OUR PRAYERS HELP BRING DELIVERANCE'S

OUR PRAYERS HELP BRING DELIVERANCE'S 

"Ye also helping together on our behalf by your supplication" 2 Cor. 1:11

This is pre-eminently the comfort chapter of the New Testament. Writing to his children in Corinth and Achaia, Paul was recalling a dark experience through which he had passed in Asia, when he had in affliction come so near to death, that he had actually died but for the deliverance of God. In all that time of suffering he had known the comfort of God, and now knew that through such experiences of trial and of comfort, he had been prepared to COMFORT OTHERS. The deliverance of the past filled him with confidence about whatever the future might bring. He was confident that He would still deliver him. It is at this point that the words we have selected flash out upon us. Notice the surprising connection: "He will also still deliver us; ye also helping together . . . by your supplication." Our PRAYERS for our loved ones help God to work DELIVERANCE FOR THEM. That is a deep MYSTERY, but it is a fact of which it is important for us to take heed. There are things which God can do only when we pray. It was surely that conviction in the olden days which made Samuel said as he retired from his judgeship to make way for Said, "Far be it from me that I should sin against Jehovah in ceasing to pray for you." (1 Sam. 12:23) Observe carefully that he did not say that by ceasing to pray he would sin against them, but that HE WOULD SIN AGAINST JEHOVAH. When we cease to pray, WE LIMIT GOD, and wrong our friends. We may not understand this, but we ought to act upon it. By our SUPPLICATIONS, we are helping together in the DELIVERANCE'S God works for our loved ones.

HIS PATIENCE HAS LIMITS

HIS PATIENCE HAS LIMITS 

"She is empty and void and waste, and the heart melts, and the knees smite together, and anguish is in all loins, and the faces of them all are waxed pale" Nahum 2:10

These words describe the effect of the Divine vengeance, as manifested in the city and the people. The condition of the former is set forth with graphic force in three words, "empty, void, waste." There is the utmost of finality in this collocation of words. Nothing remains to be said. The proud city, of splendid architecture, of accumulated treasure, of the utmost luxury, is seen as a dreary, degraded desolation. The literal fulfillment of this Divine sentence is a matter of history. The condition of the people as the result of the vengeance is described with equal force. When the Divinely appointed scourge fell in hammer blows upon the vile nation, the heart melted, that is inward courage failed; therefore, the knees smote together, that is outward courage failed; anguish was in all loins, that is the vital forces were filled with agony; and the faces of all waxed pale, that is they paled in death. What a commentary this prediction and its historic fulfillment are on the exclamation of the writer of the letter to the Hebrews, "It is a fearful thing to fall into the hands of the living God." (Heb. 10:31) These aspects of the Divine government abide. He is still "slow to anger," (Neh. 9:17; Psa. 103:8; 145:8; Nahum 1:3) but when men or nations persist in wickedness in spite of His patience, then still "with an overrunning flood, He will make a full end." And again we say, this certainly gives the trusting heart comfort and courage. However proudly evil rear its head and vaunt itself, it is doomed.

COMMUNION THROUGH A BAD MARRIAGE

COMMUNION THROUGH A BAD MARRIAGE 

"The valley of Achor for a door of hope" Hosea 2:1

What a wonderful phrase that is, and perhaps more so when we translate Achor, and read: "The valley of troubling for a door of hope." We are now introduced to the tragedy in the life of the prophet. Gomer had proved UNFAITHFUL, and that in the worst way, being guilty not of ADULTERY only, but of HARLOTRY. But while his own heart was thus stricken, Hosea was still in COMMUNION WITH GOD ABOUT ISRAEL, and preparing for his ministry to the people, perhaps already exercising it. Into that COMMUNION his personal sorrow entered, and Jehovah made it the means of making the prophet UNDERSTAND WHAT THE INFIDELITY OF ISRAEL MEANT TO HIM. Thus the prophet's words pass almost at once into the language of Jehovah. The anger of Jehovah is that of WOUNDED LOVE, and His dealings with His people are to be characterized by the severity which grows out of such anger. Through stern discipline, Israel will be RESTORED; that restoration being the purpose of the discipline: "The valley of troubling for a door of hope." It is easy to understand the wonder created in the soul of Hosea by all this. SUFFERING THROUGH THE SIN OF GOMER, HE WAS TAUGHT HOW GREAT THE SIN OF ISRAEL WAS, as Jehovah interpreted His own suffering by the suffering of His servant. Having dealt with Gomer by cutting her off from himself he agreed with the rightness of the Divine judgment of Israel. Having cut her off he was to buy her back as God will do with Israel. But was not this a new revelation to him? Jehovah spoke of such discipline as a "valley of troubling for a door of hope"! How about Gomer? Is that how he had thought of the action which he had rightly taken in regard to her?

HOW TO CONTEMPLATE CAREFULLY

 CAREFULLY CONTEMPLATING 

"Wherefore, holy brethren, partakers of a heavenly calling, consider the Apostle and High Priest of our confession, even Jesus" Heb. 3:1

Again we have an appeal based upon what has already been written. Having dealt with the humiliation of the Son, and shown that it had not detracted from His superiority to the angels, but rather enhanced it, in that such 'humiliation' was in order to the doing of His saving, priestly work the writer urged his readers to consider Him: We may link this appeal with the previous. one. The sure way in which to "give earnest heed" to the message of the Son, and to be saved from "drifting,” is to CONSIDER HIM. That consideration is to be of Him in two ways, as Apostle and High Priest. Along these lines we are led in what follows. Jesus is "the Apostle ... of our confession." That marks the DIVINE AUTHORITY OF HIS MESSAGE. He is the Sent One of God. His preeminence in this matter is shown by comparing Hun with Moses and Joshua. Moses was faithful as a servant in the house, but Jesus as a Son over the house. Moses led the people out, but could not lead them in. Jesus leads out of bondage and into the promised possessions. Joshua led the people in, but could not give them rest. Jesus gives rest. Jesus is also "the High Priest of our confession," and that is very fully developed. The whole emphasis of this verse is upon the necessity for considering Him. The idea is that of CAREFUL CONTEMPLATION, ATTENTIVE THINKING. How sadly we often fail here. The holy exercise demands time, method, diligence, and wherever it is practiced we are saved from drifting.

PATHWAY OF OUR MARCH IS OF GOD

PATHWAY OF OUR MARCH IS OF GOD 

". . . Jehovah your God, Who went before you in the way, to seek you out a place to pitch your tents in" Deut. 1:32, 33

This Book of Deuteronomy is instructive rather than historical. Its actual history covers a very brief period, probably not many days. It consists of a collection of the final discourses of Moses. The first of these (1:6-4:43) is retrospective. In it, Moses dealt with the three stages of their wanderings—from Horeb to Kadesh-Barnea (1:6-46); from Kadesh-Barnea to Heshbon (2); and from Heshbon to Beth-Peor (3)—and then exhorted them to obedience (4:1-43). In dealing with the first stage, he reminded them of THE DIVINE CALL which caused them to leave Horeb, and recalled their REBELLION in the matter of the spies. The purpose of the review was that of setting all the facts of their experience in, the light of GOD'S GOVERNMENT. Their disturbance at Horeb was that of the DIRECT COMMAND OF GOD. The way of the wilderness was a terrible one, but they had not been left to grope their way through it alone. In this connection the words quoted above were used, and they are very full of revealing beauty. Through them we learn that in the government of God nothing is haphazard. How often life is a wilderness way! As we journey, there seems no map, no plan, no time-table. The truth is that our God is not only accompanying us ON THE MARCH; He is always going before us, selecting the places of our pausing. Wherever at night we pitch our tents, the place is CHOSEN BY GOD. That is all we need to know. See article TRIUNE MEETING BEFORE THE BEGINNING (Eph. 1:4; Rev. 17:8; Rev. 13:8; 2 Tim 1:9; 2 Thess. 2:13; Heb. 4:3; 1 Pet. 1:18-20; Prov. 8:22-23; 1 Cor. 2:7; Col. 1:16; Titus 1:2; Isa. 46:10-11; Isa. 14:26-27; Matt. 25:34).

POWERFUL CAPACITIES REALIZED

POWERFUL CAPACITIES REALIZED  

"He surnamed . . . He surnamed" Mark 3:16, 17

This is a very suggestive story. To three of His twelve Apostles He gave SURNAMES. Perhaps He did the same for all. We do not know. The action in regard to these three is illustrative. Perhaps He always does the same for His own. If so, one wonders how He is surnaming us. The idea is purely speculative, but it is speculation on a profitable level, especially in the light of these revelations.

"Simon He surnamed Rock." This Simon was impulsive, restless, inconsistent, lacking cohesion. Yet He sur­named him Rock. The name was an indication of his UNREALIZED NATURAL CAPACITIES; and of the Lord's ability to realize them. The sons of Zebedee, James and John, He surnamed "Sons of Thunder”. They were men of GENTLE, FILIAL NATURE, QUIET MEN, and CONTENT TO ABIDE AT HOME IN THE SERVICE OF THEIR FATHER. Yet He surnamed them Sons of Thunder; men of AUTHORITY AND POWER. The principle was the same. In James was the capacity to be as LOYAL TO A MASTER AND A CAUSE AS TO DIE FOR THEM. In John was the mystic power which would make him A SEER, AND AN INTERPRETER OF THE GREAT THINGS OF LIFE. The Lord was able to bring these things to realization, and to employ them for His own glory in co-operation with His service.

And so again we wonder what is He naming us? The consideration is for the hour of lonely communion with Him. In such an hour we shall discover that His surnaming is always based upon two things; 1st, OUR CAPACITIES AS THE RESULT OF OUR FIRST BIRTH; and 2nd, HIS POWER TO REALIZE THOSE CAPACITIES. We shall find, moreover, that His power becomes operative when we are wholly yielded to Him.

BREAKDOWN ON A HIGH LEVEL

BREAKDOWN ON A HIGH LEVEL 

". . But Jonah rose up to flee unto Tarshish from the presence of Jehovah" Jonah 1:3

That is to say, in modern speech, that he RESIGNED HIS OFFICE AS A PROPHET OF JEHOVAH. He had exercised that office with good effect in dark and difficult times in the history of Israel (see 2 Kings 14, 25). Now he determined not to continue longer in that office. A command had come to him to go to Nineveh, which lay overland to the north-east. He left his country by water, setting his face west, to a port at the far end of the Great Sea. Why did he do this? The answer is found in his own words later in the story: ". . . I hasted to flee unto Tarshish, for I knew that Thou art a gracious God, and merciful, slow to anger, and abundant in lovingkindness, and repent Thee of the evil." Let these words be most carefully pondered. Jonah fled because he knew God well. His resignation was not due to IGNORANCE OF GOD, but rather to ACCURATE UNDERSTANDING. He was commissioned to proceed to Nineveh, and cry against it on account of its wickedness. He knew that if he did this, and Nineveh should repent, God would spare it. This was what he did not want God to do. The cruelties of Nineveh had been brutal, and in the HEART OF JONAH there was NO PITY for her. He was in complete sympathy with the RIGHTEOUSNESS OF GOD PROCEEDING TO PUNISH THE WICKED; but he had no sympathy with the DIVINE COMPASSION. Therefore he fled. This is the story of BREAKDOWN ON A HIGH LEVEL, but it is breakdown. A passion for righteousness, which makes us vindictive and incapable of forgiveness, even in the case of those as cruel as Nineveh, puts us out of fellowship with God. Let us not forget that Jonah had the COURAGE OF HIS CONVICTIONS, and the decency to PAY HIS FARE when he ran away!

HOW TO REBUKE EVIL EFFECTIVELY

HOW TO REBUKE EVIL EFFECTIVELY 

"They who have believed God may be careful to maintain good works” Titus 3:8

The alternative reading suggested in the Revised Version, "careful to profess honest occupations," helps us to understand what was in the mind of the Apostle when he wrote these words. The whole chapter reveals the kind of world in the midst of which these Cretan Christians were living. It was characterized by INSUBORDINATION TO AUTHORITY, BY LAZINESS, BY DISAFFECTION AND CONTENTION, AND BY EVERY FORM OF EVIL EXCESS. Moreover, it was intellectually a world of wrangling and disputes over all sorts of things. In the midst of such conditions the Christians stood fundamentally as those who believed God. To believe God is to believe His Word, His revelation of the true order of life. Those who stood on that belief could testify to the power of it in no better way than that of GOOD WORKS, that is, by following a quiet and diligent life of DEVOTION TO DUTY, in CALLINGS which in themselves were HONEST. And that is always so. THERE IS NO MORE POWERFUL FORCE FOR REBUKING ALL EVIL THINGS, WHETHER OF CONDUCT OR OF OPINION, THAN THAT OF THE QUIET, STRONG, PERSISTENT LIFE OF MAN OR WOMAN WHO GOES ON FROM DAY TO DAY DOING THE DUTIES OF THE DAY WELL, CHEERFULLY, AND WITH JOY. It is not easy; and that is recognized in the very verb employed. They are "to be careful"; that is, they are to MAKE IT A STUDY, TO TAKE THOUGHT ABOUT IT. It is not easy, but it is worthwhile as well as effective.

STARVED - HOMELESS - DESPAIRING

STARVED - HOMELESS - DESPAIRING 

"This also is vanity and a striving after wind" Eccles. 2:26

These words occur at the close of a section of the debate, and are a refrain already often repeated. In the first movement, after stating in general terms his conclusion, the Debater elaborated his statement by describing vividly his consciousness of the grind of the material universe (1:4-11). Then he began to mass his evidence in support of his contention that ALL IS VANITY. He first gave his own experience in personal life. He tried KNOWLEDGE, giving himself up to, and a STUDY of “all that is done under heaven”. The result was that he "perceived that this also was a striving after wind" (1:12-18). He gave himself up to PLEASURE, to fun, and found "this also was vanity" (2:1-3). He devoted himself to the AMASSING OF WEALTH and this with conspicuous success, only to look on everything and to discover that "all was vanity and a striving after wind" (2:4-11). He then contemplated life in the light of these disappointments, and came to the material conclusion that "there is nothing better for a man than that he should eat and drink"; and yet he was forced to admit that "This also is vanity, and a striving after wind." This is indeed graphic literature. It shows us a man, richly endowed in himself, living in the midst of marvelous things, of KNOWLEDGE, of FUN, of WEALTH, of LIFE; giving himself to these things with all the powers of his being—and yet finding nothing in them. He is STARVED, HOMELESS, DESPAIRING. There is a side to life which he is not counting on, or considering. It is the side which is SPIRITUAL, the completion of the sphere OVER THE SUN, above the MATERIAL. Forgetting that, everything is vanity. This is as modern as the weariness of every human soul which seeks KNOWLEDGE, LAUGHTER, WEALTH, and LIFE—AND FORGETS GOD.

SHINING LIGHT TO A DARK WORLD

SHINING LIGHT TO A DARK WORLD 

"Lights in the world, holding forth the word of life" Phil. 2:15, 16

That is a very beautiful figure of thy mission in the world of those who are "blameless and harmless, children of God without blemish." The marginal reading substitutes the word "luminaries” for "lights." I do not think this helps us much, except as we remember that the word "luminaries" refers to the heavenly bodies, and mainly to the sun and moon. The idea is not that of the lamp stand, but of the light itself. The Greek word only occurs twice in the New Testament, here and in Rev. 21:11, where, speaking of the holy city, the seer declared: "Her light was like unto a stone most precious!” There the reference was not to the light the city diffused, except in a secondary sense. It was to the light she received and reflected which is directly after described in the words: "The lamp thereof is the Lamb, and the nations shall walk amidst the light thereof" (vs. 23, 24). What then, the Lamb is to be; in FINAL GLORY, to the City of God, the children of God are to the world today. This function of SHEDDING TRUE LIGHT upon the darkness of the world will be fulfilled as the "Word of life" is held forth in the life. To live by the Word, is to SHINE and REFLECT THE WORD in such a way that those who are in darkness may have GUIDANCE AND HELP. The conception fills us with a sense of our weakness, and that the more, when we ponder the conditions already quoted, viz., that we are to be "blameless and harmless, children of God without blemish." Yet, thank God, these words follow the glorious declaration that it is ours to "work out with fear and trembling" what God works WITHIN of His good pleasure.

RECOVERY THROUGH JUDGES

RECOVERY THROUGH JUDGES 

"Jehovah raised up judges" Judges 2:16

This brief sentence records THE METHOD OF GOD DURING THIS PERIOD. It was a METHOD MADE NECESSARY by the REPEATED FAILURE OF THE PEOPLE. That should be clearly understood. These men were not judges in our sense of the word. Neither were they appointed to rule in the normal way. The nation was a THEOCRACY, having GOD AS KING. Its life was conditioned by His law, and His will was made known through His worship, and the teaching of the priests. The first sentences of the previous chapter reveal the nation inquiring of Jehovah on a matter of national importance. The answer was direct. It was sought and obtained by the use of Urim and Thummin by the priest (Exod. 28:30). The people had no need of any other administrators in times of obedience. When through DISOBEDIENCE they passed into circumstances of DIFFICULTY AND SUFFERING, GOD RAISED UP JUDGES WHO BECAME THE INSTRUMENTS OF DIVINE DELIVERANCE. The Hebrew word Shophetim is derived from a word meaning TO PUT RIGHT, AND SO TO RULE, and this is exactly what these men did. In the earlier cases, when they had accomplished deliverance they retired again into private life. Gradually they came to retain office. Samuel judged Israel forty years. THE NEED FOR THEM AROSE OUT OF HUMAN FAILURE: THE PROVISION WAS OF DIVINE GRACE. This principle runs through all the history of man. Man persistently fails, but God persistently overcomes man's failure in order to man's well-being. PRIESTS, JUDGES, KINGS, PROPHETS, ARE ALL MEANS BY WHICH GOD STOOPS TO MAN'S LEVEL IN ORDER TO RECOVER HIM.

HOSPITALITY OF GOD

HOSPITALITY OF GOD

 

"Worthily of God" 3 John 6

 

If in his second letter John dealt specially with the subject of those to whom NO HOSPITALITY should be extended, but in this he commends HOSPITALITY, and shows what its nature should be. There were those who "for the sake of the Name went forth, taking nothing of the Gentiles." These were to be received and welcomed, and "set forward on their journey worthily of God." Two interpretations have been given of this phrase. One is that these men were to be treated as the VERY MESSENGERS OF GOD, and so worthily of that fact. The other is that those who tendered them hospitality were to do it AS GOD WOULD DO IT, "worthily (commendably) of God." Most prob­ably both views are correct, both ideas being involved. In harmony with the whole spirit of the letter the 2nd is the more obvious. What a PATTERN AND TEST is here of HOSPITALITY! What kind of a host is God? How does He treat His guests? When we have answered those questions, we shall have discov­ered the NATURE of the hospitality we ought to extend to all those who go forth for the sake of the Name. To those who receive the hospitality of God, He gives of His best, He gives lavishly: He gives of pure delight. His concern is forever for the HIGHEST WELL-BEING of His guests. He opens His home to them; He spreads His table before them; He admits them to famil­iar conversation with Himself; He places at their disposal all His knowledge, and all the riches of His grace. If we are to ENTERTAIN "worthily of God" these are the lines upon which our HOSPITALITY must proceed. It is one of the things which CONSTANTLY CHEER AND HELP those who go forth for the sake of the Name.

SORROW CAUSED BY THE ISSUE OF SIN

SORROW CAUSED BY THE ISSUE OF SIN 

"How does the city sit solitary" Lam. 1:1

In this book there are five songs of SORROW. They were doubtless composed by Jeremiah after the fall of Jerusalem. In them the man Jeremiah is wonderfully revealed. That which he had foretold had come to pass. The city of the great King lay in HOPELESS RUINS. The people of God were scattered far and wide. The outlook on circumstances was one of COMPLETE DESOLATION. The prophet indulged in no exultation. He was consumed with SORROW FOR THE CONDITION OF THE CITY AND THE SORROWS OF THE PEOPLE. These five songs in this book constitute the outpouring of his soul. In the first two, he contemplated the situation. In the third, the central one of the collection, HE IDENTIFIED HIMSELF COMPLETELY WITH THE PEOPLE. The last two are concerned with the DESOLATION, and the CONSEQUENT APPEAL TO JEHOVAH. Three of these, the first, the second, and the fourth, that is those of contemplation, begin with the word "How." The word (in the Hebrew, Aichah) gives the title to the book in the Hebrew Bible. This is significant. "How" expresses the whole fact of which the song so begun, attempts a DESCRIPTION. It is EXCLAMATORY, and suggests the impossibility of description. In this first song there are two movements: The first is the language of an onlooker (vs. 1-11); in the second the city personified, speaks herself of her desolation (vs. 12-22). In each, the cause of her sorrow is confessed (compare vs. 8 and 18). When the prophet personified the city he began with an appeal; "Is it nothing to you, all ye that pass by?" He saw that the SORROWS OF THE PEOPLE OF GOD HAD THEIR MESSAGE TO ALL OTHER PEOPLES. This is the true meaning of this probe. When we use it of Christ, let us not forget this. The appeal is not one for PITY but rather that men should know THE ISSUE OF SIN.

LIFE GIVING RIVERS OF WATER

LIFE GIVING RIVERS OF WATER  

 "In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. He that believes on me, as the scripture hath said, out of his belly shall flow rivers of living water." John 7: 37-38

John has recorded incidents in the first year of our Lord's ministry. We now come to a comparatively brief section in which he records happenings in the central and crowded two years. He arrived in Jerusalem at the feast of Tabernacles. His fame had spread, and there was discussion concerning Him there. Having arrived, He taught in the Temple precincts. In doing so He rebuked their attitude, and referred to the miracle wrought on an earlier occasion in the Bethesda porches. On the last day of the feast He stood and made His great utterance concerning the FLOWING OF THE RIVERS, claiming that He was able to satisfy thirst, and, moreover, that those who received such satisfaction from Him SHOULD BECOME CHANNELS through whom the overflowing RIVERS should pass. The religious authorities had sent officers to arrest Him, but owing unquestionably to the wonder of His speech they were unable so to do, for they said when they were asked why they had failed, "Never man so spake." One voice was raised at this point in His defense, the VOICE OF NICODEMUS who listened to His rivers of grace shared with the teacher of Israel. At the close of the day "every man went to his own house."

The greatest Person Who ever walked this earth was actively speaking TRUTH AND WISDOM that men were unable to discover themselves. He was on a mission of sharing Truth (John 7:29, 33). Men were making their hatred for truth through their comments and actions known. He here spoke of the coming ability of men to discover from His words life giving thoughts of Christ that could be SHARED AND PROVIDE BLESSINGS to those that would hear those words. LIFE GIVING RIVERS FLOW from the inner core of a human because of repentance. The plan of God from eternity past was being unfolded before their ears and hearts. All words shared by Him at this point were PURE GRACE. Later He would state to His disciples of His being the Master Teacher and Lord of this earth in John 13:13, the Despot Who has the sole right to declare Truth as His brother declared concerning Him in Jude 4.

Men today either receive His words as grace from above or hate the actual sharing and speaking of His close friends who declare to others what the Holy Spirit has led them to understand and flow from their mouths. They are easy to make righteous judgments concerning their reaction to those words shared from above. Thank God for Jesus opening His mouth while here and having them recorded in the BOOK OF LIFE GIVING RIVERS OF WATER.

THE SAVIOR IS ALSO THE JUDGE

THE SAVIOR IS ALSO THE JUDGE 

"God shall judge the secrets of men, according to my Gospel, by Jesus Christ" Rom. 2:16

In this declaration the phrase "according to my Gospel" is a parenthetical qualification. The statement is that "God shall judge the secrets of men by Jesus Christ.” This fact Paul declares to be part of the Gospel. Here we have a wonderful instance of the merging of the elements of the GRACE AND SEVERITY OF GOD IN THE GOSPEL. The Gospel is the good news that God has made RIGHTEOUSNESS AVAILABLE TO SINFUL MEN through Christ. But the Gospel is also the declaration of the fact that MEN WILL BE JUDGED BY THE ONE THROUGH WHOM THAT GRACE HAS BEEN MADE AVAILABLE. There we see the FINALITY of the Gospel message. THE SAVIOR IS TO BE THE JUDGE. Let us put that in another way. THE JUDGE IS THE SAVIOR. He Whose eternal right it is, to sit as JUDGE of men has in His Son provided perfect REDEMPTION for men. By so doing He HAS NOT RELINQUISHED HIS RIGHT AS JUDGE, but has ESTABLISHED IT. If men refuse His salvation, the justice of His sentence against them cannot be called in question. ALL MEN MUST MEET HIM AS JUDGE, but before they do so He comes to meet them with a righteous and just way of saving them from their sins. IF THEY REFUSE THAT SALVATION, THE GOSPEL DECLARES THAT BY SO DOING THEY HAVE NOT ESCAPED HIM AS JUDGE. The Gospel never lowers the standards of Divine requirements. It makes them possible of realization. IF IT BE REFUSED, THEN THE SAVIOR AS JUDGE CONDEMNS AND PUNISHES.

THE GOOD OLD DAYS

THE GOOD OLD DAYS 

"Be ye not as your fathers......" Zech. 1:4

This book has been aptly described as the Apocalypse of the Old Testament, on account of its visual representation of the history of Israel up to the time when it is completely restored. Zechariah was contemporary with Haggai, and helped him in his particular work. His first message (1:1-6) was delivered about a month after. Haggai's second message; his second, consisting of visions (1:7-6:15), two months after Haggai's latest; his third, consisting of voices (7-8), nearly two years later; whilst his last concerning the king (9-14) was delivered after the temple was completed, at least four years after Haggai. These words are taken from the first message. The people were looking back, and lamenting the past greatness of the glory of the Temple. Haggai had told them that the glory of the latter house should exceed that of the former. Zechariah reinforced the appeal of Haggai from another standpoint. He charged them to learn the true lesson of the backward look, that of how THE GLORY WAS LOST THROUGH THE DISOBEDIENCE OF THE FATHERS TO THE WORD OF GOD. That was, and is, a beneficial word. It is a persistent habit, this of talking of "the good old days," and so weakening our powers to serve our own age. It is healthy that we be reminded that in many ways THEY WERE BAD OLD DAYS; and that we take warning from the FAILURES OF THE PAST, and so MAKE OUR WORK OF A MORE ABIDING NATURE.

GOD’S FORGIVENESS ALSO COMFORTS

GOD’S FORGIVENESS ALSO COMFORTS

"Lest by any means such a one should be swallowed up with his overmuch sorrow" 2 Cor. 2:7

It is generally agreed that here Paul was referring to the man whom he had charged the Corinthian church in his former letter to exclude from its fellowship, in order that his SPIRIT MIGHT BE SAVED. It would seem that they had acted in accordance with his directions, and that the punishment had produced in him A TRUE SENSE OF HIS SIN, AND GENUINE SORROW FOR THE SAME. In such an hour as this, that man was open to a new and strange device of Satan, that of the suggestion that for such as he THERE COULD BE NO MERCY. Therefore the duty of the church was clear. They were to FORGIVE HIM, and COMFORT HIM. If discipline is largely lacking in the Church of today, so also is the grace of FORGIVING and COMFORTING those who, having done wrong, are truly REPENTANT. Way too often, unfortunately! Souls have been indeed swallowed up with disproportionate sorrow because of the harshness and suspicion of Christian people toward them in view of some wrong which they have done. It is true that there should be no toleration of evil out of a false charity; but it is equally true that there should be no reluctant giving and delights in forgiveness. LOVE NEVER SLIGHTS HOLINESS; but HOLINESS NEVER ELIMINATES LOVE. Notice, moreover, Paul charged them NOT TO FORGIVE ONLY, BUT ALSO TO COMFORT. There may be a judicial FORGIVENESS which is hard, and leaves the soul always conscious of the past. COMFORT takes the soul to the heart, and FORGETS. THAT IS HOW GOD FORGIVES, and so should we who are His children.

DIVINELY ARRANGED SUFFERING

DIVINELY ARRANGED SUFFERING 

"Hereunto we are appointed" 1 Thess. 3:3

The "hereunto" refers to "afflictions." These Thessalonian Christians were in circumstances of actual suffering, resulting from persecution by their own countrymen. Through these trials they had stood fast. Paul was full of joy because this was so, but desired to encourage and strengthen them in their loyalty. This he did, first, by reminding them that the churches in Judea had suffered in the same way at the hands of their kinsmen. Then he made this declaration; "Hereunto we are appointed." Surveying the whole Christian movement, he saw SUFFERING EVERYWHERE AS THE RESULT OF LOYALTY TO THE FAITH; and he did not conceive of it merely as something to be endured. He saw GOD RULING OVER ALL, and knew that this pathway of pain was a DIVINELY-ARRANGED ONE. Therefore he realized that the sufferings of all Christian souls were not only WITHIN HIS KNOWLEDGE; THEY WERE IN HIS PLAN FOR HIS PEOPLE. All thought out in a divine plan before the foundation of the world (2 Tim. 1:9; 2 Thess. 2:13). They were appointed to affliction. The word "appointed" here is the emphatic word. In affliction the saints are where God has put them, and they are there for purposes within THE COUNSEL OF HIS WILL (Eph. 1:11). It is obvious that Paul was thinking in the realm of the Cross. As the sufferings of Christ were all by the DETERMINATE COUNSEL AND FOREKNOWLEDGE OF GOD (Eph. 1:5), and that in order to the ACCOMPLISHMENT OF HIS REDEMPTIVE PURPOSE (Col. 1:22), so all the affliction of those who followed Christ were of the SAME FELLOWSHIP, and those enduring them were WORKERS TOGETHER WITH GOD (2 Cor. 6:1).

BORN AGAIN OF WATER AND SPIRIT

BORN AGAIN OF WATER AND SPIRIT 

"Your goodness is as a morning cloud, and as the dew that goes early away" Hosea 6:4

With this 4th verse of the chapter, the second section of the prophetic messages commences. It runs on to the 15th, verse of chapter 10, and is principally concerned with the PUNISHMENT which must fall upon the POLLUTED NATION. In the first movement (verses 4 to 11 of this chapter), the whole case was stated briefly. The Divine desire was that of finding a way to bring the people to a deep repentance, and to the activity of mercy, and the knowledge of God and that will happen after great tribulation. The human response was that of transgression, treachery, and the consequent ways of wickedness. Both Ephraim and Judah had their moments and moods of goodness, but they were fleeting, they did not last, they produced no permanent results. These manifestations of goodness were like a cloud in the morning, mist coming up from the sea, too feeble to produce a harvest, being quickly dissipated by the blazing heat of the sun. What an arresting figure of such this is, and how conscious we are at it accurately describes our goodness. In times of our wandering and disloyalty, we also have moments and moods of goodness. We realize the better way, we return to it, but we fail again and yet again. We need something far more than, OUR OWN GOODNESS to produce a life FRUITFUL in HOLINESS. Such FRUIT only comes from "a tree planted by the streams of water." That tree "brings forth its fruit in its season," and its "leaf also doth not wither." (Psa. 1:3) Human admiration of goodness and aspiration after it, do not result in realization. It is only as our human life is SUPPLIED by the DIVINE STREAMS preached by John the Baptist that its goodness is abiding and that comes by way of REPENTANCE (John 3:5).

A SECOND COMING ANNOUNCED

A SECOND COMING ANNOUNCED 

"I will, go and return to my place, till . . ." Hosea 5:1

The word till, with which we end the quotation, is an arresting and illuminating word. In this chapter we have the prophet's special message to the priests, to the people, and to the king, concerning the national pollution, and the Divine judgments consequent thereupon. These latter are described in their progressive nature. First there was the JUDGMENT OF THE MOTH AND ROTTENNESS. This was already upon them; they were sick and feeble, who should have been strong. Then there would be the JUDGMENT OF CALAMITY FROM WITHOUT, suggested under the figure of the lion and the young lion, both hunters of the prey. The final form was the JUDGMENT OF THE DIVINE WITHDRAWAL. Jehovah declared that He would go and return to His place. This was the direst calamity necessarily which could befall this people. It will be remembered that much later, Ezekiel saw in visions this very thing happen in the case of Judah. It was in connection with this FINAL PHASE OF JUDGMENT that the prophet used this word till. The DIVINE WITHDRAWAL WAS NOT TO BE FINAL; it was a method intended to produce a result, which would make HIS RETURN POSSIBLE and that at His Second Coming. "In their affliction they will seek Me earnestly," and when that is so, He returns. The ultimate glory of Ezekiel's vision was that he saw the RETURN OF JEHOVAH TO HIS HOUSE AND SO TO HIS PEOPLE. That note is forever to be found in the words which speak of the judgments of Jehovah upon His people. When, long after these things, the Messiah had to pronounce a DOOM UPON THE CITY, and prolong the period of the desolation because He was rejected, we still find the word till; "Behold, your house is left unto you desolate; for I say unto you, Ye shall not see Me henceforth TILL ye shall say, Blessed is He that cometh in the name of the Lord." (Matt 23:38; Luke 13:35) And He will return again as Hosea made known in this chapter.

FUNDAMENTAL THINGS OF THE CHRISTIAN LIFE

FUNDAMENTAL THINGS OF THE CHRISTIAN LIFE 

"Ye turned . . . to serve . . . and to wait" 1 Thess. 1:9, 10

This letter is full of interest because it is certainly among the first of those which have been preserved for us from the pen of Paul. It was the first he wrote to EUROPEAN CHRISTIANS, and in it the FUNDAMENTAL THINGS OF THE CHRISTIAN LIFE are very clearly set forth. The words we have taken necessarily need their context for full interpretation, but taken out in this way they help us to see, in sharp outline, WHAT IT MEANS TO BE A CHRISTIAN. This is especially so if they are read in connection with an earlier description, that in which the Apostle spoke of their "work of faith, and labor of love, and patience of hope." The 1st thing in Christian life is that of TURNING TO GOD: that is the "work of faith." The WHOLE COURSE OF THAT LIFE is that of SERVING THE LIVING GOD: that is "the labor of love." The persistent attitude of those who, thus TURNED TO GOD, are SERVING HIM is that of WAITING FOR HIS SON: that is “the patience of hope." It follows that here we have standards by which we may test ourselves constantly, to turn back to idols, such for instance as "covetousness which is idolatry," is to turn from God. To do that, is inevitably to SLACKEN IN SERVICE therefore slackness in service should ever give us serious concern. To CEASE TO WAIT FOR THE SON IS TO LOSE THE MOST POWERFUL INSPIRATION TO LOYALTY, and the most urgent reason for SERVICE. Notice that the true expression of our HAVING TURNED TO GOD is that of our SERVING HIM; and so also is SERVICE the true way in which TO WAIT FOR THE SON FROM HEAVEN.

APPREHENSION OF SIN OF JUDGMENT OF LOVE

APPREHENSION OF SIN OF JUDGMENT OF LOVE 

"Go again, love a woman beloved of her friend, and an adulteress, even as Jehovah loves the children of Israel" Hosea 3:1

The prophet's experiences had interpreted the sin of Israel, had vindicated the justice of her punishment. In communion he had learned the Divine purpose in that punishment; but he had taken no action with regard to GOMER. Now the word of Jehovah came to him as a command in these words. IF HOSEA LEARNED THE NATURE OF ISRAEL'S SIN FROM GOMER'S, AND SO, THE RIGHTEOUSNESS OF THE DIVINE REJECTION OF ISRAEL, HE WAS NOW TAUGHT THE NATURE OF LOVE IN THIS COMMAND OF JEHOVAH. The CLOSENESS OF HIS FELLOWSHIP WITH GOD is seen in his immediate obedience in regard to GOMER (Don't divorce her). How low she had sunk is revealed in the price he paid for her; and, indeed, in that he had to BUY HER. The price in money and kind amounted to about thirty shekels (Judas), the price of a slave, which in all probability she had, literally become. Observe that the command of Jehovah was not to REDEEM her, but to LOVE HER; but her redemption was the necessary issue. Thus Hosea, through tragic experiences in his own life, was BROUGHT INTO CLOSEST FELLOWSHIP WITH GOD, and prepared for his ministry to Israel. All through his messages the great notes are sounding, which tell of his understanding, of the appalling nature of sin; of the righteousness of the Divine judgment; and ultimately, of THE UNCONQUERABLE MIGHT OF THE DIVINE LOVE. It is indeed the love of God which "alters not when it alternation finds"; His is the love that "never fails." All SUFFERING (divorce attempts to discard that experience but fails) on the part of His messengers is worthwhile, which brings them to such APPREHENSION OF SIN, OF JUDGMENT, and OF LOVE. And God gives one the chance to fellowship and learn through pain).

HOSEA FEELS THE INFIDELITY FELT BY GOD

HOSEA FEELS THE INFIDELITY FELT BY GOD 

"When Jehovah spoke at the first by Hosea, Jehovah said unto Hosea . . ." Hosea 1:2

These words are important, and must be rightly interpreted if we are to understand their significance. I think we are helped by adopting Ewald's rendering, "At the first; when Jehovah spoke with Hosea." The word “with” is unquestionably preferable to “by”. The reference is not to a message which Jehovah delivered through His servant; but to something which He spoke in COMMUNION with him. Again, the phrase at the first is important, as showing us that when this was written, the writer was looking back, and interpreting events in the light of the experience which those events produced. In these first three chapters we have an account of the TRAGEDY which came to Hosea in his domestic life; of how through it all he lived in COMMUNION with God; and of how through that TRAGEDY AND THAT COMMUNION he was brought to a new understanding of the SIN OF ISRAEL as it was felt by Jehovah Himself. In this chapter the TRAGEDY itself does not appear, except as it is referred to in these opening sentences. Hosea was married to Gomer, and children were born; and as they came, they were named in such a way as to show the prophet's sense of the NATIONAL OUTLOOK. There is no reason to think that Gomer had fallen into sin before marriage, nor in the early days of marriage. Hosea did not know that she was capable of infidelity. But God did, and He permitted His servant to pass through the suffering that he might understand the Divine heart. And the whole story proves how well worth while it was, for at last even Gomer was RESTORED, as we shall see. How constantly the backward look reveals Divine guidance where it seemed most unlikely.

NEMESIS AND PROPER FEAR

NEMESIS AND PROPER FEAR 

"There were they in great fear, where no fear was" Psa. 53:5

We have found this song already in Book I (Psa. 14). Its repetition here is of great interest in the light throws upon the editing of the collection. A comparison of the two will show how in this case ELOHIM has been substituted for JEHOVAH in harmony with the general usage in this second Book. The main theme of the songs is identical. Some slight alterations show how a great song may be adapted to meet the need of some special application of its truth. The words we have emphasized give us an illustration of this. In Psa. 14, the words are: "There were they in great fear." Here the addition of the words, "where no fear was," is explained, at once if we see in this form of the song an application to the departure of Sennacherib's army (Isa. 37:7) and its ultimate annihilation (Isa. 37:26). There indeed were men filled with FEAR, where there was no natural cause for FEAR. The words are very suggestive. The FEAR OF GOD is often thrust upon men suddenly and terrifically when they have no apparent cause for FEAR. Such FEAR is NEMESIS, and is destructive. There is only one way in which man can be delivered from this FEAR. It is that of beginning with the FEAR OF JEHOVAH, and ordering all conduct in the guidance thereof. The FEAR OF GOD is either an impelling motive, leading in the ways of life; or it becomes a compelling terror, issuing in destruction. To FEAR GOD, is to be rightly related to the ultimate fact of the universe. To say in the heart, "There is no God," is to neglect that fact, and sooner or later to discover it in a DESTRUCTIVE FEAR, the wrong kind.

RICH AND POOR

RICH AND POOR 

"There is that makes himself rich, yet hath nothing: there is that makes himself poor, yet hath great wealth" Prov. 13:7

How self-evident a truth this is on the most ordinary level of experience and observation; and yet how slow men are to act upon it! Our own age abounds with men who have made themselves RICH, and yet have nothing. They have amassed great wealth, and yet it has NO PURCHASING POWER in the true things of life. It cannot insure HEALTH, it brings no HAPPINESS, and it often destroys PEACE. On the other hand, there are those who have IMPOVERISHED themselves, and have by so doing become WEALTHY in all the highest senses of the word. How is this to be explained? Is not the solution found by laying the emphasis in each of the CONTRASTIVE declarations, upon the word SELF? To make SELF-RICH, is to destroy the capacity for life. To make SELF-POOR, by enriching others, is to LIVE. It is impossible to consider this saying of Hebrew wisdom, without thinking of the One Who was incarnate Wisdom. He for our sake became poor, and thereby He gains the ultimate WEALTH, more dear to His heart and the heart of God than all beside, that of redeemed humanity. Thus the ancient word becomes for us living, powerful, prevailing in and through Him. To follow Him is to EMPTY SELF, to make ourselves POOR by the outpouring of all for the sake of others; and that is to have great WEALTH. Let this word be kept in the realm of the material, and then its final interpretation or appeal is contained in the words of Jesus: "Make to yourselves friends by means of the mammon of unrighteousness, that when it shall fail, they may receive you into the eternal tabernacles." (Luke 16:9).

WORDS STRONGER THAN THE LAW

WORDS STRONGER THAN THE LAW 

"Therefore we ought to give the more earnest heed to the things that were heard, lest haply we drift away" Heb. 2:1

The "therefore" of these words carries us back to the arguments of the previous chapter, and on to those of this chapter. The Hebrew people maintained, and rightly, that their whole religious and national economy had been ministered by ANGELS. The writer agreed, but proceeded to show the superiority of the SON OF GOD to the ANGELS, and the consequently greater authority of the speech of the Son, to that of the word spoken by ANGELS. That superiority being granted, it follows irresistibly that we should give the more earnest heed to what He has to say. The conclusion is so self-evident that we are almost inclined to wonder that there was any need for so solemn a warning. We shall find an answer to that wonder in the writer's description of the peril, and in the contrast which he makes between the word of ANGELS and the message of the SON. Note this contrast first. The word spoken by ANGELS was STEADFAST, and disobedience brought a just recompense. The word of ANGELS was the word of law, stern, inflexible. The message of the SON is that which can be summarized in one word, "Salvation." It is the word of GRACE, compassionate, unfailing. That in itself is one reason why the foolish heart of men may fail to give earnest heed to it. Then again the peril is that of DRIFTING. The figure is that of a boat which, caught by unseen currents, may be carried out of its course. This is so easy a thing to do. But it ought not to be. The message of Salvation, spoken by the SON, should make an even STRONGER APPEAL THAN THAT OF LAW, uttered by ANGELS.

WELL BUILT HOMES AND CITIES

WELL BUILT HOMES AND CITIES  

"Except Jehovah build the house, they labor in vain that build it. Except Jehovah keep the city the watchman wakes but in vain" Psa. 127:1

To this Singer, HOUSE WAS HOME; and the CITY the place of such HOMES. One can discover his ideal through his song. It is that of a prosperous CITY, its enemies kept outside its gates; and that of the secret of its prosperity as being the HOUSE WELL-BUILT, in the spiritual and moral sense, and the families dwelling within such HOUSES as able to deal with its enemies in the gate. Whereas the picture has all the coloring of the East, and conditions which in their detail are not those of our region or time are described, yet the principles of civic well-being are the same. That CITY is truly strong which is a CITY OF WELL-BUILT HOMES, well-built in every sense, spiritually, morally, and materially. All that has to do with the general conceptions which the song assumes. Its message is contained in these opening words. No HOUSE-BUILDING is successful which leaves God out of account. How have we seen men build their HOUSES, with care and at great cost, only to see them crumble to pieces because God was forgotten! There is no safety for, a CITY except in the keeping of God. How often have men attempted to gain security for their CITIES by guarding them against enemies outside, and then the dwellers within, children reared in HOUSES in the building of which God was forgotten, have brought about their destruction! These would be splendid words to cut into granite over the entrance to all our HOMES, and to emblazon in gold in all the meeting places of those in civic authority. But better still let them be written in the heart of those who make HOMES, and guard and govern CITIES.

CITY TEMPLE HOUSE

CITY TEMPLE HOUSE 

"I was glad when they said unto me, Let us go unto the House of Jehovah" Psa. 122:1

This is the song of the singer, no longer distanced from the CITY AND TEMPLE, but having arrived therein. It is the song of first impressions. These were concerned with the CITY as the place of the TEMPLE. Observe that in this opening stanza, and also in the last, the reference is to the HOUSE OF JEHOVAH. First there is the record of the gladness which came when the invitation, and so the opportunity, came to go to the HOUSE OF JEHOVAH. Finally there is the expression of determination to seek the good of the CITY for the sake of this HOUSE. Approaching the HOUSE, the singer was impressed with the CITY; in its compactness, as the center for the gathering of the tribes; and as the SEAT OF THE GOVERNMENT. He then prayed for, and spoke of, the peace and prosperity of the CITY. The song reveals the singer's understanding of the true facts of national life. That CITY was to him the center of that life. The HOUSE OF GOD was the center of that CITY. That HOUSE was highest in importance because it was the HOUSE OF JEHOVAH. Jehovah, the God of Grace, is the One around Whom the people gather. The TEMPLE is the means of grace, the Tent of meeting between man and God. The CITY is the embodiment of the ideals of God for His people, the realization on their part of the order of peace and prosperity which is His Will for them. Whenever the song was written, it was idealistic, for never yet in its history has the CITY OF GOD realized this conception. But that is the glory of the life of faith. Spiritually it enters into the experience of the high purposes of God, even when actual conditions fall far short of those purposes. Moreover, it is by such high confidence that men move forward towards realization actually and materially of what they already apprehend spiritually.

STARTING ON THE RIGHT PATH

STARTING ON THE RIGHT PATH 

"The fear of Jehovah is the begin­ning of wisdom" Prov. 9:10

This is the last of the addresses of this father to his son. Once more he employs the method of contrast. In the first part, WISDOM is personified; in the second, FOOLISHNESS, in the guise of an evil woman. They are both revealed as appealing to men. The contrast is vivid and full of literary balance, as an examination will show. The words we have emphasized occur in the course of the call of Wisdom. We referred to them in our first note (see 1:7). In this case the Hebrew word is accurately represented by the word "beginning." Whereas at first the declaration was wider (namely, that the chief part, the PRINCIPAL ELEMENT IN WISDOM, is the FEAR OF JEHOVAH), here the whole subject is brought down to the starting-point, as it declares that the first matter, in reference to time and order, in wisdom, is the fear of Jehovah. To remember this, and to act in accordance with it, is to he enabled to live in right RELATIONSHIP with that fear perpetually. We are always beginning; every morning we start afresh; every task we take up is a NEW START; every venture, in joy or in effort, must have its commencement. Then let every beginning be in the fear of Jehovah. That is Wisdom, and it leads in the way of WISDOM. There is an old saying which runs, "Well begun is half done." This is true indeed when the beginning is inspired and conditioned by the fear of Jehovah. That is to walk in the LIGHT; that is to abound in LIFE; that is to be upheld by LOVE. And its end is perfection (Jude 24).