meditatively the character of the apostles, that thus we may be held fast in the path of God for us. "For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: whose end is destruction, whose god is their belly, and whose glory is in their shame, who mind earthly things." How urgent a warning this, written with tears, yet how utterly forgotten and despised in our day! Even then it was no extraordinary thing that there were those professing Christianity who were yet enemies of the cross of Christ: "many" were of this character. But today, how greatly multiplied! And how sad beyond expression that saints of God will allow themselves to be grossly misled by men whose end is destruction. 2 Peter 2:1-22 shows us in clear terms the present-day development of this dreadful evil: "And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of" (Php 3:2). This does not necessarily infer at all a low, debased type of moral conduct such as is easily discernible as evil in the world’s eyes. Doubtless it may lead to this in the end; but the character of such men as we find here is that of seeking earthly attainment, advantage, prominence, loudly urging the betterment of world conditions etc., and by this very attitude opposing the cross of Christ, which violently cuts off all that is of earth. Thus they dare to use Christianity for a purpose diametrically opposed to that for which it was given! The true and great purpose of the work of Christ is simply and pointedly expressed in Galatians 1:4 : "Who gave Himself for our sins, that He might deliver us from (or ’out of’) this present evil world, according to the will of God and our Father." Utterly in contrast to any object of improving the world, He came to save sinners out of the world, a world destined to the dreadful judgment of God. How great, a crime then is that manipulation of the Scriptures by which deceivers would blind men to the solemn truth of the imminent judgment of the world, as well as to the blessedness of knowing Christ in the Glory. If it seems strong language to say that their god is their belly, it is still perfectly accurate: their sole object is really the satisfying of their personal, present desires: the true God is not in their thoughts. And they proudly boast in the very things which are actually to their shame! How grossly perverted are the thoughts of religious pretension! Their description ends with the simple statement which not even they would think of denying, "who mind earthly things." Indeed, some are so blinded as to consider it sinful if we do not mind earthly things. Witness the indignant cry of democracy to the effect that we flagrantly fail in our duty if we refrain from voting and entering into political matters. Can the true children of God be deceived by this kind of hollow vanity? Alas, that such cases are greatly multiplied today. Is our heart really for the Lord, or is it for earthly comfort, prosperity, and advantage? Shall we who know Christ be so misled as to resemble these mere empty professors of Christianity, "who mind earthly things?" The ungodly world itself is not so blind but what it can discern the difference between the selfish, earthly-minded motives of such profession and those motives of godly faith that seek not mere earthly advantage, but the "things that are not seen." "For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ!’ The Greek word for conversation is that from which we derive our word "Politics," and is commonly rendered "citizenship." How manifestly then are all the true interests of the believer bound up in his Heavenly inheritance, not on earth at all. Here we are "strangers and pilgrims" passing through a foreign country; or as "ambassadors for Christ," representing Him to the world through which we pass. Engaging in their politics then would be not only inconsistent, but assuming a role such as would be considered unlawful by the nations of the world. What right has a representative of one country to engage in the political affairs of another? Such busy occupation with earthly things is certainly no testimony to the fact that "we look for the Saviour." If this blessed hope is a very real thing to our souls, how could we ever think of entangling ourselves with things that in their effect would tend to hold us on earth? For, be it remembered, as long as we are on earth, we are still in a "body of humiliation," subjected to numerous things which are intended to humble us and make us feel how transitory and unsatisfactory is everything here. This is the negative side of things. But more important still, why do our hearts not yearn with deepest longing to he in Glory, simply because our Lord is there? Php 3:21 then brings us to the perfection to be attained at the Lord’s coming, "Who shall transform our body of humiliation into conformity to His body of glory, according to the working of the power which He has, even to subdue all things to Himself." The very fact of our having now a body of humiliation enfeebles and mars any attainment on earth, - in which only stupidity could take satisfaction. But physically as well as morally we shall be like our Lord. Present limitations of the body, and present humiliation, will give place to unimagined capacity and glory. But enough for us to know that our bodies will be altered and fashioned like His own body of glory. Of this we know that the same body prepared for Him, the body which hung on Calvary and was buried, has been raised in glorified form, - "a body of flesh and bones," - and in this body our Lord has ascended back to Glory. Do we have questions and difficulties as to the details of a bodily resurrection, - as to how all this is possible? Surely all is marvellously simplified as we contemplate the resurrection of the Lord Jesus, which is the pattern of our own. Miraculous power far above our present comprehension of things must certainly be involved; but this fact is only food for the believer’s deeper rejoicing in Him who "is able even to subdue all things unto Himself." Thus the very act whereby we shall be brought bodily into the presence of Him whom we adore, will be an additional occasion of our wondering adoration. Does this not move our souls even now, as it did the apostle’s, with the desire that all our path should take its character from so great and blessed an end? ======================================================================== CHAPTER 91: 06.04. PHP_4:1-23 ======================================================================== Php 4:1-23 His heart overflowing at the contemplation of such an Object, the apostle in Php 3:1-23 dwells upon the sufficiency of the Lord Jesus to supremely satisfy the soul. If in Php 3:1-21 Christ is his Object in Glory, in this chapter Christ is his Strength for the wilderness pathway; and in contrast to Israel’s constant murmuring in the wilderness, he tells us with a full heart, "I have learned in whatsoever state I am, to be content." Sweet testimony to the fulness of love and grace in his adorable Saviour! And toward the Philippians, too, his heart expands: "my brethren dearly beloved and longed for, my joy and crown." This must be the result of all true occupation with Christ. If we thirst for the blessed knowledge of Himself, we spontaneously seek that others, too, might enjoy Him, and the spirit in which we do so will be one of tenderest consideration and entreaty. The Philippians were even then "his joy", and would in Glory be "his crown." "So stand fast in the Lord, my dearly beloved." Since he loves them, he can desire no less for them than a firm, steadfast stand "in the Lord," in accordance with the moving truths of Php 2:1-30. It will be noted that the first nine verses of this chapter are mainly devoted to exhorting the saints; and it is appropriate that they are first urged to maintain a single-hearted devotedness to the Lord, that will not waver in the face of trial. But this is quickly followed by a plea for unity of mind. He addresses two sisters in the Lord, perhaps both of spiritual character, for their names (Euodias - "well met" and Syntyche - "a sweet smell") have good implications. Yet each evidently had a mind of her own, and they were at issue. Beautiful it is to note that the apostle will not take sides, but tenderly beseeches them to "be of the same mind in the Lord." For, to "stand fast in the Lord" does not mean to be disagreeable toward others. Unity may be maintained, and should be, and indeed will be, if we simply seek the Lord’s mind instead of our own. In becoming moral order, helping follows closely with unity; "I entreat thee also, true yokefellow, help those women which laboured with me in the Gospel, with Clement also, and with other my fellow-labourers, whose names are in the book of life." This is evidently addressed to Epaphroditus, the bearer of the epistle. It may well be that Euodias and Syntyche were among the women of whom Paul speaks. But he entreats Epaphroditus in this case to help them, not to reprimand them. Those who have sought by labour to further the work of the Gospel will be the special object of Satan’s attacks, and to help them is only right, and particularly spiritually, as the verse doubtless implies. God is not unrighteous, that He should forget their work and labour of love, and the apostle too speaks of it in manifest appreciation, "whose names," he adds, "are in the book of life." Man’s books of history and biography had no place for such, but how infinitely more honoured a distinction was theirs! A fourth characteristic is now strongly urged in Php 4:4 : "Rejoice in the Lord alway: and again I say rejoice." He has said the same before, but it is a matter to be much emphasised. For, blessed as it is to be a help to others, there is real danger of making this the chief occasion of our joy. Many are turned aside by this snare, and we must be diligent to remember that the joy of being useful cannot in any wise substitute for joy in the Lord. Let us seek this with humble consistency, for every other occasion of joy has failure, fluctuation, feebleness in it. He abides the same. Php 4:5 however would remind us that such joy should be tempered by a gentleness or moderation that should be evident to all men. If the joy in the Lord is real - not mere effusion - we shall have a readiness to yield our own rights, a gentle reasonableness that seeks not self-importance or self-assertion, so that some have suggested the word "yieldingness" in place of "moderation." This will be possible in just such measure as we realise that "the Lord is near." It is the blessed experience of "enduring as seeing Him who is invisible;" not exactly the expectation of His coming, but the sweet, present sense of His nearness. But this again is closely followed by another becoming exhortation; "Be anxious for nothing; but in everything by prayer and supplication with thanksgiving let Your requests be made known unto God." Unbelief would urge that we are endangering our very existence by a gentle spirit that yields what may be our own rights. Should we therefore be anxious about such things? Far from it: "be anxious for nothing." Yet this is an impossibility without prayer. Hence, prayer is our sixth positive responsibility mentioned here. This is the blessed expression of dependence upon the Living God, the only real preservation from distracting care. If we are to be anxious for nothing, it manifestly follows that in everything we should pray. Blessed reassurance for the soul that not the smallest matter that may concern the believer’s heart is too trivial for our God and Father. All should be brought candidly and earnestly to Him, where it will be well taken care of. In supplication we see this earnestness that pleads in the presence of God, so beautifully exemplified in our holy Lord in Gethsemane: "being ’g in an agony, He prayed more earnestly" (Luke 22:44). But along with this we are given a seventh admonition: "with thanksgiving." Here is a most important preservative for our prayers. Even supplication is not to be demanding, but the expression of earnest desire for the will of God. A spirit of thanks. giving will keep us from the doubts and reasonings that are too often present when we are seeking something from God. Has He not met our real needs in the past? And are we not profoundly thankful for this? Thus quiet confidence as to the future is produced in the soul: "the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus." Blessed result of true, lowly communion with God. This is a very practical and experimental peace. "Peace with God" (Romans 5:1) is manifestly to be distinguished from this, for all the children of God, on the basis of the sacrifice of Christ, have peace with God by faith: it is their eternal possession immediately upon conversion. "The peace of God" rather is that tranquillity of soul that rests in the will of God: it is the same blessed peace seen in its perfection in all the path of the Lord Jesus. And such is a very real guard for the heart and mind, as the passage has been rightly translated, "shall garrison your hearts and minds through Christ Jesus." Yet this infinitely strong protection and comfort can be enjoyed by the believer only as he acts truly upon the instruction of verse 6: this alone will give the calm, tranquil peace of a mind and heart resting in the blessed will of God. There is no real reason that this should not be the common experience of all saints: alas, that it is not more constantly so! Php 4:8 now supplies the eighth admonition of our chapter, dealing with our very thinking. Is it asking too much that our thoughts should be kept in definite bounds? Surely not. Indeed this is a vital though hidden spring of our actions, and if our thoughts are kept pure, certainly our actions will be also. The real reason for outward failure is our more serious failure in disciplining and controlling our minds. The mind is an amazing instrument, constantly active, and ever forming itself according to the character of those things which occupy it. Hence we are told to think on (1) "whatsoever things are true." This sets aside all idealistic fancies, books of fiction, and the like. Of what is true there is far more than enough to engage our whole time: how then find time for the empty imaginings of men’s minds? Secondly, "whatsoever things are noble." For there are some things true that may not yet be noble, not profitable for the soul. Thirdly, "whatsoever things are just." This speaks of the character of equity or fairness, a most needful addition to truth and nobility. Fourthly, "whatsoever things are pure," that which has no admixture of an inconsistent nature. Fifthly, "whatsoever things are lovely." This adds a character of warmth which may be lacking in the former things, but must not be considered apart from them. Sixthly, "whatsoever things are of good report, if there be any virtue, and if there be any praise." This seems to be an over-all covering of the verse, a sort of crowning of the commendable characteristics that should occupy our minds. "Think on these things." Php 4:9 now ends these admonitions with "doing" in the 9th place, not in the first, as many would prefer. Yet its place is seriously important: doing must flow from the former things or its character will be sadly deficient. "Those things which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you." As in Php 3:1-21, Paul is decidedly an example here, and the former chapter may well be again considered in connection with this verse. His single-hearted, devoted path of service to God and man is well worth emulating. "If ye know these things, happy are ye, if ye do them." The Philippians had first learned the practical character of Christianity through Paul’s conduct among them: they had received these things as of God: they had seen them in operation: and now that he was gone they had heard that he maintained the same characteristics. His was a living example of his own teachings. Let them follow him, and they would find the same results as he: "The God of peace shall be with you." God’s own presence in living power with them would give His approval of such ways. We might here be reminded that in verse 7 "the peace of God" is the result of dependent, believing prayer: in verse 9 the presence of "the God of peace" is the result of doing the will of God. The apostle now turns to speak more personally, "But I rejoiced in the Lord greatly, that now at length your thought for me hath flourished again, though surely ye did think of me, but ye lacked opportunity" (N. Trans). The unfeigned and unselfish joy is beautiful to contemplate. The Philippians had desired before to send some temporal help to the apostle, but lacked opportunity, for their temporal resources were strictly limited. Their deep affection strongly affects the heart of Paul, and he greatly rejoices in the Lord at this willing sacrifice of their substance for the Lord’s sake. "Not that I speak in respect of want: for I have learned, in whatsoever state I am, to be content." It was not his benefiting that so rejoiced his heart, but rather their affection for Christ, which he knew would bear fruit to their account. Wondrous it is to think of Paul’s thorough contentment even in a Roman prison. He considered that he needed little indeed. Let us remark however, that this was not his natural character, but that he had "learned" to be content, doubtless through most trying experience and with unfeigned confidence in the Living God. Self-seeking is natural to the human heart: contentment therefore must be learned. "I know both how to be abased, and I know how to abound: everywhere and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need." Let us note his emphasis on the word "how." For it is all too possible to be abased and to take it in a wrong spirit. Not so with the apostle: "how to be abased" implies a cheerful acceptance of God’s will in it. On the other hand, "how to abound" is in some respects a more severe test for many of us, for this implies a proper and godly use, according to the will of God, of those things in which He has made us to abound. We must also observe another expression here: "I am instructed." In measure like his Master, his "ear was opened to hear as the learner" (Isaiah 50:4). He was not self-taught in his contentment with whatever circumstances: God had taught him, and the instruction was welcome to his soul. In all the varied circumstances through which the apostle passed, he recognises the perfect control of God, Who uses them in His own wise way for the benefit of His servant. Without such experience, he could not have been so instructed. May we not therefore shrink from those experiences through which our God would lead us: they are calculated to properly instruct us, as no other means would do. Moreover, such things are necessary in order to display the superlative strength that is in Christ and working in His dependent servant. "I can do all things through Christ which strengtheneth me." This was no mere sentiment or high ideal, so far as the apostle was concerned, but a claim abundantly verified in stern experience. His facing of circumstances as they were, bringing Christ into them, and making them a fruitful field of blessing, is a lovely display of the power of Christ over his own soul. All too lightly others may take such words into their lips - for experience does not bear them out - but the apostle speaks as one who has thus proven Christ in very real experience. Yet, he is unfeignedly grateful for the affection that moved the Philippians in their ministering to his temporal need: "Ye have well done that ye did communicate with my affliction." Moreover, he adds that no other assembly had, at the beginning of the Gospel in those parts, shown the same self-sacrificing love in giving of their substance for his support. But they had twice sent to him in Thessalonica after he had left Macedonia. With them it was no case of "out of sight, out of mind:" they had kept him in their hearts during his absence. This was affecting to his soul, "not" as he assures them, "because I desire a gift: but I desire fruit that may abound to your account." Such indeed is the becoming attitude of the servant of Christ, however rare it may sadly be. But shall we not rejoice unfeignedly at the judgment seat of Christ for every commendation and reward which the Lord Jesus is able to bestow upon His saints? Certainly there will be no selfish or jealous motives then: therefore let it not be so now. With profound thankfulness the apostle assures them, "But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God." It may be remembered that the sweet-savour offerings in Leviticus were those which speak of the blessed value to God of the sacrifice of the Lord Jesus, that which delighted the heart of God in the devoted, voluntary offering of His Son. Thus, the affectionate offerings of the saints of God are a sweet reminder to His heart of the sacrifice of His Son. How acceptable therefore, and well-pleasing to Him! And how becoming a response to His own great love in the sacrifice of His Son. Would such a God allow them to suffer need because of their liberality? Far from it! Well had the apostle learned in experience the sufficiency of his God: "But my God shall supply all your need according to His riches in glory in Christ Jesus." Let it be well understood however, that this giving is the intelligent service of devoted affection for Christ. We are solemnly responsible, not simply to give, but to give as honouring the Lord. This must involve exercise of soul as to when, where, and in what manner to give. We could not rightly expect God to supply our needs if we squandered that which He had entrusted to us. But the resources of our God are infinite, for who can measure the riches of His glory in Christ Jesus? Nor can His great heart of love suffer any less standard as to supplying the need of His saints. Therefore let His saints consider no lesser standard. The heart filled with Christ cannot but be deeply content. As to all of this the apostle may well ascribe the glory to "our God and Father, - for ever and ever." If Christ is the satisfying portion and strength of the soul, the glory of the Father is intimately linked with this. In the closing salutations let us remark once again the pastoral character of the epistle, as the apostle, with expanded heart, writes, "Salute every saint in Christ Jesus." No individual will he ignore. On the other hand, the brethren linked with Paul in his imprisonment join him in sending greetings. And this widens to include "all the saints," and "specially they that are of Caesar’s household." Touching indeed this fruit of the grace of God in the soldiers and prison authorities, whose affection for Paul and all saints had been so drawn out through the apostle’s faithful witness, by which doubtless they had been converted. How manifestly had his imprisonment "fallen out rather to the furtherance of the Gospel." "The grace of our Lord Jesus Christ be with you all. Amen." Thus the benediction, warm and affectionate, ends with the characteristic "all," that is, all the saints of God. Christ is seen to be in every sense the true Centre, and the circumference is complete. Leslie M Grant ======================================================================== CHAPTER 92: 07.01. COMMENTS ON THE FIRST EPISTLE OF JOHN ======================================================================== Comments on the First Epistle of John by L. M. Grant ======================================================================== CHAPTER 93: 07.02. FOREWORD ======================================================================== Foreword The five books written by John — his Gospel, three epistles, and Revelation ­have certain common features beautifully consistent with the character of the evangelist, yet each distinctively maintaining its own special object. How marvelously thus is exampled the pure wisdom and power of God in using the precisely proper instrument for such service, and controlling that instrument in accordance with its own capacities, its own nature, its own voluntary responses! Wonderful indeed! But not incredible, for who is Creator? John’s books are historically the last of all, for he outlived all the apostles, and was very aged when all these books were written. Do we not then look for a character of things in his writings that speaks of mature, venerable, sound wisdom? Indeed, he dwells upon that which eternally remains, after all dispensations have passed away, after government on earth has fulfilled its purpose. For his great subject is not God’s counsels in His mighty dispensational dealings, as is Paul’s special line of ministry; nor God’s present ways in order and government, as in Peter’s epistles; but rather the very nature of God revealed in His beloved Son, “that Eternal Life, which was with the Father, and was manifested unto us.” It has been well observed that Paul gives the setting for the display of God’s glory, Peter gives the becoming arrangement or order in that setting; John presents the blessed display itself. His Gospel contains all the seeds which are seen developed in his epistles. But the Gospel is for the entire world — “written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through His Name” (John 20:31). The epistles are for believers, communicating vital, certain knowledge to those who do believe. And thus the word “know” and two derivatives, “known” and “knoweth,” appear thirty eight times in this short first epistle. Eternal life — Divine life — is seen displayed perfectly in the Lord Jesus in the Gospel. He is the very expression of the glory of God, and every moral attribute of God’s nature is manifested in the life which He has lived here. Human life was certainly in Him also, for He was true Man in every proper respect — spirit and soul and body — and this life He voluntarily laid down that He might take it again (John 10:17-18). Human life as such is not eternal life, but both dependent and capable of being terminated. But in Christ is eternal life, resident from eternity past, incapable of termination; and therefore still in the same unaffected vigor and reality at the very time at which He laid down His human life. True, His human life on earth was the field in which His divine life was displayed in lowliest moral beauty, and this is a subject for the wondering adoration of every created intelligence. When He laid down His human life, this display ceased; (while certainly His eternal life itself could not cease) but in His resurrection life — true human life also, in bodily form — that display is again resumed, no longer in circumstances of humiliation and weakness, but of glory and of power. We shall see Him as He is, not as He was. But His blessed human life is that in which His eternal life is manifested in perfect blissfulness without cessation — God eternally manifest in flesh! This life then is manifested in Christ. But our epistle now dwells upon the fact of this same life being the possession of every true believer in Him. In us, this must be by means of new birth, by which one is immediately a child of God. Even the Old Testament bore its witness that this was a necessity in order that one might have any true relationship with God. Were Old Testament saints then children of God? Unquestionably so; but at that time they could not be told so. Did they have eternal life? Yes! But this was not revealed to them, because the true, pure character of that life had not yet been manifested, as it is now in the blessed Person of Christ. This life is only “in Christ,” so that they too as we, have it from that one Source, dependently, but since Christ had not yet been manifested, neither was it manifested to them that such was their life. Only that life could bring forth fruit acceptable to God, and therefore every true work of faith in the Old Testament was the work of that life operating in souls. But only now that Christ has come has all of this been revealed. Eternal life in these saints could not but express itself, but none then could have declared that he possessed this eternal life, because this was not then a subject of revelation. I am come that they might have life, and that they might have it more abundantly” (John 10:10). The life of old testament saints depended on the coming of Christ, His incarnation, His death. They could have life only on that basis, the same as we. They received it anticipatively. This verse shows that while life depended on His coming, yet that life was before present in His sheep, for He speaks of their having it “more abundantly.” The knowledge of the Person of Christ in incarnation, His death and resurrection, certainly is the food by which eternal life develops abundantly. This full, blessed enjoyment of Divine life is found only in the One who is the manifestation of that life in His own Person. But the life itself certainly existed long before it was revealed, and it existed in believers in the Old Testament long before they had any revelation of it. Hence this eternal life is far above all dispensations: it is eternal in contrast to the limited duration of the various dispensational dealings of God. This same life has been in every true believer since Adam, throughout every age, and is so for eternity. Certainly, the expressions of that life have not always been identical, for this has depended greatly on the extent of God’s revelation in various ages; but the life itself is the life of God, unchangeable, incorruptible, eternal. In the child of God, however, it must develop, and does so marvelously, mysteriously, as is typically exampled in the amazing growth of the human body, human intellect, human capacities. The distinction here is easily seen between the life by which we live, and the life which we live, for the latter simply gives expression to the former, in such measure as the former is really active. In perfect consistency with all of this, John speaks of believers as the children (teknon) of God, those who by new birth partake of His own nature, and thus are of His family, in vital, filial relationship. Never does he use the Greek word “huios” the proper word for “son,” when speaking of believers, yet this word he uses continually of the Lord Jesus, as the Son of God. And never in all Scripture is the Lord Jesus spoken of as the “child (teknon) of God,” though the word servant is wrongly translated “child” in Acts 4:27; Acts 4:30 (KJV). The word “Son” does not imply birth at all, as does “child,” but dignity and liberty before the Father. In Manhood our Lord was the child of Mary: in Deity He is ever the Son of God. Paul does speak also of the sonship of believers of this present dispensation, and shows in Galatians 4:1-31 that before the cross, while believers were children of God, they did not have the position of “sons of God.” But the cross is the point at which and by which they “received the adoption of sons.” This introduces us into a new position; but it is clear that it has been God’s own children whom now He has adopted. Christ is Son by eternal nature: we become sons by adoption. But John does not discuss this subject at all, for his subject is that of eternal life, the very nature of God, and its present operation in the children of God. May its sweetness be more and more increased to us as we search out its precious truth. ======================================================================== CHAPTER 94: 07.03. 1JN_1:1-10 ======================================================================== 1 John 1:1-10 Unlike his second and third epistles, this first from John’s pen waits for no salutation, but more like Paul’s to the Hebrews, immediately begins with a precious declaration of the glory of the Person of Christ. “That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life.” Does it not almost startle us with wonder that this blessed Person should be so introduced by the use of impersonal pronouns? Why ought this to be so? Let us note first that the spirit of reverence and worship here is in no way compromised, but abundantly evident. Is the evangelist not seeking to impress upon us that the holy mystery of Godhead and Manhood perfectly united in this blessed One is beyond all ability of definition, or of human understanding? Compare 1 Timothy 3:16. Indeed, as to His essential Deity, we read, “No man knoweth the Father”; and if this is so, then how are we to fathom the wondrous mystery of His incarnation in human form? Yet He is Himself the revelation of the glory of God, the blessed Object of contemplation and adoration, an Object to awaken the most profound interest and exercise of our souls, but not mere mental curiosity. The expression “from the beginning” however, does not go back to the past eternity, as does John’s Gospel, John 1:1-51 — “In the beginning was the Word,” nor does it reach so far back as Genesis 1:1-31 — “In the beginning God created,” that is the origin of creation in time. But it refers rather to the holy beginning of God’s Personal revelation on earth, the incarnation of the Lord Jesus. This was no mere momentary vision, no strange, intangible apparition of Deity that has come and gone. "We know that the Son of God is come” (1 John 5:20). It is a real, abiding, eternal revelation of God, “from” the time of its “beginning” in incarnation. Thus this expression is used often by John, to stress that this revelation "From the beginning” has introduced that which is perfect, unalterable, eternal. But He is truly Man in every proper respect, and this was fully witnessed by the apostles. They had “heard” Him, and speaking as none other ever spoke. They had seen Him with their eyes, and moreover closely enough to “look upon” or contemplate Him. How closely they must have observed Him! How could they refrain from doing so? Yet they were privileged with an even more intimate observation of His true Manhood: their “hands had handled" Him. Here was the witness then of the majority of their natural senses. Not only has God declared that His Son has become Man, but He is proven to be so among men. But this too is immediately guarded from the danger of any false conclusions. For some would dare to use the truth of His true, full humanity as an argument to the effect that He cannot therefore be God. How evil, how dreadfully corrupt are such Satanic suggestions! One of His great names in Deity is therefore introduced — “The Word of life,” — the Word who was “in the beginning,” “with God,” and who “was God” (John 1:1). In Him was life” — eternal, inherent life, and as He said, I am … the life” (John 11:25; John 14:6). We use words to express our thoughts: Christ is “The Word of life,” the expression of God’s thoughts, the expression of the life of the eternal God, and now expressed in blessed human form. (“For the life was manifested, and we have seen it, and bear witness, and show unto you that eternal life, which was with the Father, and was manifested unto us.”) Was that life not before seen in the godly ways of believers even in the Old Testament? The answer is simply that though the life was in them and energized all that was the work of faith in their lives, yet in no case was the life manifested in its pure, true, full character except in Christ. For in them, and in us, the horrible corruption of the flesh greatly obscures the true activities of that life, and hence a sad mixture is the result. In Christ alone that life is truly and perfectly manifested. Yet human life is seen as well, uncontaminated, as the setting in which divine life expresses itself in purest moral reality. Observe too that the means by which the apostle shows us that eternal life, is the written Word of God — that which, being vital and powerful itself, becomes vital in the soul by faith. Again, that eternal life was with the Father before being manifested to us. Does this not declare plainly the sweetness of that eternal relationship enjoyed between the Father and the Son long before public manifestation? For it is evident that the verse teaches that Christ is the very Personification of eternal life, and as such He was with the Father, known and enjoyed in that holy relationship. “That which we have seen and heard declare we unto you, that ye also may have fellowship with us; and truly our fellowship is with the Father, and with His Son, Jesus Christ.” Here is a very definite purpose for which the apostle writes. He also mentions at least three other objectives of his epistle. Here he speaks of proper family fellowship of the saints of God; in the next verse, of fulness of joy; in 1 John 2:1 of preservation from sin; in 1 John 5:13 of the certainty of eternal life. True fellowship must have a basis of proper understanding, for it involves sharing things in common. This understanding is communicated by the written Word of God. The apostles had companied constantly with the Lord on earth: who could question that their fellowship was with the Son? And if with the Son, then certainly with the Father, for they were assured, “he that hath seen Me hath seen the Father,” and again, I am in the Father, and the Father in Me” (John 14:9-10). Here is the fellowship of a life and nature in common. In the Father and the Son there was both this and the having in common the eternal substance of Deity. Such a fellowship — that of the glory of Deity — is of course infinitely higher than man can even comprehend; but the child of God is brought by the living seed of the Word of God and the vital operation of the Spirit of God, not into Deity, but into the fellowship of that blessed eternal life, the very life and nature of the Father and the Son. He is not speaking here merely of practical fellowship cultivated day by day, but of an absolute fellowship which is true of every true child of God, however little or much he may enjoy it. If we know it is ours by virtue of new birth, then we ought to cultivate a constant enjoyment of it; but John speaks of the positive fact. Thus, every soul who is born anew has fellowship with the apostles, and with the Father and the Son. “And these things write we unto you that your joy may be full.” The realization of this eternal relationship with the Father and the Son, in the same community of eternal life, an established fellowship of the apostles and of all the saints of God, is that which brings with it fulness of joy. And nothing less than this is proper to a Christian. Why then is fulness of joy not the constant, invariable experience of every child of God? Simply because other considerations, inconsistent with this fellowship, are indulged, and in practice tend to obscure the unspeakable blessedness of what is eternally and unchangeably our true heritage. Our eyes and hearts become engaged with mere material things — or even evil things — and there is no spiritual joy in these. A full revelation of God in Christ is the source of full joy: let our souls find their pure delight in this, and we shall have full joy. If life is seen in the first four verses, we must also know the true character of that life; and first it is shown as absolute perfect light, then later on as pure energetic love. The very order is of course important. “This then is the message which we have heard of Him, and declare unto you, that God is light, and in Him is no darkness at all.” Light is the very nature of God. Natural light is of course only a fitting symbol of this, just as natural life is only a symbol of divine, eternal life. Yet even natural life is a great mystery, which has engaged the wondering admiration of astute scientific minds for centuries, awakening questions that are never solved. Can man hope then to solve the great mystery of eternal life’? And natural light also, with its amazing properties of division from pure white into every glorious color of the rainbow, plus infrared, ultraviolet, wireless waves, radar, x ray, alpha, beta, gamma rays, cosmic rays, and whatever else yet undiscovered, remains of such mysterious character that scientists feel themselves only touching the fringes of all that is involved in it. And how much higher yet the pure light of the glory of God! But light is not darkness, and in God is not one iota of darkness. Light is that which is revealed, and reveals things precisely as they are: it is absolute truth. If man’s works are in the dark, it is because they are false and evil. Men love darkness, because their deeds are evil, and they do not want themselves exposed. True, the light of God is beyond our understanding, but not because of being shrouded in darkness, rather because of its very brightness, as the light of the sun is too bright for eyes to contemplate, while yet the light and warmth of the sun provides wonderful blessing for man. No one would refuse the healthful beams of the sun, simply because he was not able to understand its existence! If we say that we have fellowship with Him, and walk in darkness, we lie, and do not the truth.” Whoever, or however many may profess this link of fellowship with God (and there are many in such a state), but at the same time walk in darkness, then the very sphere of their walk gives the lie to their profession: they are mere false professors of godliness, not believers at all; they have no fellowship, nothing in common with the God they profess to know. They have no real knowledge of God’s holy nature, no walk in honest communion with the blessed light of God, no heart appreciation of the blessed Person of Christ, Who Himself is “the light,” the very manifestation of God in light. “But if we walk in the light, as He is in the light, we have fellowship one with another, and the blood of Jesus Christ, His Son, cleanseth us from all sin.” This is the true believer: the sphere of his walk is “in the light,” and every believer walks there. It has been well remarked that this is a matter of where we walk, not how we walk. Notice too that not only are we told that “God is light” in 1 John 1:5, but in 1 John 1:7, “He is in the light.” Though His nature is eternally “light,” yet in the Old Testament He dwelt “in the thick darkness,” not having been revealed in the blessedness of His nature, as He is now, in the Person of His Son. But now every believer walks in the light of this wondrous manifestation: it is the only place of blessing for anyone today. Moreover, it links every believer together in fellowship, the fellowship of the same blessed life, for all these are of the same family, having the same nature in common. Yet, we must consider the fact that this light is absolute truth and righteousness, and those who are in the light cannot deny that they have sinned. How can they then have a place there? The answer is immediately given: “the blood of Jesus Christ His Son cleanseth us from all sin.” Only in the light does that precious blood have its wondrous application, for the light exposes, and only thus is the sin rightly judged and put away: the claims of the light are fully met by that precious blood, and all hindrance to fellowship also removed. If we say that we have no sin, we deceive ourselves, and the truth is not in us.” Whoever may claim this only proves that he is not in the light, for light must reveal things as they are, and any true sight of the nature of God in the Person of Christ will plainly show to me the contrasting sinfulness of my own heart. A denial of this is gross self deception, which does not savor of light at all: the truth is not in such a soul: he is yet in darkness. It is possible of course that a believer may for a time persuade himself that sin has been eradicated from his nature, and hence in a practical way resemble what is considered here; but the apostle speaks abstractly and absolutely, in reference to one who is characterized by this proud self righteousness, therefore an actual enemy of God. If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” Here again is a broad, all embracing principle. If we” involves the same scope as does the expression in each one of these last five verses, that is, if anyone confesses his sins, there is in God perfect faithfulness, perfect justice in forgiving. As the light penetrates, it brings confession with it. Who can say whether repentance or faith is chronologically first? Are they not rather simultaneous? If one believes, it will be manifest in a spirit of confession: if one really repents, he will believe, for the evidence of faith is in his repentance. The confession here is real, of course, as being produced by the light, and cannot in any way be divorced from faith in the Son of God. If this is not specifically mentioned in the verse, yet it is clearly implied in God’s faithfulness and justice. Is God not faithful to His own Son, who has accomplished redemption for confessed sinners? And He is just in forgiving simply because the cross of Christ has satisfied every requirement of justice. Any sinner therefore may come to Him on the ground of this blessed verse, and find eternal forgiveness. On the other hand, a mere lip confession, such as King Saul’s (1 Samuel 15:30), which ignores the justice of God, is not even considered in this verse. Here rather is the reality that faces the facts of God’s faithfulness and righteousness, and frankly confesses. Compare the prodigal son (Luke 15:21-22). Forgiveness is the discharging of every offense against God, no holding it any longer against the offender. But there is cleansing from all unrighteousness also, in order that the soul may be in God’s presence in consistency with the purity of the light. If we say that we have not sinned, we make Him a liar, and His Word is not in us.” This again is the mere haughty pride of unbelief in denying that its actions have been sinful. This superior attitude of self deception is only characteristic of one utterly devoid of life, and who does not hesitate to consider God a liar in order to maintain his own pride. God’s word is of course not in such a soul in any way. Honest facing of sin is one of the most definite effects of being in the light. ======================================================================== CHAPTER 95: 07.04. 1JN_2:1-29 ======================================================================== 1 John 2:1-29 “My children, these things I write to you in order that ye may not sin; and if anyone sin, we have a patron with the Father, Jesus Christ the righteous” (JND). If we have seen some absolute, positive facts of truth in 1 John 1:1-10, now this verse calls for practical results in the believer. Notice that here for the first time “children” are addressed. And how vital is their need of the Word of God as a preservative from sin! Here is a provision to keep the child of God from sinning. Certainly God makes no provision for one to sin. If it has required the agonies of the cross to atone for our sins, how abhorrent must sin be! Let us utterly repudiate it, and never excuse it, no matter how often it raises its ugly head in our own lives. If we neglect the Word of God we may proportionately expect to give way to sin. “Thy Word have I hid in my heart that I might not sin against Thee” (Psalms 119:11). For the Word is not only instruction in righteousness: it is the power for it. On the other hand, however, there is blessed provision for the believer’s full restoration if he should allow sin to take advantage of him. Wonderful indeed is the sufficiency of divine grace for every occasion, — sufficient to keep us from sinning, and yet also sufficient to restore us if we do sin. “Jesus Christ the righteous” is “an Advocate with the Father,” one who maintains our cause and intercedes for us in true righteousness even when we have sinned. Did He not pray for Peter before Peter’s fall? Precious, tender compassion! The Father remains our Father: the relationship is not affected by the sin, though communion in a practical way has been rudely interrupted, and is only restored by the active mercy of the Lord Jesus, which produces in the individual a true self ­judgment, where He is submitted to. In this His work as an Advocate differs from that of His High Priesthood. The former is for restoration after failure: the latter is the ministry of help, encouragement, strength given to sustain the soul through trials and to enable one to resist temptation. Indeed, if we made full use of His High Priestly ministry, we should never require that of His advocacy, for we should be preserved from sinning. But if it becomes necessary for us, thank God that it is readily available. “And He is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.” Shall we dare to assume that the advocacy of Christ is merely akin to the work of a persuasive tongued attorney, as though He intercedes that God should overlook sin? Any such thoughts are immediately rebuked by the truth of this verse. Indeed, Christ Himself is the propitiation for our sins, the One by Whose sacrifice God’s righteousness is perfectly vindicated in His forgiving sins. Here is the holy basis laid, satisfactory to the very throne of God, upon which He may rightly dispense mercy. It is fully applicable to “our sins,” that is, those of believers, but it is also a resource available “for the whole world,” and any who will receive Him will find Him sufficient in the expiation of their sins too. Thus, He is no mere attorney at law contending for a favored clientele, but an available Resource for the guilt of all mankind, if they will but receive Him. “And hereby we do know that we know Him, if we keep His commandments.” If there is no real spirit of obedience, there is no true knowledge of God. An actual knowledge of God brings with it both the desire and the. power to obey His commandments; and when this is present it provides proof that we know Him. How necessary a guard against self deception! But His commandments are not mere legal commandments, as was the law of Moses. Indeed, “His commandments are not grievous,” (1 John 5:3) therefore a contrast to the law, which was a yoke heavier than Israel could bear. Compare Acts 15:10. Can we then define His commandments? Is there a specific list similar to the ten commandments to which we may refer? It is evident we have no such thing. Such things would be simple enough for the flesh to apprehend, though keeping them is a different matter. But “His commandments” are only actually apprehended and followed by the renewed nature. 1 John 3:23 gives us their basic character: “This is His commandment, That we should believe on the Name of His Son Jesus Christ, and love one another, as He gave us commandment.” This verse claims our utmost attention. His commandment is absolute: it must be obeyed, or there is no life, no connection with God at all. Two vital fundamentals are involved in His commandment; first, faith in the Lord Jesus Christ, and secondly, love to one another. If these are not present, the soul has no knowledge of God at all. Some may inquire, Is this all there is to His commandments? And the answer is that anything inconsistent with this is not His commandment at all. There must be first of all the proper underlying motives in the soul. Therefore, all that is the product of true faith in the Lord Jesus and of honest love for others — in other words, the fruit of divine life in the soul — is the actual keeping of His commandments. This furnishes the heart with an actual delight in learning the Word of God and obeying its precious truth, not with that attitude that turns the Word into mere legal exactions and forcing of mere minor points upon others, but rather with that desire of making it a living power in our souls personally, with readiness of heart to obey, whatever others may do. Let us carefully observe however that this is the way in which John’s epistles speak of “His commandments”: elsewhere we may find a somewhat different viewpoint, as in 1 Corinthians 14:37; 1 Timothy 6:14. In the former, the Lord’s commandment is to be obeyed in the church publicly, whether that obedience springs from faith or not. But these distinctions should give little difficulty to the child of God. “He that saith, I know Him, and keepeth not His commandments, is a liar, and the truth is not in him.” Such false professors are multiplied today. One who claims to know God, yet evidences no subjection to His authority, in honest faith toward God and love for God’s people, is designated “a liar.” Solemn, dreadful denunciation! Though John is the apostle of love, he does not hesitate to speak in the sternest language of condemnation when he exposes hypocrisy. No believer has the character of a liar: this term applies to one who would dare to turn the truth of God into a lie. Thus, religious men, preachers too, who would pride themselves on their great light in reference to spiritual things, and at the same time have no faith whatever in the Lord Jesus Christ as Saviour, no submission to His holy authority, are accorded this terrible epithet, “liar.” God has perfect right to use such terms, though of course we ourselves are not thereby given title to use such language in reference to individuals. Though Satan is a liar, Michael the archangel did not dare to bring against him a railing accusation, but said, “The Lord rebuke thee” (Jude 1:9). “But whoso keepeth His word, in him verily the love of God is perfected: hereby know we that we are in Him.” His commandments are imperative, as we have seen: there is no salvation without them, and only the new birth answers to His commandments, for only in divine life are found the true elements of faith and love. But there is a change in this verse, to keeping “His word.” This does not involve the same imperative, absolute requirement, and therefore one may be truly born again, and yet at the same time not making a habit of keeping “His word.” Certainly one in this state is most inconsistent with his very nature, as born of God; and he will not experience in his own soul the perfecting of the love of God. Only in a practical, honest keeping of His word will the fruits of God’s love become mature and precious in the soul. In a spirit of habitual obedience the love of God is know in its sweetness, its fulness and perfection. Precious experience indeed! It is simply that God Himself is known more fully, with a mature, substantial knowledge. This too becomes a vital, unquestioned proof to the soul that we “are in Him.” Certainly every believer is “in Him,” but if not walking obediently, the sense of assurance of this in his own soul may be so weakened as to cause doubt and uncertainty. Let us wholeheartedly, unceasingly “keep His word,” and by this means go on to know Him better, and find our souls filled with the knowledge and joy of His love. “He that saith he abideth in Him ought himself also so to walk, even as He walked.” This surely is only proper and normal Christianity. If we profess to have a relationship with Him, then we willingly assume the responsibility of walking in the same manner as He walked. The personal pronoun “Him” will be seen to be used continually, and at times interchangeably for God and for Christ, sometimes also in a manner that would imply either one, or both. Does this not press upon us the fact that it is the living God with Whom we are dealing, whether as the Father, or whether manifested in the Person of the Son? If we say we abide in God, then God has been revealed in Christ, and we ought therefore to walk as Christ walked. Or if we say we abide in Christ, the responsibility is the same. “Brethren, I write no new commandment unto you, but an old commandment which ye had from the beginning. The old commandment is the word which ye have heard from the beginning.” How perfectly, absolutely consistent with the revelation of Christ on earth and all His pathway here, is that which John declares. He made no new additions to what had been revealed: the commandment was as old as was the Son of God come in flesh. Every blessing, every responsibility took its character from this marvelous beginning. The commandment was “the word” given by the Son of God on earth. Let us remark that this cannot be transposed to say that the word was the commandment, for “the word” is a more broad term than “the commandment.” However, in another sense, the apostle does write a new commandment. “Again, a new commandment I write unto you, which thing is true in Him and in you: because the darkness is passing, and the true light now shineth” (JND). Does this new commandment differ substantially from the old commandment? The context will show it does not, but rather that it is really the same commandment applied in new circumstances. It is “true in Him and in you.” If the commandment of the divine life and nature has been seen in public manifestation in Christ as He was here on earth, then “as He is” now this commandment is true, and the believer is vitally linked with Him in the same life, “true in Him and in you.” It is old in the sense of being fundamental and established: it is new in the sense of being perpetually fresh and applicable to present circumstances. The explanation in fact follows, “because the darkness is passing, and the true light now shineth.” Is it not true that, though Christ has bodily returned to Glory, the light of His glory so shines that its brightness more and more dispels the lingering shadows of obscurity in the believer’s path? What a commandment indeed is this, the light shining out of darkness! How welcome to the child of God! Thus we observe the power of His commandment in banishing darkness by the blessed entrance of His light. “He that saith he is in the light, and hateth his brother is in darkness even until now. He that loveth his brother abideth in the light, and there is none occasion of stumbling in him.” The first mention of love in the epistle is in verse 5, “the love of God.” We have observed that light is first stressed. But love is the invariable companion of light in divine things. There is a precious interweaving of the three grand themes of John’s epistle, life, light and love, just as there is in the unity of God the Father, Son and Holy Spirit. If one is not present, neither is another. Just so, a man’s claim to be in the light is proven false if he hates his brother: he never at any time was in the light, but “is in darkness even until now.” How strong averse to prove that there is no such thing as the possibility of one who has been truly born of God being afterwards turned back into darkness. If one is in darkness, he never was actually in the light, but is in darkness, not simply now, but until now. In contrast to this, “he that loveth his brother abideth in the light.” This love is an abiding, permanent thing, and he who actually loves abides permanently in the light: it is his proper, normal dwelling place: he is not exposed to the dangers of unseen stumbling-blocks, as is One who walks in darkness. “But he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness has blinded his eyes.” There is no middle ground here John is emphatic: one is either in the light or in darkness; and as love goes with light, so hatred is attached to darkness. No true believer actually hates another: this is absolutely contrary to the new nature. But darkness is the very habitation of the unbeliever: moreover he walks there, making progress no doubt, but in evil; and having no definite end in view, he is an aimless wanderer, eyes blinded by the darkness he has chosen. These first eleven verses have shown that there is abundant provision of mercy for a believer if he should sin; but at the same time is a plain declaration that such mercy is not applicable to one who walks in darkness. The clearest distinction is drawn between an erring believer and a smooth tongued professor who would fain pass as a believer, but not born again. We have seen such mere profession seriously tested and rejected. Now the apostle is free to dwell upon the various stages of development in the new life, which is the subject in view from 1 John 2:12-27. “I write unto you, children, because your sins are forgiven you for His Name’s sake.” All the children of God are addressed in this verse, so that the word “little” ought not to be inserted as it is in the Authorized Version, though this is properly the translation of 1 John 2:18. In 1 John 2:12 it is an all embracing statement, basic as regards all saints, and necessary to be first declared before the distinctions are drawn between the three classes who are subsequently addressed in turn. Wonderful, definite, clear statement! Here is eternal forgiveness an established fact for every child of God, not because of any favorable work or virtue on the child’s part, but “for His Name’s sake,” the Name of the blessed Son of God, Name of infinite value and perfection! Is there a possibility of this forgiveness losing its power? Never! for it depends on that Name that can never be even slightly dimmed in the eyes of God the Father. “I write unto you, fathers, because ye have known Him that is from the beginning. I write unto you, young men, because ye have overcome the wicked one. I write unto you children, because ye have known the Father.” just three stages of development are mentioned, though without doubt the divine life in the believer develops as gradually as does natural life. But there are particular milestones to be marked, and if we begin with little children,” at least there is the sweet, vital fact, “ye have known the Father.” A precious filial relationship is lovingly established: God is known in His tender love and goodness, His truth and grace. One thoroughly approachable and indispensable to the need of the soul. The freshness of this newborn faith in the little child has about it a peculiar joy and sweetness. But the young men “have overcome the wicked one,” and here we have implied an energetic knowledge that has learned to discern and refuse the subtle efforts of Satan to falsify the blessed doctrine of Christ, intended to so undermine faith as to plunge souls into confusion. Here is progress in active energy, the life showing itself in effectual power over the power of the enemy. And the fathers are said to have “known Him that is from the beginning.” If the enemy is overcome, is this not in view of further progress, in the sphere of quiet peace where the soul feeding upon Christ Himself is nurtured to a godly, seasoned maturity? For it is the full knowledge of Christ in all the blessed manifestation of His glory “from the beginning” that matures the soul with calm dignity and sound wisdom. It has been well remarked that there is no mention of “old men,” for eternal life knows nothing of the decline of old age. For the interested reader these three stages of growth are beautifully illustrated in Genesis 1:11, “grass,” the freshness of new life; “the herb yielding seed,” energy that produces seed; and “the fruit tree yielding fruit,” maturity that bears the complete fruit. From 1 John 2:14-27 we have now presented the necessary truth for the preservation and proper development of each of these in its place. May we give this our most thorough attention. “I have written unto you, fathers, because ye have known Him that is from the beginning.” Is it strange that he adds nothing more to what he had said in regard to this one class? At least, this does hold most precious instruction for us. Were they not “fathers” because mature in the knowledge of the Person of Christ? They needed only to be reminded of this very thing, and to be consistent with that which had so matured them. Blessed the settled constancy of such character! “I have written unto you, young men, because ye are strong, and the Word of God abideth in you, and ye have overcome the wicked one. Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof. but he that doeth the will of God abideth forever.” If the fathers have needed only reminding, the young men require serious exhortation, and we shall see later that the little children must have urgent warning. And first added to what has been previously said to young men is, “Ye are strong.” Blessed is that strength that is “in the Lord,” and necessary too for any true witness for Him. Yet our very strength may become a snare to us, for the treachery of the flesh is such that we may too easily depend upon the strength of a former experience, and where pride is active we shall not discern this subtle influence at work: indeed pride will feed it. However, there is a sufficient guard, if we but make use of it: “the Word of God abideth in you.” Precious commendation! It is of course from that Word that strength has come: it has become a living, real power in the soul of the young man, such a power as to overcome the wicked one, in refusing utterly the sinuous, fundamentally false doctrines by which Satan seeks to weaken the testimony of God. This of course involves a diligent, energetic application of the soul to the knowledge of the Word of God. Yet let us closely observe that even when the young man has learned to withstand, and to gain such decisive victory over the enemy, he still requires the solemn admonition of 1 John 2:15-17. One strong enough to overcome Satan may — alas! — find himself overcome by the attractions of the world. Indeed, he may feel that his own strength is such that he may indulge in measure in worldly practice without being badly influenced by it. Sad delusion! For the very indulgence only shows the painful decay of his strength: he is already influenced. The world is a system not to be loved, for it is set up in both independence of God and in opposition to His authority. In any absolute sense, only an unbeliever loves the world: the love of the Father is not in such an one. The new nature loves what is of God: how can there be at the same time a love for what rejects God’s authority? Let us learn to judge rightly the world in its basic principles, and it will not be so difficult to turn from “the things that are in the world.” These are no doubt pleasant things, advantages, comforts, material gain, harmless (?) diversions, etc., constantly pressing for recognition by the Christian; but always quietly, politely, persistently displacing God in the heart, allowing Him less and less place in daily life. Such is the world’s subtilty. It appeals to the flesh, the feelings of a corrupted nature: this is the sensual attraction. But more, there is the lust of the eyes,” the artistic attraction, — form, color, perspective, all engaged to appeal to that in us which seems noble and dignified, but which calmly excludes the Father. May our eyes not wander from our holy blessed Lord, in Whom all true, pure beauty is comprehended. And thirdly, “the pride of life” is the intellectual attraction, the appeal of increasing knowledge, by which the world boasts of its ability to do without God. If by scientific investigation men have learned amazingly even in recent years, can they not remember that God is the Author of all true science? Yet the world arrogates to itself all credit for its advance in knowledge, and would fain pretend they have gone beyond the God of the Bible in their understanding of the universe! Ought the believer to be deceived by any of this? Let the energetic, strong child of God take warning: “the world passeth away and the lust thereof.” It is only a temporary, shining bubble, ready to burst. How empty the delusion of seeking satisfaction in any measure from that which is of the world. “But he that doeth the will of God abideth forever.” The will of God is the one principle of eternal permanence and value. Every newborn soul is in principle a doer of God’s will: let him then be such in constant practice. Since he abides forever, let his conduct be in view of eternal values. But much more is said now to the little children” from 1 John 2:18-27. (1 John 2:28 is properly “children,” not “little children.”) “Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know it is the last time.” The way in which the apostle begins here may appear abrupt and startling, and it is doubtless intended to strike home sharply into the soul of the youngest believer. He must be early prepared to meet the most serious attacks of the enemy, and must be allowed no illusions in reference to what he must face. Will the enemy not attack at the weakest point he can find? The little child may feel he has plenty of time in the future, but he is told “it is the last time.” Antichrists are on the alert to influence him: he must be on the alert to withstand their seductions. The more dreadful the danger to which a little child is exposed, the more urgently he should be warned. Paul had warned the young assembly at Thessalonica of the future coming of the antichrist, “the son of perdition” (2 Thessalonians 2:1-17), and faithfulness on the part of saints will do no less today. “Even now are there many antichrists.” Though the word of course means “against Christ,” yet the apostle speaks here of those who had ostensibly received Him, and would fain pass as Christians in the eyes of men, making a pretense of friendship, with hearts actually cold with enmity toward the Lord Jesus Christ. Many such today wear the garb of the clergy, and many others who pride themselves on rejecting such garb, are no better, but often worse. The coming antichrist will of course assume the place of Israel’s true Christ, “with all power and signs and lying wonders” (2 Thessalonians 2:7-10), the words of his mouth smoother than butter, but war in his heart (Psalms 55:21). We cannot then be surprised to find similar deceit and treachery widespread even today. These are capable men, intellectual, refined, courteous often, and pleasing in their ways with men. But their true nature is soon exposed when tested as to their attitude toward the Lord Jesus Christ. Is He Himself God manifest in flesh, conceived by the Holy Spirit in the womb of the virgin Mary? Is His sacrifice on Calvary the one and only means of redemption from the guilt of our sins? Is He literally raised from the dead and returned to sit on the throne of God in Heaven? Is He coming again, personally to be seen by every eye? If one takes the place of being a Christian leader, and yet denies such fundamental, vital doctrines of Christianity, he is antichrist. And their number today multiplies at a rate solemnly alarming, “whereby we know it is the last time.” Let the people of God be warned, and utterly refuse such dread deceptions of the enemy. “They went out from us, but they were not of us; for if they had been of us they would have remained with us; but (they went out) that they might be made manifest that they all are not of us” (Numerical Bible). Such men have left the fellowship of the apostles: “they went out from us,” as Judas before “went immediately out, and it was night” (John 13:30). Having no part in the eternal life that is in Christ Jesus, they could not long endure the reality of simple affection for the Lord Jesus and devotion to His Person: their true state must eventually expose itself. The clear, bright light of the truth the apostles proclaimed as to the Person of Christ could not but become intolerable to their eyes, which so preferred the darkness. John’s ministry particularly exposed them, and their rejection of it manifested the fact that all of them were “not of us.” The Authorized Version somewhat obscures the force of this, for it may imply that some of them may have been believers; but not one of them was so. The case in 2 Timothy 1:15 is far removed from this. There Paul writes, “This thou knowest, that all they which are in Asia be turned away from me.” This does not infer the rejection of such ministry as John’s concerning the eternal Deity and perfect Manhood of the Lord Jesus, but rather the unwillingness to be identified with Paul in suffering for the truth of the Church of God in separation from unrighteousness, which was a predominant feature in Paul’s ministry. Even true believers had apparently turned away from Paul in this way, as Demas similarly had forsaken him when the pressure of persecution threatened. This is pathetic weakness, but not the spirit of antichrist, of which John speaks. “They went out from us” refers to a cold, deliberate refusal of what they had previously outwardly acknowledged: there remained with them only a callous contempt for the blessed Personal glory of the Lord Jesus Christ. “But ye have an unction from the Holy One, and ye know all things. I have not written unto you because ye know not the truth, but because ye know it, and that no lie is of the truth.” The word here translated “unction” is the same word translated “anointing” in 1 John 2:27. In the Old Testament, priests and kings were anointed with oil, and in one case at least a prophet. Each of these involves a place of dignity as representing God in some way. The anointing is typical of the bestowal of the Spirit of God as necessary to equip the individual for his holy and responsible position. There are other lovely aspects and characteristics of the Spirit’s activity as dwelling in every believer today, such as the seal of the Spirit, the earnest of the Spirit; but the anointing involves the wonderful capacity given by the Spirit of God to every renewed soul, for the reception and understanding of the truth of the Word of God. The natural man is ignorant of this, and mere intellect will not enlighten his darkness (1 Corinthians 2:14). But the least experienced believer, being indwelt by the Spirit of God, has a capacity now by which he may know even the deep things of God. “Ye know all things” does not mean that knowledge in detail is given apart from exercise of soul in learning, for this is not so; but that the real, vital knowledge of God is possessed in the soul, and that the power of discernment of all things is present in the believer, so that, in submission to the working of the Spirit of God, he is able to discern in all that is presented to him what is truly of God. It is not a mere automatic guarantee, but a living, vital power which, when submitted to, gives unfailing guidance and wisdom. Wonderful, blessed provision of grace! To make proper use of this knowledge, and to direct it in proper channels is of course a matter of personal responsibility. For this reason the Word of God is a great necessity to the believer, as is also the ministry of the Word, the exercise of proper gifts of teaching, etc. John himself wrote because they knew the truth, and that no lie is of the truth. It is true that no believer can be utterly swamped by the poisonous doctrines of Satan: he has a knowledge of the truth that guards him from this; but on the other hand no believer must be without the Word of God by which discernment is rightly developed, and knowledge is directed in ways of proper application for use in all proper experience. “Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son. Whosoever denieth the Son, the same hath not the Father: but he that acknowledgeth the Son hath the Father also.” The apostle will allow no slightest compromise of truth with error. To deny the Person of Christ, whether in regard to His essential eternal equality with the Father, or in reference to the reality of His perfect Manhood, is gross falsehood, and the man who does this, though feigning respect for Christianity, is unhesitatingly branded “a liar.” Dreadful denunciation, but true: “he is antichrist, that denieth the Father and the Son.” This eternal relationship of infinite truth and pure unity and equality, must be held absolutely inviolate. He who denies it may talk glibly about the fine moral character of ‘Jesus,” but is in reality against Him, and against the Father. Unitarians may avow their belief in the Fatherhood of God, but deny the eternal Sonship of Christ: therefore their professed belief in the Father is false: they have not the Father. The Son has been on earth to reveal the Father, and only in Him is He faithfully revealed. Refusal of His claims and Person is positive rejection of the Father also. Acceptance of the Son is acceptance of the Father. “Let that abide in you which ye have heard from the beginning. If that which ye have heard from the beginning abide in you, ye also shall abide in the Son and in the Father. And this is the promise that He hath promised us, the life eternal” (Numerical Bible). Nothing but the abiding of the truth of God in the soul can preserve and bless in the face of tests so real and solemn. And this is the truth revealed in the Person of Christ in His coming into the world, a revelation so infinitely great that it is really “the beginning,” as putting utterly in the shade all that preceded it. And certainly nothing can ever take its place, nor can anything be added to it, though the scope of the truth within this revelation is so great that it may well occupy all the labors of every child of God incessantly in the learning of its fulness. But any “going forward” or pretended progress beyond this revelation is in reality apostasy, and the opposite of the truth abiding in the soul. This revelation is itself life, for where it abides, the individual himself abides in the Son and in the Father. This is a vital connection as the branch with the vine, and any boasted progression outside of it only gives evidence that the true life is not there. Such are the proud pretensions of antichrist. He therefore can have no part in the promise of God, life eternal. For while eternal life is declared by John to be a present possession of the believer (1 John 5:12-14), yet here it is also spoken of as a promise. Both are true. For in our present condition, eternal life exists in the child of God alongside a life that is both corrupt and temporary, and is surrounded by circumstances of this dismal character. Everything about us bears the stamp, not of eternal life, but of corruption and death. How blessed then the promise of eternal life in reference to our very circumstances and our entire condition of existence: “we shall be like Him, for we shall see Him as He is” (1 John 3:2). The certainty of the future is a powerful influence for good in the child of God. “These things have I written unto you concerning them that seduce you. But the anointing which ye have received of Him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in Him.” The warning of 1 John 2:26 is certainly a negative, but an absolute necessity for young souls in order for their protection from the seductions of Satan’s cunning agents. 1 John 2:27 pre­sents the positive side, so precious and vital. Let no one dare to suppose that either positive or negative is unessential, for there cannot be one without the other, neither can one take the place of the other. Men may speak glowingly of the power of positive thinking, but in doing so, if the negative side is ignored, give Satan an advantage he will use to the full. We must have both, and be diligent that neither is put in the place of the other. But the positive here is unspeakably precious. The anointing of the Spirit of God is in character abiding, permanent and unchanging. He is the great Teacher, the Preserver from the wiles of the devil. Mere human teaching is therefore unnecessary. The believer is indwelt by a Power sufficient to enable him to discern what is truth and what is error, so long as he is subject to the authority of the Spirit of God. On the other hand, this does not do away with the. work of God ordained teachers of the Word of God, for these are sent “for the perfecting of the saints” (Ephesians 4:11-12). They, within the limits of the revealed Word of God, are gifted to present the Word for the understanding and assimilation of the saints of God, not with any personal authority, but as subject to the same authority of the Spirit of God as operates in even the little children.” All are responsible to receive that to which the Spirit of God bears witness as the truth of God. I am not to assume that, because the Spirit of God dwells in me, therefore my thoughts are the thoughts of the Spirit; for the Spirit of God rather gives me that attitude whereby I am willing to have all things laid bare and tested by the truth, no spirit of haughty independence, but of godly consideration, self judgment and faith. It is a contrast to the applied learning of men to absorb a humanly devised religion, which must be drilled into a person by human means, the recipient himself having no power of the Spirit to judge as to what he learns, and allowed no personal exercise to be led of the Spirit: he must take what is given him on the authority of man. Thank God that even the little children” have so holy and perfect a Protector from this kind of thing! The anointing, being truth itself, and no lie, abides in the believer, and the believer, being taught of the Spirit of God, is assured, “ye shall abide in Him.” Precious, living certainty! Here is a grand example of the positive being given its proper place, and the negative also maintaining its proper place. 1 John 2:28 begins a distinct division in the book, which deals with the manner in which the divine nature is manifested in the children of God. It is to be seen in its fruits. No longer is he considering the gradations in development, but the fundamental fruits that characterize all who are born of God. “And now, children, abide in Him, that if He be manifested we may have boldness and not be put to shame from before Him at His coming” (Numerical Bible). If the previous verse has insisted that every true child of God has the permanent blessing of the anointing of the Spirit, and therefore abides in Christ, this verse, in its exhortation to “abide in Him” presses the responsibility on our side. just as believers are told to “believe” in John 14:11; so those who abide are exhorted to abide in this case. Life is no mere mechanical thing, but a vital, active power in the soul, which produces exercise and activity. Where are the proofs of life save in its manifestations? If the life is not present of course there is no abiding, and one who has merely assumed that he has life will be exposed when the Lord is manifested, and “put to shame from before Him at His coming.” This cannot refer to a true believer, for the believer “abides in Him,” and certainly will not be treated as an unbeliever at the Lord’s coming. “Put to shame from before Him” involves the humiliation of banishment from His presence, as in the case of the man without a wedding garment in Matthew 22:11-13. It should be transparently evident too that the “we” in this verse could not possibly apply strictly to the apostles, as some have strangely considered. But the apostle includes himself in the test of the reality of new life, similarly to his use of the word “we” in 1 John 1:6, 1 John 1:10. Anyone (whether called an apostle or not) who does not abide in Him will be put to shame from before Him at His coming. But such could not be a true believer at all. If ye know that He is righteous, ye know that every one that doeth righteousness is born of Him.” This is the test. Doing is the proof of abiding, the proof of new birth. We know that Christ is righteous absolutely: only those therefore whose deeds partake of this righteous character are born of Him. This is no theory of perfectionism in the flesh (for sin is still in the flesh), but new birth is evidenced by a hatred of what is evil, though that evil is within our own hearts; and cleaving in practice to what is good. If such character is absent, there is no real life. Mere lip profession is not enough. ======================================================================== CHAPTER 96: 07.05. 1JN_3:1-24 ======================================================================== 1 John 3:1-24 This chapter continues the subject introduced in 1 John 2:28. 1 John 2:29 has shown that righteousness is an absolute requirement. It is indeed a solid, sound basis for the precious bestowal of the love of the Father, as in 1 John 3:1 : “Behold, what manner of love the Father hath bestowed upon us, that we should be called the children of God: therefore the world knoweth us not, because it knew Him not.” Where the claims of righteousness are honorably and properly fulfilled, the love of the Father’s heart is free to flow forth in its unutterable fulness, and the heart of the recipient prepared to expand in purest delight in the contemplation of that love. Precious, living reality! But the attention of the child of God must be drawn to this by the Word of God: and the awakening word, “Behold” is intended to kindle the earnest interest of the soul in this marvelous outflow of the Father’s heart, so vital to the welfare of all His children. To know that we are loved perfectly, eternally, and with infinite wisdom, is how wonderful an answer to all the present exercises of trial and conflict on earth. But not only is this love emphasized here, but “what manner of love.” Philanthropy may call itself love because of giving lavishly, and perhaps lifting one out of circumstances of misery and poverty into those of prosperity and comfort. In a certain manner this may be called love; but it is far short of the Father’s love. Here is a manner of love that not only rescues enemies from a state of sin and utter ruin; clothes, feeds and enriches them; but is satisfied with nothing less than bringing them into His own house permanently as His own children. True, pure love finds its delight in the nearness of the objects of that love. And He owns them publicly as His children, taking delight in calling them this. There can be no doubt that believers in the Old Testament were actually children of God, but they were not called this, because the full manifestation of the Father’s love could not be known until the Lord Jesus had come and atoned for sin on Calvary. Now that the love of the Father is so revealed and known, believers are known as the children of God. May we meditate well upon the noble dignity of this holy established relationship, and learn to walk consistently with it. But from the world we can expect not the slightest understanding of this, no more than their understanding of the Lord Jesus. That exotic nature of divine love and holiness in Him, while it drew in some cases a wondering admiration, and in others a jealous hatred, was in reality strange and unknown to the world: the same nature in the child of God makes him in a real sense a foreigner in the world. However, the more real the sense of our strangership here, the more we shall delight in the certainty of our eternal relationship with the Father, and the sweetness of it. “Beloved, now are we the children of God, and it cloth not yet appear what we shall be: but we know that, when He shall appear, we shall be like Him; for we shall see Him as He is.” This holy relationship is at present established, and for eternity. Yet, while we are owned as God’s children, and intended therefore to partake of the privileges and blessings of this unchanging relationship, our present condition is far from the pure, foil manifestation of future glory; for we are hampered by the painful impurities of a sinful nature. What we shall be will only be manifested when our blessed Lord is manifested. Surely we should not desire it other wise, for in this way the glory will all be given to Himself, rather than that one iota of it should be given to us. But we know that we shall be like Him then, and this will fill our souls with utter satisfaction. “For we shall see Him as He is. “ The thought here is not that the sight of Him will transform us then, however precious a transforming power there is even now in looking into His face (2 Corinthians 3:18); but rather that, since the promise is given us of our beholding His face in righteousness, then it follows that we must be like Him, for only in having been made like Him will it be possible to take in the beauty and glory of His Person, “as He is.” In fact, it will be His own voice that raises and changes the sleeping saints, and changes the living also “in a moment, in the twinkling of an eye,” so that before being caught up to meet Him in the air, we shall already be changed into His image. With what inexpressible joy then shall we gaze upon Him “as He is.” Not as He was in the days of His earthly sojourn, but in the beauty and glory of His acceptance at the Father’s right hand, in holy victory and supremacy. Nothing of our sinful nature shall be there to mar our appreciation of Himself; every impurity shall have been completely removed. But the very anticipation of this has a present, genuine effect. “And every man that hath this hope in Him purifieth himself, even as He is pure.” Every true believer therefore purifies himself, and the measure in which he does so will be consistent with the measure in which his soul is affected by this hope in Christ. The more he longs for this blessed manifestation, the more he will judge those impurities that will then be utterly banished. Christ will be his Object, Him who “is pure;” and knowing he “shall be like Him,” he seeks in his moral character to be now as much like Him as possible. What living power is resident in such precious hope! This we know had wonderful effect upon the testimony of the Thessalonians soon after conversion their “endurance of hope” (1 John 1:3) in the face of great persecution bearing witness of a living, real faith, so that their energy of testimony was an example to all the assemblies. But there are those who do not at all purify themselves; and if so, no matter how fair their profession may appear, they are really lawless and unconverted. “Everyone that practiseth sin practiseth also lawlessness; and sin is lawlessness” (Numerical Bible). The translation of the King James version is recognized by scholars to be wrong in this case. Sin is not merely the transgression of the law, but the energy of a lawless will, the insubjection of a rebellious nature. One who is characterized by the practice of sin, given to indulging his own will, is practicing lawlessness, which is plain refusal of subjection to God’s authority. He does not care to purify himself because he does not know Him who is pure. If he knew Him, he would have learned (in some measure at least) to hate sin. “And ye know that He was manifested to take away our sins; and in Him is no sin.” The amazing manifestation of “God manifest in flesh” involved the blessed purpose of fully taking away sins. We know this required the dread suffering and death of Calvary. His manifestation in grace was no overlooking of sin, but the judgment of it, together with the removal of the guilt of many sins. The believer wants nothing of this again on his shoulders. Indeed, he looks with deepest delight into the face of His great Deliverer, glorying in the blessed truth, In Him is no sin.” Here is his Object and his Standard, however far below this he knows and feels himself to be. “Whosoever abideth in Him sinneth not: whosoever sinneth hath not seen Him, neither known Him.” There is no middle ground here. John is emphatic in rejecting mere false profession. The very nature by which a believer abides in Christ is a nature that repudiates sin: therefore if one’s character is that which practices sin, he is an utter stranger to the blessed Lord. It is the proper character of a believer not to sin. The apostle of course does not here take into account the failings of a true believer, such as he does in 1 John 2:1, where the word is applicable to the true child of God, — “If any man sin, we have an Advocate with the Father, Jesus Christ the righteous.” This is the case of one overtaken by evil, and acting contrary to his character as born of God, and for whom restoration is immediately available. But in ch.3:6, “whosoever sinneth” refers to one unsaved, characterized by sinning. “Children, let no man lead you astray: he that practiseth righteousness is righteous, even as He is righteous. He that practiseth sin is of the devil; for the devil sinneth from the beginning” (Numerical Bible). A man’s practice indicates his character. Let the children of God carefully consider this, and not be swayed by mere specious words. The practice of righteousness however is not the mere practise of humanitarian kindness and moral principles of which the world can approve. If it does not manifest true faith in the Lord Jesus Christ, it is not righteousness at all, for the claims of God’s righteousness are certainly paramount. His righteousness is seen in Christ, and a true believer will in his measure, display a definite resemblance in character to that of his Master. In complete contrast, the sinful practice of an unbeliever shows him to be “of the devil; for the devil sinneth from the beginning.” However refined and specious the character of his sin, however deceiving to some minds, it is yet sin, an offense against the blessed Person of the Lord Jesus. Let us observe here that the apostle is closely testing that which professes to be Christian. The devil will introduce every counterfeit he possibly can, and it is of course possible that one may pass for a time without detection, for his sinful character will be covered by a veneer of apparent moral rectitude, but it will not agree with the genuine clear exercise of the divine life in the believer; so that this will soon be exposed where saints are walking with God in faith and truth. We ought not to be deceived. “For this purpose the Son of God was manifested, that He might destroy the works of the devil.” There is no agreement at any point between the works of the devil and the works of the Son of God. It is fully true that the devil must have the permission of God before he is allowed to practice his hateful and deceitful works upon man; but God in sovereign wisdom allows this in order to test and reveal man’s true condition, for it will eventually expose the actual hatred toward God that exists in the unbelieving heart, and on the other hand will serve to bring out more clearly the godly faith of one whose faith is truly in Christ. Indeed the manifestation of the Son of God in the world presents an Object of perfection and beauty to the eye of the believer that challenges and silences the evil activity of the devil. Moral power is there to defeat Satanic wiles. But His blessed voluntary sacrifice of Himself on Calvary is the full destruction of the power of the devil (compare Hebrews 2:14). For there sin (the only weapon in the hand of Satan) has been fully met and atoned for by the blessed Son of God. Can the believer therefore have the slightest sympathy with the works of the devil, which Christ came to destroy? Does sin have any place whatever in the new life given us by grace? This is strongly answered in 1 John 3:9 : “Whosoever is begotten of God doth not practice sin, because His seed abideth in him, and he cannot sin, because he is begotten of God” (Numerical Bible). It should be perfectly clear that the apostle speaks here strictly of the nature that is born of God. New birth provides a nature that is incapable of sin. The seed of the Word of God has been planted permanently in the soul, and that seed can only produce according to its character of spotless purity. The believer therefore cannot practice sin: if he does at any time sin, this is an act foreign to his proper nature, the product of the flesh, which remains in him, though he is “not in the flesh” (Romans 8:9). There is a remedy for this, as we have seen in our epistle (1 John 2:1), but no excuse whatever, for the least sin is contrary to our proper nature as born of God. Our verse does not then teach anything like perfection in the flesh, but it does teach perfection in the seed of the Word of God and its results in the newborn soul. “In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother.” It is a matter here of testing the claims of one professing to be Christian. The tares, planted by an enemy (Matthew 13:25) among the wheat, are said to be “the children of the wicked one.” It is the enemy’s effort to paralyze all true Christian testimony by the introduction of what is evil and poisonous. It is evidently a mistake to brand all unbelievers as “children of the devil,” for in those instances that Scripture records, the term is applied only to those apparently sold into the service of Satan, religious, yet actually anti christian, however cunningly this is covered. On the other hand, all unbelievers are called “children of wrath,” “children of disobedience,” because children of Adam. But mere deceitful profession of Christianity is a dreadful position for one to take. If haughty self will and self pleasing is evident in this, the case is all too likely that of a child of the devil. Far better not to know the way of righteousness, than after having known it, to turn to the corruption of callous deceit (2 Peter 2:21-22). The two marks then must be present, righteousness of practice and love of the brethren, or the profession is false; true life is not there. “For this is the message that ye heard from the beginning, that we should love one another. Not as Cain, who was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother’s righteous.” Exemplified perfectly in the character and ways of the Lord Jesus, and diligently taught in His ministry, this real energy of love cannot be ignored by any who claim to know Him. There is no mention in Genesis of any of Cain’s evil works prior to his murdering Abel, except his offering to God of the fruit of the ground. God considered it an evil work, whereas Cain no doubt thought it to be a fine display of his own energy and labor. But it savored of cool disobedience to the known will of God, Who could allow no sacrifice save that in which the death of His own Son was typified. The very spirit of Cain then was evil, and his bold disregard of God’s word was evil. Also his stubborn rebellion, when God spoke to him afterward, was another work of evil. It came to a head and expressed itself in hatred against his brother, whose works of obedience he despised. On the other hand, where faith is in operation, love only finds the more delight in another, the more obedient and devoted that one should be. Mere human pride, with its attendant works, will always lead one in hatred against the obedient child of God. The murderous enmity of the Pharisees against the Lord Jesus was strictly because of His devoted obedience to God: those who hate Him will hate those who follow Him, and in just such measure as they actually do follow. “Marvel not, my brethren, if the world hate you. We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death.” It is no strange or unusual thing that the world should hate the child of God, for the world has publicly and decidedly rejected Christ, and any confession of Him or any reflection of His own blessed character is an offense to the world. The believer therefore should calmly accept this, and show love in return. For the strong assurance of 1 John 3:14 is of unspeakable comfort in this regard. The world is in ignorance, while the believer has absolute knowledge of his having already passed from death into life. No need to fear the world’s hatred then, or even death at their hands. Nothing can touch the life he has from God. But the basis of assurance here mentioned is “because we love the brethren.” This real activity of love that has genuine preference for the company of the brethren, the family of God, is a clear proof of the presence of the new life in the soul. This is not the only basis of assurance, however, for John also speaks of others, as in 1 John 2:5, 1 John 3:24, 1 John 4:13, 1 John 5:13. Blessed fulness of provision, of certainty, of stability for every child of God! But one who claims to be Christian, yet does not love his brother, that is, those who are redeemed children of God, and whose brother he professes to be, — such an one has no life at all: he “abideth in death.” “Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him.” Hatred is the very spirit of murder. The apostle of course speaks of the man’s nature here, not of his acts, though the hateful nature of Cain issued in his actual murder of Abel. The antichrist will at first be apparently very friendly with the believing remnant of Israel, his words “smoother than butter,” but “war was in his heart;” so that callous persecution will take the place of his smooth words. The hatred of Judas did not actually expose itself for three and a half years, but then he was proven a murderer also. Dreadful designation of all who use a form of godliness as a cloak of deception! “Hereby we know love, because He laid down His life for us; and we ought to lay down our lives for the brethren” (Numerical Bible). Let us closely observe here that His sacrificial death is considered as on behalf of those who have been redeemed by it, for only those have experienced the blessed results of it. It is true enough that His life on earth was laid down in service to His saints, but this did not cease until that life was laid down in utter sacrifice in His death on Calvary, which is of incalculable blessing to every child of God. This was no mere sacrifice for the sake of helping mankind generally to a greater degree of freedom and “self-determination,” as today men will dare to speak of it, as though His death could be compared to those of men who have championed some humanitarian cause, so called “civil rights” or whatever else, and have died in the attempt to “make a better world.” The Lord Jesus attempted no such thing: He came for the purpose of offering Himself in sacrifice for the remission of our sins. He sought no public recognition, but asserted the rights of God, not civil rights. Men who struggle to 1iberate the world,” as they fondly imagine, are but engulfing themselves and the world in a more dreadful bondage to the power of sin and of Satan, for they ignore the rights of God. All of this contributes to the awful accumulation of self will, pride, greed, and rebellion that will cry out for the judgment of God in the rapidly approaching “great tribulation.” Yet the fact of His laying down His life for us is also an example for us; so that “we ought to lay down our lives for the brethren.” If this should end in death, so be it, but our lives ought to be laid down in service for the sake of the saints of God, which involves living for them, not only dying for them if occasion requires. Again, this is not the devoting our lives merely to a noteworthy cause, however noble it may appear, but to the glory of God and for the sake of the blessing of the true children of God, not of the world. “But whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?” Is this not to be a real, personal exercise and responsibility as before God? This is no demanding of the government that the poor should be relieved from public funds, while taking nothing from my own pocket; nor is it the founding of a benefit society to solicit the support of the world for the relief of the poor. The Lord give His people serious concern to see that their means are used for the blessing of others, and here it is specially the household of faith. If we ignore evident needs, is this an evidence of the love of God dwelling in us? To give where there is not need is of course a mistake; yet it is better to err on the side of kindness than on the side of greed and heartlessness. “My little children, let us not love in word, neither in tongue; but in deed and in truth. And hereby we know that we are of the truth, and shall assure our hearts before Him.” In ‘word’ is the actual expression coming from our lips, which may be very good, but with no actions to back it up. In ‘tongue’ would rather indicate the manipulation of the words, the art of persuasive speech. How empty is this if its truth is not attested in our deeds. “And hereby we know that we are of the truth, and shall assure our hearts before Him.” We have observed other evidences of reality in the epistle, but here is one that must be carefully considered also. Loving in deed and truth is love expressed practically, and this is itself a confirmation to our own souls of the reality of our faith: our hearts are assured before Him by such results of the new life within. “For if our heart condemn us, God is greater than our heart, and knoweth all things.” Where the heart is exercised conscientiously before God, then any inconsistent practice, such as selfish ignoring of others, will rightly cause our heart to condemn us. There will be a troubled, uncomfortable state of conscience. What is the resource of the soul in such a case? “God is greater than our heart, and knoweth all things.” To turn away from God would be utter folly, for in such a need, He is our only Refuge. Moreover, He knows more than we do as regards our failure, and knows also how to overcome it. This must of course humble our hearts, in recognition that God is greater, but with the humbling will come blessing. Let us then on every occasion of failure and self condemnation, turn utterly to God, in Whose wisdom and love we may confide. There is restoration here and grace to lead us aright in the future. “Beloved, if our heart condemn us not, then have we confidence toward God. And whatsoever we ask, we receive of Him, because we keep His commandments, and do those things that are pleasing in His sight.” Disobedience to God, ignoring of personal conscience, is the one hindrance. If there is transparent honesty, rather, in acting rightly as before God, the soul will have real confidence toward God, no mistrust, no suspicion, no ill at ease embarrassment. Our prayers will be in no spirit of mere selfish greed, but of confidence that God will answer them the best way for us. We shall ask in faith, rather than complain that things are not as we want them. And we shall receive: there is no doubt whatever about it: God has pledged His Word. If one should not receive, then it only follows that obedience is compromised somewhere. “And this is His commandment, That we should believe on the Name of His Son Jesus Christ, and love one another, as He gave us commandment.” This commandment is of course absolute: there is no Christianity without obedience to it: it is the commandment of a new life, and basic to all Christianity. Faith and love are its intrinsic, indispensable characteristics. Let us not merely reply that these are true of every believer in Christ; but rather ask ourselves how fully true they are of ourselves in reference to putting them into daily practice. Faith and love should be the basic motives for everything in our lives: all that is inconsistent with this is contrary to our true nature. Faith of course recognizes that the claims of the Lord Jesus are paramount: it gives Him the place of highest dignity, and delights to submit to His authority. But love toward one another is the necessary accompaniment of this. Let it then have its full, unhindered character in every department of our lives. Is it not with this consistency in view that the apostle adds, “as He gave us commandment”? “And he that keepeth His commandments dwelleth in Him, and He in him. And hereby we know that He abideth in us, by the Spirit which He hath given us.” This basic character of obedience to His commandments is the proof of abiding in Him, the proof of a vital connection of eternal life with the Source of that life. The believer dwells in God, or in the Son, both being clearly implied; and God dwells in him, or the Son dwells in him. Divine life has its perfect and abiding interflow. Moreover, another mark of the believer’s assurance is added here: the Spirit of God given to us, and Who makes real to us the truths of the Word we are considering, is Himself the Witness that God abides in us. The Spirit of God moves the heart to act in deed and truth, and this is evidence of reality: then the actual loving in deed and truth is another evidence, as we have seen in 1 John 3:19. ======================================================================== CHAPTER 97: 07.06. 1JN_4:1-21 ======================================================================== 1 John 4:1-21 But there must be guards as to the operation of the Spirit of God, that is, the child of God must be guarded against all that would imitate the operation of the Spirit. Satan is extremely cunning, and his agents are abroad everywhere. We must remember that all that professes to be spiritual necessarily has a spirit behind it. “Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.” The trying of the spirits therefore is testing the teachings of men by the pure Word of God. The Spirit of God can teach nothing contrary to the Word of God, and fundamental falsehood is the deliberate attack of Satanic wickedness, “the spirit of antichrist.” How urgent then is our own responsibility of learning the Word of God, to be preserved from the deceptions of evil spirits! If even while the apostle was still living, “many false prophets” had “gone out into the world,” their number today is increased beyond measure, comparative to the number of the prophets of Baal and of the groves in the days of Elijah, in contrast to the number of true men of God (1 Kings 18:19; 1 Kings 18:22). But these New Testament false prophets are of course those who assume a profession of Christianity which is hypocrisy, rather than the true knowledge of the Lord Jesus Christ. “Hereby know ye the Spirit of God: every spirit that confesseth Jesus Christ come in flesh is of God, and every spirit that confesseth not Jesus Christ come in flesh is not of God; and this is that spirit of antichrist whereof ye heard that it is coming, and now already is it in the world” (Numerical Bible). A man’s doctrine reveals what spirit is energizing him. Verse 2 does not imply merely the saying of a formula, but rather the real confession of the Lord Jesus as being manifest in flesh. This must be evident in the very essence of the man’s teaching. Nor is this merely a confession of His manhood, although the term “in flesh” of course insists upon His humanity. But it could not be said of any other that he came in flesh; for this involves a previous existence. In what form did He exist? Scripture answers, “in the form of God” (Php 2:6). Therefore, the two truths are absolutely imperative in this confession, — His eternal Godhead, and His perfect manhood assumed in being born of the virgin. This clear confession of the Person of the Lord Jesus is evidence of the real operation of the Spirit of God. Blessed guard against all imitations! But where there may be a fair profession of Christianity, these two vital truths may be actually lacking. A man may speak against them, or he may cunningly avoid them, while speaking even flatteringly of Jesus as a wonderful example. But this is not of God: it is the spirit of antichrist, and no believer should be deceived by it. They had been warned beforehand that this would come, and of course when the coming antichrist is revealed he will deceive thousands; but the same spirit that will energize him is already doing deadly work in the world. “They are of the world: therefore speak they of the world, and the world heareth them.” God and the world are thus completely contrasted. Those who succumb to diabolic deception do so because “they are of the world,” a satanic system over which Satan is both the “god” and the “prince” (2 Corinthians 4:4; John 14:30). Desire for present gain, present glory, the tinsel and color of exaggerated pride and popularity, ­all mere passing illusions, — are those motives by which the evil one attaches his victims to a world that chooses to ban God from its affairs. Men of this character will of course gain the ear of the world: theirs is the language and conduct the world approves. We cannot be surprised if they have a large hearing. “We are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the spirit of truth and the spirit of error.” John here speaks most positively of the absolute authority of the ministry of the apostles. They were of God: He had commissioned them, and their word abides with the same vital authority today. There can be no middle ground, no compromising position of any kind. If the apostles’ word is minimized or modified by man’s bland deceit, this is actual refusal of God’s voice. If one knows God, he hears the apostles: he does not attempt to explain away their words. If one will not receive their word, it is because he “is not of God.” Every profession of spiritual knowledge must be tested by this means. The believer is expected thereby to know what is “the spirit of truth,” and what is “the spirit of error.” To this end we must of course be acquainted with the Word of God, to know what the apostles teach. In these first six verses, it will be discerned that the subject connects with light, while 1 John 4:7 introduces the subject of love. If the light necessarily excludes those who are in darkness, the love of God on the other hand embraces all the true children of God. “Beloved, let us love one another: for love is of God; and everyone that loveth is born of God, and knoweth God.” This love is pure, unfeigned, unselfish, divine; not sentimentalism, not mere natural affection, but the active warm energy of the nature of God. The children of God are to exercise it toward one another, for it is the very essence of the nature that is communicated to them by new birth. If this love is present, it is a proof of being born of God: therefore the love itself is a far higher thing than all those things that might pass for love among men; for every man loves something in some kind of a way, but the apostle will not count this as love at all, unless it is that in which the very nature of God is active. “He that loveth not knoweth not God; for God is love.” If this love is absent, then the knowledge of God is absent, for love is His very nature: “God is love.” Blessed resting place for the renewed soul! Nothing is left here to mere human. deduction, and no room allowed for man’s false conceptions of this precious subject, for it is guarded from every angle. In this was manifested the love of God toward us, because that God sent His only begotten Son into the world, that we might live through Him.” In the incarnation of the Lord Jesus this love is manifested toward us. The Father has sent Him into a world utterly contrary to His nature, in which sorrow and suffering could be the only result for Him. This is unselfish, real concern for the welfare of others. Moreover, it is His only-begotten Son He has thus sent, the unique Object of His pure delight. In this is no mere feeling of affection, but supreme self sacrifice for the sake of His rebellious creatures, “that we might live through Him.” But this does not stop with His incarnation. “Herein is love, not that we loved God, but that He loved us, and sent His Son to be the propitiation for our sins.” It is a false view of God’s love that would speak of the holy and beautiful life of the Lord Jesus in self sacrificing service to mankind, while ignoring His willing death on Calvary as the great propitiatory sacrifice necessary for the purging away of sins. Love is not found in man’s heart toward God, but in God’s heart toward man: this is its living fountain. And the sending of His Son to bear the dreadful burden of our guilt — the guilt of rebels — in His anguish and death on Calvary, is proof of love infinitely higher than anything that man naturally calls “love.” In the contemplation of these two great facts, the incarnation of the Lord Jesus, and His sacrificial death, our thoughts of love will find a proper formation. The propitiation is that which completely satisfies God in reference to the putting away of sins, so that the love of His heart (expressed indeed in the propitiation itself) is free to flow out in unhindered complacency toward His children. Love has found a way to overcome every great barrier to its abundant outflow. “Beloved, if God so loved us, we ought also to love one another.” Can we sufficiently emphasize that little word “so”? Such unselfish concern, issuing in sacrifice so amazing, should so captivate the heart as to expand it to serve the need of others in utter self-denial. If love calls for it, and motivates us, what can be too great a sacrifice for His sake and for the need of others? What possessions of our hands should not be willingly committed to His hand for disposal? “No man hath seen God at any time. If we love one another, God dwelleth in us, and His love is perfected in us.” The apostle here is speaking of a practical response to, and effect of, the love of God. If that love is to be evidenced, it is to be evidenced toward the children of God, because no man has seen God at any time. A careless, self centered man will assume he loves God without that professed love taking any practical shape, because he does not see God. But the test of this is in whether or not he loves the children of God. This is the proof of God’s abiding in us; and His love hereby is perfected in us, that is, it is producing its properly matured fruit. He is not speaking of how much we love one another, but of the fact. But a fact will always manifest itself. The degree will depend on the individual’s degree of enjoyment of God’s love, but the apostle does not here speak of this. “Hereby know we that we dwell in Him, and He in us, because He hath given us of His Spirit.” The close connection of these verses should be realized. A proof of very real significance to our own souls, that God abides in us, is in the fact that He has given us of His Spirit. The emphasis here is upon His sharing with us His Spirit, that we may portray the same blessed character of love as He does. How wondrous to partake of this very nature that spontaneously loves! Mat proof of the reality of God’s abiding in us! If it seems that this is only repeating from a slightly different viewpoint what has already been discussed in 1 John 3:18-19, yet it is different, and the subject of the love of God is of such vital importance that these things must not be left in any measure to mere human deduction or opinion. God is rightly jealous that His nature should be properly and perfectly represented. “And we have seen and do testify that the Father sent the Son to be the Saviour of the world.” If no man has seen God, yet the apostles have seen the blessed Son who was sent by the Father. Notice in these two verses the vital manifestation of God as a Trinity, the gift of the Spirit, the sending of the Son, by the Father. Wonderful indeed the Father’s love so expressed in the sending of His Son to be Himself the Saviour of the world! Jacob sent Joseph out of the vale of Hebron (communion) to visit his brethren; but the history issued in his becoming “the Saviour of the world,” a most beautiful type of that of which our verse speaks (Genesis 37:14; Genesis 41:41; Genesis 41:57). This is love, pure love on the part of God; but that love must be received if it is to be of benefit to us. “Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God.” Here is an honest, clear confession of the rightful glory of the Lord Jesus, as Son of God. This cannot be divorced from the preceding verses, as though one could deny the Trinity and yet speak glibly of Christ’s being the Son of God, reducing His Sonship to that of a mere creature, and placing Him on a level with others who have become “sons” by adoption (Galatians 4:5). He Himself is the Son in very nature, “whose goings forth have been from of old, from everlasting [eternity]” (Micah 5:2). The confession of Himself as Son of God must involve this eternal dignity and glory of His Person, or it is no confession at all. But where the confession is honest and true, it is because “God dwells in him, and he in God.” Precious abiding indeed! God permanently abides in the child of God, and God is his permanent abiding place. Love therefore has its perfect interflow: in such a soul the love of God has been received: there is a precious, vital “abiding.” “And we have known and believed the love that God hath toward us. God is love; and he that dwelleth in love dwelleth in God, and God in him.” There are no vague uncertainties here, but a living knowledge of the love of God. This is true Christianity: “We have known and believed.” Observe too that this is no mere dealing with love as a subjective thing, which has become a snare to too many. To know and to enjoy love rightly, it must be objective. Feelings are no basis of reasoning at all. It is not a question of feeling that I am loved; but knowing and believing it on the basis of the fact being true. It is true altogether apart from my feelings: therefore I ought to commit myself utterly to believing it. This is only reasonable and right. The proofs of that love in the incarnation of the Lord Jesus and in His matchless sacrifice for our sakes, are so strong and unquestionable that only stubborn rebellion would dare to doubt it. “God is love:” it is His very nature: therefore He loves. It is not the ardor of my response that determines whether or not He loves me. He does so because it is His nature, apart from anything in me that draws such love. Therefore I believe it, for it is true. And believing it, I dwell in love, I dwell in God, and God in me. It is a permanent abiding because a permanent love of the eternal God. One who refuses it by callous disbelief is of course refusing himself all title to it, and rejecting all its benefits. He has only himself to blame, for “God is love” still, however man may attempt to falsify the very word and nature of Him who in grace seeks the purest blessing of every creature. Thus man “draws iniquity with cords of vanity, and sin as it were with a cart rope,” brazenly inviting the judgment of God rather than receiving His love (cf. Isaiah 5:18-19). 1 John 4:17 is correctly translated in the margin, “Herein is love with us made perfect, that we may have boldness in the day of judgment: because as He is, so are we in this world.” It is a palpable mistake to say that our love is made perfect, for the apostle knows that our love is so faulty it is worth hardly a mention. Yet God would have us “made perfect in love,” it is clear. How then is love with us made perfect?” It is by knowing and believing the love that God has to us, that is, the plain recognition of the fact that God’s love to us is itself perfection. The knowledge of this unqualified, unchangeable love gives boldness even in view of the day of judgment. Love has given His Son to bear my judgment, fully, absolutely. Then the day of judgment is no occasion of fear whatever: God’s love is too great and pure to allow me to entertain for a moment the thought that judgment might possibly overtake me. His love has so wrought as to be the same toward me as toward His own Son: “as He is, so are we in this world.” Amazing statement of simple, one syllable words! Is Christ not completely immune from judgment now? He has in grace borne this at Calvary, the full, unmitigated penalty against sin being laid upon Him, the willing sacrifice. The work now finished, He is crowned with glory and honor, eternally exalted, having abolished death, triumphing over it. And so far as judgment is concerned, the believer, even now, “in this world” is “as He is,” past all possibility of it; accepted in righteousness and joy before the Father’s face, a present, permanent place of unmingled blessing. “There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love.” A child’s certainty off his parents’ unfeigned, unchanging love gives him confidence, and no element of terror in that filial relationship. How much more does God’s perfect love cast out fear. If we are loved perfectly, there is no reason for tormenting fear. Godly fear of course is another subject, involving wholesome, reverential regard for the greatness of God; but a tormenting fear of possible judgment is dismissed when the love of God is rightly known. If this fear is present, the soul has not been “made perfect in love,” that is, he does not recognize the perfect love of God as it really is, pure eternal, unchangeable and precious as when He gave His beloved Son in sacrifice for us. To he “made perfect in love” is to “know and believe the love that God has to us,” because it is a fact. “We love because He has first loved us” (JND). This is a spontaneous, essential reaction. No human effort is involved in this at all, no pressing of myself, no stirring up of my emotions by artificial means. Love must be a spontaneous thing, or it is not love at all. “I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake [my] love, till he please” (Song of Solomon 2:7). The roe, or gazelle, is the very picture of timid sensitivity, while the hind, climbing with sure footedness to heights above the common level, tells the same story, of avoiding the pressures of danger. Love cannot be produced from our own hearts by a process of stirring them up: this will fail, for our hearts are no fountain of love at all: we must look elsewhere: “we love because He first loved us.” The reception of the love of God is the only source of love toward God or toward others. Let us but believe His love to be what it actually is, and this produces a glad and willing response, unfeignedly, unaffectedly. The law says, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself” (Luke 10:27). But every effort of man to do so only issues in utter defeat: it is against his nature. What is the use of putting all our energy into pumping to draw water from a well that yields only poison gas? Let us forget such a well as our own corrupted hearts, and turn to the living, flowing fountain of the heart of God; and without effort, without human operation, our hearts will become filled with His love. If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?” The natural heart will embrace any subterfuge: man will quite glibly profess to love God, but it is convenient for him that God is out of sight, so that real, serious dealings with Him are avoided. But he must have dealings with his brother. If it is true that God’s love has entered his heart, how can he help loving his brother? If he does not, then he does not love God either: he is a liar. Dreadful designation! It is not simply that the man has been untruthful in a certain instance; but when he takes the hypocritical stand of professed love for God while hating the children of God, this is the very spirit of antichrist, who is a liar, as is his father the devil: it is the character of deceit willingly assumed. “And this commandment have we from Him, that he who loveth God love his brother also.” As are all the commandments in John’s epistle, this is absolute: disobedience to it means there is no life present: there is no real love toward God without love toward believers also. And if the principle is absolute, then let the practice he consistent. ======================================================================== CHAPTER 98: 07.07. 1JN_5:1-21 ======================================================================== 1 John 5:1-21 “Whosoever believeth that Jesus is the Christ is born of God: and everyone that loveth Him that begat loveth him also that is begotten of Him.” The faith that Jesus is the Christ is here seen to correspond with the confession of Him as the Son of God (cf. 1 John 4:15). The two must go together, as Peter well knew when he so unhesitatingly answered the Lord, “We believe and are sure that Thou art that Christ, the Son of the living God” (John 6:69). As Christ He is God’s anointed Prophet, Priest and King, and the Old Testament had clearly foretold that the Messiah — the Christ — must be Himself the Eternal Creator, God manifest in flesh (Isaiah 9:6-7). This belief therefore is a real, honest faith in the Person of Christ, no mere lip service; and everyone who possesses such faith “is born of God.” Moreover, everyone of whom this is true, and who therefore loves the One who has begotten him, is possessed of a nature that loves every other child of God. This is an essential of the new nature. But it is necessary that love be further tested, that we may not in any way be deceived by what appears to be love. “By this we know that we love the children of God, when we love God, and keep His commandments.” Love toward the children of God is rooted in true love for God and obedience to His Word. To love them as the children of God, I must certainly put God’s rights first. If my love for them would induce me to be indulgent toward them in their disobeying God, this is not really love. If in pleasing them I displease the Lord, this is not love for them at all, however they may feel it to be so. Children may seem very happy together and indulgent toward one another, but if in a state of disobedience to their parents, this is not family love at all: it is mere selfish indulgence. If the spirit of love and honest obedience to God prompts the action of love towards the children of God, then this is love. “For this is the love of God, that we keep His commandments: and His commandments are not grievous.” Mere assertions of love for God while ignoring His expressed will can be nothing but hypocrisy. The love of God, as we have seen, is not merely love for God, but God’s love having entered the heart, and producing a fitting response. The proof of it is therefore in my keeping His commandments. Moreover, love will fully agree that His commandments are not grievous. If one were merely serving God for wages, he might no doubt feel this to be irksome service, as all legal bondage is; but if serving from unfeigned love, no resentment will be present. Indeed, the servant who accused the Lord of being hard and austere was himself hard and cold, and did nothing for his master’s sake (Luke 19:20; Luke 19:26). He disobeyed the master because he callously and falsely imputed his own cold character to his master, who was actually characterized by love and grace. “For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith.” Love is the very spirit of overcoming; and the soul born of God possesses that blessed energy of God’s pure love that surmounts all the world’s barriers. This love is not defeated by the obstacles that an unbelieving world, a world of sight and sense, erects with the very intention of discouraging faith. Every believer is in principle an overcomer, because he has the root of the matter in him. Let us therefore be overcomers in practice also. Faith is the victory that overcomes the world, with its innumerable temptations. Since we possess faith, let us therefore use it consistently. If unbelief argues that the difficulties in the path of faith are too great, faith simply responds, “I believe God.” Thus faith and love work hand in hand: they are a team of living joy and of strength. “Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?” Thus the faith of which he is speaking is no mysterious, elusive thing that only some unusual saints are able to grasp. It is quite simple and real: it takes facts as they really are: it believes truth because it is truth: it believes the revealed word of God preeminently concerning His Son, Who is the very Touchstone of all truth. There are no involved, specious reasonings here, but plain facts which faith in the living God gladly receives. And the believer in Jesus as the Son of God, overcomes the world. Of course, the eternal Godhead glory of the Lord Jesus, without beginning, without end, is fully implied in this blessed Name, Son of God, as the epistle has already taught us. Overcoming then is vitally connected with the Person of Christ, based upon the fact of Who He is, and of His having overcome the world (John 16:33). In every moral respect the world was under His feet: His entire path was one of overcoming: no temptation by the world could draw Him in the least degree from the path of faith in the living God. Here is overcoming in its sublime principle and in every detail of practice. Faith in Him therefore is the very principle of overcoming, a principle certainly which is for practical application. “This is He that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth.” This may seen to be the introducing of an unconnected subject, but it is not so. For the power and reality of the new life, in overcoming, in assurance, in living truth before God, depends upon these two great characteristics seen in the Lord Jesus. First, He came by water. Water speaks of absolutely divine ministry — “the water of life,” “born of water and of the Spirit,” “the water of the Word,” “a well of water springing up into everlasting life.” Hence in this the Lord is presented as the Life giver, “the true God and eternal life.” But this is not all: He also came “by blood.” “Forasmuch then as the children are partakers of flesh and blood, He also Himself likewise took part of the same; that through death He might destroy [annul] him who had the power of death, that is the devil; and deliver them who through fear of death were all their lifetime subject to bondage” (Hebrews 2:14-15). This is grace stooping to man’s estate: the Lord Jesus has become true Man, and a Man who has in grace shed His blood for the remission of sins. Here is perfectly human ministry, the cleansing of guilt by blood. These are absolute essentials. As the eternal Son of God He provides the living water to both meet the thirst of the soul and to cleanse morally. As the Son of Man He has provided His own precious blood to cleanse judicially from the guilt of our sins, to set the conscience free. Here is the provision for overcoming a guilty conscience and the power of sin. And the Spirit of God is immediately here introduced as bearing witness. Sufficiency of provision is therefore strongly emphasized. We cannot of course but recall here the result when the soldier pierced the side of the Lord Jesus: “Forthwith came there out blood and water” (John 19:34). Beautiful picture of that marvelous twofold ministry of the Lord Jesus so blessedly flowing from His mighty work of redemption! As to 1 John 5:7, reliable manuscripts have proven that it is an unwarranted addition inserted by some early copyist: it was not in the original. There is certainly no need of a witness in heaven: it is here that witness is required. And there is an abundance of Scriptural testimony to the fact of the Trinity, without the necessity of adding man’s witness. “And there are three that bear witness, the Spirit, and the water, and the blood: and these three agree in one.” Perfect concord exists in this threefold witness to the fact of eternal life being a present possession, in Christ the Son of God, of every believer. First, the Spirit of God dwelling in the believer, and who makes real the truth of God to the heart, is Himself a Witness that the believer has eternal life. For, “if any man have not the Spirit of Christ, he is none of His” (Romans 8:9). Secondly, the Word of God itself, — “the water of the Word,” “the living water” — is plain and clear in its testimony; and the believer, laying hold upon this Word, as one drinking in its fresh ministry of life, finds it an assuring, solid witness to his present possession of eternal life. Thirdly, the blood of Christ having been shed at Calvary is the witness of a perfectly accomplished redemption, sins having been fully atoned for, so that eternal life, rather than death, is the present result for the believer in the Son of God. Who can destroy such blessed solid, true, united witness as this? Will God throw out of court such witnesses, and instead accept the witness of man’s works, man’s experience, man’s feelings? Certainly not. None of these latter can be depended upon in the least, but all of the former are thoroughly unimpeachable. Blessed resting place for faith! If we receive the witness of men, the witness of God is greater: for this is the witness of God which He hath testified of His Son. He that believeth on the Son of God hath the witness in himself. he that believeth not God hath made Him a liar; because he believeth not the record [or witness] that God gave of His Son.” In normal circumstances men will commonly receive men’s witness concerning matters of which they have been witnesses. How much more ought we to receive God’s witness! Indeed, we have seen that God’s witness is a threefold one, clear and unquestionable. And primarily this witness is concerning His own Son, with Whom blessing to mankind is vitally connected. God bears witness to Him as coming by water and blood, as the eternal Creator providing moral cleansing; as the Son of Man bringing judicial cleansing; and the Spirit of God attesting the truth of this both in His own history on earth and in the results of His grace at present in souls. Only callous unbelief will dare to fly in the face of so clear a witness. But the believer has the witness in himself. The Spirit of God makes these things a living reality in the souls of saints. On the other hand, the unbeliever is grossly guilty of rejecting valid and true witness, and places himself in the dreadful position of making God a liar. Is God’s witness not true? If one coldly despises this, he is accusing his own Creator of falsehood. Well might such a statement shock the unbeliever into a decided change of mind! And the believer too should consider how important it is that he should wholeheartedly receive the Word of God as true. But God’s witness of His own Son is a matter near indeed to His heart; and rejection of this is in God’s eyes inexcusable wickedness. How rightly so! “And this is the record, that God hath given to us eternal life, and this life is in His Son. He that hath the Son hath life; and he that hath not the Son of God hath not life.” How clear and positive such language, and how marvelously blessed to the child of faith! The witness is that God has given to us eternal life. Faith therefore believes this utterly, and of course rejoices in the fact. “This life is in His Son,” inseparably connected with His coming “by water and blood”; but it is a present, real bestowal of eternal life upon every redeemed sinner. In receiving Him, the soul receives eternal life. Therefore, on the one hand, he who has the Son has life, eternal life: on the other hand he who does not have the Son of God has not life. Clearly here, it is either eternal life or no real life at all. From this viewpoint man’s natural life is looked at as mere existence, for after all it is a dying thing, subject to decay and corruption. Eternal life is living, vital, untainted, far above and beyond all that is mortal. Wonderful to know that the believer, having the Son of God, has this life. “These things have I written to you that ye may know that ye have eternal life, who believe on the Name of the Son of God” (JND). It may easily be the case that one may have eternal life, and yet not know it. For this very reason John has written. Not that this is the only reason, for other definite reasons are also mentioned in 1 John 1:3-4; 1 John 2:1. The Father desires none of His children in doubt as to the precious reality of their possessing now the matchless gift of eternal life. Apart from the Word of God we could never have this assurance: it is a Divine revelation, not by means of personal introspection, feelings, or experiences, but by the written Word. This alone gives certainty. If one truly believes in the Name of the Son of God, he has eternal life, whether he realizes it or not. Scripture says so; and by Scripture alone can he realize it, and be absolutely assured. What matchless grace then that God has given us His Word! “And this is the confidence that we have in Him, that, if we ask anything according to His will, He heareth us: and if we know that He hear us, whatsoever we ask, we know that we have the petitions that we desired of Him.” The knowledge of His faithfulness and the absolute truth of His Word of course inspire utter confidence in Him; so that prayer — the very breath of the new life — is the expression of confiding dependence: the soul draws upon the pure love of the Father’s heart, not with fleshly effort to persuade God to our point of view, but with honest confidence that His will is far better than the best our own wisdom might devise. How precious is such a calm, tranquil, living persuasion that we are perfectly cared for by an active love that works ceaselessly for our greatest good, however to the contrary outward appearances may seem when judged on the basis of present advantage. And before any answer appears for the observation of our natural senses, we may yet be absolutely certain we have the petitions we ask if we have asked according to His will. For faith certainly knows that the will of God will triumph; and if our requests are not according to His will, then certainly in the final analysis we should not want them fulfilled anyway. If in anything we are disappointed as to an answer, this is necessary training, to lead us to judge that which is mere personal desire rather than the will of God, and to give fuller, purer joy in “that good and acceptable and perfect will of God.” How important then to have a proper, well balanced view of prayer; and to pray “in the Spirit,” with wholehearted desire to know and prove in experience the sweetness of the will of God. Simplicity of faith, honest unquestioning confidence in His unfailing love, must always be present if we are to pray in the Spirit. In this there are no unseemly demands, no fleshly haste or impatience, but the very real “peace of God” keeping the heart and mind. Now a direct, practical example is given us as to prayer: If any man see his brother sin a sin which is not unto death, he shall ask, and He shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it.” Let us observe that this single example as to our praying is one that is calculated to exclude selfish motives. No personal advantage is involved here at all, not even the honor of being used of God in the conversion of a soul or some such good work seen by other eyes. But sin in the case of a brother, a child of God, is seen to be dreadfully serious, so as to call for the real concern of our own hearts. But some sins are more serious than others, some “unto death,” some “not unto death.” Possibly sickness may take place in the latter case, however, and in answer to prayer, God will “give him life,” that is, restore to a measure of health at least. Not all sickness is because of some sin however. Epaphroditus was “sick nigh unto death” for the sake of the work of Christ (Php 2:27; Php 2:30). And no doubt it would be much easier for us to pray for an Epaphroditus than for a weak, wayward brother. But we must not ignore such painful needs. On the other hand, if the sin was “unto death,” that is, of such grievous character that God had purposed to take the offender’s life from the earth, no amount of prayer could change this. A believer may have gone so far in such a case that the only resource of God’s mercy would be his removal from the earth. Certainly, this would not infer that we cease praying for the person, for his spiritual good, and for his restoration of soul to God; but to pray for his recovery to health would be ineffectual. “All unrighteousness is sin: and there is a sin not unto death.” The perfection and beauty of our eternal relationship with God and with His children has been declared to us fully. Unrighteousness is simply inconsistency with relationship. The least thing inconsistent then with this holy relationship is sin, however it may be glossed over as an error, a slip, or whatever else. God intends no trifling or excusing of sin. Yet on the other hand, “there is a sin not unto death”: the degree of seriousness differs: and we are called upon to be exercised to discern things which differ; for there is no list of things put in either category: this will require communion of soul with God. “We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not.” Again, it is pressed upon us that, as born of God the believer does not sin: the new nature abhors and turns utterly from sin: by the power of this nature he keeps himself, and the power of the wicked one is by this overcome: Satan has no foothold. How painstaking in this epistle is the Spirit of God, by the apostle, to repudiate sin of any sort as utterly foreign and repulsive to the true nature of one born of God! Consistency with this nature is an absolute protection from the seductions of the wicked one. Let us take this to heart, and abhor all that is contrary to it. But the fact is first true, in order that we may take it to heart. However, it is quickly shown that this verse is not intended to sow doubts in a true believer’s heart, for he immediately adds, “And we know that we are of God, and the whole world lieth in wickedness [or in the wicked one].” Blessed to have assured knowledge as to this first assertion, “we are of God.” But the second is just as certain: the whole world has been taken captive by the cunning deceptions of the wicked one, lying idly in his hands, given up to this with no energy to change it. How clear and vivid a contrast then is the position of the world and that of the children of God. How well for us to know it, and to know it well! Nor must we miss the awesome fact that the whole world is that which is so captivated by the dread power of Satan. Stern test indeed for individual faith! Has God lost control? Never! But He has allowed Satan this dominating power for the time being, that faith may only shine the brighter in contrast to it. If the multitude does evil, faith refuses this as an excuse to follow the evil. Weakness and unbelief argue that the great majority cannot be wrong, and so drifts with the crowd, or in other words, gives itself up to sluggishly lying in the arms of the wicked one, no faith, no willing, ardent affection for the Lord Jesus, no vital, active energy of divine life. As the epistle draws to a close, summing up the grand truths of which it has spoken, how fitting that 1 John 5:18-20 should use those words, “We know,” an expression we have seen to be so characteristic of John. He would leave the children of God in a position of absolute certainty. But 1 John 5:20 is a magnificent statement, in brief compass, of the entire basis of Christianity; the revelation of God in the Person of Christ, and the vital eternal blessing in Him that this means to every believer. “We know that the Son of God is come.” This is put in present tense, for the precious abiding character of this revelation is emphasized: it is for our present joy and blessing. “And hath given us an understanding.” In this is marvelous, mysterious power, for mere human intellect is blinded to these things. Spiritual discernment comes only from the Son of God, by the power of the Holy Spirit, and the Word of God is thereby understood. It is real, solid, sober, infinitely superior to fanciful imagination. “That we may know Him that is true.” Here the object of such an understanding is communicated: not to acquire great stores of knowledge beyond others, but to know Him. This object gives true progress, for it discards the selfish motive of pride and gives undivided honor to Him Who alone is entitled to it. The mere accumulation of knowledge tends to self exaltation; but the knowledge of God does the opposite. “And we are in Him that is true, even in His Son Jesus Christ.” By virtue of new birth “we are in Him that is true.” The branch abides in the vine by reason of having the life of the vine. By nature we were “in Adam” because of partaking of the life of Adam, a corrupted, temporary life. By new birth we are in Him that is true, in His Son Jesus Christ, partaking of His incorruptible, eternal life. Yet, let us notice again that the expression “in Him that is true” evidently refers to the Father, for “in His Son Jesus Christ” is added. Indeed, it is evident the Father and the Son are both intended to be included here, yet the distinction between them obscured. Is this not designed to draw out the adoration of our hearts for both the Father and the Son in their absolute, essential unity, in recognizing that the important matter here is Eternal Deity? “This is the true God, and eternal life.” Could there possibly be a more absolute declaration of the Deity of the Lord Jesus Christ? The true God is found nowhere else save in this wondrous manifestation of Himself in flesh. Let every heart respond with profound persuasion of faith, in the words of Thomas, “My Lord and my God” (John 20:28). In view of so transcendent a revelation of the glory of God, the light and love of His blessed nature made known to us for our eternal blessing, how morally needful it is that the closing words are in the form of an appealing, urgent warning, “Children, keep yourselves from idols.” Leslie M Grant ======================================================================== Source: https://sermonindex.net/books/writings-of-l-m-grant-volume-1/ ========================================================================