Here, King Ahab wanted Naboth’s vineyard: “Ahab spake unto Naboth, saying, Give me thy vineyard, that I may have it for a garden of herbs, because it is near unto my house … ” (1 Kings 21:2).
However, Naboth refused to give up his inheritance, saying “the Lord forbid it me”. Ahab then told his wife that Naboth had said, “I will not give thee my vineyard” - which was just not true! Naboth could not give it to him: according to the commandment of God (see Lev. 25:23, Num. 36:7-9), it was forbidden him. However, Jezebel, through nefarious means, had Naboth killed, in order for her husband to take the land he so desperately desired.
The spirit here is that expressed in the Proverbs: “ … so are the ways of everyone that is greedy of gain; which taketh away the life of the owners thereof” (Prov. 1:). Ahab and his idolatrous wife were greedy, seeking to have another man’s inheritance - and they had him put to death in order to possess it.
Ahab and Jezebel were very shortsighted in their outlook. They sought after the things of this life, and not that which is to come. It is written “that no whoremonger, nor unclean person, nor covetous man who is an idolater, hath any inheritance in the kingdom of Christ and of God” (Eph. 5:5). This sinful pair were idolised their covetousness (see Col.3:5) in their idolatry, and so forfeited any hope of life in the kingdom to come.
“They which are called” will “receive the promise of eternal inheritance” (Heb. 9:15). This is unique to each believer - the promised inheritance cannot be transferred to another. Like Naboth, the true believer in Christ must hold fast to the commandments of Christ, and not forsake their eternal inheritance for present day advantage - then no man will be able to take that from them!
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It is true that Jesus came to heal the sick (Luke 5:31), and that “…Christ died for the ungodly” (Rom.5:6). But the Lord did not die for those who remain “unrighteous”: we need to “be transformed by the renewing of our minds…” (Rom.12:2). The Word of God, says Paul, “effectually worketh also in you that believe” (1Thes.2:13), and by this means, a transformation will take place in the believer’s life and mindset.
But salvation is of grace, not works. God “hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace…” (2Tim.1:9). However, it is also true that faith without works is dead (see whole Epistle of James). True, we cannot earn salvation by obedience through works - but that doesn’t preclude the need to be clothed with “fine linen, clean and white: for the fine linen is the righteousness of saints” (Rev.19:8). These are garments given to men and women of faith: “these are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb” (Rev.7:14).
The righteous are not self-righteous - there is a difference. We must submit to the righteousness of God through faith - which is different to being puffed up in pride for our own perceived virtues. The “righteous” in Messiah’s parable, are not those who do grandiose works to boast about, but rather those who minister to the needs of the brethren and sisters: “…Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it to me” (Mat.25:40). These will “inherit the kingdom” (v34): Therefore, we must also be transformed in our minds, to be part of that great multitude of the Blessed in the coming day of glory!
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Notice that in this passage, we are told that the believers in Christ must partake of the memorial feast with two principles: Sincerity, and Truth.
These two aspects occur again in the words of Joshua, as recorded in Joshua chapter 24: “Now therefore fear the Lord, and serve him in sincerity and in truth: and put away the gods which your fathers served on the other side of the flood, and in Egypt, and serve ye the Lord” (Josh.24:14).
Notice that in both of these passages, there is a purging of toxic situations. The people in Joshua’s day were to put away their idolatry, and the people in Paul’s day were to cast out the leaven of malice and wickedness. That is a token of true sincerity.
But it is often supposed that sincerity alone is enough to obtain salvation. Hence folk who sincerely hold fast to their religion are approved by men, and it is assumed that they will also be approved by God. But the principle expressed in today’s verse, is that there must be Truth as well as Sincerity. It is quite possible to be sincerely wrong! There is such a thing as false doctrine, and those who believe it place themselves in that category – they are sincere, yet do not have the Truth (Cp.2Thes.2:12): they have not cast away false worship.
By contrast, the faithful comprise those “which believe and know the truth” (1Tim.4:3). It is imperative that we examine what we believe – like the Bereans of old – to see if it is in harmony with Scripture (Acts 17:11). Men of sincere minds, who are lovers of Truth will indeed find it, but those who rely on sincerity alone, who do not believe or search for the Truth sincerely, place themselves out of the way of salvation.
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The context of this passage, is a 3 ½ year period of famine in Israel. This came at the instigation of Elijah: “…he prayed earnestly that it might not rain: and it rained not on the earth by the space of 3 years and 6 months. And he prayed again, and the heaven gave rain, and the earth brought forth her fruit” (Jas.5:17-18).
But why did Elijah pray for there to be no rain? James continues: “Brethren, if any of you do err from the truth, and one convert him, Let him know, that he which converteth the sinner … shall save a soul from death” (Jas.5:19-20). The implication here is that Elijah’s motivation was a care for his people. The famine was designed to bring men to their senses – and in this regard it did have some success. The end result was that the prophets of Baal were destroyed, and the worship of Yahweh recommenced – even if only for a short time.
But notice Ahab’s words: he seems to have known of Elijah’s involvement, saying to him: “Art thou he that troubleth Israel?” This is the charge made against those who contend for the faith down through the ages. It is often alleged that those who press for sound doctrine in the opposition of worldly thinking and false teaching are the troublemakers. But Elijah’s response should be on all the lips of the faithful: “I have not troubled Israel; but thou and thy father’s house, in that ye have forsaken the commandments…” Those who promote errant thinking and false ideas are the real troublers. Forsaking the commandments, they lead men astray with wrong doctrine, like the Baal worshippers of old. True disciples must rather bear the reproach of men, and hold fast to the earnest proclamation of the Truth in all its aspects.
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t is a hallmark of the faithful that they are united in the things of the Truth. The Lord prayed for his disciples “that they all may be one” (Jno.17:21-23), and the Apostle also exhorted: “that ye stand fast in one spirit, with one mind striving together for the faith of the Gospel” (Phil.1:27). The true believers stand together having a “like precious faith” (2Pet.1:1), and a unity of spirit (Eph.4:3), speaking the same truths, and holding fast to the faith which was once for all delivered unto the saints (Jude 3).
The Lord taught that “if a house be divided against itself, that house cannot stand” (Mrk.3:25). Divisions and disputations are evidence of carnal thinking: “for ye are yet carnal: for whereas there is among you envying and strife, and divisions, are ye not carnal and walk as men?” (1Cor.3:3). And again, the Apostle exhorts: “mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them” (Rom.16:17).
But how can such a unity exist amongst mortal men? By having “the same mind” - that is, the mind of servitude which was seen in the example of Christ: “in lowliness of mind let each esteem other better than themselves. Look not every man on his own things, but every man also on the things of others. Let this mind be in you, which was also in Christ Jesus…” (Phil.2:3-5). This mind of Christ can only exist amongst those who seek to cultivate a mind-set dominated by spiritual things (cp.Rom.8:6). Those who do this exhort one another, and strengthen one another as they see the day of Messiah approaching (Heb.10:25). This is the secret to true unity of spirit - mutual submission and service in the things of the Truth - and this is the spirit of all true believers.
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It is claimed that God has no localised existence: that He is everywhere present, yet has no specific dwelling place. But whilst the Scriptures do teach that God is everywhere by His Spirit (see Psalm 139:7), it is also true that He has a particular place of habitation. So the Psalmist declares: “the Lord looketh from heaven: he beholdeth all the sons of men. From the place of his habitation he looketh upon all the inhabitants of the earth …” (Psa. 33:13-14).
This Truth is also taught by Paul, speaking of God: “who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see …” (1 Tim. 6:16).
Notice that here, God is said to dwell in a place, “which no man can approach unto,” which would make no sense if He had no specific place of His habitation, but rather exists everywhere that man is.
Our verse for today concurs with this. The Lord Jesus Christ ascended to heaven, where he sits at God’s Right Hand - which also implies that God has a bodily form: he has a specific dwelling place “in heaven”, and has a Right Hand! The BASF succinctly expresses the situation thus: “ … the ONE FATHER, dwelling in unapproachable light, yet everywhere present by His Spirit, which is a unity with His person in heaven …” (BASF Clause 1).
Jesus prayed: “this is life eternal, that they might know thee, the only true God, and Jesus Christ whom thou hast sent” (Jno. 17:3). Again, Jeremiah wrote: “… let him that glorieth glory in this, that he understandeth and knoweth me …” (Jer. 9:24). Do we know the only True God? Do we “Understand” and “Know” him? Can we say, with the Master: “we know what we worship …” (Jno. 4:22)? Let us forsake the imaginations of the flesh, and have faith in the revealed Person of Yahweh!
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The Lord Jesus Christ had previously taught: “if any man will come after me, let him deny himself, and take up his cross daily, and follow me” (Lu.9:23).
In our verse for today, we find a man who did just that: he followed the Messiah, bearing his cross after him. He did so out of compulsion, yet evidently it was also willingly. Later, it seems that Simon – AKA Simeon – had become a disciple of the Master, being found at Antioch (Acts 13:1). He changed from carrying the cross of Christ by compulsion, to denying himself, and carrying it willingly, daily.
There is another point that emerges from the record. The Lord was “crucified through weakness” (2Cor.13:4 – see whole verse). Not weakness of character, but physical weakness of nature. By bearing a weak and mortal body, he “suffered once for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit” (1Pet.3:18). Though he were strong in character and faith, he nevertheless experienced weariness (Cp.Jno.4:6), and all the other aspects that come from bearing mortal flesh. We can see this again in that he was physically unable to carry his cross to the place of execution. He needed the help of Simon: “on him they laid the cross, that he might bear it after Jesus” (Lu.23:26). There is an allusion to this principle in Galatians 6:2: “bear ye one another’s burdens, and so fulfill the law of Christ”. This is what Simon did, bearing the burden of Christ after him. We must therefore heed his example, bearing the cross daily, so that we might follow the Master into the glorious and powerful state of his resurrected nature.
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It is written that “even Christ pleased not himself” (Rom.15:3). And again, when Jesus was made manifest to Israel: “then said I, Lo, I come (in the volume of the book it is written of me) to do thy Will, O God” (Heb.10:7). This flatly contradicts the doctrine of the Trinity, which places the Son as being co-equal, and co-eternal with the Father himself.
But ironically, it also demonstrates the union which existed between the Father and His Son. This is not based upon the fable that Jesus is God, rather upon the fact of Jesus submitting himself to the righteousness of his Father. Hence, we read that “he humbled himself, and became obedient unto death, even the death of the cross” (Phil.2:9).
Here we behold a union of purpose. Trinitarians quote: “I and my Father are one” (Jno.10:30), using it as “proof” that Jesus is God. But consider the Lord’s similar words: “Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are” (Jno.17:11, also verses 21-23). Notice this is not union of identity, but oneness of mind and purpose. The true believers “stand fast in one spirit, with one mind striving together for the faith of the Gospel” (Phil.1:27), and this union is patterned upon that which subsists between Jesus and his Father.
As we saw, “Christ pleased not himself…” (Rom.15:3), and neither will his brethren. They will do as he did: “to please God” (1Thes.4:1). Subjecting their natural desires to their overriding commitment to do the Will of God, they seek to bring “into captivity every thought to the obedience of Christ” (2Cor.10:5). And those who do this, will be united with the Lord as One Spirit, (1Cor.6:17), rejoicing with him throughout the Ages to Come!
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It is clear that the Lord will come again. Hence the disciples were told: “this same Jesus which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven” (Acts 1:11). And the exhortation is given to the believers “to wait for his Son from heaven…” (1Thes.1:10). And again: “…unto them that look for him shall he appear the second time without sin unto salvation” (Heb.9:28). The examples could be multiplied: the Lord Jesus Christ is going to come back, and his true followers must be ready.
But although this event is an absolute certainty, we do not know that day, nor the hour of his coming. In Acts 1, the apostles were told: “It is not for you to know the times or the seasons, which the Father hath put in his own power” (Acts 1:7 also 1Thes.5:10). It is true that Bible Prophecy contains much information concerning the circumstances of Christ’s return, but we still do not know the day nor the hour. There are important signs as to the nearness of the Master’s coming, such as the partial restoration of Israel, but we still do not know the precise timing.
Therefore, we must be always ready: “…therefore let us not sleep, as do others; but let us watch and be sober. For they that sleep sleep in the night; and they that be drunken are drunken in the night. But let us, who are of the day, be sober…” (1These.5:5-8). The true disciples are “of the day”, that is, they “walk honestly, as in the day...” (Rom.13:13). Being the children of light, they separate themselves from the works of darkness. We must individually consider whether we will be amongst those that love his appearing (2Tim.4:8): wether we are ready in that day will determine our standing before his presence.
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The context is of how Israel approached king Rehoboam, asking him: “Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee” (1Kings 12:4). Today’s verse comprises the counsel of the elders, who had advised Solomon during his reign. Rather than to lord it over the flock of God, they counselled the king to “be a servant unto this people”. Yet he forsook the advice of his elders, and instead followed the recommendation of the young and inexperienced men, adding to the people’s burden instead.
The example is, that we must have the humility to listen to elder brethren. They have trodden the path for many years, and will have encountered many difficulties and circumstances during their walk. They should be respected - “especially they who labour in the word and doctrine” (1Tim.5:17). Not that they will be infallible, but rather that they are in a position to advise from many years of studying and applying the word of God.
Another principle is that it is necessary to serve, and not rule as lords: “…he that is chief, as he that doth serve” (Lu. 22:26). Hence Peter admonished the elders: “feed the flock of God which is among you … not for filthy lucre, but of a ready mind. Neither as being lords over God’s heritage, but being ensamples to the flock” (1Pet.5:3). And we see the greatest example of this in Messiah himself, who “took upon him the form of a servant” (Phil.2:7) - and we are exhorted: “let this mind be in you” (v5). We, as the household of Faith, must therefore learn from Rehoboam’s bad example, to respect our elders, and receive advice. Doing this, the believers will be established, and inherit the kingdom with Jesus - their elder brother.
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The Apostle speaks of the unity of true faith: “… that ye stand fast in one spirit, with one mind striving together for the faith of the gospel…” (Phil.1:27). Seeking a unity of spirit and mind with others of like precious faith should be a overriding concern for the brethren and sisters. But as we walk along the Way to the kingdom, it is inevitable that there will be disputes, differences, and offences between brethren. The question arises as to how these should be dealt with.
Wherever possible, the disciples of Christ must always display love and forgiveness: “Above all things have fervent love among yourselves: for love shall cover the multitude of sins” (1Pet.4:8). Most issues can be resolved by both parties covering sins with love. This is true forgiveness: to put aside personal differences for Christ’s sake wherever possible. Minor issues of personal differences are just not important in the overall scheme of things, and so should be cast aside, to maintain the fervent striving for the Truth.
Then there are sometimes other situations, where the issues are too great to be just cast aside, and the offender needs to repent. These issues need to be dealt with in a particular way, as described by the Master in Matthew 18:15-17. But even then, the emphasis is the restoration of the offender to fellowship with the offended party and not the vindication of the one who has been wronged.
If we are in any doubt as to whether or how forgiveness should be extended, let us consider our own standing before our God – we should forgive as we wish our Father to forgive us. Is the issue one that we would seek forgiveness for from our God? Then we must forgive likewise, that we be forgiven our offences also. Such is the spirit of Divine Wisdom!
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Paul also writes: “… they are all gone out of the way … there is none that doeth good, not one…” (Rom.3:12). Whilst it is often thought that there is good in all men, according to Paul, this is not so: “I know that in me (that is, in my flesh,) dwells no good thing…” (Rom.7:18).
But God is Good. Moses asked God to show him His Glory, and was told: “I will make all my goodness pass before thee…” (Exo.33:19). Then what happened was that “the Lord passed by before him, and proclaimed the Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth…” (See Exo.34:6-7). Notice that the Glory and Goodness of God were demonstrated not so much in what Moses saw, but what he heard: they were qualities expressed in words.
Moses asked to behold God’s Glory, but we behold it in Christ: “the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of Grace and Truth” (Jno.1:14). All of those attributes of Yahweh as expressed in words to Moses, were beheld in the Glory of Messiah when resurrected as (more fully), the Word made flesh. In this state it can be said he was perfectly Good.
The word “Good” is also used in a more qualified sense to describe other men (see Luke 23:50, and Acts 11:24). How so? They show forth the goodness of God, not their own goodness. What is Good is defined by our Creator: anything that does not show His Glory is by definition not good. Instead of being lifted up in pride therefore, we must be like Messiah, attributing any perceived goodness to God Himself. We must serve the One who will “make [us] perfect in every good work to do his Will” (Heb.13:21), seeking His Glory, and not our own.
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Here, we find an echo of the words of Isaiah: “… I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I send me” (Isa. 6:8). In both passages, we see a willing servant, devoted to discharging the Divine command, whatever the cost may be. It is all too easy, when seeing a duty that needs to be done, to save it for another person to do. There are those who are quick to point out problems and issues, yet do nothing to contribute towards their resolution. By contrast, the disciple of Christ must be willing and eager to do his Masters’s bidding.
The prophets at the time of Ezra and Nehemiah were of this spirit: not only did they point out the failures of the people, but they were actively involved in building up the house of God: “… Then rose up Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak, and began to build the house of God which is at Jerusalem: and with them were the prophets of God helping them” (Ezra 5:2).
There are those who claim to be sent by God, yet are not: “They have seen vanity and lying divination, saying, the Lord saith: and the Lord hath not sent them … ” (Eze. 13:6). In our day, the modern Clergy of churches both Catholic and Protestant make the claim the they are sent by God - yet when their teachings are scrutinised against the truth of the Bible, their claims can be shown to be wanting. The true followers of Christ “know” the voice of the Great Shepherd, and will not be led astray by such impostors (Jno. 10:4-5). We need to be like the Bereans of old, who “searched the scriptures daily, whether those things were so” (Acts 17:11). We need to exercise discernment: rather than to receive every spirit (1 Jno. 4:1) - we must shun the bad, and choose the good!
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In this verse, we have 3 stages of a believer’s decision to follow Messiah:
Firstly, it is necessary for one to “deny himself”. So Paul spoke of the Word of God: “teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world…” (Tit.2:12). To deny oneself is not to be a lover of pleasures, but a lover of God (cont.2Tim.3:4). It is a life of self-sacrifice, following the example of Messiah, who did not please himself (Rom.15:3). We are not here to please ourselves, but to do the will of God as did our Lord: “then said he, Lo, I come to do thy will, O God” (Heb.10:9).
Secondly, we must take up the cross. In other words, we must identify ourselves with the sacrifice of the Lord Jesus Christ. He himself declared that “he that taketh not his cross, and followeth after me, is not worthy of me” (Mat.10:38). We take up the cross in order to “crucify the flesh with the affections and lusts” (Gal.5:24). As the Apostle again states, “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me…” (Ga. 2:20). To bear the cross of Christ then, is linked to the idea of self-denial, for it is to put to death those thoughts and behaviours that lead us away from God.
Thirdly, Jesus taught the believer must “follow me”. We must go where he went: to the cross first, and then to glory afterwards. As John was shown a vision of the faithful: “these are they which follow the Lamb whithersoever he goeth” (Rev.14:4). BThe way may be difficult, but the destination will make it all worthwhile.
We must follow each of these stages to be true disciples of Christ, and be blessed with him at the last.
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There is a certainty about the promises of God. Here is the promise stated: there will always be a man to sit upon the throne of David – and that promise will surely come to pass. The Lord Jesus Christ is the promised seed of David - we know this from the testimony of 2 Samuel 7: “He shall build an house for my name, and I will establish the throne of his kingdom for ever, I will be his father, and he shall be my son” (2Sam.7:13-14). And this verse is cited in Hebrews 1:5 and directly applied to Messiah himself.
Some deny that Jesus is the promised seed of David. But the Scriptures are clear on this – the NT begins: “The book of the generation of Jesus Christ, the son of David, the son of Abraham” (Mat.1:1). And again, the angel Gabriel told his mother Mary, in echoing the Davidic promises: “He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David” (Lu.1:32). If one is to accept the inspired record of Scripture, there can be no doubt on this point.
But Messiah shall not reign alone. The promise is: “to him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne” (Rev.3:21). And the Psalmist visualised the future of Jerusalem: “…there are set thrones of judgment, the thrones of the house of David” (Psa.122:5). Notice: “thrones” plural. The promise to the faithful is that they will receive the “sure mercies of David” (Isa.55:3) and so will be partakers of the promises. Those who doubt, disbelieving Jesus to be the seed of David, are thus alienating themselves from their own inheritance of the promises, placing themselves outside the scope of the Hope of Israel.
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The context here is of Solomon building the house of God, according to the pattern that was previously shown to his father David. But this verse also demonstrates particular processes and stages that were involved. Firstly, the stones were prepared outside of the building site for suitable use in the construction of the temple. Then secondly, all of the stones were positioned together as appropriate for their dimensions.
Just as King Solomon constructed the Temple, Messiah – the future temple builder and King – will do likewise: “Behold, the man whose name is the BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord: even he shall build the temple of Yahweh; and he shall bear the glory, and shall sit and rule upon his throne …” (Zech. 6:12-13).
But as well as erecting a temple made of literal stones, the Lord is also making ready a spiritual house. The believers are described by Peter thus: “Ye also, as lively stones, are built up a spiritual house …” (1 Pet. 2:5). The treatment of the stones that made up Solomon’s temple is instructive for the faithful, who are living stones, and need preparation before they can be slotted into the finished house. Just as the stones were prepared beforehand, and shaped with instruments of iron, even so the brethren of the great Temple Builder of the future, are prepared before the spiritual house is made up. To understand this gives us a sense of purpose in this life: the whole point of our current situation and the tribulations that come upon us, is to shape and develop our characters, to make us suitable for the Builder’s use. Today is but a period of preparation for better things, and to understand that enables us to endure times of difficulty.
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This verse describes the means by which Israel were brought into covenant relationship with their God: they were drawn by Him, with the cords of loving kindness.
The Lord Jesus Christ also taught how the true believers are drawn to God by him: “No man cometh unto me, except the Father which hath sent me draw him: and I will raise him up at the last day” (Jno.6:40). And in keeping with this, the prophet Hosea spoke the words of the Lord: “I drew them with cords of a man, with bands of love…” (Hos.11:4).
Love then, is the motivating factor that brings a man or women to seek the Lord Jesus Christ, and his Father. They are drawn to the things of the Spirit through the love expressed to them in “a man”, that is, Messiah himself. All things are of God, and it is He who inculcates a desire to reciprocate His love: “For it is God which worketh in you both to will and to do of his good pleasure” (Phi.2:13). And Paul elsewhere describes how God so works within the believer’s heart in speaking to the Thessalonians: “ …when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe” (1Thes.2:13).
In our day, the only source of enlightenment is the Word of the Gospel message. For those meng who are of good and honest hearts, they permit the Word to work within them to will and to do the will of God. Then, they become united with fellow believers, with “their hearts … being knit together in love” (Col.2:2). We must, then, allow the love of God so expressed, to work with in us, that we might be drawn by him to the salvation offered to those who love Him.
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It is written: “if any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him” (Jas.1:5). Solomon is a case in point: when invited to ask for whatever he desired, he asked of God wisdom, and “an understanding heart to judge thy people”. And seeking first the things pertaining to the kingdom he was to rule over, he was also given those things that he did not ask: “both riches and honour” (v13).
Solomon began by saying: “I am but a little child: I know not how to go out or come in” (v7), and this spirit of child-like humility is something the Lord approved of: “Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven” (Mat.18:3). But there is also a need to become spiritually mature, and this is seen in Solomon’s request: “strong meat belongeth to them that are of full age, event those who be reason of use have their senses exercised to discern both good and evil” (Heb.5:14). Solomon was enabled to discern good and evil - and we must strive to do likewise.
The proverbs of Solomon exhort us: “Wisdom is the principal thing: therefore get wisdom: and with all thy getting get understanding” (Prov.4:7). But the wisdom we must seek after is not that which is of the world - for “hath not God made foolish the wisdom of this world?” (1 Cor.1:20). We must rather learn the purity of God’s wisdom: “the wisdom that is from above is first pure, then peaceable…” (Jas.3:17). Desiring “an understanding heart”, we must mature and progress to the solid food of the Word - for it is only then that we can become “wise unto salvation through faith which is in Christ Jesus: (2Tim.3:15).
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In these words, we have the reason why God’s judgments were poured out upon Israel: it is because they did not hearken to His Words. Hence Hosea also wrote: “my people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee” (Hos.4:6). These are sobering words - our salvation will depend on how we respond to the Word of God!
By contrast to those who neglected the Word, Timothy was exhorted thus: “take heed unto thyself, and unto the doctrine: continue in them: for in doing this thou shalt both save thyself, and them that hear thee” (1Tim.4:16).
In our day there are very few who study the Bible regularly. Men and women always find time to eat physical food, and very seldom forget to eat. But the Bible is spiritual food (Cp.Psa.19:10), and as in the natural so in the spiritual: to not partake of it will lead to one becoming weak and feeble. Those who desire to please God must seek out the milk of the Word (1Pet.2:2), and then progress onto the solid food (Heb.5:14). Only by doing this can a person grow and mature in the things of the Truth.
For the faithful, Bible study is a delight (Psa.1:2), and not a chore. The word of God is a powerful thing (Heb.4:12), and to neglect it is to deny ourselves of it’s power. It is able to save in its testimony concerning the Lord Jesus Christ (Jas.1:21, 1Cor.1:18), hence to pay scant attention to it will deny ourselves of salvation! Our part then, is to give attendance to the doctrine of the Word, diligently studying it, for only then can we become wise unto salvation, and change according to it’s power, to become acceptable to the Lord.
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Here we have a fundamental principle illustrated. God calls men and women not because they are righteous, but because they are sinners who need salvation. So it is written: “For when we were without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us …” (Rom. 5:6-8). Again it is written: “Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins” (1 Jno. 4:10).
But although Christ died for the ungodly, it is necessary for sinners to repent, and believe what Paul calls “first principles” (Heb. 5:12) to be saved: “This is the work of God, that ye believe on him whom he hath sent” (Jno. 6:29). To believe in the trinitarian idol of the churches denies the only true God, and Jesus Christ whom he hath sent (Jno. 17:3). And to believe in immortal souls going to heaven denies the Bible doctrine of the resurrection at the return of Christ (1 Cor. 15:23). In short, to affirm these things denies the true Gospel message, and places a person outside of the scope of salvation.
Repentance is key to being healed by Messiah: “Repent ye therefore, and be converted, that your sins may be blotted out …” (Acts 3:19). To truly repent, one must recognise what sin is, and how it is regarded by Almighty God - which are basic principles of the Gospel calling. But for those who do so repent, there is a wonderful hope laid up for them in the future kingdom of God. Our part therefore, is to acknowledge and have faith in the true Gospel message, repenting of our sins, and looking forward to the glorious Age to come.
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In a number of ways, this leprous man displayed a wonderful faith and confidence in the healing power of the Lord. He did not presume that the Master would heal him – but he did recognise that he had the power to do so: “If thou wilt, thou canst make me clean”. It pleased Messiah to do so, and the leper was cleansed.
Ordinarily, it was only the High Priest who could pronounce a man to be clean from leprosy, and so it is quite possible that this faithful leper recognised the priesthood of Messiah. But be that as it may, he was told: “See thou say nothing to any man: but go thy way, shew thyself to the priest, and offer for thy cleansing those things which Moses commanded, for a testimony unto them.” (Mrk.1:44).
Notice the emphasis here: for a testimony unto “them”, that is, the priests who the cleansed leper was to appear before. There are a number of points that emerge from this incident: firstly, the priest most probably had never seen a leper being cleansed before. It was ordinarily a terminal illness, for which there was no cure: for Christ to cleanse the leper, he demonstrated superiority over the maladies of human nature. It would therefore be a testimony to them of the power of Messiah.
Under the Law, the Lepers were to go to the priest, and not the physician. This demonstrated that it had spiritual connotations and was not merely a physical sickness. Jesus reached out his hand “and touched him” – something which ordinarily would not be done, for fear of contracting the disease. But his ability to heal was superior and demonstrated his power. We can seek to him for healing also, trusting that the One who healed the leper can ultimately bring deliverance from the grave, and from the power of the Law of sin and death.
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In an age where free speech, and freedom of belief prevails, these words are very politically incorrect! Many will not be able to receive this teaching: that there is a particular Truth of the Gospel message, and those who go against the principles thereof should be avoided at all costs. However, the teaching of Messiah is that such individuals do not have a “different point of view” – they are spiritually blind, and therefore have no point of view! “they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch” (Mat.15:14).
This is important when we consider some of the loose language that is used these days. Although it may appear harmless, there is a misconception sometimes stated: that is, that we must see things “from God’s point of view”. This is a sentiment often expressed, but is not derived from Scripture. It is not that we have a point of view, and God has a point of view, and we must try to see things from his perspective. It is rather that God is Light (1Jno.1:5), the means by which we can see. If we do not see that which He has graciously revealed to us, it is not that we have a different viewpoint from Him – rather, we are blind, not seeing by the light of the Word of God.
We must therefore be lovers of Truth, and “avoid” those who teach doctrines contrary to Scripture. According to Paul they are teaching “another gospel” which cannot save (Gal.1:6-7). But whilst we avoid the errorists, we must embrace in love those of like precious faith. We must “love the brotherhood” (1Pet.2:17) no matter how few the living members are today. Hating the evil, and loving the good, we follow the example of our Lord whose return we earnestly desire, that he might bring to us life eternal.
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The call of the Gospel is for men and women to forsake the works of darkness, and become the “children of light.” Hence Paul writes: “ye were sometimes darkness, but now are ye light in the Lord: walk as children of light” (Eph.5:8). And again: “ye are all the children of lights and the children of the day: we are not of the night, nor of darkness. Therefore let us not sleep, as do others; but let us watch and be sober. For they that sleep sleep in the night; and they that be drunken are drunken in the night. But let us, who are of the day be sober…” (2Thes.5:5-8).
The exhortation is to be “of the day” rather than be “drunken of the night” - to “walk honestly, as in the day”. But whilst this is a general truth, there is a specific “day” which believers must live for: “This is the day which the Lord hath made; we will rejoice and be glad in it” (Psa.118:24). This is a future day, which will commence with the rising of a sun: “unto you that fear my name shall the sun of righteousness arise with healing in his wings” (Mal.4:2). The point is, we need to be living for that future day, adopting the righteous principles that will prevail then, in our lives now.
The Lord exhorts the believers to: “seek ye first the kingdom of God, and his righteousness…” (Mat.6:33). Notice the two elements here: it is not enough to want the blessings of the Kingdom: we must also seek and desire the Righteousness of God. And it logically follows that if we do not seek after, and delight in that Righteousness during the time of Gentile darkness, we will not be part of it in the day to come! We must therefore shun the works of darkness, become the children of light, and then we will be “partakers of the inheritance of the saints in light” (Col.1:12).
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Under the Law of Moses, a sacrifice was ordinarily dead – with only a few exceptions. The death of the sacrificial animals was necessary, foreshadowing the death of the Lord Jesus Christ: “almost all things are by the law purged with blood: and without the shedding of blood is no remission” (Heb.9:22).
For a sacrifice to be “living” therefore, it needs to have died, but has become alive once more. We see this in the example of Messiah – of his glorified state, he is described thus: “I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain…” (Rev.5:6) – and then the record proceeds to tell us what that Lamb did, and how he was praised for what he accomplished.
In this verse then, we have a living lamb, yet “as it had been slain”. In other words, it is a living sacrifice – died, yet alive. According to Romans 12, the same principle is to be exhibited by Christ’s brethren. Hence, by being baptised into Christ, we partake of his death – and resurrection, in symbol. So it is written in harmony with the above: “…yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God” (Rom.6:13).
We must live unto God in The Truth, as those who are “alive from the dead”. We seek to crucify the flesh with the affections and lusts (Gal.5:24), and present ourselves as a Living Sacrifice before God. In view of all that He has done for us, this is our “reasonable service”, which will be amply rewarded when the Lord comes again.
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In an age where everyone is entitled to their own “point of view”, to say that someone who has a different take on things is in error is most frowned upon. It is thought that everyone has freedom of worship: they can worship whatever deity they choose, and in whatever manner they choose. This is seen to be a fundamental right, given to all people, and it is wrong to discriminate against a person on the basis of religion.
The God of the Bible, however, speaks otherwise. He has ordained a particular manner of approach before Him, and we can only draw near on His terms - which involve believing and obeying His Word: “He that believeth and is baptised shall be saved; but he that believeth not shall be damned” (Mrk.16:16). It is necessary to believe particular things to be saved, and a lack of belief in those things will only bring condemnation.
Jeremiah describes those who have “perverted” His words. Again, the apostle Peter describes a similar situation concerning the Scriptures “in which are some things hard to be understood, which they that are unlearned wrest, as they do also the other Scriptures, unto their own destruction” (2Pet.3:16). Notice again, to have a different “view” on what the Scriptures teach constitutes a perversion and a wresting of the Word, and those who do so do it to “their own destruction”.
The Apostle Paul also wrote: “…if any man preach any other Gospel unto you than that ye have received, let him be accursed” (Gal.1:8-9). Again, “there be some that trouble you, and would pervert the Gospel of Christ” (Gal.1:7). We must therefore embrace the Truth that saves, in opposition to the false Gospel that can only bring “destruction” in order to be accepted before our Creator, and to receive blessings from His Hand.
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The Bible way of salvation centers around Israel. Isaiah describes how: “Israel shall be saved in the Lord with an everlasting salvation: ye shall not be ashamed nor confounded world without end” (Isa.45:17). By contrast, the nations will ultimately be destroyed: “For I am with thee, saith the Lord, to save thee: though I make a full end of all nations whither I have scattered thee, yet will I not make a full end of thee…” (Jer.30:11). So the nations will be made a “full end” of, and Israel shall be saved with an everlasting salvation, “world without end.”
But Paul teaches that “they are not all Israel, which are of Israel” (Rom.9:6). Only those who share the faith of Abraham will so be “saved in the Lord” - and so what will remain when the nations have fully ended, will be a glorious race of men who have had faith in the promises of God. So Isaiah again describes: “thy people also shall be all righteous: they shall inherit the land for ever, the branch of my planting, the work of my hands, that I may be glorified” (Isa.60:21). The restored remnant, therefore, “shall be all righteous” and have an everlasting salvation.
It is logical that if “the covenants” and “the promises” pertain to Israel, that we who desire to also be beneficiaries must become part of that holy nation. Those who are not are “aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world” (Eph.2:12). But those who delight themselves in the ways of the Lord, shall glorify him, as Israel “world without end” (see Eph.3:19-21). We must therefore embrace the Hope of Israel, to inherit the covenants, and be granted the promises - only then will we receive salvation.
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God did in Christ something that the Law “could not do”: condemn “sin in the flesh”. There is some debate about what “sin in the flesh” actually is, but Paul defines his terms very clearly: “…Now then it is no more I that do it, but sin that dwelleth in me. For I know that in me (that is, in my flesh) dwelleth no good thing…” (Rom.7:17-18). It is apparent then, that he is referring to some element in his “flesh” which is “no good”, and which induces him to commit sin. Again, he says “O wretched man that I am! Who shall deliver me from the body of this death?” (Rom.7:24). This “sin in the flesh” renders the body mortal (2Cor.4:11), having the power of death (cp.Heb.2:14) - hence the Apostle also defines it as “the law of sin and death” (Rom.8:2).
It is said that Jesus was only “in the likeness” of sinful flesh, not the actual thing. But the Apostle disproves this by saying “forasmuch as the children are partakers of flesh and blood, he also himself likewise took part of the same…” (Heb.2:14). The Lord inherited “the same” flesh and blood nature as we - and therefore he also had “sin” in that flesh to be overcome and condemned. Again the word “likeness” is used of how he “was made in the likeness of men” (Phil.2:7) - and only the most unenlightened would argue that he was not an actual man, born of a woman, made under the Law (Gal.4:4).
In the death of Jesus, God condemned sin in the flesh, and in his resurrection, death was swallowed up in victory (Isa.25:8). The fallen state of man was thus judged against, and a means of salvation through resurrection was provided. These principles govern our salvation: we must therefore seek to understand and have faith in them, if we also wish to be delivered from this body of death!
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According to this verse, we each have a “mortal body”, also called “mortal flesh” (2Cor.4:11). This why we die: we inherit mortal flesh from Adam, as a consequence of his sin. As we read in Rom.5: “wherefore as by one man sin entered into the world, and death by sin; and so death passed upon all men [in whom] all have sinned” (Rom. 5:12).
Sin, then, is a constituent part of the human condition. “Sin” in today’s verse, is evidently not an act of transgression, but is something that is said to “reign” in our mortal bodies - if we allow it to. Hence Paul also describes it as “sin that dwelleth in me” (Rom.7:17,20) and how that “in me, that is, in my flesh, dwelleth no good thing”, but “the law of sin” (Rom.7:18,25).
This indwelling sin is the source of all committed sin. So Jeremiah declared: “the heart is deceitful above all things, and desperately wicked: who can know it?” (Jer.17:9), and Jesus: “for from within, out of the heart of men, proceed evil thoughts &c. … all these evil things come from within, and defile the man” (Mrk.7:21-23).
Some blame a rebel angel, the devil, for their sins, but according to the Bible, there is no need for such a being. Man is quite capable of sinning without the outside influence of a ‘rebel angel’. The problem is not an external tempter, but is “within” our own selves: “every man is tempted, when he is drawn away of his own lust, and enticed” (Jas.1:14). We must take responsibility for our own actions, and not allow Sin to reign, or dominate our thinking and lives: “ …bringing into captivity every thought to the obedience of Christ” (2Cor. 10:5). Only then can we be partakers of the life that can come through allegiance to Christ, through whom God condemned sin in the flesh (Rom.8:3).
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For believers in Christ, great care must be taken in controlling their words: “let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer any man” (Col.4:6). But by contrast, that which proceeds from the mouth and throat of the natural man, is as a poison - particularly the poison of a serpent. Serpent-speak only leads to death and the grave - hence the throat of the one who utters it, is “an open sepulcher”, or “grave” as the ESV renders it.
Paul warned Timothy: “Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee” (1Tim.4:16). Notice the point: “them that hear thee” - in other words, the doctrines that people hear from our mouths must not be perpetuating the Serpent’s lies, but must be presenting the Word of Life.
Words are the vehicles of meaning, and as such, they can bring life or death. The throat of false teachers is like “an open grave”. Ordinarily, graves are closed and sealed, as they contain death and decay. An open grave, however, reveals putrefaction, and the stench of rottenness - and is therefore an appropriate figure for the preacher of false doctrine.
In order to speak the gracious words of the Truth, we must prepare our hearts (Cp.Ezra 7:10), for: “a good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things” (Mat.12:25). Rather than to bring forth the evil treasure of curses and bitterness, the servants of the Most High will utter words that save. It is clear what we must do - we must cause the word of Christ to dwell in us richly (Col.3:16) - only then can we speak wholesome words that are worth hearing!
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The Bible doctrine of the judgment to come, is a first principle of the Gospel message. Hence Paul lists “eternal judgment” as one of “the principles of the doctrine of Christ” (Heb.6:1-2). The Lord when he comes again shall “judge the quick and the dead at his appearing and his kingdom” (2Tim.4:1), and the “judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?” (1Pet.4:17).
The Great Judge is the Lord Jesus Christ, appointed by God Himself. Hence Paul describes concerning the believers; “we shall all stand before the judgment seat of Christ” (Rom.14:10). Not that all men will be judged, for it is “many” and not all who shall be held accountable (Dan.12:2). And the basis of such accountability is knowledge: “therefore to him that knoweth to do good, and doeth it not, to him it is sin” (Jas.4:17). Sometimes it is thought that a person has to be baptised before they can be judged - and therefore they can evade judgement by declining baptism! But the Scriptures do not so teach: Faith in baptism is aways the basis of salvation, not rejection.
The judgement will include “the secrets of men”. “Some men’s sins are open beforehand, going before to judgment: and some men they follow after. Likewise also the good works of some are manifest beforehand; and they that are otherwise cannot be hid” (1Tim.5:24-25). Things that we can hide from others will be exposed in that day, whether they be good or bad.
There is a need therefore, to prepare for that day. Enlightened rejectors of the Truth will be accountable - hence there is a need to both know and obey the Gospel message. Only then can we be accepted by the Great Judge who laid down his life for his friends!
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The resurrection of Jesus Christ is a vital aspect of the Atonement. The Apostle Paul wrote: “if in this life only we have hope in Christ, we are of all men most miserable. But now is Christ risen from the dead… ” (1Cor.15:19-20). Again, Peter, speaking of the Ark that Noah built: “the like figure whereunto even baptism doth also now save us … by the resurrection of Jesus Christ (see 1Pet.3:21). Without the resurrection, there would be no hope, and no purpose to life.
It was in the resurrection that the victory over sin was obtained. Bro. Roberts wrote of this: “The resurrection is everything, without which the condemnation of sin in the flesh would have been nothing. The apostasy destroys this by making the condemnation everything and the resurrection of Christ a thing of which no reasonable account can be given so far as effecting our salvation is concerned.”— (Col.1:22.)” (The Christadelphian Magazine, 1873).
Death isn’t defined in Scripture to be a victory, but resurrection is: “death is swallowed up in victory” (1Cor.15:54), again, “…that mortality might be swallowed up of life” (2Cor.5:4). The resurrection of Messiah is absolutely indispensable to the Bible hope. Passing through death into resurrection, he obtained victory over that which has the power of death. Whilst the churches place all emphasis on the death of Christ - falsely claiming that it pays for our debt of sin - our hope lies in his resurrection. The Lord’s brethren have “a living hope by the resurrection of Jesus Christ from the dead” (1Pet.1:3). If we wish to be saved through his resurrection, we must crucify the flesh, (Gal.5:24) as did he, that we can look forward to being given a coronal wreath of victory when he comes again (1Cor.9:25).
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It is written in the book of Ecclesiastes: “dead flies cause the ointment of the apothecary to send forth a stinking savour: so doth a little folly him that is in reputation for wisdom and honour” (Eccl.10:1). This principle is seen in the life of David, particularly with regard to his sin with Bath-Sheba. Whenever David is spoken of, his sin comes to mind – his reputation is sullied, and his folly is like dead flies in the apocathary’s ointment.
A feature which is also most remarkable, is that when confronted with what he had done, David immediately made confession to his God. Notice the words used – brief, but powerful. There were no excuses, or mitigating factors, just a simple “I have sinned against the Lord”. What a tremendous humility this man had!
Psalm 51 was penned with reference to David’s sin with Bath-Sheba. In it, he recognised that there was no offering under the Mosaic Law that could atone for what he had done. The Law condemned him, yet he found grace and forgiveness in the sight of his God, because of his humble and contrite spirit: “the sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise” (Psa.51:17).
The case of David’s forgiveness should be a source of great encouragement to us. It is unlikely (although possible) that we will sin to such an extent that we commit adultery and murder. David was forgiven for these – how much more then, can we find forgiveness before God! Indeed, his example is given in Romans 4 as an example of how God can justify the ungodly (Rom.4:5-7). We must therefore confess and forsake our sins, and humble ourselves before God as he did – and then, in Christ’s fellowship, we too can find forgiveness in His Sight.
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The intensity of Messiah’s anguish is described thus: “Being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground” (Lu.22:44). It has been said that the prayer of Jesus was that the trial would be over quickly, but the record in Mark specifically rules that out: “he said, Abba, Father, all things are possible unto thee; take this cup away from me: nevertheless not what I will but as thou wilt” (Mrk.14:36). Here, the prayer is that a different way might be found: that the cup of suffering be taken “away” - but all according to God’s Will.
When Jesus came into the world he said, “Lo, I come to do thy will, O God” (Heb.10:9). Despite the intensity of his anguish, he remained steadfast to the end. Alluding back to his prayer in the garden, we read: “…when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him out of death, and was heard in that he feared…” (Heb.5:7). There was no other way, he had to drink from the cup - but his prayers were heard, and so he was “raised up from the dead by the glory of the Father” (Rom.6:4).
Genesis 3 describes the Serpent’s condemnation: “ …it shall bruise thy head, and thou shalt bruise his heel…’ (Gen.3:15). In Messiah’s death, there was a temporary victory for the serpent: his walk in life was interrupted. But in his resurrection, the Serpent was given a fatal death-blow, as the Lord was raised in victory. The hope of the true believers is that they might be given the same victory as he: “…that mortality might be swallowed up of life” (2Cor.5:4). I This is the joyous vision set before Messiah’s brethren that they also might be saved out of death - if they believe and walk in his ways.
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Paul also speaks of those who will “inherit the kingdom” or otherwise, saying thus: “know ye not that the unrighteous shall not inherit the kingdom of God?” (1Cor.6:9). And again, he writes: “Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God…” (1Cor.15:50).
It is clear then, that those who will inherit and enter into the Kingdom of God are the righteous, who are no longer flesh and blood, but energised by the Spirit in glorious incorruptibility – just like their Lord himself (see context of 1Cor.15).
Matthew 25 describes the qualifications for entry into the kingdom: “I was an hungered and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger and ye took me in: Naked and ye clothed me: I was sick and ye visited me: I was in prison and ye came unto me” (Mat.25:35-36).
None of these things require great skill or training: they are simple things that the lowliest disciple can do. And these are things that the faithful do without even realising it, saying: “Lord, when saw we thee an hungered, and fed thee etc.” (Mat.25:37-39). Notice, this doing of good to the brethren - and so to the Lord - is so ingrained in them, that they don’t even know they have done it!
But for the unfaithful, they didn’t even see the opportunity to attend to their brethren’s needs, also asking: “Lord, when saw we thee an hungered etc.” The simple things by way of tending to each other’s needs, are the things that can so easily be overlooked, as in this case of the rejected. Yet they are necessary for the righteous to enter into the joy of their Lord. To meet with the Lord’s approval, the faithful must seek the opportunity to care for their brethren and sisters: then they shall be blessed by inheriting the kingdom with him.
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It has been said from this, that Christ cannot come again until we have preached enough. However, the verse is being wrested from it’s context - it goes on to say: “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place (whoso readeth, let him understand:) then let them which be in Judea flee to the mountains…” (vs.15-16)”. The abomination spoke of by Daniel would take place in the disciples’ own day - hence they were to flee to the mountains when they beheld it’s presence. And the “end” is evidently speaking of the end of Judah’s commonwealth, and the destruction of the temple in AD70.
In keeping with this, “the great commission” was something commanded specifically to the Apostles. Hence, the resurrected Jesus told them: “…ye shall be witnesses unto me both in Jerusalem and in all Judea, and in Samaria, and unto the uttermost parts of the earth” (Acts 1:8). And again, Paul spoke of “the hope of the Gospel … which was preached to every creature which is under heaven” (Col.1:23). And again: “the word of the truth of the gospel; which is come unto you, as it is in all the world” (Col.1:5-6). So the command was given to the Apostles, and they duly fulfilled their mission.
There is a general need to preach - but to preach the right things! Some preach “another gospel” (see Gal.1:1-10) which cannot save. There is a specific day appointed for Christ to return (Acts 17:31), hence it is just not true to say that he is being hindered by a lack of our preaching - but in any case, those who make this claim are not preaching the True Gospel themselves! We must both know and share the One Gospel, so that at the appointed day, we might be accepted as lovers and exponents of the Truth that saves.
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These words define for us what the three “weightier matters of the law” of Moses are:
The first is Judgment. We are familiar with this, perhaps, more than the other two aspects, as the law contained many judgments against committed sin. But there is a principle that “as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law” (Rom.2:12). Those who do not know the law will not be judged by it – why judge them for not keeping a law they have never heard of? But those who did live under the law will be judged according to it.
The second matter is mercy. Mercy is not generally thought of as being an aspect of the Law. It is written that, “He that despised Moses’ law died without mercy under two or three witnesses” (Heb.10:28). But for those who did not despise it, but delighted in it, mercy would be extended. Hence the Psalmist wrote: “Let thy tender mercies come unto me, that I may live: for thy law is my delight” (Psa.119:77).
Finally, the third aspect is faith. One of the functions of the law was to direct those who lived under it to the Lord Jesus Christ, to be justified by faith: “the law was our schoolmaster to bring us unto Christ, that we might be justified by faith” (Gal.3:24). The law “made nothing perfect, but it was the bringing in of a better hope, by which we draw nigh unto God” (Gal.7:19, AV margin).
In each of these “weightier matters”, we find principles that we must follow, even though we are not under the Law of Moses. If we desire to be accepted in the sight of God, we must demonstrate the qualities of judgment, mercy, and the faith. Then, there will be no “woe” unto us, as we will be approved according the lovingkindness of our Lord.
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In this parable, certain people were invited to a wedding, but “they would not come”. Others also received the invitation, and they “took his servants, and entreated them spitefully, and slew them” (Mat. 22:6). Hence, the king whose Son was to become married “sent forth his armies” and destroyed the murderers and their city.
This parable finds a literal counterpart in the way in which the Lord Jesus Christ and his apostles were treated. They were despised, spurned, and killed: hence the Roman armies were brought against Israel to destroy their city. These invading soldiers were “his armies”. Again, Daniel describes them as “the people of the prince” (Dan. 9:26). Also, it was reported of Stephen, “we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us” (Acts 6:14).
Therefore, it was “the king” himself, who brought the Romans against Israel as “his armies”, to destroy that place. In a similar way, the king of Babylon is described as “my servant,” performing the Will of God against Israel (Jer. 27:6), and the Philistine overthrow at Shiloh is attributed to God (Jer. 7:12, 34).
In the future, God will again bring the nations against Israel (cp. Joel 3:2, Zech. 14:2), but upon their repentance, “then shall the Lord go forth and fight against those nations…” (Zech. 14:3). God will certainly judge his people by the hands of the nations, but He will restore them again: “his anger endureth but a moment, in his favour is life: weeping may endure for a night, but joy cometh in the morning” (Psa. 30:5) - a wonderful day to look forward to!
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Christ came to save sinners: “…for when we were yet without strength, in due time Christ died for the ungodly … But God commendeth his love toward us, in that, whilst we were yet sinners, Christ died for us” (Rom. 5:8). The Jewish leaders sought to establish their own righteousness (Rom. 10:3), and thought that keeping the law could save them. But going about to justify themselves, they had “not submitted themselves unto the righteousness of God” (Rom. 10:3), and instead brought condemnation upon themselves.
It is also written: “The wicked are overthrown, and are not: But the house of the righteous shall stand” (Prov. 12:7). Hence, we have the wicked and the righteous - but how so, given our considerations above? The harlot Rahab provides an example: her house remained standing, whilst the walls of Jericho fell (see Josh. 6:17). But how was a harlot considered righteous? By her faith: “by faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace” (Heb. 11:31). She repented of her sins, and had faith in being saved when all around her, the walls were tumbling down.
In Rahab, we see how Publicans and Harlots will enter the kingdom before the self-righteous Jewish leaders. Salvation is not of works, lest any man should boast (Eph. 2:9): “But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness” (Rom. 4:5). If we would be saved like faithful Rahab, we must also turn from our sins, and believe in the promised salvation of God. Then, we shall be delivered from the wrath to come (1 Thes. 1:10), and be part of the glories of the coming kingdom.
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The Psalmist also writes: “For, lo, the wicked bend their bow, they make ready their arrow upon the string, that they may privily shoot at the upright in heart”. It is a characteristic of the wicked that they oppress the righteous. Their tongues are like bows, and their words like arrows shot out. The faithful, however are able to resist those arrows: “…above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked” (Eph.6:16). The shield of faith enables the believers to overcome all the “lies” aimed at them by the adversary.
Israel in Jeremiah’s day, were “not valiant for the Truth upon the earth”. And in New Testament times, Jude writes: “…that ye should earnestly contend for the Faith which was once delivered unto the saints” (Jude 3). In our day, perhaps more than any other, it is necessary to be valiant for the Truth, and contend for the Faith - and that “earnestly”. Jeremiah continues to describe how “they will deceive every one his neighbour, and will not speak the Truth: they have taught their tongue to speak lies…” (v5). And in our day also, there is a dearth of those who love the Truth (2Thes.2:10). Most men and women rather “walketh in a vain shew” (Psalm 39:6), for “most men will proclaim everyone his own goodness” (Prov.20:6). Being preoccupied with making a show of goodness, most folk are not lovers of Truth, but lovers of their own selves (1Tim.3:2).
Rather than to “proceed from evil to evil” a righteous man will progress “from faith to faith” (Rom. 1:17). There is a vital need to embrace the Truth, to withstand the errorists, and to be faithful to the high calling of the saints in light. And this is something the righteous will do gladly!
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It is written: “the fear of the Lord is the beginning of knowledge; but fools despise wisdom and instruction” (Prov.1:7). The wisest men of this world reject the word of the Lord, and so show themselves to be but fools. As Paul has it: “professing themselves to be wise, they became fools” (Rom.1:22). And again, after citing today’s verse: “…Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? (1Cor.1:19-20).
In our age, to believe in the Bible and it’s Creation account regarding Adam and Eve, for instance, is regarded as “childish” and naive. The wisest men of this age, despite their intellectual capabilities, cannot receive the things of the Spirit of God. Though men may make incredible advances in medicine, technology, cosmology and other areas, there is something that no man can do: prevent death. Death comes to all sooner or later, and the best of men’s endeavours cannot prevent it. The wisdom of God, however, can. Those “that believe” will be saved through heeding the Word preached, and those fools who “have rejected the word of the Lord” will themselves be rejected. As it was written of the priests of Israel: “my people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee…” (Hos.4:6).
The Divine arrangement is designed so that no man can glory in their own abilities and prowess: “that no flesh should glory in his presence” (1Cor.1:29). Men can only be saved by becoming like children (Mat.18:3), in terms of their teachableness, and by believing the Gospel preached to them. Having no regard for the folly of human theories, we must embrace the Truth that saves - and the Word that teaches us about it.
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“There is a way which seemeth right unto a man, but the end thereof are the ways of death” (Prov.14:12). It is important therefore, to ensure that what we believe, and what seems right to us, is actually the Truth - for “lying words” “cannot profit”. Only those who love the Truth will be saved - those who trust in a lie - even if sincerely - “cannot profit” from it.
Accordingly, Paul describes a false religious system “…with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish: because they received not the love of the Truth that they might be saved” (2Thes.2:9-10). Again, this verse explicitly states that only those who “love the Truth” as distinct from lies will “be saved”. For example, the common teaching of Christendom - which is astray from the Bible - is that man has an inherent immortal soul that ascends to heaven at death, whereas the Bible teaches that “no man hath ascended up to heaven” (Jno.3:13), and that the true hope of the believer is to be made alive again when the Lord returns (2Tim.4:1, 1Cor.15:23). This demonstrates that what the churches teach is “another gospel” (Gal.1:6), taught by those who would “pervert the gospel of Christ” (Gal.1:7). It is a lie, “that cannot profit” or save those who believe in it.
But how are to know what is True? Only by taking heed to the Word of God (2Pet.1:19, Psa.119:9) can we be saved, and cleansed from our sins. God’s Word “is truth” according to the Lord (Jno.17:17), echoing the Psalmist who wrote: “thy Word is true from the beginning” (Psalm.119:160). We must shun the theories of men, and compare everything that we believe with the revealed Word of God - by this means we can trust in true words, that can profit!
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Some groups self identify as being “progressive churches”. Associated with this, is an “open fellowship” policy, and acceptance of certain behaviors and beliefs which are rejected by “traditional” churches. No longer being shackled by out-dated dogmas, the “progressive” church seeks to change, move on with the times, and be freed from the constraints of “traditional” approaches.
However, the Bible warns us against such an approach. It identifies certain false teachers thus: “While they promise them liberty, they themselves are the servants of corruption … For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning” (2Pet.2:19-20).
Those who promise liberty from previous Scriptural constraints are thus condemned by the Holy Writ. In fact, our verse for today demonstrates the need, not to move with the times, but rather turn back to “the old paths, where is the good way, and walk therein”. The times may change, but the principles of God remain true: “I am Yahweh, I change not” declared the Lord through his prophet (Mal.3:6). The only change we must be subject to, is to have faith in the promises God made to the patriarchs many years ago - and develop into conformity with the image of Christ (Rom.8:29, 12:2).
“Progressive Christians” regard us as being “old fashioned”, “slavishly adhering to Victorian values” - but this charge is just not true! We seek to live the principles of the Age to Come - hence, we are not behind the times, but ahead of them! Men and women of faith must seek the former paths, walk in them, and by doing so, prepare for life in the future Kingdom of God!
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Some disparage the need for study, saying that it is important to live the Truth, as opposed to studying it. As with many errors, there is some truth in the premise - yes, it is important to demonstrate the principles of the Truth in action. But that should not be seen as being in opposition to studying the Word - rather it is the logical outcome of it. It is written: “let us not love in word, neither in tongue; but in deed and in truth” (1Jno.3:18). Notice the importance of Truth as well as deeds - doctrines do matter, as Jesus bade his disciples to “beware” of the doctrines of the Pharisees and Sadducees. Paul also uses the phrase “sincerity and truth” to describe the worship of true believers (see 1Cor.5:8). Again, sincerity is important - but so is Truth: it is quite possible to be sincerely wrong!
The Apostle showed the importance of true doctrine 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 hear thee” (1Tim.4:16). According to Paul therefore, doctrine saves! This is why the True Gospel comprises “the power of God unto salvation to everyone that believeth…” (Rom.1:16). Those principles can only save those who “believeth” - without such a belief, salvation cannot be extended.
Our adversaries characterise us as teaching “salvation by doctrinal correctness” - but again, that is not the whole truth. We teach that it is necessary to have faith in the promises of God, to be saved by them (see Rom.4). But also, that even if we do believe, we must demonstrate our faith in the things we do (see the epistle of James). Rather than to to disparage those who do Bible Study, all of Messiah’s brethren will be students of the Word - and doers of it!
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There are those who postulate that temptations to sin come from a fallen rebel angel: a personal devil. However, the Lord Jesus Christ contradicts this notion, claiming that the evil deeds described in this verse proceed “out of the heart”.
The prophet Jeremiah also described the natural condition of men’s hearts: “the heart is deceitful above all things, and desperately wicked: who can know it?” (Jer.17:9). Notice the expression “above all things” – hence even if there were a rebel-angel called Lucifer, the heart of man would be more wicked than him also! There is no need for a rebel angel to entice man to sin: he is quite capable of doing that by himself!
James spoke of the process of temptation thus: “every man is tempted when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished bringeth forth death” (Jas.1:14-15).
These verses demonstrate that whilst some claim that human nature is fundamentally good – i.e. there is some element of good in every man – that this is just not true. The Apostle Paul described his own experience of temptation to sin: “Now then it is no more I that do it, but sin that dwelleth in me. For I know that in me (that is, in my flesh) dwelleth no good thing…” (Rom.7:17-18).
We need to be able to identify the enemy in order to resist it. Once we recognise that the root cause of committed sin is “sin in the flesh”, we can no longer pass the blame to a rebel angel. The fault is with us, and we need to strive against the sin that dwells in us, like the Apostle Paul did.
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There will be two gatherings of the nations to Israel: first, in battle, and then in worship. Firstly, Zechariah prophesied: “…I will gather all nations against Jerusalem, to battle…” (Zech.14:2, also Joel 3:2), This is the time of Jacob’s trouble, from which she shall be saved (Jer.30:9). But once the nations have been judged by the God of Israel, it will be imposed upon them to revere God’s chosen race: “for that nation and kingdom that will not serve thee shall perish; yea those nations shall be utterly wasted” (Isa.60:12).
This second gathering will be when the nations shall be gathered to Jerusalem to worship - hence Micah wrote: “…the mountain of the house of the Lord shall be established in the top of the mountains, and it shall be exalted above the hills; and the people shall flow unto it, And many nations shall come, and say Come, and let us go up to the mountain of the Lord, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for the law shall go forth out of Zion, and the word of the Lord from Jerusalem” (Mic.4:1-2).
In that day, Jerusalem shall become “a praise in the earth” (Isa.62:7, cp. Jer.33:9), and shall constitute “the city of the great king” (Mat.5:35). The kingdom of Israel shall be the centre of Messiah’s operations in the earth (Lu.1:31-32), with his extended empire spanning the globe. This is something that we must prepare for! In an age of rising antisemitism, we must recognise that the Lord does have a future purpose with that race of men, and trust that the deliverer shall arise to turn ungodliness out of Jacob (Rom.11:26). We must turn from ungodliness now, in preparation for that great day, for only then could we be partakers of those blessings to come!
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In this parable, the thorns are defined in verse 22: “He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and it becometh unfruitful” (Mat.13:22). The “care of this world” can so easily distract our attention from the needs of the growing seed - in fact, those thorns are hostile toward it, preventing it from becoming fruitful.
The Apostle also uses a similar application: “that which bearers thorns and briars is rejected, and is nigh unto cursing; whose end is to be burned” (Heb.6:8). This is the ultimate end of those who become so distracted by worldly matters, that the seed dies, and there is nothing left worthy of perpetuation into immortality.
Paul also exhorted Timothy: “Thou therefore endure hardness, as a good soldier of Jesus Christ. No man that warmth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier” (2Tim.2:3-4). We have an example of this in the case of King David, who famously sinned with Bath Sheba. He was chosen by God to deliver Israel out of the hand of their enemies, yet rather then being at the forefront of the battle, he remained at home and committed adultery with Bath Sheba.
Again, Peter warns of those who have “escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, [and] they are again entangled therein, and overcome…” (2Pet.2:20). The cares of this life, and the deceitfulness of riches can so easily develop in our hearts, without our realising it! Our primary focus must be on seeking first the kingdom of God and His Righteousness (Mat.6:33), and then thorns will be kept at bay!
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Messiah had earlier taught that “evil and an adulterous generation seekest after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas” (v39). In the case before us, the queen of the south saw no sign. She came with a specific intent to hear Solomon’s wisdom. Coming from the “uttermost parts of the earth”, she exerted great effort in her quest - and so provides a wonderful illustration of diligence in seeking out the wisdom of God. It is written: “he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him” (Heb.11:6). The diligence of this queen is an example of this, making the great effort to travel many miles to seek Divine Wisdom.
The Lord Jesus Christ is “greater than Solomon”, and his Wisdom is likewise to be sought after. He is “of God made unto us wisdom…” (1Cor.1:30). He is the Word made flesh, and we must show all due diligence to seek after his teachings, which are able to make us wise unto salvation. In our day, the Bible is freely available: we do not need to show diligence to obtain a copy of it. However, we do need to show all due diligence in seeking out the hidden treasures therein.
The Apostle’s exhortation is: “study to shew thyself approved unto God, a workman that needeth not to be ashamed…” (2Tim.2:15). We need to labour in the word and doctrine (1Tim.5:17), and like the Bereans of old search the Scriptures daily (Acts 17:11) to find out its message. The queen of the south will rise up in the resurrection because she sought out Divine Wisdom: we must apply the same effort to seek out the wisdom of the revealed Word, so that we will be blessed with her when Messiah comes again!
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Sometimes meekness is confused with weakness. However, it takes great strength of mind and character to be truly meek. Moses, we are told, was “very meek, above all the men which were upon the face of the earth” (Num.12:3). His meekness and humility is seen in his actions. Numbers 12 describes how Miriam and Aaron spoke against Moses, yet he did nothing to justify himself. He allowed his God to demonstrate His Approval of His chosen prophet (verses 7-8). Another notable occasion is when Korah, Dathan and Abiram rose up in a rebellion against him with 250 princes: his response is recorded: “And when Moses heard it he fell upon his face: and he spake unto Korah, and unto all his company, saying, Even tomorrow the Lord will show who are his …” (Num.16:5). Notice, he did not justify himself, or his position in any way, he rather allowed his God to demonstrate who He had Chosen.
The believers in Christ should show the same spirit as that of Moses: “…the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, in meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth” (2Tim.2:24-25). Self justification is not required, God will make known His Choice at the appropriate time.
The greatest demonstration of meekness is seen in the Lord Jesus Christ: “Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously…” (1Pet.2:23) - and it is in this way that we “should follow his steps” (v22). Learning of the Master, the brethren of Christ trust in their God to be with them: and that He will make known His Approval, or otherwise, in due course.
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The disciple’s life is one of self-denial, following the Lord. Paul is an example of this: “I die daily” he says (1Cor.15:31). Again, “I am crucified with Christ” (Gal.2:29). And again still: “they that are Christ’s have crucified the flesh with he affections and lusts” (Gal.5:24). The Lord Jesus Christ laid down his life for his friends (Jno.15:13), and we must lay down our lives in service to him, yielding ourselves as a living sacrifice (Rom.12:1-2), and crucifying the flesh.
We need to be among those that “follow the Lamb whithersoever he goeth” (Rev.14:4). Peter was rebuked by the Master for a particular statement he made: “…he rebuked Peter, saying, Get thee behind me, Satan: for thou savourest not the things that be of God, but the things that be of men” (Mark 8:33). Peter had taken it upon himself to lead the Master into a course that would have avoided his suffering - yet the Lord put him in his proper place: not leading, but following behind Jesus. How beautiful it is then, that when come to Peter’s first Epistle, he himself exhorts: “For even hereunto were ye called: because Christ also suffered for us, leaving us example, that ye should follow his steps…” (1Pet.3:21). To follow the steps of the Lord then, is a prerequisite for salvation, which Peter was taught, and then exhorted others to do.
If we do not take up the cross and follow the Master we will not be “worthy” of him. But the true believers fellowship his sufferings, and are “counted worthy of the kingdom of God” (2Thes.1:5). If we walk even as he walked (1Jno.2:6), we will be led through the tribulations of life to the glory to come. That is the hope and earnest desire of the true believers in Christ.
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Paul spoke similarly: “… when we were without strength, in due time Christ died for the ungodly” (Rom.5:6). And again: “…God commendeth his love toward us, in that, while were were yet sinners, Christ died for us” (v8). We learn therefore, that Jesus died for the “sinners” and the “ungodly”. As the Lord also taught: “they that be whole need not a physician, but they that are sick” (Mat.9:12) That is, those who recognise their need for healing, can come to the Lord for the cure of the malady of sin.
But true believers are not “miserable sinners” as the Book of Common Prayer has it. This was the state of Israel: “we are all as an unclean thing, and all our righteousnesses are as filthy rags, and we all do fade as a leaf… ” (Isa.64:6). This verse sometimes used to describe our current position before God - but if we are justified by faith (Rom.4), this is not so. The great company of the redeemed are: “they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb” (Rev.7:14). They are not wearing filthy rags, but linen garments provided by God himself: “to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints” (Rev.19:8).
It is not humble or wise to bemoan our perceived present state of sinfulness. The brethren of Christ will rather humbly adorn the garments provided for them, in recognition of the Grace of God in which they stand. Being formerly the “ungodly” and “sinners”, they are justified by faith, and repent of their wrongdoing. The saints are not “miserable sinners”, but rejoice in their imputed righteousness, out of thanksgiving for the exalted position that they share!
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This passage demonstrates the mighty power that Messiah had, in even having authority over the winds and the sea. But the incident described here also teaches us spiritual principles. In Scripture, the sea is sometimes used to represent peoples, as in Isaiah chapter 57: “the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt” (Isa.57:20).
Again, the Lord spoke in symbolic terms: “There shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring” (Luk.21:25). Here again, the roaring of the sea and waves represent unrest and distress amongst the nations – with perplexity.
The world around us is in this turbulent state. The leaders of nations seek for peace, but it eludes them: they cannot still the waves. But the Lord Jesus Christ can: when he comes again, he will calm the sea of nations, just as he calmed the waters in Matthew 8. So, we read of John’s vision: “Before the throne there was a sea of glass like unto crystal…” (Rev.4:6), and again: “I saw as it were a seal of glass having been mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God” (Rev.15:2).
These are the days that we yearn for, when there shall no longer be unrest, but the sea of nations shall be perfectly still, with no ripple of violence. And rather than casting up mire and dirt, the subdued seas will be transparent, clear as crystal. Messiah will accomplish that which the world leaders cannot: may that day quickly come!
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Naturally speaking, a person on a journey would choose the wide open path which most people use – to intentionally decide to use a narrow and difficult route instead would not be normal. But the call of Messiah is not normal so far as fleshly things go: it is a call to exclusivity, and separation. It is a call to choose the only way that leads to the desired destination, away from the multitudes. The journey may well be a lonely one as there are very few travelling companions by comparison, but when the destination is reached, it will all be seen to be worthwhile.
There is then, a specified Way that leads to life. It is a Way ordained by God from the beginning, and it is the only route to obtaining life. From the beginning it was so, for in expelling the first sinful pair from the Edenic Paradise, it is recorded that: “he drove out the man; and he placed at the east of the Garden of Eden, Cherubim and a flaming sword which turned every way, to keep the way of the tree of life” (Gen.3:24).
Although man was expelled from the Garden, and all the privileges thereof, he would not be without hope. There was a Way: “the way of the tree of life”, and that Way was preserved by the Cherubic flaming sword. Although the garden in Eden is no longer extant, the principle remains: access to the antitypical tree of life is the hope of true believers (see Rev.2:7).
Whilst there is a temptation to join the majority in their pathway, we must set our sights on the final destination, and fellowship only those who are on the same journey – though they be but few in number. Only if we walk along the path of life will we have access to life everlasting: otherwise we will remain in the congregation of the dead (Prov. 21:16).
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The Bible teaches that whilst God is everywhere present by His Spirit, (Psa.139:7), He also has a specific dwelling place: “in heaven”. Again, Paul teaches that the Lord “only hath immortality, dwelling in the light which no man can approach unto…” (1Tim.6:16).
The OT fully accords with this teaching. The Psalmist speaks of how “the Lord looketh from heaven; he beholdeth all the sons of men. From the place of his habitation he looketh upon all the inhabitants of the earth” (Psa.33:13-14). Again, through the prophet Isaiah: “…for thus saith the high and lofty One that inhabiteth eternity, whose name is holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit…” (Isa.57:15). Three times in his dedicatory prayer at the inauguration of the Temple, Solomon asks God to hear those who pray towards it: “then hear thou their prayer and their supplication in heaven thy dwelling place, and maintain their cause” (1King8:39,43,49).
Again, whilst common church teaching is that God is “without body or parts,” the Bible does not so speak. The BASF expresses the situation thus: “the supreme self-existent Deity, the ONE FATHER, dwelling in unapproachable light, yet everywhere present by His Spirit, which is a unity with His person in heaven” (Clause1).
In the beginning, Man was made in God’s own Image (Gen.1:26-27) - hence God has a form, or image. Again, Jesus is set down at the Right hand of God (Heb.12:2): but where is he sitting if God has no form, or material existence? These things are important to consider, for to know God “is life eternal” (Jno.17:3). We must endeavour to know the Truth concerning the manner of our Creator’s existence, and his purpose with mankind and the earth; for this is “life eternal”!
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It is a characteristic of human nature, to be taken in by an outward display of things. So the Master upbraided the Scribes and Pharisees for exploiting this trait: “Woe unto you, scribes and Pharisees, hypocrites! For ye are like unto whited sepulchers, which indeed appear beautiful outward, but are within full of dead men’s bones, and of all uncleanness. Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity” (Mat.23:27-28).
These were that class of men whom the Lord later condemned by saying: “that thou hast a name that thou livest, and art dead” (Rev.2:1). Demonstrating an outward display of being devout and sincere, they commanded the praise of men – which is all they actually desired. They had their reward (Mat.6:1,2, 5) and will fail at the Judgment Seat of Christ: their inward heart was only evil.
Rather than to covet the praise of men, the true believers seek to only please the One who has purchased them with his own blood (Acts 20:28). They are a despised minority – and like their Lord – are rejected of men (cp.Isa.53:3). In fact, if we find that we are becoming popular, that is the time to worry, for what we are doing may be pleasing to men of the flesh! So Messiah continued: “Woe unto you, when all man speak well of you! For so did their fathers to the false prophets” (Lu.6:26).
We must seek first the affairs of the kingdom to come (Mat.6:33), when Messiah shall “not judge after the sight of his eyes” (Isa.11:4), but righteously. We must not crave the respect and adoration of men: our part is rather to suffer with the Lord, to be approved by him at his coming again.
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Here, Saul was sent to destroy Amalek: “Now, go and smite Amalek, and utterly destroy all that they have, and spare them not” (1Sam.15:3). However, Saul did not do this. He claimed obedience, but he kept the best for himself. He said to Samuel: “I have performed the commandment of the Lord” (v13), but when challenged, he further said: “the people spared the best of the sheep and of the oxen, to sacrifice unto the Lord thy God; and the rest we have destroyed” (v15). Notice that Saul claimed it was the people who had failed, and justified the sin by imputing a religious motive to it: it was spared so that it could be used in service to God.
We must also war against the power of Sin: “For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds; casting down imaginations and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ” (2Cor.10:4-5). The requirement is to war a warfare against Sin in it’s various manifestations. We are commanded to “…make not provision for the flesh, to fulfil the lusts thereof” (Rom.13:14). This is what Saul did: he made provision for the flesh in keeping the best for himself, with the excuse he would use it in Divine service.
In our warfare against the flesh, some sins are easier to combat than others. It is all too easy to retain those things that we can delight in, under the guise of using it in the Truth’s service. For example, we have heard some justify gambling by saying that they would give any winnings into the ecclesial funds! But we must destroy every work of sin that we can identify in our lives. Only then will we overcome the world, and gain the victory through Christ.
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This verse helps with defining the Name of God. God revealed himself to Moses, commanding him to address Him by the name “Yahweh”. Sometimes it is thought that the word from which this Name is derived, is present tense: as for example, the KJV rendering in Exodus 3:14 has it: “I AM THAT I AM”. Others use the future tense: “I will be who I will be”. But which is correct? The correct interpretation is that which allows the Scripture to explain itself! The Name “Jesus” is selected because “he shall save his people from their sins”. The Hebrew for “Jesus” is made up of two words the contraction of Yahweh: “Yah” (he will) and “Shuah” (to save), which together signifies “He shall save” - according to the Spirit’s own definition!
Exodus 3:15 states the name to be “Yahweh Elohim”, which is literally: “He Will Be Mighty Ones”. But how can this be so? The example of Jacob is helpful here, he uses the same word - but this time, in a past tense: “… with my staff I passed over this Jordan; and now I am become two bands” (Gen. 32:10). Jacob had become two bands - which is to say, those bands were derived from him, as their father. Likewise, it is the future purpose of Yahweh to become mighty ones - all His sons and daughters. We might say that the Name is a family Name - it expresses the Fathers intent to multiply and propagate a great multitude: “Yahweh Elohim”.
But if we wish to be part of the Father’s Purpose, now is the time of preparation. We must become his children by being “born again” and allowing His Word to work within us. We must thus become the “image of him that created” us (Col.3:10) - and then, we will be part of that future glory: a mighty host all displaying the Fathers Glorious array of Attributes, throughout the ages to come!
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This is one of the very few passages in Scripture, which describes the circumstances of the kingdom beyond the Millennial reign of Christ. We know that this is beyond the 1000 years, because the next verse states that “there shall be no more death”, and we know that “the last enemy that shall be destroyed is death” (1Cor.15:26).
It is important to recognise that the Kingdom will continue beyond the Millennium, but in a changed form. 1 Corinthian 15 describes this: “then cometh the end, when he shall have delivered up the kingdom to God…” and again: “when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all” (1Cor.15:24,28). After Messiah’s 1000 year reign then, the situation will prevail when God is “all in all” and all things will be subject to Him – even including the Son himself.
Briefly, the phrase “all in all” signifies that all of God will be in all of man. That is, the earth will be filled with His Glory (Psa.72:19), for all that will remain shall be an immortal multitude in whom the glorious attributes of the Father will be seen. In that day, as our verse has it, “He will dwell with them … and God himself shall be with them, and be their God”.
The same expression is used in relation to the ecclesia now: “which is his body, the fulness of him that filleth all in all” (Eph.1:23). Therefore, we need to prepare for the future now! If we wish to be part of that multitude who show forth the Glory of God in the future, we must endeavour to show forth the virtues of God now (1Pet.2:9)! Only if we do this will we be suited for immortality - and only then will we be glorified with the Master.
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It is sometimes suggested from this verse, that the ways of God are impossible to understand. There is an element of truth in this, as it is also written: “O the depth of the riches of both the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out” (Rom.11:3). However the context in this passage from Isaiah is to do with apostate Israel, who refused the Wisdom and Word of God. Their thoughts and ways differed from those of the Lord, hence they were told: “let the wicked forsake his way, and the unrighteous man his thoughts” (Isa.55:7).
Whilst the thoughts and ways of God cannot be discerned by the natural man by natural means (cp.1 Cor.2:14) - as per Rom.11:3 (above), they have been revealed in the words of Scripture. The Bible itself enables us to know and understand our Creator. Hence Jeremiah exhorted: “let him that glorieth glory in this, that he understandeth and knoweth me…” (Jer.9:24). And similarly, Messiah prayed: “this is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent” (Jno.17:3). It is imperative therefore, to “know” and “understand” both God and His Son - our very salvation depends on it!
Because God’s ways are higher than the ways of the natural man, we must conform our ways to His. Hence it is written: “the way of life is above to the wise, that he may depart from hell beneath:” (Prov.15:24). And again: “if ye be risen with Christ, seek those things which are above…” (Col.3:1). It is possible to know and understand the God of Heaven to the extent to which He has Revealed Himself in His Word. We must therefore search the Scriptures to find these things out, and glory in knowing and understanding our Creator.
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Today’s verse describes the future judgment on the Roman religious system, and the call for the people of Israel to depart, and “come out” from it. Then, there will be provision for those who turn to the Truth to be spared in the day of judgment.
“The Lord knoweth how to deliver the godly out of temptation, and to reserve the unjust unto the day of judgment to be punished…” (2Pet.2:9). When the Lord determines to judge a people, the righteous are given the opportunity to escape. There are many examples of this in Scripture: The case of Noah’s family being saved from the flood, the occasion where Lot was delivered from Sodom, and Rahab and her family being spared when Jericho was destroyed. And we also have the example of Israel itself being judged. Numbers 16 describes the rebellion of Korah against Moses and Aaron. And when they were to be judged, the people were told: “…Depart, I pray you, from the tents of these wicked men, and touch nothing of their’s, lest ye be consumed in all their sins” (Num.16:26). They were spared when the wicked were judged.
Our own position is similar. The world and it’s false worship is about to be judged by the Son of the Most High - and we need to be found separate from it’s wickedness: “Come out from among them and be ye separate, saith the Lord” (2Cor.6:17). The world is about to experience the greatest judgments of God since the Flood of Noah’s day - but for the faithful there is nothing to fear. God knows how to deliver them when the unjust will be punished - it is our part to be separate and holy to God. Then, like the holy men of old, we shall be delivered from the wrath to come (1Thes.1:10), “until the indignation be overpassed” (Isa. 26:20), when a new world order will begin.
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Isaiah similarly describes: “…the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go, and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem” (Isa.2:2-3).
From these words, we find that Jerusalem will be the centre of world education and worship. Nations shall go there to learn of the God of Israel. His Son will be seated there, in the ancient Davidic seat of power - as the Angel promised to Mary: “…he shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: and he shall reign over the house of Jacob for ever, and of his kingdom there shall be no end” (Lu.1:32-33). This is when the kingdom is restored to Israel (Acts 1:6), and when there shall be a Temple erected as a place for worship: “…mine house shall be called an house of prayer for all people” (Isa.56:7).
But this will only happen after the “judgments” of God are “made manifest” (Isa.2:4). His kingdom being Israel, and his capital being Jerusalem, the holy city will be “a praise in the earth” (Isa.62:7), and the subjugated nations shall be vassal states under the dominion of Israel’s king. In a world of turmoil and uncertainty, the Bible hope is to be part of that glorious time to come. Here is a vision of hope and certainty - the dawning of a new age, when those who have trusted in the promises of God will inherit glory and power with their Redeemer (Rev.2:26). What a wonderful vision this is to look to!
G
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These words show that when the Lord comes and redeems his kingdom, the nations will be given the opportunity to submit. The “everlasting Gospel”, or as it is more accurately, the “Gospel of the Age” will include a submission to Divine Power. This Gospel is defined in the next verse: “…fear God and give glory to him; for the hour of his judgment is come: and worship him that made heaven and earth, and the sea, and the fountains of waters…” (Rev.14:7).
Psalm 2 describes the proclamation that will go forth: “Be wise now therefore, O ye kings: be instructed ye judges of the earth. Serve the Lord with fear, and rejoice with trembling. Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little” (Psa.2:10-12). But there will be some nations who accept the Lord, and others who will not. Psalm 2 describes how some will seek to rebel against the constraints of Divine Rule: “the kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his anointed, saying, Let us break their bands asunder, and cast away their cords from us” (vv2-3). But they shall be subjugated under the authority of Christ: “thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel” (v9).
Psalm 72 shows that there will be others who submit: “the kings of Tarshish and of the isles shall bring presents: the kings of Sheba and Seba shall offer gifts…” (Psa.72:10). Submitting themselves to the Lord, these nations shall be blessed, becoming part of Messiah’s empire, as he will reign over them from Israel, his “first dominion”. His rule shall be global: righteousness shall be established in the earth, and peace will be a work of that Righteousness (Isa.32:17).
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It is thought by those who teach “replacement theology”, that God no longer has any purpose with the nation of Israel. That the church replaces Israel in the purpose of God. But there are many passages in the Bible that plainly speak of a coming day of glory for Israel, as she shall be God’s Holy Nation. Our verse for today is one such passage: whereas Zion has been downtrodden, and will yet experience more travail and trouble, her latter end will be being blessed by the Lord.
Having described the comfort and future prosperity of the nation, Isaiah continues to describe the joy that will be found there: “…joy and gladness shall be found therein, thanksgiving, and the voice of melody” (Isa.51:3). Joel speaks of how: “ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed” (Joel 2:26). And later in today’s chapter, we read: “Therefore the redeemed of the Lord shall return, and come with singing unto Zion; and everlasting joy shall be upon their head: they shall obtain gladness and joy; and sorrow and morning shall flee away” (Isa.51:11). The picture presented is an elevation of status for Israel, the redeemed of the Lord, which will result in a time of great gladness, and singing for joy.
The position of Gentiles is not that they replace Israel, but rather that they become joined to her, like branches grafted into the Israelitish rootstock (see Romans 11). This is why Paul described himself as suffering “for the hope of Israel” (Acts 28:20) - which would make no sense if Israel had no future. Our need then, is to embrace Israel’s Hope, to become partakers of the promises made to her fathers of old - only then can we hope to rejoice with her throughout the ages to come!
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The Spirit of Christ in the prophet continues: “I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting” (Isa.50:6). So it was that Messiah was despised and set at nought: spat upon as a token of contempt (Mat.27:30) and gross disrespect.
The Lord’s “ear” was “opened” by his Father, to “hear” the words imparted to him. The AV rendering of Psalm 40 has a similar idea: “Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt offering and sin offering hast thou not required…” (Psa.40:6). The marginal rendering has “digged” for “opened”, the allusion being to the willing slave who chose to remain with his master and family, when he had been given the opportunity to leave (see Exodus 21). His ear was nailed though to the doorpost, which evidently signified that he was willing to hear and do that which was required by remaining in his master’s house. The Lord Jesus Christ was a willing servant, whose ear was always attentive to his Father’s words, and who would even lay down his life in service to Him.
The Spirit of Christ in Isaiah continues: “I was not rebellious, neither turned away back.” As the Apostle has it, quoting from Psalm 40 (cp.above): “in burnt offerings and sacrifices for sin thou hast had no pleasure. Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God” (Heb.10:6-7).
Having a hearing ear, and The Spirit without measure the Lord was the Word made Flesh (Jno.1:14), and was wholly obedient, and not rebellious. We also must have our ear open to the Word of God, to reprove and instruct us, so that that we can remain steadfast in our faith, and not turn back. We neglect it at our peril!
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Led by Eli the High Priest, Israel descended into faithlessness, and perverseness. Eli’s sons corrupted themselves, stealing from the offerings, and permitting prostitutes to lie with them at the tabernacle door (1Sam.2:13-17, 22). In this way, “men abhorred the offering of the Lord” (v17), and proved themselves to be ripe for destruction.
Against this background, Israel’s God revealed himself to the young boy Samuel. That night, Eli himself understood that God was intending to speak to the lad - but look at how he responded! If you knew for an absolute certainty that the Great Creator was about to give a message to a boy in your charge, how would you react? This is what Eli did: he turned over and went back to sleep! Quite literally, he went back to bed, and waited until the morning to hear what the Word of God was. It was precisely because of such an indolent attitude, that Samuel was told: “therefore I have sworn unto the house of Eli, that the iniquity of Eli’s house shall not be purged with sacrifice nor offering for ever” (1Sam.3:14). In other words the sins of Eli and his family would never be forgiven. And subsequently, Israel were overrun by the Philistines, and Shiloh would become desolate - a lasting memorial of the judgments of God being poured out (Jer.7:12).
Our day is also one of no open vision (1Sam.3:1), hence the Word of God can only reach us by the written account of Scripture. But paradoxically, the Word is actually readily available. Certainly in the western world, the Bible can be freely accessed. But how do we treat it? Are we indolent like Eli? Or are we hearers like Samuel? Our attitude to this Word will determine our ultimate judgment: we must read, hear, understand and do it in order to be accepted by the Lord!
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One aspect that is often discussed, is how Messiah personally benefitted from his own sacrifice. Some teach that it was solely for us, and for our benefit alone: that Jesus took the punishment for our sins in our place. Yet this is not Bible teaching: as a representative of man, he had a personal benefit, and our verse for today describes some of those blessings which he was “slain to receive”. True, he suffered to take away the sins of his brethren (1Jno.3:5), but he had to be redeemed himself first - only then could he save others. Hence he is cited as declaring: “Thou hast redeemed me, O Lord God of Truth” (Psa.31:5). Again, it is testified that the God of peace “brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant” (Heb.13:20). Hence, Jesus was raised from the dead upon the basis of his shed blood, the same basis upon which his brethren can be saved.
There was a vision of personal joy that was ever before Christ: “…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” (Heb.12:2). And this vision of joy is referred to again in the Psalm: “therefore my heart is glad, and my glory rejoiceth… Thou wilt show me the path of life: in thy presence is fulness of Joy: at thy right hand are pleasures for evermore” (Psa.16:9-11). Today’s verse describes some of those “pleasures for evermore”. The prospect of immortality is not an endless life only: it will come with great joys and blessings, rewarding those who patiently endured for Christ’s sake. If we would be partakers of the benefit, we must first fellowship the sufferings of Christ - only then will be be blessed with him in joyful immortality.
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It is clear that Christ will occupy the ancient Davidic seat of power, as his Throne: “ …the Lord God shall give unto him the throne of his Father David: and he shall reign over the house of Jacob for ever…” (Lu.1:32-33). This throne is different to that which he presently occupies. David’s throne was upon earth, in Jerusalem, but Messiah’s present throne is in heaven: it is the Throne of God Himself. So Jesus, “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: (Heb.12:2).
Just as Jesus currently sits with his Father in His Throne, it is promised that those who overcome will be with him in his own throne - the throne of David. This was the promise to repentant Israel: “Then shall there enter into the gates of this city kings and princes sitting upon the throne of David…” (Jer.17:25). These are the king-priests spoken of in the Apocalypse: “unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever” (Rev.1:5-6).
But this blessing is only given to those who “overcome”. Christ himself encourages us to do that, leading by example: “…be of good cheer; I have overcome the world” (Jno.16:33). And Paul exhorts: “Be not overcome by evil, but overcome evil with good” (Rom.12:21). If we war the same spiritual warfare as our Redeemer, the victory is guaranteed - but we must be diligent soldiers warring with singleness of mind, holding fast the doctrine, that we might please him who has called us (1Tim.2:3-4). Only then will we also overcome the world, and be granted elevated positions in the age to come.
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The letters of the Lord Jesus Christ to the 7 ecclesias are most instructive with regard to the doctrine of fellowship. Sometimes it is said that all of the ecclesias had issues, but they were not commanded to withdraw fellowship from each other. Hence it is argued that we must not withdraw fellowship either. However, a moment of reflection would indicate that these letters actually teach the exact opposite.
Each of the Ecclesias (with one possible exception) were reproved for particular failings. The issues in each ecclesia were not overlooked: the brethren were commanded to deal with them. With regard to fellowship issues, it is written that a wayward member should only be rejected after “the first and second admonition” (Tit.3:10). In harmony with this, the ecclesias were given “space to repent” (Rev.2:21) of their spiritual fornication. But the prevailing situation would not be tolerated for much longer: as a perusal of this chapter will demonstrate, the ecclesias which did not repent in that “space” would be utterly destroyed.
So far as the ecclesias not being commanded to withdraw fellowship with each other goes, this action would ordinarily only take place after an appeal was made, and the errant ecclesias refused to reform. But in that case, those ecclesias would be destroyed as threatened – what point would there be to tell the brethren to withdraw from an ecclesia that would no longer exist?!
But in our verse, the ecclesia at Pergamos were rebuked because they fellowshipped the Balaamites. They were commanded to “repent” of this evil, which would have necessitated the withdrawal of fellowship from the errant individuals. So it is, that in fellowship principles, these letters teach the exact opposite to that which is sometimes thought!
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The Apostle provides great comfort to the believers in times of trial: “…for I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, Nor height, nor depth, nor any other creature shall be able to separate us from the love of God, which is in Christ Jesus” (Rom.8:39). Whatever trials we face God will be with us, and nothing can separate us from His Love - except ourselves.
The renegade prophet Balaam is an example of this. He was sent by the king of Moab to bring a curse upon Israel: “howbeit our God turned the curse into a blessing” (Neh.13:2). He was unable to fulfil his mission: whatever he tried to do, he could not curse the people of the Living God: God turned the words of the prophet into a blessing instead. But Balaam, being greedy of gain (Jude 1:11) found another way. He “taught Balak to cast a stumbling block before the children of Israel, to eat things sacrificed to idols, and to commit fornication” (Rev.2:14). What he did was to send in the Moabitish woman, to induce the people to sin against their God, and so bring a curse upon themselves (see Num.25:1).
The brethren of Christ are in a similar position. No one and no thing can separate us from the love of God - but we can easily bring a curse upon ourselves. So Jude has it, “these be they that separate themselves …” (see also Eze.14:7). By departing from the ordinances of the Living God, we will curse ourselves (Cp. Gal.1:9): “Cursed be the man that trusteth in man, and maketh his flesh his arm, and whose heart departeth from the Lord” (Jer.17:5). We must rather hold fast to the Word of Truth, in order that God will remain with us through our trials, till the time of blessing to come.
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The followers of the Lord Jesus Christ are defined as those “which believe and know the truth” (1Tim.4:3). Hence it is important for us to know what the Truth actually is! In yesterday’s reading, there is again an emphasis on Truth and Understanding: “…we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life” (1Jno.5:20). Eternal life, then, is bound up with having been given an “understanding”, to know him that is Truth.
The proverbs also speak of understanding: “the man that wandereth out of the way of understanding shall remain in the congregation of the dead” (Prov.21:16) This demonstrates the importance of having knowledge and understanding - without it, we will be part of the congregation of the dead. To leave the way of understanding - or as we might put it, to leave the Truth - is to leave the way of life, and therefore is to stray unto the broad way that leads to death.
In our day, to claim to be a truth-holder is frowned upon. To claim to have the Truth is, said to be “presumptuous” and “arrogant,” assuming that we are right, and everyone else is wrong. But this is misstating the case: it is not so much that, we have the Truth: the Bible has the Truth, and we believe the Bible - which our detractors could also so do if they were not distracted by their own conceits. It is a requirement to “walk in truth” which we cannot do if we do not know what the Truth is. We must therefore examine everything that we believe to see if it is in harmony with the revealed Word, for only the Truth can save and bring us along the narrow way that leads to life.
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The Lord also prayed: “this is life eternal, that they might know thee, the only true God, and Jesus Christ whom thou hast sent” (Jno. 17:3). This shows the vital importance of knowing “him that is true”: indeed, our very salvation depends upon it!
The Son of God, we are told, “hath given us an understanding, that we may know him that is true”. What he taught was Truth, and he is therefore able to impart knowledge and understanding to his hearers. As the Lord spoke through Jeremiah: “let him that glorieth glory in this, that he understandeth and knoweth me …” (Jer. 9:24). Notice again, the emphasis on understanding, and knowing. It is sometimes thought that God is so great that he is unknown and unknowable, and that because He is eternal, we cannot comprehend Him. There is an element of truth in that, as Isaiah prophesied: “For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are above the earth, so are my ways higher than your ways, and my thoughts than your thoughts” (Isa. 55:8-9). But from this it is wrongly deduced that we cannot begin to know and understand the Eternal God.
The context here, is of natural men, not men of the Spirit. The natural inclination of man is against the things of God, hence he cannot know them (see 1 Cor. 2:14). But those who believe will “seek those things which are above” (Col. 3:1), making God’s ways their own. Seeking heavenly things, the Bible believer will have a “full assurance of understanding, to the acknowledgment of the mystery of God, and of Christ” (Col. 2:2). And with such an understanding, they can know the Only True God: this “understanding” is able to give them a “full assurance” in the promises of God, and their part therein!
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Paul taught that “ …some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy…” (1Tim.4:1). Jude also warns that “there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ” (Jude v.4). And again, Paul to the Ephesians: “…I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them” (Acts 20:29-30).
The warnings are plain - but how can we determine who these false brethren are? Here is the answer: “To the law and to the testimony: if they speak not according to this word, it is because there is no light in them…” (Isa.8:20). This was the direction to Israel: if the teachers spoke differently to the Law and Prophets, they were to be rejected as being in utter darkness. And the same applies to us. According to today’s verse, we can discern between the spirit of Truth and the spirit of error by comparing teachings with the writings of the Apostles: “he that knoweth God heareth us; he that is not of God heareth not us…”. We must apply this standard to know who to believe - and those whom we are to fellowship.
We can only fellowship “them that have obtained like precious faith” (2Pet.1:10). And if we do this, we will “continue steadfastly in the Apostles’ doctrine and fellowship” (Acts 2:42). We must be discerning, and out of a love of Truth, resist the wiles of false or errant teachers. Then hearing the Spirit of Truth, we shall enter into the kingdom to come, prepared for those who hear and obey the Lord.
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These two words define “all that is in the world”: Lust, and Pride. Peter describes how the believers “might be partakers of the divine nature, having escaped the corruption that is in the world through lust” (2Pet.1:4). Lust is an urgent desire to gratify the flesh in various forms. It can lead a man astray from his Maker: “every man is tempted when he is drawn away of his own lust…” (Jas.1:14). The Preacher gives the advice: “Better is the sight of the eyes than the wandering of the desire… ” (Eccl.6:9). It is better to have little with contentment, than to constantly desire more and more: “Let your way of life be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee” (Heb.13:5).
By contrast to men of the world, the believers will “put on the Lord Jesus Christ, and make no provision for the flesh, to fulfil the lusts thereof” (Rom.13:14). Again: “ …walk in the Spirit, and ye shall not fulfil the lust of the flesh” (Gal.5:16).
Pride was part of the sin of Sodom: “behold, this was the iniquity of thy sister Sodom, pride, fulness of bread abundance of idleness was in her…” (Eze.16:49). True believers however, have nothing to be proud of: “…ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do” (Lu.17:10).
Lust and pride are the foundation principles for today’s society. The disciples of Christ however live on a higher spiritual plane, seeking those thing which are above. Then when this system of worldly lusts passes away they will “escape” the corruption thereof, and rejoice and reign with their Lord throughout the ages to come on earth.
The “promise” is that Christ will come again – yet we cannot know the exact day nor hour of that event. There are those who mock, and say “where is the promise of his coming” (2Pet.3:4): these are the faithless who have no regard for the promises of God.
But it is not only those outside who have this attitude of mind. Messiah himself spoke of an evil servant of his in the parable: “But and if that evil servant shall say in his heart, My lord delayeth his coming; And shall begin to smite his fellowservants, and to eat and drink with the drunken; the lord of that servant shall come in a day when he looketh not for him, and in an hour that his is not aware of” (Mat.24: see verses 45-51).
Here, there are those who count themselves to be the servants of the Lord, yet are not ready for his coming. They see an apparent delay in his return, and use the opportunity to smite their fellowservants, and become drunken by excess of wine. But as Habakkuk wrote: “the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it, because it will surely come, it will not tarry” (Hab.2:3). Though there appears to be delay in the sight of men, there is a day appointed (Acts 17:31), and that day will surely come to pass.
We who recognise that the Lord will come exactly according to the Divine Timetable, must also consider our attitude of mind toward that event. Paul speaks of those who “love his appearing” (2Tim.4:8). That is, we must not just believe that he will come some far off day in the future: our fervent hearts desire is for him to come very soon! We must look forward with zeal and hope, longing for that day when Messiah shall be glorified in the earth - and his brethren with him.
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Prophecy is very important. It is here likened to a “light” shining in a dark place – the implication being, that without it, there is no light, only darkness. Prophecy illuminates the affairs of men, so that they can behold the things of the Spirit that they otherwise could not conceive.
But Prophecy is more than predicting the future movements of nations. “the testimony of Jesus is the spirit of prophecy” (Rev.19:10). Hence, the Master is himself described as “a light to the Gentiles” (Isa.49:6). His words were light and life: “in him was life; and the life was the light of men” (Jno.1:4).
Prophecy, we say, is not confined to future events: it is that word conveyed from God to man. So, for example, the prophecy of Isaiah contains chapters describing events current in the prophet’s life. This is important to recognize: sometimes it is emphasised that Tarshish represents Britain, and Gog Russia etc, and if a person believes those things, then they are sound in the faith. But when we look a little deeper into those things that comprise the Gospel message – which is a “glorious light”, (2Cor.4:4) – we sometimes see a lack of understanding relating to the Atonement, and the coming Kingdom of God. These things are also elements of Prophecy – but are surely much more important principles to grasp than to believe than Britain is Tarshish!
The greatest future prophecy concerns the coming again of the Lord Jesus Christ. He shall come as “the sun of righteousness” (Mal.4:2). That will be a day when the darkness which currently covers the nations shall be dispelled, and every shadow removed. Then, the children of light who walk in the light of true Prophecy will inherit glory with their Lord.
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It is a popular teaching that Jesus was a substitute, bearing the punishment for sin instead of us - and this verse is sometimes used to attempt to support the idea. It is alleged that Jesus - the Just - received the punishment due to us - the unjust - so that we can go free. That the debt of sin has to be enforced, and it was paid by Jesus.
But the verse does not say this! It does not say the just “instead of the unjust”, rather it is “for” the unjust. A parallel idea is in Romans: “…in due time Christ died for the ungodly … God commendeth his love toward us, in that while we were yet sinners, Christ died for us” (Rom.5:6-8). Notice that here, we are again taught that “Christ died for us” - the ungodly - never does it say instead of us.
There are many objections to the substitution theory: if we die as a punishment for sin, and Christ bare that punishment instead of us, we ought not die! Yet even the most righteous of men still die. But also, substitution has it that Christ had to die in order to appease the wrath of God: that God demanded the punishment to be exacted, and that Christ had to bear that punishment. Yet the Bible speaks of God as being the prime mover, who out of love, not anger, provided His Son: “God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them…” (2Cor.5:19). The entire system of salvation was brought about by God himself, to provide a hope for mankind, and for the furtherance of His Purpose. The Bible never speaks of Christ as paying the penalty for us - it is rather forgiven - and enforcing the debt for it to be paid is the opposite to forgiving it (cp Mat.18:23-35). Our part is to believe what the Bible does say, so that we might be brought to God and be forgiven in the way appointed by Him.
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These words are from the Old Testament concerning Israel: “This people have I formed for myself; they shall show forth my praise” (Isa.43:21). Notice that Israel is stated to be formed for the purpose of showing forth the praise of God. Indeed salvation is not an end in itself - it is rather the means that our Creator has chosen to glorify Himself, and to further His Purpose. Hence Paul speaks of the Lord: “who hath saved us, and called us with a holy calling, not according to our works, but according to his own purpose and grace…” (2Tim. 1:9).
Verse 7 of Isaiah 43 also speaks of “everyone that is called by my name: for I have created him for my glory…”. This is the Lord’s purpose with man - being created for His own glorification, that ultimately the earth will be filled with those who show forth His praises. Hence the Psalmist similarly speaks: “Surely his salvation is nigh them that fear him; that glory may dwell in our land” (Psa.85:9).
The same teaching is in Psalm 9: “…thou that lifteth me up from the gates of death: That I may show forth all thy praise in the gates of the daughter of Zion” (Psa.9:13-14). Again, we see that Salvation is to “show forth” the praise of God. But in Psalm 85, the Psalmist continues: “…I will rejoice in thy salvation”. Whilst all things are designed for the ultimate glorification of God, it will also be a time of great blessing for man to enjoy. “Eternal life” is given “to them who by patient continuance in well doing, seek for glory and honour and immortality” (Rom.2:7). For the faithful, the joy of the Lord is their strength (Neh.8:10), for they will be granted glory with Christ, being made like unto his glorious body (Phil.3:21). What a wonderful prospect that is to look forward to!
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This was the thrust of John the Baptist’s preaching (Cp.Isa.40:6-8). James also speaks of those who are rich in the things of this life: “ …as the flower of the grass he shall pass away. For the sun is no sooner risen with a burning heat, but it withereth the grass, and the flower thereof falleth, and the grace of the fashion of it perisheth. So also shall the rich man fade away in his ways” (Jas.1:10-11). The life of human kind is transient, and not (as the churches teach) immortal: “What is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away” (Jas.4:14).
Humans, by their very constitution are sinful, weak and dying creatures. No man can save himself from his innate mortality and overcome sin in the flesh. Rather than being essentially immortal, the human soul cannot be saved by the endeavours of men: “none can keep alive his own soul” (Psa.22:29).
By contrast, the Word of God “endureth for ever”. It logically follows therefore, that if we also wish to abide for ever, we need to incorporate that Word into our thinking. It is a stimulating and preserving influence upon the mind, causing it to become dominated by spiritual thoughts, as distinct from the carnal mind, dominated by fleshly thoughts. The Word of God is thus a powerful thing: “it is the power of God unto salvation to everyone that believeth” (Rom.1:16).
When the Lord comes again to judge the living and dead (2Tim.4:1), we need to ensure that there is something within us that is worthy of perpetuation into immortality. We must have the incorruptible Word influencing our heart and minds, for only then will we inherit life with our Redeemer - but by contrast, we neglect that Word at our peril!
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It is written: “Evil men understand not judgment: but they that seek the Lord understandeth all things” (Prov.28:5). Again, Amos prophesied: “…seek the Lord, and ye shall live” (Amos 5:6). Life and understanding then, comes from seeking after Israel’s God.
In the NT, Jesus taught: “seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you” (Mat.6:33). The primary things to be sought after in this life are twofold: to seek both the Kingdom of God, and His Righteousness. Men’s priorities are naturally different: whereas the admonition of Scripture is “Labour not to be rich: cease from thine own wisdom” (Prov.23:4), the overriding concern of the majority is to go to great lengths to obtain material prosperity. Thinking that “gain is godliness” (1Tim.6:5), even amongst religious circles, “success” is measured not in terms of Scriptural understanding, but the accrual of this world’s goods.
But “Wisdom is better than rubies; and all the things that may be desired are not to be compared to it” (Prov.8:11). Why? “Wisdom is a defence, and money is a defence: but the excellency of knowledge, is that wisdom giveth life to them that have it” (Eccl.7:12). When men eventually descend into the pit, they will take nothing with them. As it is written regarding such men: “as he came forth from his mother’s womb, naked shall he return to go as he came, and shall take nothing of his labour, which he may carry away in his hand” (Eccl.5:15). Riches cannot save, but the wisdom which is from above gives life. It is necessary then, to seek “out of the book of the Lord, and read” in order to become “wise unto salvation” (2Tim.3:15). Only by this means can we escape death, and gain life in the Kingdom to come.
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John declares that “all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life is not of the Father, but is of the world” (1Jno.2:16). Today’s verse describes how to deal with the lust of the eyes - it is to shut our eyes from seeing evil. The Lord himself described the lust of the eyes: “I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery already with her in his heart” (Mat.5:28). Those who do this have their eyes full of adultery (2Pet.2:14), being given over to the fulfilment of fleshly desires. The lust of the eyes is very difficult to overcome - even king David looked upon Bathsheba, lusting after her, and actually committing adultery with her. The source of the mischief was that he began casting his gaze upon her (2Sam.11:2) - if he had “shut his eyes” at that point, the temptation would not have developed. This is the example of Job: “I made a covenant with mine eyes; Why then should I think upon a maid?” (Job.31:1).
Whilst we must shut our eyes from seeing evil, we must not shut them from seeing Divine things. (Cp.Isa.44:18). It is important to have our eyes opened to the things of the Truth, else we will be spiritually blind: “…they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch” (Mat.15:14). It is important to have a vision of the kingdom ever before our eyes, governing our faith and behaviour, for “where there is no vision, the people perish…” (Prov.29:18).
The Psalmist asked: “…Turn away mine eyes from beholding vanity; and quicken thou me in thy way” (Psa.119:37). We need to have good spiritual vision, but refrain from looking upon sin - only then is it possible to “dwell on high” with the Lord at his return!
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James also describes: “the wisdom that is from above is first pure, then peaceable, gentle and easy to be intreated…” (Jas.3:17). Peace comes from the purity of wisdom, and is therefore “the work of righteousness”.
This is a fundamental point to recognise: there can be no true peace without true righteousness. The world at large seeks peace, but upon an altogether different basis. Yet there can be no peace without righteousness. The nations will think they have it within their grasp, but it will fail: “for when they shall say, Peace and safety; then sudden destruction cometh upon them” (1Thes.5:3). The basis of their peace is mutual tolerance and cooperation, and not upon the righteousness of God, and so it will only be short-lived.
Whilst the peace spoken of in todays verse is to do with peace in the kingdom to come, there is also a sense in which the believers can have peace of mind today: “…and the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus” (Phil.4:7). This peace surpasses an intellectual analysis: it is a peace of hearts and minds upon the basis of God’s righteousness. The believers in Christ seek first the kingdom of God, and his righteousness (Mat.6:33), and it is because of this that they ought not to be troubled with what is happening in the world around them.
Messiah is the “prince of peace” (Isa.9:6), and he shall bring peace to the earth. The nations are presently like the troubled sea, whose waters cast up mire and dirt” (Isa.57:20), but under his rule, they will be like as sea of glass, clear as crystal (Rev.4:6). He has the authority and ability to still the turbulent waves, and he is the One who will establish “quietness and assurance for ever”.
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This verse is misconstrued to say that all we need to do is pray for wisdom, and then in some mystical sense it will be given us. But this overlooks the Bible way by which wisdom is given. Proverbs 2 describes how: “ …the Lord giveth wisdom: out of his mouth cometh knowledge and understanding” (Prov.2:6). Wisdom, knowledge and understanding then, come “out of his mouth” (see also 2Tim.3:16). Again, we learn that the “holy Scriptures … are able to make thee wise unto salvation through faith which is in Christ Jesus” (2Tim.3:15). The Bible then, is the Word of God, being breathed out of His Mouth, which is able to make us wise unto salvation, if we believe in it.
When the apostles spread the Gospel, they did not impart some mystical influence that would give the hearers an understanding. The Gospel was sent forth by “the foolishness of preaching to save them that believe” (1Cor.1:21). As an example, Philip instructed the Ethiopian Eunuch: “then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus” (Acts 9:35).
This brings us to another aspect of how we can gain wisdom: by listening to others who are already wise. Hence Timothy was told to appoint “faithful men, who shall be able to teach others also” (2Tim.2:2, also Prov.22:17). And Paul describes how those who did so should be respected: “let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine” (1Tim.5:17). Hence we can learn from the work of others whom we must “honour” if they have so laboured.
The only way to become wise then, is to attend to the Word of God. Without it we will not be wise, but with it, we can be filled with that heavenly wisdom, which will give us life in due course!
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Paul also wrote: “…it is God which worketh in you both to will and to do of his good pleasure” (Phil.2:13). In both cases it is God who is the Prime Mover: it is God who will make the believers “perfect in every good work”, and it is God who works within the believer “both to will and to do of his good pleasure”. The entire arrangement is of God: he is the Creator of a New Creation, which is His Workmanship.
There are those who believe that God directly operates upon the heart of men through a bestowal of the Holy Spirit power. But there is no Bible verse that states this. However, there is a product of the Spirit that certainly does work in men’s hearts - the holy inspired Word. So the believers at Thessalonica received Paul’s word “not as the word of men, but as it is in truth, the word of God which effectually worketh also in you that believe.” (1Thes.2:13). This is the stated means by which God works within men’s hearts - it is through the Word He has imparted. That word is “the Power of God to salvation” (Rom.1:16), and is given “that the man of God may be perfect, throughly furnished unto all good works” (2Tim.3:17).
The believers are made “perfect in every good work to do his will”. Ecclesiastes also describes this: “…fear God, and keep his commandments: for this is the whole duty of man” (Eccl.12:13). The word “duty” is not in the original, so it can be read “this is the whole of man” (see Young’s Literal translation) - i.e. to do his will. Men who do not perform “every good work” are not complete, or whole - they are deficient and remain unfulfilled. Men of the Spirit however, heed the Word of God, and do perform “every good work”. This is the whole purpose of man, which will result in their salvation in due course.
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It is often thought that sincerity alone is enough to be saved. That irrespective of what religious beliefs a person might choose to follow, just so long they are sincere in those beliefs, that is sufficient. Hence it is thought that “other Christians” who also sincerely worship God will be saved, despite having a different “point of view” to ourselves on doctrinal matters.
However, according to todays verse, we must serve the Lord “in truth” as well as “in sincerity”. And this involves putting away the idols of false worship. The Apostle Paul taught the same thing: “…therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth” (1Cor.5:8). Again, we find it necessary to cast aside aspects of false worship, and “keep the feast” in “sincerity and truth”.
But how do we determine what is “Truth?” Is it the case that one man’s perception of Truth is just as good as another man’s - providing their beliefs are sincerely held? By no means: the Word of God “is truth” according to the Lord (Jno.17:17). As the Psalmist also has it: “Thy Word is true from the beginning…” (Psa.119:160). That which differs from this word is therefore by definition not Truth.
The Prophet Isaiah provides guidance here: “To the law and to the testimony: if they speak not according to this word, it is because there is no light in them” (Isa.8:20). The testimony of Scripture is the yardstick by which Truth must be measured. It is only the Truth that can make us free (Jno.8:32), hence to believe in the lies and fables of men cannot save us - irrespective of how sincere we are. Both go together, and both are necessary for acceptable worship before our Maker.
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It is written that: “the wicked are overthrown, and are not: but the house of the righteous shall stand” (Prov.12:7). We have a case in point in the overthrow of Jericho: when the wicked were destroyed, Rahab and her house were saved.
The circumstances surrounding the overthrow of Jericho are most instructive. The record in Joshua chapter 6 recounts how that the people had to walk around the city seven times, following which there would be a trumpet blast, and the people all shouted with a great voice: “all the people shall shout with a great shout; and the wall of the city shall fall down flat…” (Josh.6:5).
Notice that Jericho was breached not by carnal weapons, but by the shout of the people. So the Apostle describes the spiritual warfare in which we are engaged: “the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds” (2Cor.10:4). The pulling down of the strongholds of sin is brought about by the faithful followers of Messiah wielding the sword of the Spirit - which is the Word of God - “casting down imaginations, and every high thing that exalteth itself against the knowledge of God…” (2Cor10:5).
The walls of Jericho fell “by faith”. Previously the people did not have the faith to enter into, and take possession of the land. They wandered in the wilderness for 40 years until that generation had perished (see Num.14). But here, the people did have the faith to take up their inheritance. These events foreshadow the destruction of another city: the Apocalyptic Babylon the Great. The Lord shall come “with a shout” (1Thes.4:16), and that great city shall fall. We must be like Rahab, the repentant harlot, and abide in The House of Faith to be saved, which is to truly abide in Christ. Only then can we take up our future inheritance with her in due course!
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This verse is clear regarding the establishment of Messiah’s kingdom. It has been thought that it will come by preaching alone. But Isaiah is clear that the inhabitants of the world will only learn righteousness when the judgments of God are in the earth. Men will not submit to His righteous rule until they are compelled to do so, being subjugated by Omnipotent Power.
Isaiah chapter 2 also teaches: “…many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths for out of Zion shall go forth the Law, and the word of the Lord from Jerusalem. And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into ploughshares, and their spears into pruning hooks: nation shall not lift up sword against nation, neither shall they learn war any more” (Isa.2:2-4).
Here, we again have nations being judged and “many people” being rebuked - and as a result there will be peace. So, “the work of righteousness shall be peace; and the effect of righteousness quietness and assurance for ever” (Isa.32:17). Peace will be the order of the day, as the “Prince of peace” will be governing the nations, as part of his world wide empire. Israel, as his “first dominion” (Mica 4:8), will also so learn: “…all thy children shall be taught of the Lord, and great shall be the peace of thy children: in righteousness shalt thou be established” (Isa.54:13-14). The whole foundation upon which Messiah’s kingdom and empire shall operate, is the righteousness of God. Only then will His Will be done on earth as it is in heaven (Mat.6:10), and those who delight in His righteousness in this life, will be immortal rulers in splendour with the Lord Jesus, “The Great King” (Mat.5:35).
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A question that arises, is When was death swallowed up in victory? It is sometimes said that the victory was when Jesus died upon the cross - but the Scriptures never so speak. There is no Bible verse that uses the word “victory” to describe what happened at the death of Messiah. In Bible terms, victory is always seen to be in resurrection: “…So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up of victory” (1Cor.15:54).
This verse is specific in applying Isaiah 25:8 to the resurrected and glorified saints. And indeed, the victory is the same with the Master who “hath abolished death, and hath brought life and immortality to light through the Gospel” (2Tim.1:10). The Lord was certainly not victorious over death whilst in the grave, for Paul testifies that it was at his immortalisation that death was “abolished” and its dominion over him ended: “…Christ being raised from the dead dieth no more: death hath no more dominion over him…” (Rom.6:9).
It is sometimes asked, Why does it matter? It matters because it impacts upon our understanding of what we are saved from, and how we are saved from it! We have “mortal flesh” as our physical condition (2Cor.4:11). Within our bodily frame we have, as a physical law of our being, “sin in the flesh” (Rom.8:3), which can only be removed by a physical change into immortality. We are all under the dominion of death until “mortality is swallowed up of life” (2Cor.5:4) - which by definition can only take place at immortalisation. And it is only then that all tears will be wiped away, and the brethren of Christ will rejoice with him in the joys of immortal splendour!
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There is an important doctrinal point being made here. Melchizedek was a king-priest who officiated in Jerusalem. But the point arises when we consider how he is introduced into the record. His name “Melchizedek” literally means “king of righteousness”, and this is mentioned first, with his title – “king of peace” – being mentioned second. Hence, righteousness comes before peace.
This is in harmony with the testimony of Scripture, that “the work of righteousness shall be peace; and the effect of righteousness quietness and assurance for ever” (Isa.32:17). Notice again the order here: righteousness first and then peace.
There can be no true peace between the disciple of Christ and those who spurn his righteousness, and that of his Father. “there is no peace, saith the Lord, unto the wicked” (Isa.48:22;57:21). The principles that govern the lives of the wicked are not conducive to true peace. For it is written again, “…to be carnally minded is death; but to be spiritually minded is life and peace” (Rom.8:6). Only those who are spiritually minded can have life and peace. The carnally minded will never experience it.
Again, James teaches that “the wisdom that is from above is first pure, then peaceable …” (Jas.3:17). There can be no peace in the absence of the pure wisdom of the Word. Some call for unity amongst those of differing beliefs, but there can be no union on any other basis than an acceptance of Scripture teaching. So the true believers must “have no fellowship with the unfruitful works of darkness, but rather reprove them” (Eph.5:11). The true believers are “all of one mind” (1Pet.3:8) on the essential principles of the Gospel, and fellowship with each other on the basis of those principles, not fleshly associations.
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The context is that Israel had no faith in the power of their God to give them the promised land. Notice, it was not sin that excluded them from the land - it was “because of unbelief”.
In the OT, we read of how 10 of the spies who had been sent to view the land, brought back their report. They recognised that the land was prosperous: “surely it floweth with milk and honey” (Num.13:27). But although they could see the promised blessings, they were afraid at the adversary: “Nevertheless the people be strong that dwell in the land, and the cities are walled, and very great: and moreover we saw the children of Anak there…” (v28). And again, of the Anakim, they said: “…there we saw the giants, the sons of Anak, which come of the giants: and we were in our own sight as grasshoppers, and we we were in their sight” (see Num.13:28-33).
But Caleb was different, being eager to fight: “…Caleb stilled the people before Moses, and said, Let us go up at once, and possess it; for we are well able to overcome it” (v30). So we read in Hebrews 3: “some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses” (v16). This “not all” refers us back to Caleb and Joshua - two of the spies who were men of faith.
Caleb and Joshua were in a minority of two. In our day, the truth holders are also in the minority: there are few who are willing to engage in the warfare of faith. But those united by faith to this class of men (cp.Heb.4:2,marg.), will receive the inheritance. They did not dwell on their own feeble state, but on the power of God to defeat the adversary. If we have such faith in the true Gospel, then, the captain of our salvation will lead us into our inheritance, promised to the faithful from the foundation of the world!
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It is written elsewhere that there is “a time to love, and a time to hate” (Eccl. 3:8). And again, the Psalmist wrote: “Through thy precepts I get understanding: therefore I hate every false way” (Psa. 119:104, 128).
This is the attitude of mind of the faithful followers of Messiah: to love the truth and hate the iniquity. It is commonly thought that God has unconditional love for everyone, but the Scriptures speak otherwise: “Jacob have I loved, but Esau have I hated” (Rom. 9:13, Mal. 1:2). Again, the Psalmist wrote with Divine Authority: “I hate them with perfect hatred: I count them mine enemies” (Psa. 139:22).
It is plain from these testimonies that God hates those who spurn his ways and wilfully disobey his laws. Again, a common saying, is that we should “hate the sin, but love the sinner”. But again, this is not the teaching of the Bible – unrepentant sinners are not loved of God.
There is a need then, to show both love and hate. By definition, if we love what is true, we will also hate that which is not true. The faithful follower of Messiah will hate both iniquity, and the reprobates that practice it. That is the example of the Lord himself, and it was as a consequence of this mindset that he was “anointed” with “the oil of gladness” above his fellows. “The fear of the Lord is to hate evil …” (Prov. 8:13), and so if we truly love God, we will also hate what He Hates.
There is, however, a danger that our hatred for evil might surpass our love of the Truth. The Ecclesia at Ephesus was like this: they were good at contending for the faith, yet they had lost their first love (Rev. 2:4). We must therefore exercise both love and hate in appropriate proportions, and so follow the example of our great Redeemer.
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Caleb was one of the twelve spies that were sent out to view the land of Canaan. The book of Numbers recounts how that the majority – 10 spies – brought back an evil report (Num.14:37), whereas it was the minority – 2 men – that had the faith to conquer the land. All of the spies recognised the prosperity and fruitfulness of the land. Even the faithless 10 said: “surely it floweth with milk and honey, and this is the fruit of it” (Num.13:27). But they did not trust that their God would be able to overcome the adversaries: “Nevertheless the people be strong that dwell in the land, and the cities are walled, and very great: and moreover we saw the children of Anak there… There we saw the children of Anak, which were of the giants: and we were in our own sight as grasshoppers, and so we were in their sight” (Num.13:28,33).
Caleb however, was a man of great faith. Rather than to doubt whether or not they would be capable of overcoming the adversary, he was eager to come against them: “…Let us go up at once, and possess it; for we are well able to overcome it” (Num.13:30). But faithlessness prevailed, and the people, rather than to inherit the land promised to their fathers of old, were sentenced to wander in the wilderness until they died.
The entire army of Israel did not have the confidence to drive out the Anakim – yet this is what Caleb did by himself. Sometimes the power of sin seems too strong for us to overcome – but for those who trust in the Lord’s power to save, they will prevail, and take up their promised inheritance. Even though they are in the minority, they will be delivered from the greatest enemy of them all - even death itself: “Thanks be to God, which giveth us the victory through our Lord Jesus Christ” (1Cor.15:57)!
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The life of the disciple of Christ, is to be a life of self denial. So the Master taught: “if any man will come after me, let him deny himself, and take up his cross, and follow me” (Mat. 16:25). Rather than to be lovers of pleasures more than lovers of God (2 Tim. 3:3), the disciples must “make not provision for the flesh, to fulfil the lusts thereof” (Rom. 13:14). They must “cast down imaginations, and every high thing that exalteth itself against the knowledge of God, bringing into captivity every thought to the obedience of Christ” (2 Cor. 10:5). This is the only way to truly follow the Master.
We are to deny “ungodliness and worldly lusts”. Worldly lusts can so easily draw us away from the ways of righteousness. In his parable of the Sower, Messiah spoke of how “the cares of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful” (Mat. 13:22). Men and women of the world around us devote their entire lives into fulfilling worldly desires, and obtaining the deceitfulness of riches. But not so for the disciple of Christ!
The Lord taught us: “seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. Take therefore no thought for the morrow …” (Mat. 6:33-34). Our primary objective in life must be to “seek first” the kingdom and Righteousness of God. Our desires and aspirations ought not to be in the delights and affairs of this life, but to the things of the Age to come. Rather than to seek to obtain more and more of this world’s goods, we must seek to live soberly, righteously and godly in this present and ungodly world. For only then we will be granted an inheritance in the world to come!
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The hope for believers is a resurrection when Christ returns: “… in Christ shall all be made alive. But every man in his own order: Christ the first-fruits; afterwards they that are Christ’s at his coming …” (1 Cor. 15:22-23).
Today’s verse indicates that the dead will not be raised in an immortal state - they will be judged first. So Paul writes elsewhere of the believers: “we must all appear before the judgment seat of Christ; that everyone may receive the things done in his body, according to that he hath done, whether it be good or bad” (2 Cor. 5:9-10). But the “all” referred to here, are all those who are accountable, and not every man and woman who ever lived. Daniel confirms this: “… many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt” (Dan. 12:2). Notice, “many”, not all will be so raised but upon what basis? The basis of accountability is knowledge: “therefore to him that knoweth to do good, and doeth it not, to him it is sin” (Jas. 4:17, also 2 Pet. 2:21).
The call of the Gospel is both an invitation and a commandment. It is an invitation to be forgiven and saved - but it must also be obeyed: the rejected are “them that obey not the gospel of God” (1 Pet. 4:17). The basis of acceptance is whether a person demonstrates faith in action: “… he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting” (Gal. 6:8). We need to prepare for the day of coming judgment, so that we will receive the “better resurrection” (Heb. 11:35) to life with the Lord. This is the true hope for all believers in Christ: a resurrected body upon earth, having been accepted by the Master himself.
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This verse demonstrates the need to study the Scriptures. Consider the situation if you had some workmen to do a particular job in your house, whilst you had to go out. How would you feel if, upon your return, you found that they had not done any work, but had rather spent the time drinking tea out of your best china cups? Those workmen should be ashamed: they had not done the work appointed to them.
Even so it is that a particular work is appointed to us – to spend time and energy studying the Scriptures. And if we don’t do that work, we also will need to be ashamed upon the return of the householder!
For the true believers, studying the Scriptures is not only a necessity: it is also a delight and a pleasure (Rom.7:22, Psa.1:2). Lovers of the Truth will search the Scriptures daily, as did the Bereans to see what is true and false. The Bible is the only benchmark: it is the only source of absolute truth (Jno.17:17), and so is the only authority to determine between right and wrong.
The stated reason for study, is “to show thyself approved unto God”. It is not for the glory of man, to show oneself to be an accomplished speaker or orator: it is a practice to be performed in daily living, in order to please God. It is the only way that we can become “renewed in knowledge after the image of him that created him” (Col.3:10). And being so renewed in knowledge, we will be able to discern both good and evil (Heb.5:14), and choose to do that which is good.
It is written that “all flesh is as grass … the grass withereth and falleth away; but the word of the Lord endureth for ever” (1Pet.1:24-25). If we wish to endure for ever therefore, we must have the enduring Word written in our hearts and minds. Only then can we be approved unto God!
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The Bible teaches that salvation is not extended for the glory of man. We are not saved just to survive death, but it is rather “according to his own purpose and grace…”. John Thomas wrote concerning this purpose: “Men were not ushered into being for the purpose of being saved or lost, God manifestation not human salvation was the grand purpose of the Eternal Spirit...The Eternal Spirit intended to enthrone Himself on the earth and, in so doing develop a Divine family from among men every one of whom shall be spirit because born of the Spirit, and that this family shall be large enough to fill the whole earth, when perfected to the entire exclusion of flesh and blood.”
This is truly enlightening - and it is Scriptural. In the Psalms it is written that: “surely his salvation is near them that fear him; that glory may dwell in our land” (Psa.85:9), and again by God to Moses: “…as truly as I live, all the earth shall be filled with the glory of the Lord” (Num.14:21).
The overriding purpose of God, is that He created the earth “to be inhabited” (Isa.45:18). That is, to be inhabited with righteous people who show forth His Glory: “…for the upright shall dwell in the land, and the perfect shall remain in it…” (Prov.2:21). And again: “the righteous shall never be removed: but the wicked shall not inhabit the earth” (Prov.10:30).
It is often said that we need to make the Gospel more relevant to the 21st Century - but actually the reverse is true. People rather need to make themselves relevant to the purpose of their Maker - lest they perish without hope. The faithful however, seek the Kingdom and Righteousness of God first in their lives (Mat.6:33) - and will therefore be saved as the means of bringing that Purpose to pass.
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The spirit here echoes the experiences of Jacob. He “vowed a vow, saying, if God will be with me, and will keep me in this way that I go, and will give me bread to eat and raiment to put on, so that I come again to my father’s house in peace: then shall the Lord be my God” (Gen.28:20).
Notice that here, Jacob required only bread to eat, and raiment to put on. He did not have high aspirations for worldly things, instead living with Isaac and Abraham in tents (Heb.11:9). He did not even build a house for himself, but as a stranger and pilgrim (Heb.11:13), he rather looked forward to the city prepared of God (Heb.11:16), which he would inherit in due course.
There is much that men and women can learn from the example of Jacob. In the days in which we live, they strive for bigger and better things. Rather than to be content with food and raiment, they want the very best food, and the latest designer clothing! But such is vanity and vexation of spirit. The attitude of the faithful is encapsulated in the Proverbs: “remove far from me vanity and lies: give me neither poverty nor riches; feed me with food convenient for me” (Prov.30:8).
So the Lord Jesus Christ gave the warning: “take heed, and beware of covetousness: for a man’s life consisteth not in the abundance of the things which he possesseth” (Luk.12:15).
It is better to be thankful for what we have, than to strive for more: as Solomon wrote: “better is the sight of the eyes than the wandering of the desire” (Eccl.6:9). Instead of striving for bigger and better things – like the parabolic man who build bigger barns – we must be satisfied with what we have, and be content with our lot.
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This verse clearly demonstrates the point that doctrine is important - it is able to “save” both the speaker, and the hearer. Earlier in this chapter, the brethren are defined to be “them which believe and know the truth” (v3). That is, not those who believe lies, and the fables of men, but who both believe and have a knowledge of the principles of the Word of God, which “is truth” (Jno.17:17).
But as well as embracing what the Apostle calls “first principles” (Heb.5:12), it is also necessary to reject wrong teaching. Hence Paul also exhorts Timothy: “refuse profane and old wives’ fables, and exercise thyself rather unto godliness” (v7). This pattern is reflected in the Christadelphian Statement of Faith (BASF) - there are firstly clauses which describe the Truths of Scripture to be accepted, followed by “doctrines to be rejected”.
Sometimes folk question whether it is really necessary to have doctrines to be rejected as part as our Statement of Faith - after all, fellowship is based on the positive principles of the Truth, and not the negative. But as Robert Roberts wrote back in 1866: “in the present day there are many profane and old wives’ fables abroad in the earth in the name of the Gospel … Now, is it not of the first importance that these fables should be repudiated? Can anyone hold the Truth without rejecting them? Is it not a part of a true profession of faith in our time to reject the traditions that make the Word of God of none effect? Common sense will supply the answer.”
Indeed, the same applies to our day also. Salvation involves the hatred of “every false way” (Psa.119:104), as well as a love of the truth. The disciple of Christ must do both - and then they will both save themselves as well as those who hear them.
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Notice that the “knowledge of the truth” is linked with salvation. We also saw this in yesterday’s reading: “ …they received not the love of the Truth, that they might be saved” (2Thes.2:10). And again: “…that they all might be damned who believed not the Truth, but had pleasure in unrighteousness” (2Thes.2:12). The record is clear: we must have a “love” and “knowledge”, and “belief” in the Truth.
There is a very strong link between loving the Truth, and salvation. Of Israel it was written: “my people are destroyed through lack of knowledge: because thou hast rejected knowledge, I will also reject thee…” (Hos.4:6). So, we find that if we do reject knowledge, and therefore have a lack of it, we will be “destroyed” and “rejected” by God.
Whilst there is a drive to minimise the importance of holding sound doctrine in our day, the Scriptures reveal that it is linked with salvation: “Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee” (1Tim.4:16). Hence Paul also exhorted Timothy: “…give attendance to reading, to exhortation, to doctrine” (1Tim.4:13). We can only become “wise unto salvation” through embracing the wisdom of the Inspired Word. Without it, we will remain in folly and vanity of mind. The true brethren of Christ find pleasure in studying and meditating on the Word: “his delight is in the law of the Lord; and in his law doth he meditate day and night” (Psa.1:2). Again, Paul: “I delight in the law of God after the inward man” (Rom.7:22). For the faithful, Bible study is not a chore: it is a “delight”. And if we would “be saved”, we must therefore give attendance to it’s pages, learn it’s wisdom, and walk according to its precepts.
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This provides an insight into how the future Kingdom of God shall be governed by Christ. He will have no respect of persons: the Lord shall judge the cause of the poor and meek. But also, “with the breath of his lips shall he slay the wicked”.
Paul also spoke of this: “then shall that Wicked be revealed, whom the Lord shall consume with the spirit (i.e.breath) of his mouth, and shall destroy with the brightness of his coming” (2Thes.2:8).
This “wicked”, is the head of the false religious system which Messiah will destroy at his coming again. Zechariah 5 defines how this “Wickedness” would be taken by the Judaisers into the house built for it in Shinar - i.e. Babylon. And the book of Revelation picks up the story by describing the latter-day Babylon, a fully developed apostasy defined to be a “mother of harlots and abominations of the earth” (Rev.17:5). She is a mother church, drunk with the blood of the saints shed by her down through the ages (v6), and can only refer to the Roman system of religion.
The head of this system is “…the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God” (2Thes.2:3-4). This is the self-exalted “Wicked” one who Isaiah and Paul tells us will be slain by the breath of Messiah’s lips, being destroyed with the brightness of his coming. This will cause great rejoicing (cp.Rev.8:20), as that system which persecuted the saints down through the ages will finally be destroyed. Then, the righteousness of God will be established in the earth, and the work of righteousness will be peace (Isa.32:17). What a glorious time that is to be!
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It is also written that “the path of the just is as the shining light, that shineth more and more unto the perfect day” (Prov.4:18). It is often thought that all we need is to have a “simple faith”, and just so long as we understand the very basics, that is all that is necessary. But the faith of the believers is not to be stagnant. They must transition from being simple to being wise. Having grasped the first principles like newborn babes feeding from the milk, there is a very real need to progress onto the solid food. “Strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil” (Heb.5:14). We must therefore, have a “faith” that “growth exceedingly”, continually developing until we reach the time of Messiah’s coming again. We must learn and implement Divine Wisdom in our lives, to develop from simplicity, to become mature: “wise unto salvation” through Christ Jesus (2Tim.3:15).
But it is quite possible to eat the solid food prematurely. Those to whom the apostle wrote had evidently forgotten the first principles: “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” (Heb.5:12).
Today, there is also a departure from the vital first principles of the Gospel, hence there is again a need to reaffirm them - and “the just” will indeed learn them and develop in wisdom. Seeking greater enlightenment, they will progress in their understanding and faith in their Lord. Simplicity is not wisdom, hence the need for continual progression in faith. Only if we do this, will we be ready for the Master when he comes again!
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These words speak of the coming rulership of Messiah. They are echoed in the words of the Angel to Mary: “… the Lord God shall give unto him the throne of his father David: and he shall reign over the house of Jacob for ever, and of his kingdom there shall be no end” (Luke 1:32-33). Notice the points of contact between the two passages: the Kingdom will have “no end”, and will continue “for ever”. The ancient Davidic seat of power will be the place of rulership, and the kingdom will constitute “the house of Jacob.”
It is a fundamental principle, that the kingdom to come will be Israel restored. The Christadelphian Statement of Faith succinctly describes it thus: “… That the kingdom which he will establish will be the kingdom of Israel restored, in the territory it formerly occupied …” (BASF Clause XXI).
There are those who claim that the Kingdom will be world-wide, with Israel simply being allowed to exist in the land. But whilst according to Prophecy, the rule of Messiah will be over all of the beast-systems that have their dominion taken away from them (see Dan. 7) - those nations will still retain their national identity. So, Messiah’s kingdom, and “first dominion” will be Israel, yet his empire will be over other subjugated nations: it will be a kingdom and an empire.
This is important, for “Israel shall be saved with an everlasting salvation” (see Isa. 45:17-18), whilst the other subject nations will not: they will have an end (Jer. 30:11). Israel is the special kingdom that will continue “world without end” when the kingdoms of men will cease. We must therefore embrace her national hope, in order to partake of her salvation - for as Messiah himself taught, “Salvation is of the Jews”.
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This verse is also fitting for our day. Everyone has their own legitimate “point of view”, and is entitled to their own “perspective”, and “viewpoint”. But the Bible is different! There is such a thing as absolute truth: as Jesus affirmed, “Thy word is truth” (Jno.17:17). That which differs and is “not according to this word” is by definition therefore, not truth. The Word of God is True – and absolutely so. It is “Light”, and that which differs from it is therefore darkness.
Of those who speak not according to the Word, it is said “there is no light in them”. In the absence of light, there can be no “point of view”, as nothing can be viewed in the dark. The Lord similarly spoke of those who had no “view”, being blind: “…they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch” (Mat.15:14).
Contrariwise, it is said of those who do receive the light: “ye were sometimes darkness, but now are ye light in the Lord: walk as children of light” (Eph.5:8). Men who engage in worldly pleasures hate the light, and love darkness (Jno.3:19): “Everyone that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved” (Jno.3:20). But the children of light look forward to receiving “the inheritance of the saints in light” (Col.1:12).
There can be no union between light and darkness (Eph.5:11), and there can be no fellowship between Messiah’s brethren, and those who are blind. True believers have ears to hear, and eyes to see (cp.Mat.13:16) - and when those who close their eyes to Divine things shall fall into the ditch, the children of light shall receive their promised inheritance. The choice is for us to make as to whether or not we open our eyes to the Light of the Word!
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It is common for preachers to make the message more palatable to men. Certain subjects such as the judgment to come (Acts 4:25), and reproving the works of darkness (Eph.5:11) are minimised, and the message diluted. But this was not the approach of the Apostle Paul, one of the greatest exponents of the Gospel message. He evidently experienced resistance for his preaching in Galatia, hence he asked: “Am I therefore become your enemy, because I tell you the truth?” (Gal.4:16). Again, he wrote to the Corinthians: “Moreover it is required in stewards, that a man be found faithful. But with me it is a very small thing that I should be judged of you, or of man’s judgment…” (1Cor.4:2-3). The Apostle did not desire popularity of men, and cared very little for their assessment of him. Hence he also wrote: “…do I seek to please men? For if I yet pleased men, I should not be the servant of Christ” (Gal.1:10).
Men pleasers only preach the things that people like to hear. And that inevitably includes errant doctrines such as the immortality of the soul, comforting the bereaved with the false hope that their loved ones are now living joyfully in heaven. The unpopular truth, is that if they died without faith in the true Gospel, they died in their sins, and have no hope of salvation through Christ. The Master said: “woe unto you, when all men shall speak well of you!” (Lu.6:26) - hence to seek popularity is not wise.
Paul was able to say: “…I am pure from the blood of all men. For I have not shunned to declare unto you all the counsel of God” (Act 20:26-27). True believers will teach True doctrines without compromise, or coveting the favour of men - and by doing this, they will save themselves, and those few who hear them (1Tim.4:16).
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One of the main themes of this epistle, is how the brethren and sisters must be “filled with the knowledge of his will in all wisdom and spiritual understanding: that ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God (1:9-10). Notice that here, the believers must progress in their understanding: “increasing in the knowledge of God”.
It is sometimes thought that because the ways of God are higher than the ways of man (Isa.55:8-9), that He is therefore unknowable and indiscernible. But we are to “increase” in our “knowledge” of Him, which implies that He can be known to the extent to which He has Chosen to reveal Himself. Hence Jeremiah writes: “let him that glorieth glory in this, that he understandeth and knoweth me, that I am Yahweh…” (Jer.9:24). And the Lord himself similarly prayed: “this is life eternal that they might know thee the only true God, and Jesus Christ whom thou has sent” (Jno.17:3).
The point is, that if the Word of Christ dwells in us richly in all wisdom, we will become “wise unto salvation” (2Tim.3:15), rejoicing and glorying in a knowledge of his ways. True, the ways of God are above the ways of man: hence it is written: “the way of life is above to the wise, that he might depart from Sheol beneath” (Prov.15:24). Therefore, as our chapter has it, we must “seek those things which are above, where Christ sitteth at the right hand of God” (Col.3:1). In an age when Bible reading and study is actively discouraged, the true believers must search out the wisdom of Scripture. Only then can the word of Christ dwell in them richly, and only then can they be saved by it.
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This verse shows the unity that should exist in the household of faith. To have hearts knit together in love, is a characteristic of Messiah’s brethren. As we read later in the same chapter, speaking of the false brethren: “…not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God” (Col.2:19). Such is the united body of Christ.
But this expression “knit together in love” takes us back to the relationship between Jonathan and David. Following the slaying of Goliath, David spoke concerning his victory to Saul. Then we read: “and it came to pass, when he had made an end of speaking to Saul, that the soul of Jonathan was knit with the soul of David, and Jonathan loved him as his own soul” (1Sam.17:1).
There is no evidence that Jonathan knew David before this event, but it was upon the basis of what he had heard David say to Saul, that he became “knit” to him in love, like the Colossians were to do. The basis of true fellowship, which the true disciples experience, is based upon a confession of our warfare against the power of Sin. This is the love that Messiah describes, saying, “By this shall all men know that ye are my disciples, if ye have love one to another” (Jno.13:35).
In lamenting the death of Jonathan, David speaks of their loving relationship: “very pleasant has thou been unto me: thy love to me was wonderful, passing the love of women” (2Sam.1:26). His love was so great, that it passed even the love that a man has towards women. We must emulate that love, being knit together in a common hope and purpose. Having a love of Truth, the believers also love those of like precious faith – and this is a hallmark of their discipleship.
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In these words, we find that Jerusalem fell because of two things: “their tongue and their doings” were against the Lord: i.e., their words and their deeds. But by contrast, the Lord Jesus Christ was “mighty in deed and word before God” (Lu.24:19). And again, we read of Paul’s instruction to the Colossians: “Whatsoever ye do in word or deed, do all in the name of Jesus Christ, giving thanks to God and the Father by him” (Col.3:17).
The words that we speak are very important. Messiah – the Word Made Flesh (Jno.1:14) – spoke of this: “I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment” (Mat.12:36).
Again, the Preacher described how “the words of a wise man’s mouth are gracious…” (Eccl.10:12). And the Apostle alluding back to this exhorted the believers: “walk in wisdom toward them that are without … let your speech be alway with grace” (Col.46). It is important then, for us to consider very carefully what we speak.
But it is possible to be speaking the right things, yet be astray in action. There were those in the first century who had a name that they lived, but were dead (Rev.3:1). They had an outward show of righteousness, a reputation for holding fast the truth – but the Lord admonished them: “I have not found thy works perfect before God” (Rev.3:2).
We read of this class again elsewhere: “They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate” (Tit.1:16). We need therefore to consider our own standing: we must ensure that our tongue and are doings are devoted to the Father in Truth, and not against His Righteousness.
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It is sometimes thought that the Kingdom of God will be established through peaceful means, and by preaching. But not according to today’s verse: there will be a period of judgment and rebuke - the Lord shall “rebuke many people”. And the New Testament agrees with this: “…the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ; who shall be punished with everlasting destruction from the presence of the Lord…” (2Thes.1:7-9).
Human nature is fundamentally opposed to the things of God, so when Messiah comes again, the nations at large will not welcome him or submit to his authority: “the kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his anointed, saying, let us break their bands asunder, and cast away their cords from us. He that sitteth in the heavens shall laugh: the Lord shall have them in derision. Then shall he speak unto them in his wrath, and vex them in his sore displeasure” (Psa.2:2-5).
The nations will thus be subjugated under the Great King by force and power. But the faithful will be “delivered from the wrath to come” (1Thes.1:10). They will be hid in the day of the Lords’ anger (cp.Zeph.2:3). We need to recognise the reality of what is soon to come upon the earth, and prepare for it, that we be spared in the day of indignation (Isa.26:20), and inherit the kingdom in glory with the Lord. This is the Bible hope, a future day of peace following judgment, when Righteousness is established in the earth (Isa.32:17). Then the pride of man shall be abased, and the Name of the Lord shall be extolled amongst men - what a wonderful prospect this is!
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It is often said that God hears all prayers, yet our verse for today says otherwise. Of this class in Israel, it was said that He “will not hear” their prayers, and would instead hide His eyes from them. We have a case in point in the example of king Saul: “And when Saul enquired of the Lord, the Lord answered him not, neither by dreams, nor by Urim, or by prophets” (1Sam.28:6). Here is the most desolate situation a man can be in: being faced with imminent ruin and destruction, he prayed, yet God would not hear his prayer.
The scribes and Pharisees in Messiah’s day made many prayers as an outward show, to receive the praise of men: “Woe unto you, scribes and Pharisees, hypocrites! For ye devour widows’ houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation” (Mat.23:14). Notice that in reality, they were not even praying: it was all a “pretence” in order to receive the admiration of men!
Again, Jeremiah was told not to pray for wayward Israel: “therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee” (Jer.7:16). And Messiah also said: “…I pray not for the world…” (Jno.17:9).
“He that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him” (Rom.11:6). This is the criteria for acceptance. Those who are abandoned to disobedience do not have their prayers heard or answered: but for those who diligently seek the Lord - and the promised reward - their prayers are both heard, and answered. Hence this is the cry of the faithful: “Hear my prayer, O Lord, Give ear to my supplications in thy faithfulness answer me, and in thy righteousness” (Psalm143:1).
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Elsewhere, the Apostle similarly spoke of the reason why he was in chains: “ …because that for the hope of Israel I am bound with this chain” (Acts 28:20).
In our Old Testament reading for today, we read of some of the curses that would come upon Israel consequent to their unrepentant waywardness: “The Lord shall scatter thee among all people, from the one end of the earth even unto the other … and among these nations shalt thou find none ease, neither shall the sole of thy foot have rest … And thy life shall hang in doubt before thee …” (see Deut.28:64-66).
But although Israel were to be – and have been – judged, “God hath not cast away his people which he foreknew” (Rom.11:2). There is a future for Israel in the purpose of God – as Isaiah testified: “Israel shall be saved in the Lord with an everlasting salvation: ye shall not be ashamed nor confounded world without end” (Isa. 45:17).
Although all the nations that Israel were scattered to will have an eventual end (see Jer.30:11), restored Israel shall endure for ever. If we wish to be saved with “an everlasting salvation” therefore, we need to forsake the nations, and become part of the “Israel of God” (Gal.6:16). The promise made to the fathers of old speaks of a future day when Abraham’s “seed” shall inherit the promised land (Gen.12:7), and the true believers can be heirs of that same promise (Gal.3:29). But by the same token, those who are outside the arena of salvation are said to be “aliens from the commonwealth of Israel, and strangers from the covenants of promise” (Eph.2:12). We need therefore, to consider our own position in relation to Israel, that we, with Paul, might embrace and stand for the promises made regarding her.
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Paul described: “ … By the deeds of the Law there shall no flesh be justified in his sight: for by the Law is the knowledge of sin” (Rom.3:20). Again, elsewhere: “It was imposed later on for the sake of defining sin, until the seed should come…” (Gal.3:19, Weymouth). It is because of this that it is referred to as “the ministration of condemnation” (2Cor.3:9). By it’s various clauses, it defined sin, and condemned those who “confirmed not all the words of this law to do them”. But because of the sinful flesh of humankind, no man could keep the Law perfectly - it condemned all to be sinners.
But the Law also spoke of greater things: “…now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe…” (Rom.3:21-22). And again: “the law was our schoolmaster to bring us unto Christ, that we might be justified by faith” (Rom.3:24). As well as to condemn, it was to give hope - bringing those under it to Christ, that they might be justified by faith.
It is also written “that no man is justified by the Law in the sight of God, it is evident: for, the just shall live by faith” (Gal.3:11). Men are not intrinsically righteous, and cannot be made such by obedience to law. Rather, they are counted as righteous because of the faith they have in the promises of God (see Rom.4). And this makes the hope sure and certain: “therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed…” (Rom.4:16). Being recipients of Grace, the faithful can look forward with certainty and hope, trusting in the power of their God to save, and bring them into His kingdom to come.
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Paul, as a persecutor of the ecclesia, was “zealous toward God” - at least, so he thought, “persecuting this way unto the death” (v4). He was “circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee; concerning zeal, persecuting the ecclesia; touching the righteousness which is in the law, blameless” (Phil.3:5-6). Yet it so pleased the Lord to choose such an one to be one of the foremost preachers of the Gospel message - contrary to all fleshly principles and expectations.
Once the Lord had appeared to Paul, he willingly left behind his previous way of life: “But what things were gain to me, those I counted loss for Christ. Yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung that I may win Christ” (Phil.3:7-8). No longer glorying in the flesh, the previous things he had forsaken were now repulsive to him, as being but dung.
Paul is given as an example to us: “… for this cause I obtained mercy, that in me first, Jesus Christ might show forth all long-suffering, for pattern to them which should hereafter believe on him to life everlasting” (1Tim.1:16).
There is much that we can learn from Paul’s example: Just as he turned from his old ways, so must we, if we would desire the favour of the Lord. Like the Apostle on the road to Damascus, true believers have seen a great light: “God hath shined in [their] hearts” (2Cor.4:6), that they might also be vessels chosen by God (v7). We must therefore also forsake the temporal advantages of this life, to be accepted by God, and be brought into the glories of the kingdom to come.
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The passage continues to describe the tactic of Amalek: “…how he met thee by the way, and smote the hindmost of thee, even all that were feeble behind thee, when thou was faint and weary; and he feared not God” (v18). And it was because of this, that the Lord commanded his people: thou shalt blot out the remembrance of Amalek from under heaven; thou shalt not forget it” (v19).
The man chosen to do this, was king Saul. He was told: “go and smite Amalek, and utterly destroy all that they have, and spare them not…” (1Sam.15:3). Yet he did not do this: “Saul and the people spared Agag, and the rest 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” (v9).
In Scripture, Amalek is a Type of sin. Just as Amalek targeted the faint and weary, the Apostle warns us “…lest ye be wearied and faint in your minds” (Heb.12:3). It is when we are faint and weary that sin can prevail against us. But like Saul, we are to extirpate sin out of our lives: “..make not provision for the flesh, to fulfil the lusts thereof” (Rom.13:14). Like Saul, we sometimes fail, and keep back things that we can find pleasure in. But we must rather make “no provision” for the flesh, and seek to destroy every manifestation of “sin in the flesh” out of our lives.
The believers are led by the “captain of their salvation” (Heb.2:10) in their spiritual warfare (2Cor.10:4) - and he has “overcome the world” (Jno.16:33) with it’s resident lusts (1Jno.2:16). They must therefore be strong and of good courage, for the victory will be guaranteed to those abide in Truth, and who continue the warfare, and obey the commandments of the Lord (1Sam.15:22).
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The context here is of the bride of Solomon foreshadowing the ecclesial bride of the Lord Jesus Christ. So the Apostle Paul spoke: “I have espoused you to one husband, that I may present you as a chaste virgin to Christ” (2 Cor. 11:2). And again: “husbands love your wives, even as Christ also loved the ecclesia, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious ecclesia, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish” (Eph. 5:27).
Notice that again, the Ecclesial ‘bride’ of Christ is without spot, or blemish. Not that the various members are all individually perfect and without fault, for “all have sinned, and come short of the glory of God” (Rom. 3:23). Rather, they are justified by faith (see Rom. 4), not the righteousness of works. Of the true believers it is said that Christ “loved us, and washed us from our sins in his own blood” (Rev. 1:5). Messiah’s brethren are forgiven for his name’s sake, and so having their sins washed away, they can stand before him blameless.
By contrast to the chaste virgin of which Paul speaks, the Apocalypse describes another woman, who has prostituted herself: “… the mother of harlots and abominations of the earth” (Rev. 17:5). This is the false Roman religious system which has persecuted the true believers down through the ages. No longer being a pure virgin, she is a mother Church - a harlot, and a mother of harlots. We must, then, consider our own standing: are we part of the chaste virgin, betrothed to Christ, or do we follow the harlot church? Our eternal life is bound up with the choice we make.
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This verse plainly contradicts Evolution. All mankind were “made from one man”: “Adam was first formed, then Eve” (1Tim.2:13). The Genesis record describes how man was formed out of the dust of the ground, and Eve was created out of one of his ribs. The record does not accommodate Evolution, teaching something very different.
To some, it might not seem to be important: after all, both Creationists and Theistic Evolutionists all recognise God as Creator - we just differ in the details. But this overlooks how that there are fundamental doctrines of Scripture that require a literal Adam and Eve to make sense.
Take, for example, the source of death. If Evolution is true, then death was part of human experience from the very beginning - whenever, and whatever that was. But the Bible disagrees: “… as by one man sin entered into the world, and death by sin; and so death passed upon all men…” (Rom.5:12). Death was not present in men before the Fall - it came about after, and consequent to, his sin. Again, the Bible describes how that the believers are constitutionally “in Adam”: “as in Adam all die, even so in Christ shall all be made alive” (1Cor.15:22) - and this would make no sense if there were no “first man Adam” (1Cor.15:45). The Bible also plainly teaches that animals were formed after their “kind”: (Gen.1:25). This contradicts Evolution, which requires all “kinds” to originally have been one kind, that changed.
“The wisdom of the world is foolishness with God” (1Cor.3:19), and Evolution proves this. It cannot explain the origin of life, alleging that all life came from non-life (Abiogenesis) - which cannot be observed experimentally. It is wiser to believe the Creator’s Own account of what He Did, and shun the foolishness of men!
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This was said after the miraculous healing of a cripple. Upon seeing this miracle, the people considered that their deities had come to earth in the likeness of men. The language here, is mirrored in the Trinitarian dogma held by the majority of Christendom: God came to earth in the likeness of men, in the Lord Jesus Christ. This is known as the “Incarnation”, and is a cornerstone of Catholic theology.
The Bible, however, speaks differently. Jesus himself refused the praise of men: “…Why callest thou me good? There is none good but one, that is, God…” (Mat.19:17). There is no question in Scripture about the relationship between the Father and Son: Jesus explicitly denied co-equality with God: “my Father is greater than I” (Jno.14:28).
Herod also exalted himself: He “sat upon his throne, and made an oration unto them. And the people gave a shout, saying, it is the voice of a god, and not of a man” (Acts 12:21-22). The pope also claims this position: Addressing Pope Julius II during the Fifth Lateran Council, Christopher Marcellus used the phrase: “thou art finally another God on earth” (1512). Whilst the Apostles were quick to deny such a position, and despite Messiah himself refusing such adoration, the Pope does nothing to refuse such an office. Herod was smitten of God, “because he gave not God the glory” (Acts 12:23), and modern pretenders will likewise perish without hope.
It is a fundamental principle of Scripture, that all Glory is to be to God alone: “so for men to search their own glory is not glory” (Prov.25:27). We must humbly seek and submit to the righteousness of God, and not delight in the praise of men. Then, we will be exalted in due course, and inherit glory - not of this life, but of the Age to Come.
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Interestingly this verse equates Jesus being raised up from the dead, with the declaration of him being “begotten”. These two aspects come together again in the words of Paul: “…he is the head of the body, the ecclesia: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. For it pleased the Father that in him should all fulness dwell” (Col.1:18-19).
The Lord then, is the “firstborn from the dead”. Or as the Psalmist has it, also describing the exalted position of Jesus: “Also I will make him my firstborn, Higher than the kings of the earth” (Psa.89:27). The Lord, as the firstborn is “separated from sinners, and made higher than the heavens” (Heb.7:26), having ascended to his father (Jno.20:17), in glory and immortal splendour.
But Jesus is the firstborn of those likewise begotten. His brethren will also arise from the grave, “the womb of the morning” (Psa.110:3). Following the judgement seat, they will be made like unto him, for he “shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself” (Phil.3:21).
The true believers are already regarded as Sons having been begotten by the Word (see James 1:18), but will also be “born of spirit” (Jno.3:5-8), and become immortal sons: “Beloved, now are we the sons of God, and it doth 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” (1Jno.3:2). This is the true Bible hope: a bodily resurrection, followed by a transformation into the glorious Image of Christ. And as John concludes: “every man that hath this hope in him purifies himself, even as he is pure” (v3).
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Youngs Literal Translation reads: “the end of the whole matter let us hear:- Fear God and keep his commands, for this is the whole of man”. Again, the Berean Literal Bible has it: “the conclusion of the whole of matter has been heard. You shall fear God, and keep his commandments - for this is the whole of the man”. Notice the difference here: the word “duty” is not in the original, and so whilst it is perfectly true that it is the duty of man to do these things, this verse is telling us something more. It is describing how the “whole man” - every aspect of man, must be devoted to doing this.
The Lord Jesus Christ also described how: “thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength… ” (Mrk.12:30, see Deut.6:5). Every aspect of our being must be devoted in service to the Lord.
But as the BLB has it, the word “man” is singular, not plural. Hence to fear God and keep His commandments is “the whole of the man”. This is evidently the “perfect man” of which Paul speaks: “ … till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ” (Eph.4:1). Here, the Greek for “perfect” carries the sense of Mature, or Complete. The true Ecclesia is the united body of Christ “so we, being many, are one body in Christ, and every one members one of another” (Rom.12:5). The idea here, is of an ecclesial body, united in their worship: “there is one body, and one Spirit, even as ye are called in one hope of your calling” (Eph.4:4). The exhortation is clear: we must be part of a whole man, devoted in every aspect to Divine service - which is our duty to do.
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It is written of the Lord “… it is a light thing that thou shouldest be my servant To raise up the tribes of Jacob, And to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth” (Isa.49:6). In Christ, “there is neither Jew nor Greek” (Gal.3:28) in terms of their eligibility for salvation: all nations have the opportunity to be saved though faith in Christ.
But there are conditions: 1. we must “fear him”, and 2. We must “work righteousness”. To fear the Lord is the beginning of our journey: hence the Psalmist also wrote: “the fear of the Lord is the beginning of wisdom” (Psalm.111:10). But concerning the wicked, it is said that “there is no fear of God before their eyes” (Rom.3:18). This fear is not a terror of the judgement seat, for “there is no fear in love; but perfect love casteth out fear: because fear hath torment” (1Jno.4:18). The fear of God that we must have, is rather a reverential fear, as a son towards his father.
The second condition is to “work righteousness”. Not that works can earn us an entitlement to salvation, for it is also written that we are saved “Not by works of righteousness which we have done, but according to his mercy he saved us” (Tit.3:5). But rather, those who profess the Name of Christ must behave in a manner appropriate to their calling. Faith must be demonstrated in the things that we do - as per the Epistle of James.
These two things are essential to be accepted by God - and both are sadly lacking in our day. The way of the world disrespects God, and spurns His Righteousness. But for the enlightened, there is no excuse, we must fear God and obey the calling of the Gospel, that we be accepted and saved by Him.
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The context is how that one of the foremost persecutors of Messiah’s brethren became one of the foremost preachers of the Gospel. Whilst on the road to Damascus, Saul saw a great light and a voice which said: “Saul, Saul, why persecutest thou me” (v4), and it was in response to this voice, that Saul asked the question, “What wilt thou have me to do?
This question has been on the lips of believers since the days of the Apostles. In response to the teaching of John the Baptiser, the people asked, “what shall we do then?” (Lu.3:10). The soldiers asked him: “And what shall we do?” (Lu.3:14). The Tax collectors said, “teacher, what shall we do?” (Lu.3:12). Those who heard the preaching of Peter and the Apostles said, “men and brethren, what shall we do?” (Acts 2:37). The Philippian jailor asked: “Sirs, what must I do to be saved?” (Acts 16:30). And all this in opposition to those who teach that we need do nothing to be saved!
Some of those who Christ taught “said unto him, What shall we do, that we might work the works of God? Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent” (Jno.6:28-29). This is the first stage of conversion - a belief in the Lord Jesus Christ. The second is to submit to baptism - which was the answer to the questions above: “Repent and be baptised every one of you in the name of Jesus Christ for the remission of sins…” (Acts 2:38). Again, Jesus brought these two principles together: “he that believeth and is baptised shall be saved; but he that believeth not shall be damned” (Mrk.16:16). This is what we must “do”: believe in the Word of Truth, and obey it in baptism - then we will be found doing the will of the Lord, and be rewarded when he comes again!
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There are two points to notice here: Firstly, it is necessary to be baptised, and secondly, in order to be baptised, a person must believe certain things “concerning the kingdom of God and the name of Jesus Christ”.
The importance of belief and baptism is confirmed by the Lord: “he that believeth and is baptised shall be saved; but he that believeth not shall be damned” (Mark 16:16). Notice that again, Baptism follows Belief, and also, those who do not believe “shall be damned”, irrespective of whether or not they have been immersed. Paul also echoed these sentiments: “…that all might be damned who believed not the Truth, but had pleasure in unrighteousness” (2Thes.2:12).
It is clearly necessary then, to believe the Gospel Truth. To believe in something different instead cannot save: immortal soulism and heaven going, a rebel angel called “Satan”, the doctrine of the Trinity, the substitutionary sacrifice of Christ - and many more traditions are not Scriptural, but are instead the speculations of men who are not “wise unto salvation” (Cp.2Tim.3:15). It is necessary for us to measure our beliefs against the standard of the Word of God: if we are wrong, the sooner we stand corrected the better, and if we are right, then we would have the Truth reinforced in our minds by such an examination. For those who “believe and know the Truth” (1Tim.4:3), there is a wonderful time to come, at the appearing of the Master. But for those who “received not the love of the Truth, that they might be saved” (2 Thes. 2:10), and who do not obey the Gospel message (2Thes.1:88, 1Pet.4:17), they are not in the Christ-Ark, and are therefore excluded from the means of Salvation that comes through faith in him.
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It is written concerning the Lord Jesus Christ, that he: “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” (Heb.12:2).
Here we see Messiah in a sitting position: He overcame the shame of the cross, and now sits at his Father’s Right Hand. We read of this position a number of other times in the New Testament, and it describes the accomplishment of the work done (Cp Heb.10:12). Having completed his sacrificial work, Messiah is now sat down – by contrast to the Levitical priests who were always standing, for their work never truly finished.
In Acts chapter 7, however, the Master is depicted as standing. The context is of the stoning of Stephen, and it demonstrates the concern of the Master for his servant. But it also speaks of a work that was about to commence, when the Master would judge the nation by bringing the Roman armies against them (see Acts 6:14, Mat.22:7).
We read of this standing position again in one other place: “And at that time shall Michael stand up, the great prince which standeth for the children of thy people … and at that time thy people shall be delivered…” (Dan.12:1).
Here, the Lord is the Great Prince, with the symbolic name of Michael (which literally means “who is like God”). He will stand up for the deliverance of his People – “and many of who sleep in the dust of the earth will awake” including Stephen. In his vision therefore, Stephen was given an assurance of salvation and, seeing the Master in glory. Even so the saints must look to the Lord with the eye of faith, so that when he stands again, they will be ready to be delivered from the wrath to come, and with faithful Stephen, inherit the kingdom prepared from the foundation of the world.
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Most people desire the praise of men, but to hear “the song of fools” is not wise. The Jews were like this: “…when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, they have their reward” (Mat.6:2, also vv5,16). Notice, they desired glory from men - they delighted in the song of fools! They disregarded the rebuke of the wise Messiah - and so perished in their sins.
It is better to stand corrected than to continue in sin - even though to do so may attract the scorn of men. Apollos was “fervent in the spirit” and had a remarkable zeal for the things of God - yet he was deficient in his understanding, and had to stand corrected, having the Way of God expounded to him “more perfectly” (Acts 18:24-28). But once he had received the rebuke of the wise, his zeal continued in declaring the Truth with an improved understanding.
The natural way is to spurn criticism. It is received as a personal slight, rather than caring advice from a wise friend. Yet: “faithful are the wounds of a friend; but the kisses of an enemy are deceitful” (Prov.27:6). It is far better to receive correction from friends who are wise in the things of the Truth than to have the false kisses of a deceitful enemy. The song of fools might make us feel justified, but Jesus warned: “woe unto you, when all men shall speak well of you!” (Lu.6:26). Those who have the zeal of Apollos must have the humility to accept wise correction, and the desire to improve themselves and their witness for the Truth - even if to do so makes them unpopular! Enjoying the song of fools has temporary rewards, but to hear the rebuke of the wise can save our lives!
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The spirit of the age in which we live encourages a mindset devoted to obtaining more and more of this world’s goods. But it is better to be thankful for the things that we have, rather than to crave more than what we need. Better is the sight of the eyes than the wandering of the desire.
James uses similar language in describing the process of temptation: “…every man is tempted, when he is drawn away of his own lust, and enticed” (Jas.1:13-14). The process begins with the desire, or lust, wandering away from the things of the Truth. Then, like a woman enticing a man, that lust draws it’s possessors away – in a sequence of things that culminate with death.
The point here, is that lust – or the desire to have – will bring forth sin. To allow one’s own lust to wander, and draw us away from God is not wise: it is better to be thankful for, and be content with the blessings we have already been given.
The Lord Jesus Christ taught: “take heed, and beware of covetousness: for a man’s life consisteth not in the abundance of things which he possesseth” (Lu.12:15). Again, he exhorted his disciples to pray: “Our Father which art in heaven, Hallowed be thy Name. Thy kingdom come, Thy will be done in earth as it is in heaven. Give us this day our daily bread…” (Mat.6:9-10). The coming Kingdom is the first thing to pray for, even before daily bread itself!
Rather than seeking the riches of this life, we should “seek first the kingdom of God and his righteousness” (Mat.6:33). AThen, we will have a glorious hope for the future, which the very best of this world’s riches cannot provide.
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We have an example of this with king Saul. 1 Samuel 13 records how that he became impatient whilst waiting for Samuel to come, and he offered a sacrifice which he ought not to have done. But he was a fool, for when Samuel came “Samuel said to Saul, Thou hast done foolishly: thou hast not kept the commandment of the Lord thy God, which he commanded thee…” (1Sam.13:13).
There was a second occasion where Saul’s sacrifice was rejected. 1 Samuel 15 describes how he was commanded to utterly destroy the Amalekites (1Sam.15:3). But “Saul and the people spared Agag, and the best of the sheep, and of the oxen, and of the failings, 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” (1Sam.15:9). Saul blamed the people for this failure: “the people spared the best of the sheep and of the oxen to sacrifice to the Lord thy God…” (v15).
There is an important principle that emerges from a consideration of these things: we cannot worship God in just any way that we choose. As Samuel said, “Behold, to obey is better than sacrifice, and to hearken than the fat of rams” (v22). The command is to “hearken” to the the Word of God - as our verse has it: “be more ready to hear than to give the sacrifice of fools”.
But there are sacrifices with which God is well pleased: “…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 fellowship forget not: for with such sacrifices God is well pleased” (Heb.13:15-16). God takes no pleasure in those who, like Saul, turn back (Heb.10:38). We must therefore hear the Word, obey the command, and give those sacrifices which are acceptable to our Maker.
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People go to extraordinary lengths to obtain the most of this world’s goods that they possibly can. Yet the gaining of such doesn’t come alone: pressure, and the stress that this brings will create a “vexation of spirit”. Solomon taught: “Labour not to be rich” (Prov.23:4), and Jesus reminds us that “a man’s life consisteth not in the abundance of the things that he possesseth” (Lu.12:15). So, he taught his disciples: “Therefore I say unto you, Take no thought for your life, what ye shall eat, neither for the body, what ye shall put on. The life is more than meat, and the body is more than raiment” (Lu.12:22-23).
The right spirit is to pray: “remove far from me vanity and lies: give me neither poverty nor riches; feed me with food convenient for me” (Prov.30:8). This is the spirit of today’s verse – to be in poverty with empty hands has no virtue. And to have both hands full with the affairs of this life is not good. We need to be grateful for food and raiment (1Tim.6:8), and rather than to strive for bigger and better things, we must be content with such things as we have – one hand full is sufficient.
According to Scripture, “covetousness is idolatry” (Col.3:5-7). Hence it is listed with other grievous sins: “But fornication and all uncleanness, or covetousness, let it not be once named among you, as becometh saints” (Eph.5:3-4). The danger associated with covetousness, is that it supplants the position of God in the lives of those given to it. Rather than seeking first the kingdom and righteousness of God, covetous men seek first personal wealth and a certain social standing. But they have their reward! And for those who prioritize Divine things, they will also have their reward, for a man will reap according to that which he sows (Gal.6:7).
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This demonstrates the importance of believing in the resurrection of Jesus Christ. Doubting Thomas believed when he was presented with irrefutable evidence in the form of the Lord appearing before him. But those who believe without literally seeing the risen master, will be particularly blessed! But Thomas, was not the only one to doubt: “Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen” (Mark 16:14).
However, once they did believe, Messiah commanded them to preach the Word to “all the world,” for “he that believeth and is baptised shall be saved; but he that believeth not shall be damned” (v16). The thing being believed here, is again the resurrection of Christ. Men of the world disbelieve the apostolic witness, and even those in religious circles around us also effectively disbelieve. Trinitarians, who believe that Jesus is “God the Son”, cannot explain the logical outworking of their theory - which is that God died, and came back to life again. Immortal soulists deny the true death of all men, and particularly disbelieve that Christ died in reality. They rather teach that he went to hell, and preached there whilst in the death state. There are very few who believe that when Christ was Crucified, he literally died, and was literally raised again from the unconscious state of death. The truth-nullifying doctrines of men deny the reality of these things. But those who believe without actually seeing the risen Lord are particularly blessed. The resurrection lies at the heart of true Bible Christianity, we must therefore believe the Truth concerning it, that we might be saved thereby.
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At the very beginning, we have the entrance of light into the world: “God said let there be light, and there was light. And God saw the light that it was good: and God divided the light from the darkness ..” (Gen.1:3-4).
There are several points to note here: these are the first spoken words recorded in the Bible, the light was pronounced to be “good” - which the darkness was not - and God caused a division between the light and the darkness. Turning to the NT, we read that: “God who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2Cor.4:6).
The dissemination of “the light of the glorious gospel of Christ” (v4) was through the spoken word. The word “gospel” means “good news” – hence the “good” aspect to the light. And there is the division between darkness and light: “have no fellowship with the unfruitful works of darkness, but rather reprove them” (Eph.5:11, see also verse 8).
If we desire to be the children of light, and partakers of the inheritance of the saints in light (Col.1:12), we must embrace the Gospel, come out from the darkness, and be separate. Wisdom excels folly as far light excels darkness, hence we must progress from simplicity to wisdom, knowing that the holy Scriptures can make us “wise unto salvation” through faith (2Tim.3:15). There is no amity between light and darkness and likewise there is none between the children of light and the darkness of the unenlightened. Not that we are self-righteous, but rather in all humility we must submit ourselves to the righteousness of God (cp. Rom.10:3). Then, it will be His good pleasure to give us the kingdom (Luk.12:32), and rew an unending life in glory.
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The Lord continues in his prayer: “… that they all may be one; as thou, Father art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. And the glory which thou gavest me, I have given them that they may be one, even as we are one. I in them, and thou in me, that they may be perfect in one …” (Jno. 17:21-23).
This a fundamental characteristic of true believers: they are One in heart and spirit. They are “likeminded, having the same love, being of one accord, of one mind” (Phil 2:2). And again, they are found “endeavouring to keep the unity of the Spirit in the bond of peace” (Eph. 4:3).
That which unites the disciples of Christ, is a mutual love and appreciation of the saving principles of the Truth. Indeed, they are united in their earnest contending for the faith - they “stand fast in one spirit, with one mind striving together for the faith of the Gospel” (Phil. 1:27). This comprises the body of Christ (Eph. 4:2): “so we, being many, are one body in Christ, and every one members one of another” (Rom. 12:5).
But notice, there is “one” body, not many. It logically follows that a disunited body, who are not of one heart and mind, whose members do not earnestly contend together for the faith, is not the Body of Christ. Again, the true Body is not defined by numbers, rather it is comprised of those who hold forth the Word of Life without compromise. In Noah’s day, there were only 8 who held fast to the faith, and in our day, it is also a minority. We must individually consider our own position - are we part of the united body of Christ, or are we part of a disunited group who are internally and terminally divided? We must consider our own situation, and take remedial action if needed!
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There are many who claim friendship with the Son of God, yet who are not his friends at all. In the future day of judgment, there will be many profess to have given their lives to Jesus, and accept him as Lord – yet they will be bitterly disappointed. “Why call ye me Lord, Lord, and do not the things which I say?” (Lu.6:46). And again, “Many will say unto me in that day, Lord, Lord, have we not prophesied in thy name? And in thy name have cast out devils, and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity” (Mat.7:22-23).
It is important to consider our own position in relation to the Lord. There is such a thing as another Gospel, and another Jesus, which cannot save. So the Apostle warns of “he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another Gospel, which ye have not accepted” (2Cor.11:4), and he supplements the same idea to the Galatians by saying: “As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed” (Gal.1:9).
Our eternal destiny is bound up with knowing the True God, and the True Christ – and doing what they command. According to Christ himself, “this is life eternal” (Jno.17:3)! There are those who set love as being distinct from obedience, denouncing the doing of commandments as “legalistic”. But they are tragically wrong: rather: “this is the love of God, that we keep his commandments, and his commandments are not grievous” (1Jno.5:3). We must therefore both seek and do the commandments in order to be saved by faith in the true Gospel message.
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The spirit of this Proverb is picked up again by the Lord Jesus Christ, in the model prayer he gave for his disciples to offer: “ …give us this day our daily bread” (Mat.6:11).
The point is, that to pursue riches is not a priority for the disciple of Christ. We must let our way of life “be without covetousness; and be content with such things as we have…” (Heb.13:5). As it is again written: “…And having food and raiment let us be therewith content…” (1Tim.6:8)
The Lord Jesus Christ taught: “take heed, and beware of covetousness: for a man’s life consisteth not in the abundance of the things which he possesseth” (Lu.12:15).
So, rather than seek after this world’s goods, we need to seek first the things of the Kingdom of God, trusting that all that we have need of will be granted to us: “Seek ye first the kingdom of God and his righteousness; and all these things shall be added to you” (Mat.6:33). The Proverbs elsewhere exhorts us “labour not to be rich” (Prov.23:4). There are those who suppose that “gain is godliness,” that a man’s personal worth is defined by their measure of success in the material things of this life. But God has rather “chosen the poor of this world, rich in faith, and heirs of the kingdom” (Jas.2:5).
Our desire is not to become rich in this life, but rather that we will be rich in spiritual things (cp. Rev.3:18). Seeking not the uncertainty of riches (1Tim.6:17), we must be satisfied with our “daily bread”, as “food convenient” for us, That we may gain entry into the coming Kingdom, and find true life and peace at last.
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This verse demonstrates the mutual hostility between men of the flesh and men of the spirit. Those who are given over to sin are an abomination to those who are righteous, and the righteous are abomination to the wicked.
Daniel the Prophet was a righteous man, who was opposed by the presidents and princes of Babylon, because an “excellent spirit was in him”. Because of that spirit, the King sought to set him over the whole realm – but because of that same spirit, the presidents and princes sought occasion against him. Joseph, the son of his father’s love, was hated by his brethren because of his revelatory dreams. David was hated by king Saul, having been chosen to replace his wicked rulership. Abel was hated by Cain, because he was seen to be righteous in the offerings he made, whereas Cain’s were rejected. The list could be continued: all of these examples demonstrate how there is a Divinely-Ordained enmity between the seed of the woman and the seed of the serpent: “I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel” (Gen.3:15).
There is a natural division between light and darkness: “…God saw the light that it was good: and God divided the light from the darkness” (Gen.1:4). Light and darkness are mutually incompatible: they cannot co-exist! Even so it is between the children of light and the children of darkness. There are those who seek to blur the boundaries, but the command of Scripture is to “have no fellowship with the unfruitful works of darkness, but rather reprove them” (Eph.5:11). We must maintain the separation between the two, in order to become “partakers of the inheritance of the saints in light” (Col.1:12).
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The context of this verse is to do with the death of Lazarus, and the faith of his sister Martha that “he shall rise again at the last day” (Jno.11:24). This passage leaves no doubt of what Martha was expecting in terms of the future of her brother. She did not say that she anticipated him going to heaven following his death: rather she looked forward to him being caused to “rise again at the last day”. In response to this, Messiah said: “I am the resurrection, and the life: he that believeth in me. Though he were dead, yet shall he live” (Jno.11:25).
The Lord Jesus Christ then, is the only means by which a “resurrection” to life (as opposed to the mythical ascent of an immortal soul) can take place. Of him it is written that “there is none other name under heaven given among men, whereby we must be saved” (Acts 4:12). He is the One who has authority to judge who will be admitted into his Kingdom, and who will be excluded – as he declared to John: “I have the keys of hell and of death” (Rev.1:18). He truly is “the resurrection and the life”!
Messiah himself similarly taught: “I am the Way, the Truth, and the Life: no man cometh unto the Father but by me” (Jno.14:6). Notice, he is not the Way and the Life only: he is also “the Truth”. It is plain therefore, that in order to benefit from the Lord’s favour, we need to embrace “the Truth” in order to be saved - and this involves jettisoning the serpent’s lie that death is not really the cessation of life. But that Jesus is also the only “way” of salvation, only he has the power to save. The fables of men cannot save us: but faith in the things concerning the coming Kingdom of God, and the Name of the Lord Jesus Christ (Acts 8:12) certainly can, and will!
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James similarly wrote: “Go to now, ye that say, Today or tomorrow we will go into such a city, and continue there a year, and buy and sell, and get gain: whereas ye know not what shall be on the morrow… For that ye ought to say, If the Lord will, we shall live, and do this or that” (Jas.4:13-15).
There are those who trust in the uncertainty of riches (1Tim.6:17). They suppose that tomorrow will bring new opportunities to increase their wealth – whereas they do not know the day of their death. The Lord Jesus Christ also spoke of this class of men in his parable of the man who built bigger barns to store his riches: “he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods. And I will say to my soul, soul, thou hast much goods laid up for many years; take thine ease, eat, drink and be merry. But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided?” (Lu.12:16-20).
In this parable, the rich man boasted of tomorrow, and did not consider that his life could end abruptly. He was a fool, and was like Nabal of old, whose name means “fool” (1Sam.25:25). The disciples of Christ however, are not foolish - they do not trust in riches, but in the power of the Living God. No man is guaranteed tomorrow: none of us know the day of our death – or the time of Messiah’s coming, whichever comes first. Those who would be the disciples of Christ must therefore look to the future with hope in God, that they might find life and forgiveness before the Lord in whom they trust, and inherit the kingdom of God to come on Earth..
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The believers should “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 doth the will of God abideth for ever” (1Jno.2:15-17).
Messiah was not of this world - he was of the Father. The disciples likewise have no affinity with the world - as the Lord said: “they are not of the world, even as I am not of the world” (Jno. 17:16). And again, James: “… know ye not that the friendship of the world is enmity with God? Whosoever therefore will be a friend of the world is the enemy of God” (Jas.4:4).
By contrast to those who are “from beneath”, the disciples of Christ aspire to heavenly things: “if ye then be risen with Christ, seek those things which are above, where Christ sitters on the right hand of God. Set your affection on things above, not on things on the earth” (Col.3:1-2).
When Christ returns, the believers will be exalted, their bodies being changed to be like unto his: “the first man is of the earth, earthy: the second man is the Lord from heaven. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. And as we have born the image of the earthy, we shall also bear the image of the heavenly” (1 Cor. 15:47-49).
This is what Messiah’s brethren aspire to: things that are above, that they may depart from the grave beneath (Prov.15:24). Rather than being distracted by worldly things, they seek heavenly things, and will be so rewarded in due course - such is their hope and earnest desire.
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It is said of Israel that: “they being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God” (Rom.10:3). They sought their own righteousness by works. By contrast, the Lord said: “…I seek not mine own glory… ” (Jno.8:50, also v54). As today’s verse shows, he did not seek to establish his own glory, but rather that of his Father.
It is in harmony with this, that the Lord answered a certain man: “Why callest thou me good? None is good, save one, that is God” (Lu.18:19). The point from these verses, is that Jesus did not seek to establish his own “glory”, “righteousness” or “goodness”. Rather, restoring “that which he took not away” (Psa.69:4), in him the Righteousness of God was declared.
Sometimes it is thought that because of his personal righteousness, Jesus obtained an entitlement to immortality. That he could “win his way” and “earn his way” out of “the sin constitution”. But this is just not so: Jesus is he “whom God set forth to be a propitiation thorough faith in his blood, to declare his righteousness … to declare, I say, at this time his righteousness, that he [God] might be just and the justifier of him which believeth in Jesus” (Rom.3:25-26). Notice, in every respect, it is God’s Righteousness that is elevated, not that of others - including even Jesus, His Son. No man, including Jesus, could be “given life” by works of the Law (Gal.3:21). Rather, it so pleased the Father to extend His Grace by raising His Son, in whom He was well pleased. This is the Grace of God which is given to the brethren by Jesus Christ (1Cor.1:4) and their desire is to also be recipients of it, that they might ultimately be raised to life eternal even as he was!
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It is a feature of human nature, that if someone wrongs us in some way, that we must try and get our own back. That we are justified in seeking some kind of recompense or revenge. But the law of Christ is different: “…all things whatsoever ye would that men should do to you, do ye even so to them… ” (Mat.7:12).
To do to others what we would like them to do to us is very different to the natural way. Rather than to seek vengeance for particular wrongdoings, the disciple of Christ will rather exercise that love which covers a multitude of sins (1Pet.4:8). To love one’s enemies is the Divine Way (Luke 6:27,35). All men love their friends and family, but Messiah’s brethren also love their enemies!
If we trespass against another, how would we desire them to deal with the situation? By seeking vengeance upon us? Or exercising forgiveness? But again, Bible forgiveness is also against the natural way. It is often said that “I will forgive, but I will never forget”. Whereas the Divine Way is to do just that – forget the offence: forgive and forget: “I, even I am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins” (Isa.43:25).
So the offence is to be forgotten, and the situation as if it had not even been committed. In fact, our own forgiveness before God is dependent upon this, for: “if ye forgive not men their trespasses neither will your Father forgive your trespasses” (Mat. 6:15). We must therefore not seek vengeance, but rather exercise Bible forgiveness. That way, we will find reconciliation with God.
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Isaiah similarly taught: “wherefore do ye spend money for that which is not bread? And your labour for that which satisfieth not? Hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness. Incline thine ear: hear, and your soul shall live” (Isa.55:2-3).
Notice that in both cases, the exhortation is to not labour for that which “satisfieth not”, and instead seek after the Wisdom of the Word of God. Instead of labouring for the riches of this world, we should rather labour in the word and doctrine (1Tim.5:17). Rather than devoting all our energies into obtaining natural bread, we need to seek spiritual bread: “it is written, that man shall not live by bread alone, but by every word of God” (Lu.4:4). As Messiah taught elsewhere: “labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of Man shall give unto you…” (Jno.6:27).
It is quite possible to have an abundance of this world’s goods, yet be spiritually impoverished. The Ecclesia at Laodicea was like this, and the Apostle warns us against those who suppose “that gain is godliness” (1Tim.6:5). We need to receive the riches of Wisdom, for wisdom is far superior to anything else in this life: “Wisdom is the principal thing; therefore get wisdom: and with all thy getting get understanding” (Prov.4:7), and again: “How much better it is to get wisdom than gold! And to get understanding rather to be chosen than silver” (Prov.16:16). Folk go to extraordinary lengths to obtain the riches of this life – but how few labour in the Word and Doctrine! We must instead focus our energies on seeking first the Kingdom and Righteousness of God, and then all else will be given to us (Mat.6:33).
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Bible Prophecy demonstrates that all the nations will eventually come to an end, and only Israel will be saved. To quote 2 verses: Jeremiah 30:“…For I am with thee, saith the Lord, to save thee: though I make a end of all nations whither I have scattered thee, yet will I not make a full end of thee…” (Jer.30:11). And Isaiah 45: “…but Israel shall be saved in the Lord with an everlasting salvation: ye shall not be ashamed nor confounded world without end” (Isa.45:17).
These passages are very clear in teaching that the nations will be made “a full end of,” but Israel shall continue “world without end”. Although as a nation, the people of Israel remain in a state of disbelief in their Messiah, their Creator has a great prospect in store for them: “And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob” (Rom.11:26). When they turn to the Lord, and the vail that is currently cast over their understanding is removed (see 2Cor.3), they shall be delivered out of the hands of their enemies, and be exalted to become a praise in the earth (Zeph.3:20).
It logically follows then, that if we wish to be part of a “world without end”, we must join and embrace the Hope of Israel. In this way, salvation is of the Jews – believers in Messiah are joined into their national hope. All that is in the current world shall have an end, for “the world passeth away, and the lust thereof” (1Jno.2:16-17). But Israel will constitute a world “without end”. This is the kingdom over which Messiah shall reign (Luk.1:33), and which is promised to those who embrace the Hope of Israel (Acts 28:20), and have faith in the restoration of that nation to their land and to their God.
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This verse demonstrates the fallacy of the “once saved always saved” mantra. It is quite possible for those began their walk along the Way of Life to turn aside from that way. Peter described this class: “for it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them” (Pet.2:21). And again John: “whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son” (2Jno.9).
Notice the emphasis in these verses on understanding, knowledge and doctrine. The gate that leads to the Way of Life needs the “key of knowledge” to unlock it, and gain entrance. And those who walk down the narrow way must remain in that “way of understanding” in order to reach the final destination - even when the going gets tough! The importance of understanding cannot be overstated: we must have what Paul describes as “all riches of the full assurance of understanding…” (Col.2:2). Without understanding, we can have no such assurance: we must believe and practice the principles of the Gospel message.
The prophet Hosea warned Israel in the word of the Lord: “my people are destroyed through lack of knowledge: because thou hast rejected knowledge, I will also reject thee…” (Hos.4:6). In our age, the expression “head knowledge” is used to disparage sincere Bible study. It is said that rather than to have knowledge, we need to enact the principles of the Truth. But the situation is not either/or, it is both. We need to both understand and do those things which are required of us. Only then can we abide in the Way of Life, and avoid remaining in the congregation of the dead!
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Exodus chapters 33 & 34 recount how the Glory of God was displayed to Moses. “Moses said, I beseech thee, shew me thy glory. And he said, I will make all my goodness pass before thee, and I will proclaim the Name of Yahweh before thee: and will be gracious to whom I will be gracious, and I will shew mercy on whom I will shew mercy” (Exo.33:18-19).
Here, we find that the Revealed Glory is synonymous with the Revealed Goodness of God. And when we continue to the next chapter, we read of how that Glorious Goodness was shown: “…the Lord passed by before him, and proclaimed, the Lord, the Lord God, merciful and gracious, longsuffering and abundant in goodness and truth, keeping mercy for thousands…” etc. Notice however that the goodness/glory was not so much a visible display, rather it was in the words which expressed the Glorious Attributes of God. Those words expressed the Divine character, later to be manifested in His Son.
Today’s verse brings these threads together. Moses asked, “show my thy Glory”, whereas John records: “we beheld his glory”. Messiah was the embodiment of all those words given to Moses, and he was “the word” /Logos/purpose “made flesh”; when anointed with the Spirit of God without measure at baptism (John 3:34). In this way he was God manifest in the flesh (Tim.3:16). And when raised and glorified they beheld his Glory “full of grace and truth”, “for in him dwelleth all the fulness of the Godhead bodily” (Col.2:9). Moses was told of how God is abundant in Grace and Truth – We must also seek to “know the grace of God in truth” (Col.1:6) and display those qualities, endeavouring to “shew forth the virtues of him who hath called [us] out of darkness into his marvellous light” (1Pet.2:9)!
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The natural way of men is to bear grudges and be angry at those who slight them. But the Bible teaching is different: “grudge not one against another, brethren, lest ye be condemned…” (Jas.5:9). Again, Proverbs 12 teaches: “the vexation of a fool is known at once, but the prudent ignores an insult” (Prov.12:16 ESV).
Rather than to bear grudges, the disciples of Christ must rather show mercy and love their enemies (Mat.5:44). In this, we have the example of Jesus himself: “when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously” (1Pet.2:23). His example was: “Father forgive them; for they know not what they do…” (Luk.23:34).
Our verse for today shows the wisdom of simply passing over, and disregarding trespasses against us. As Peter also has it: “Above all things have fervent love among yourselves: for love shall cover the multitude of sins” (1Pet.4:8). And again Paul: “be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you” (Eph.4:32).
There are procedures to follow in the most serious of cases (see Mat.5:23-24, Mat.18:15), but even then the objective is not to vindicate oneself, but to gain one’s brother (Mat.18:15). In other words, the procedure here is for the benefit of the offender, not the offended; that he might be restored by grace, having committed some grievous sin. It is a “glory” to exercise love to cover the sins of others, as it reflects the long-suffering of God himself. “if it be possible, as much as lieth in you, live peaceably with all men” (Rom.12:18) is the apostolic way. We must forgive, that we might be forgiven (Mat.6:14-15) - and the wise will heed the warning.
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It is similarly written elsewhere that the believers must together “earnestly contend for the faith which was once delivered unto the saints” (Jude1:3). They must be united in their contention, seeking to uphold the righteousness of God – whilst also recognising their own personal need for mercy and forgiveness.
So it is, that there are two functions of the believers:
1. To build up the ecclesia
2. To contend for the Faith in opposition to the errant ideas of men.
The first point seems to be more readily accepted than the second, but there is both “a time to break down, and a time to build up” (Eccl.3:3). It is necessary to both build up the ecclesial house, and to break down the edifice of apostasy.
But it is also important that the believer contends with the right motivation. It is necessary not only to do so out of hatred for the error, but also a love of the Truth. The ecclesia at Ephesus got this wrong. Speaking of how they could not bear those who were evil, and rightly tested the claims of false apostles, the Lord continues: “nevertheless I have somewhat against thee, because thou hast left thy first love” (Rev.2: see verses 2-4). Elsewhere the Apostle exhorts: “my little children, let us not love in word, neither in tongue; but in deed and in Truth” (1Jno.3:18).
The true believers then, are motivated by the power of love. They stand fast with “one spirit”, in their contending against the inroads of apostasy, and their promotion of The Truth. We need to individually ask ourselves the questions: Do we earnestly contend for The Faith? And are we of one mind and spirit with those with whom we associate, in this endeavour? If the answer to either is “No”, we clearly need to remedy the situation!
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A few verses earlier, the Apostle describes the believers before they became disciples: “ye were sometimes darkness, but now are ye light in the Lord: walk as children of light” (Eph.5:8). Notice that here, they were not only in darkness - they were darkness! But now, being the children of light, they must enlighten those who remain in that darkness. And there is also a responsibility for them to “reprove” in obedience to their God.
There is a need both to enlighten, and reprove. We have an example of this in the case of Noah. He was a preacher of righteousness (2Pet.2:5), and it was through him that God provided a way to escape the judgments to come. But his work also reproved those who rejected his message: “by faith Noah … 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” (Heb.11:7). Notice this point: he condemned the world, as well as preaching righteousness and salvation.
The true believers are to “have no fellowship with the unfruitful works of darkness”. That is, having been called from darkness, they must maintain a separation from it: “wherefore come out from among them and be ye separate, saith the Lord” (2Cor.6:17). To do this will inevitably bring the charge of being self-righteous, but it is not so. It is a token of humility to end associations with the ways of darkness, and submit to the Righteousness of God. The true believers must hold forth the word of life, shining as lights in a world of darkness - and if they do this, they will “be partakers of the inheritance of the saints in light” (Col.1:12), in glory with their Master when he comes again.
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Speaking of the unbelieving Gentiles, the Apostle writes later in this chapter that they “walk, in the vanity of their mind, Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their hearts” (Eph. 4:17-18). From these words then, we learn that those who do not understand the saving principles of the true Gospel message will not have salvation given to them. They are “alienated from the life of God” through their ignorance. It is important therefore, if we wish to be given such a life, we must not be “ignorant” of the Divine Principles of the Gospel. Hence Paul also writes: “… and be ye renewed in the spirit of your mind” (Eph. 4:23). Again, elsewhere he speaks of “the full assurance of understanding” (Col. 2:2). Of Israel it was written that “my people are destroyed for lack of knowledge: (Hos. 4:6). This all demonstrates the importance of holding fast to sound doctrine, and knowing the Word of God. Our verse for today describes that there is only “one hope”, not a plethora of different ways that lead to God’s Kingdom.
But there is also only “one body”. When we survey the multitudes of sects and denominations in so called Christendom, we are not presented with “one” body, but many! The true body of Christ is united as one: “… so we being many, are one body in Christ …” (Rom. 12:5). True believers earnestly contend for the Apostolic faith together. They “stand fast in one spirit, with one mind striving together for the faith of the Gospel” (Phil. 1:27). We need then to consider our own standing: are we wise in the things of God – and are we members of the “One Body” of Christ?
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These words are sometimes used to support the idea that the extension of grace is unconditional: it is a gift which is not dependent upon anything that we have done. However, a little reflection will reveal that this passage actually teaches the opposite – it is indeed conditional, being dependent on faith!
The words are: “by grace are ye saved through faith…”. Faith, then, is a prerequisite to obtaining grace. But faith in what? Verse 19 of the preceding chapter describes “the exceeding greatness of his power to usward who believe, according to the working of his mighty power” (Eph.1:19). The gracious power of God, therefore, is directed “to usward who believe”. And again, Paul writes of the believers: “that we should be to the praise of his glory, who first trusted in Christ. In whom ye also trusted after that ye heard the word of truth, the gospel of your salvation…” (Eph.1:12-13).
There is a need then, to have faith in, and believe the principles of the Gospel message – which are contained in “the word of truth”. As Jesus himself said in his prayer: “Sanctify them through thy truth: thy word is truth” (Jno.17:17). The sanctifying power does not come through believing in the falsehoods of human reasoning: it can only be by that which is true – and that is from the Revealed Word of our Creator. That which is not truth cannot save: it is a false Gospel, and those who promulgate it are under a curse: “As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed” (Gal.1:8-9). By contrast, we must have a love of the Truth, that we might be saved (2Thes.2:10). Only then can we be recipients of the Grace of God, and be saved through it.
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The Lord taught how that there are essentially two paths in life which men and woman walk along. Hence he exhorted: “enter ye in at the narrow gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be that go in thereat. Because narrow is the gate, and narrow is the way which leadeth unto life, and few there be that find it” (Mat.7:13-14).
The broad way is able to accommodate the multitudes that walk along it – this is the way that leads to destruction. Most people walk along this way, and only a very few even find the gate to the narrow way, let alone walk along it. The general ethos among men, is that (as in the days of the judges of Israel), every man does that which is right in his own eyes (cp.Jud.17:6). There is the freedom of belief, and as per our verse for today, “there is a way which seemeth right unto a man”. Freedom of choice enables the majority to walk in a way that seems right to them – yet at the end, they will perish, because they were not walking on the right path.
The issues involved are literally life and death. Moses declared to Israel of old: “…I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live” (Deut.30:19). In the words of Messiah, we also have to choose between life and death. The way of life is more difficult to follow than the broad way, yet those who walk along it have the assurance that it only leads to one destination – eternal life. But the broad way only leads to one destination as well – eternal death. We must diligently seek the narrow way, and follow it to the end, to choose life rather than death.
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It is often thought that all we need today is the New Testament, and that the Old Testament is no longer relevant. However, our verse for today speaks otherwise. The Gospel was preached to Abraham - an OT character. The very first words of the NT points us back to the OT: “The book of the generation of Jesus Christ, the son of David, the son of Abraham” (Mat.1:1). Without the OT, we would not know who Abraham and David were - it is therefore essential reading.
Our chapter demonstrates the OT basis of the Gospel, which is rooted in certain promises: “Now to Abraham and his seed were the promises made. He saith not, and to seeds, as of many; but as of one, And to thy seed, which is Christ” (Gal.3:16). And these promises relate also to those who are baptised into Christ: “…and if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise” (Gal.3:29).
It is clear then, that the Gospel is firmly rooted in the OT Scriptures. Hence Paul was “called an apostle, separated unto the Gospel of God, (which he had promised afore by his prophets in the holy Scriptures,) concerning his Son Jesus Christ our Lord, which was made of the seed of David… ” (Rom.1:1-3). Again, we see that the Gospel was promised by the OT prophets, and that the Messiah is the seed of David as well as the seed of Abraham.
The Gospel is “the power of God unto salvation…” (Rom.1:16). We cannot dispense with the OT if we wish to understand the New. To do so means we will not understand the Gospel, and that it therefore will not be the power of God unto our salvation. We must embrace the whole counsel of God, in both Old and New Testaments, for only then will we become wise unto salvation (2Tim.3:15) through Faith in the entire Word of God.
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This reminds us of Cain. Genesis 4 recounts how that rather than to worship in the appointed way, he chose a different approach instead. His way was rejected by God, and a reproof was given. But rather than to heed the reproof, Cain instead slew his brother. So it is written that brethren must be “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” (1Jno.3:12). Cain thought he could worship God on his own terms, hence his offering - the fruit of his works - was pronounced to be “evil”.
Our NT readings teach a similar principle: “…there be some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed” (Gal.1:8). It is a conceit of man to assume that Almighty God will accept any method or approach in matters of worship. We are only at liberty to offer as He has Commanded, and teachings that differ from the revealed Gospel message are perversions of the Truth. So, those who receive not the love of saving Truth are “them that perish” (2Thes.2:10). Humanly contrived religion is impotent to save!
It is also written: “the thoughts of the righteous are right, but the counsels of the wicked are deceit” (Prov.12:5). The wicked must forsake their thoughts, and “return unto the Lord, and he will have mercy upon him” (Isa.55:7). We must heed the example of Abel, and offer according to the Way accepted by our merciful Creator. We must humbly accept reproof from His Word, and then being lovers of knowledge, we can become “wise unto salvation” (2Tim.3:15), through faith in the power of God to save.
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The Master came as it was written of him: “…in the volume of the book it is written of me…” (Heb.10:7). He is, as it were, the Word “made flesh” (Jno.1:14), and fulfilled the Scriptures which testified of him.
It is significant that here, Messiah spoke of “the things concerning himself”, yet Acts chapter 1 describes how he also spoke of things relating to his coming Kingdom. To the Apostles “he shewed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God” (Acts 1:3).
These two particulars represent the principles of the Gospel: hence it is written of certain recipients of the Good News: “when they believed Philip preaching the things concerning the kingdom of God and the name of Jesus Christ, they were baptised, both men and women” (Acts 8:12).
But it would appear that before receiving Messiah’s instruction, the disciples did not understand or believe: “O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory?” (Lu.24:25-26).
In our day, there is no excuse for not believing. We have the completed NT Scriptures, which reveal to us “the hidden wisdom, which God ordained before the world unto our glory…” (1Cor.2:7). The mystery is now revealed to us, through the work of the Apostle and New Testament prophets: “God hath revealed them unto us by his Spirit” (1Cor.2:10) - and the Bible that we have before us, is the product of that Spirit. We must “let the word of Christ dwell in [us] richly in all wisdom…” (Col.3:16), so that becoming “wise unto salvation” (2Tim.3:15), we will not be fools and slow of heart to believe!
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It is written of those who left Egypt by the mighty hand of God, that: “some, when they had heard did provoke; howbeit not all that came out of Egypt by Moses. But with whom was he grieved forty years? Was it not with them that had sinned, whose carcases fell in the wilderness?” (Heb.3:16-17).
The inspired narrative of Numbers informs us that this “not all” actually consisted of two men, Caleb and Joshua. The majority went astray in their sinful behaviour and lack of faith.
Even so it is in our day. Even amongst the congregation of those who ought to know better, there is a departing from the principles and precepts of Almighty God. Caleb and Joshua – a Gentile and a Jew- were saved by the faith that they had in the promises of God. By contrast, it is written that the others “could not enter in because of unbelief” (Heb.3:19). Unbelief then, separates us from the promises of God.
Committed sin – when repented of – will not exclude from entry into the coming kingdom of God. Faith is imputed as righteousness to those who believe (see Rom. 4), and so if we have faith, our sins will not keep us alienated from the Hope of Israel. But what will certainly exclude us is lack of faith. Even though the majority may bow before the altar of mammon, we must remain strong in faith. The Israelites of old did not truly forsake the ways of Egypt (cp.Ezek.20:8 with Heb.11:27), but we must depart from the ways of the world around us. Only if we remain steadfast in The Faith and are determination to follow the commandments of Christ will we be granted an inheritance with Caleb and Joshua.
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There are those in this world who suppose that “gain is godliness” (1Tim.6:5). That “success” in life is measured by the amount of worldly possessions a man may have. The ecclesia that Messiah addressed in Laodicea were of this mind: “…thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched and miserable, and poor, and blind, and naked…” (Rev.3:17).
These Laodiceans trusted in their riches (cp.Psa.49:6 1Tim.6:17), and assumed that they were insulated thereby from poverty and destitution. But their true condition before their Maker was that they were wretched, miserable, poor, blind and naked (Rev.3:17). Their riches could not save them from the maladies of having a mortal nature, or the consequence of it – ultimately death itself. But wisdom can! As it is written: “Wisdom is a defence, and money is a defence: but the excellency of knowledge is that wisdom giveth life to them that have it” (Eccl.7:12).
But the Wisdom spoken of here is not the wisdom of men, which God has set at nought (Cp.1 Cor.1:19-20). It is the “wisdom that is from above”, which is “first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy” (Jas.3:17). True wisdom is far superior to rubies and all the treasures of this life. They are but transient delights, which cannot save from death. But the wisdom from above can impart eternal life to those who embrace her. Let us seek and choose true wisdom, for that is choosing life!
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Under the Law of Moses, there was a system of tithing, whereby the people had to give a tenth of their substance. Amongst other things, this provided for the poor, including the stranger, the fatherless and the widow (Deut.14:28).
But although there was a compulsory offering of a tenth, people were at liberty to give more if they wished to. Out of love and care for the vulnerable in their society, they could have provided more of their substance to meet their needs.
In the case of the Widow woman described by the Master, she was one of those who would have been sustained by the Tithes. But even in her penury, she gave much more than what was required: “he looked up, and saw the rich men casting their gifts into the treasury. And he saw also a certain poor widow casting thither two mites. And he said, of a truth, I say unto you, that this poor widow hath cast in more than they all” (Lu.21:2-4).
So it was that this poor widow gave all that she had, not only a small percentage of her substance. The principle displayed here, is that the Lord loves a cheerful giver – however small the gift may be: “Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver” (2Cor.9:7).
The giving of tithes, being a compulsory set amount, could well have been given grudgingly, or of necessity. But this poor widow woman was a cheerful giver, willing to give her all in the service of the Truth.
The lesson is clear: let us, go and do likewise!
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The way of wisdom is not a path of indolence, apathy and lack of activity. We must be “not slothful in business; fervent in spirit; serving the Lord” (Rom.12:11). And Ecclesiastes admonishes: “Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom in the grave, whither thou goest” (Ecc.9:10).
An example of the slothful, is the “sola gratia” motto of modern Christians. The idea is that all we need to do is to accept Jesus as our Lord and Saviour, and then we will be saved. That works are irrelevant to our salvation, and are not needed. So it is that these self-confessed do-nothings are not fervent in serving the Lord with all their might! But “…he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him” (Heb.11:6). There is no diligence required in only acknowledging the Lordship of the Master - the one who does nothing is a “wicked and slothful servant (Mat.25:26).
People who are awake do things, whereas those who are asleep are inactive. This is the position of many: “therefore let us not sleep, as do others; but let us watch and be sober. For they that sleep sleep in the night; and they that be drunken are drunken in the night…” (1Thes.5:6-7).
The Apostle exhorts: “that ye be not slothful, but followers of them who through faith and patience inherit the promises” (Heb.6:12). According to this, then, we will only inherit the promises if we are “not slothful”. The days are near when the Lord will come to take account of his servants, and the followers of Christ must be found discharging their duty: “knowing the time, that it is high time to awake out of sleep: for now is our salvation nearer then when be believed” (Rom.13:11).
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The Jews did this in more than one way. They sold sacrificial animals for profit, but they also stole away God’s words. Like those of Jeremiah’s day: “behold, I am against the prophets, saith the Lord, that steal my words every one from his neighbour” (Jer.23:39). In this way, Jesus said that the Jewish lawyers had “…taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered” (Lu.11:52).
The “key of knowledge” is necessary to unlock the narrow gate and obtain access to the Way of Life (see Mat.7:13-14). It is only a “few” that find that gate, and even fewer who traverse the Way that it leads to! But the lawyers took away “the key of knowledge”, and so hindered those who would seek to enter in.
This theft is not about stealing copies of the Bible - it is obscuring the meaning of God’s Words. The Lord taught this in his parable of the Sower: “…when he sowed, some seeds fell by the wayside, and the fowls came and devoured them up” - which devouring is interpreted to mean: “ …then cometh the wicked one and catcheth away that which is sown in his heart…” (Mat.13:3-23).
To illustrate, many teach that the “devil” is a rebel angel, and so when folk read this word in the Bible, they import that belief into the text - this is called “Eisegesis,” and is fairly common. In this way, men are robbed of the understanding that the “devil” in the Bible speaks of various aspects of sin, and never a rebel angel. Thus detracting from the Word (cp.Rev.22:19), false teachers are thieves! We must take care in our reading of the Bible, not to impose our preconceived ideas into the text, but rather accept it for what it plainly states. Only then will we have the “Key” to the narrow gate that leads to life!
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“God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God…” (2Cor.4:6). So it is that believing recipients of the Gospel-Light (v4) have their hearts illuminated by the Word of God. The first spoken words in Scripture are: “let there be light” (Gen.1:3), and so it is the New Creation: “in the beginning was the Word … in him was life; and the life was the light of men. And the light shineth in darkness and the darkness comprehended it not” (Jno.1:1-5).
Christ is himself a light: “I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life” (Jno.8:12). We need to have our eyes opened to the shining brilliance of the Glory of God as manifested in His Son. But by contrast, others walk in darkness: “to the law and to the testimony: if they speak not according to this word, it is because there is no light in them” (Isa.8:20). There is light, and there is darkness, and the two cannot be combined - those who speak not in accordance with the Word dwell in darkness, and cannot be united with the children of light.
This is true fellowship: “If we say that we have fellowship with him, and walk in darkness, we lie, and do not the Truth. But if we walk in the light, as he is in the light, we have fellowship one with another…” (Jno.1:6-7). There can be no amity between light and darkness: “have no fellowship with the unfruitful works of darkness… ” (Eph.5:11). Hence we must “come out from among them, and be separate” (2Cor.6:17). Then, when the Sun of Righteousness arises, it will given to the faithful to “shine as the brightness of the firmament” (Dan.12:3) in the dawning of a new age of righteousness.
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Men go to extraordinary lengths to obtain the riches of this life! Working long and hard hours, the focus of many is to obtain as much of this world’s goods as possible. Yet all is futile - the very most that such efforts can gain will all be lost by a descent into the grave. The Scriptures counsel: “better is an handful with quietness, than both the hands full with travail and vexation of spirit” (Eccl.4:6). Rather than to endure vexation and travail in the pursuit of riches, it is better to be content with less, and have quietness and peace of mind.
Wisdom is “better” than silver and gold. Whilst riches provide a temporary advantage, Wisdom gives life: “wisdom is a defence, and money is a defence: but the excellency of knowledge is, that wisdom giveth life to them that have it” (Eccl.7:12). Rather than vex ourselves by labouring in carnal things, we must rather “labour in the word and doctrine” (1Tim.5:17), to be made “wise unto salvation through faith which is in Christ Jesus” (2Tim.3:15). Searching the Scriptures daily, we must seek wisdom as silver, and search for her “as for hid treasures.”
The true riches to seek after are those that appertain to the coming age (cp.Col.2:3): “Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing” (Rev.5:12). We must be focused on that day: “seek ye first the kingdom of God and his Righteousness” (Mat.6:33) is the Lord’s command. We must “lay aside” all else (Heb.12:1), that might hinder our journey along that narrow path that leads to life - and embrace Wisdom. Only by thus sowing to the Spirit can we be granted life in abundance - and be partakers with the Lord of the riches of the Age to Come.
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It is a principle of Scripture that: “to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness” (Rom.6:16). Israel of old tried to yield themselves servants to both Baal and Yahweh. Hence Elijah told them: “How long halt ye between two opinions? If Yahweh be God, follow him: but if Baal, then follow him” (1Kings 18:21). There is a very real need therefore, for us to decide who we will serve: king Sin, or our Creator. We cannot serve both, for it is written that “a double minded man is unstable in all his ways” (Jas.1:8), hence James exhorted: “Draw nigh unto God, and he will draw nigh unto you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded” (Jas.4:8).
Our Creator requires us to serve him only, and that with our entire being: “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind” (Mat.22:37). A half-hearted service is not acceptable to Him - he requires our all.
“Mammon” is a personification of Riches. Most men trust in their wealth to sustain and keep them in their desired way of life. But Paul commanded Timothy: “charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches, but in the Living God, who giveth us richly all things to enjoy” (1Tim.6:17). This is the wise course “For wisdom is a defence, and money is a defence: but the excellency of knowledge is, that wisdom giveth life to them that have it” (Eccl.7:12). We must heed the warning: “labour not to be rich” (Prov.23:4), but rather trust in the Father of Lights, the Giver of every good and perfect gift (Jas.1:17). Then, He will bless true believers in due course, when His Son comes again!
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The context of this chapter from Proverbs, is a contrast with those who do not seek after the wisdom of God. The cry of wisdom emanated from all the prophets of old, yet the people refused to hear it: “…I have called, and ye refused: I have stretched out my hand, and no man regarded” (Prov.1:24). Because they refused Wisdom, they blundered blindly forward to their destruction: they had “distress and anguish” coming upon them (v27).
It is said of the congregation of the saints: “of him are ye in Christ Jesus, who of God is made unto us Wisdom, and righteousness, and sanctification, and redemption” (1Cor.1:30). Being the Son of the Living God, and the Word Made Flesh (Jno.1:14) Jesus was the embodiment of all the Wisdom of God contained in that Word. But just as they “set at nought” the wisdom that came through the prophets, even so they “set him at nought, and mocked him …” (Lu. 23:11, Acts 4:11). Hence their judgment came in the events including the destruction of the Temple of AD 70 – distress and anguish – compare Proverbs 1:27.
But those who hearken unto the wisdom of God will be blessed. They will “dwell safely”, in that day when the people will be judged. They will be spared in that day, and be quiet from fear of evil. The majority of men have no regard for the Wisdom that comes from above, yet the believer must be different, directing their affairs with prudence, being filled all knowledge, wisdom and understanding. There is a need to progress from simplicity to Wisdom, and develop a spiritual maturity: “for everyone that uses milk is unskilful in the word of righteousness: for he is a babe” (Heb.5:13). We must, then, hearken to the Word, develop in our faith – and trust in the revealed Wisdom of God!
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Our adversaries criticise us for being few in number. They refer to our beliefs as being a “minority viewpoint,” and that therefore they ought not to be taken seriously. But Messiah taught that “…strait is the gate, and narrow is the way, which leadeth unto life, and few there by that find it…” (Mat.7:14). Seeing that there are only “few” that find the gate which leads to the path of life, yes, our views are those held by a minority.
But what is more important, is whether or not those views are true. It is significant that our adversaries do not demonstrate from Scripture where they feel we are wrong, and belittle us instead. Not that we claim perfection, but rather that we believe the plain teachings of Scripture, which, according to the master “is truth” (Jno.17:17). The Truth remains True even if only a minority believe it - and falsehoods remain falsehoods even if the majority believe them.
Sometimes Rev. 7 is cited: “…I beheld, and, lo, a great multitude which no man could number, of all nations, and kindreds, and peoples and tongues, stood before the throne, and before the Lamb…” (Rev.7:9). Here, whilst we are few, the redeemed are depicted as a “great multitude”. How can this be so? Whilst the true believers are few in number in our day, the majority of that “great multitude” are sleeping in the dust of the grave, waiting for the great awakening. Consisting of a minority in each generation, the whole congregation is beyond man’s ability to number.
Our adversaries would, doubtless, have criticised Noah’s family for being only 8 in number. But when the floods came only those 8 were saved. The disciples of Christ must therefore patiently bear the scorn of men, and remain in the Christ-Ark, for there is no salvation anywhere else!
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Here we read of the wonderful condescension of the Almighty! The Lord will draw near to those who seek him (Jas.4:8), hence it is written: “Let us draw near with a true heart in full assurance of faith…” (Heb.10:22). But notice that the Lord will only draw near to those who “call upon him in truth”, or who seek to draw near to Him “with a true heart”. To abide in the Truth is essential for those who would follow Christ, for “the man that wanders out of the way of understanding shall remain in the congregation of the dead” (Prov.21:16).
Joshua admonished the people: “now therefore fear the Lord, and serve him in sincerity and in truth…” (Josh.24:14). Again, Paul: “Let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth” (1Cor.5:8). And again, the Lord himself: “they that worship him must worship him in spirit and in truth” (Jno.4:24).
It is often thought that everyone has the right to worship however they please - but these verses show that is not so! We can only worship in the way which our Creator appoints - and that means we must “call upon him in Truth”: in conformity with His Word, which “is Truth” (Jno.17:17). Cain supposed that he could worship on his own terms, such that “his works were evil” (1Jno.3:12) his offering was rejected. Again, Aaron’s sons supposed that they could offer that which God had not Commanded, hence they died before the Lord (Lev.10:1, Num.3:4).
In order to be accepted of the Lord then, we must be lovers of the Truth (cp.2Thess.2:10). We must be able to say with the Psalmist: “I have chosen the way of truth” (Psa.119:30), and then the Lord will be nigh to us, and we will be blessed when Messiah comes again!
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One of the characteristics of the faithful, is that they demonstrate forgiveness to all who trespass against them - even their enemies. So Messiah taught how they should so pray: “But I say unto you which hear, Love your enemies, do good to them which hate you, Bless them that curse you, and pray for them which despitefully use you” (Lu.6:27-28). Indeed, when the Lord himself experienced terrible suffering at the hands of his enemies, he prayed “Father, forgive them; for they know not what they do” (Lu.23:34).
Everyone loves their friends! Even men of the world love their friends and family – but the disciple of Christ also loves his enemies. That is much more difficult: rather than to harbour resentment towards those who have trespassed against them, the true disciple must learn to forgive, as he desires to be forgiven by his heavenly Father. The Lord Jesus also taught: “if ye forgive men their trespasses, your Heavenly Father will also forgive you: But if ye forgive not men their trespasses, neither will your Father forgive your trespasses” (Mat.6:14-15).
Sometimes it is said that “I will forgive, but I will never forget”. But that is not the way of Christ, or of his Father. The forgiveness of God is this: “I will forgive their iniquity, and I will remember their sin no more” (Jer.31:34). The disciple of Christ will not harbour personal grudges (Jas.5:9), but will endeavour to forget their neighbour’s trespass.
We must therefore forgive and forget sins against us, hard though that may be. Loving our enemies, we desire their good, not their condemnation. And if we show the spirit of true forgiveness to others in faith, our own sins will be blotted out, to be mentioned no more against us!
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The part that Mary had chosen, was to sit at the feet of Jesus, and listen to his words. Whilst her sister was preoccupied with preparing the meal, Mary positioned herself in the place of learning. In this respect, Mary was following the spirit of Deuteronomy 33: “…yea, he loved the people; all his saints are in thy hand and they sat down at thy feet; every one shall receive of thy words” (Deut. 33:3).
Wherever this particular Mary is mentioned in Scripture, she is found at the Master’s feet. Hence we read in John 11:32 how “When Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died” (Jno.11:32). And chapter twelve of the same book: “Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair” (Jno.12:3).
There are many things that require attention in our daily lives. There is much to do, to sustain a mortal existence - and to prepare food is one of them. Yet it is important not to let the “cares of this life” choke the growing word-seed in our hearts (Lu.8:14,21:34). There are things we must do out of necessity, but the disciples’ main focus must be on the kingdom of God (Mat.6:33), rather than become entangled with the affairs of this life (2Tim.2:4). We must be more like Mary than Martha. Our priority is not in providing food that only has a temporary virtue – we must be found sitting at the feet of Jesus to hear his words. As it is written: “man shall not live by bread alone, but by every word that proceedeth out of the mouth of God” (Mat.4:4). We must feed upon the words that the Lord uttered, and that part shall never be taken away from us.
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Paul also wrote: “… 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 high calling of God in Christ Jesus” (Phil.3:13). Whatever happened in the past remains in the past - it is not possible to change them! Therefore, there is a very real need to jettison past mistakes and failures, and remain focused upon the vision of the future that the promises of God give us.
We have another example of one who looked back; in Lot’s wife. Jesus directs our attention back to her: see Luke 17:32. When Lot’s family left Sodom, she, it is written: “looked back from behind him, and she became a pillar of salt” (Gen.19:26). We are told that the Hebrew here doesn’t refer to a casual glance, but rather a longing and intent gaze. She was sorry to have left her way of life in Sodom, her city of residence, and looked back with a desire to return.
Again, it is written: “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 back unto perdition; but of them that believe to the saving of the soul” (Heb.10:39). King Saul is an example of this, hence the Lord told Samuel: “it repenteth me that I have set up Saul to be king for he is turned back from following me, and hath not performed my commandments” (1Sam.15:11).
In order to plough a straight furrow, we need to look ahead intently, with great focus. To look back will bring certain failure. We must be like Paul, forgetting past things - whether they be good or bad - and press on towards the coming Kingdom. Then, we will be “fit for the kingdom of God”, and be invited to partake of the blessedness of that day!
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It is often assumed that all men are on an equal footing in matters pertaining to salvation. In an age of equal opportunities, it is just not politically correct to suggest that certain folk are beyond the scope of God’s Salvation. But this is the plain teaching of the Parable of the Sower. In this parable, the varying conditions of men’s hearts are described in terms of different types of ground: the environment into which the Word-Seed is sown. But out of 4 types of heart, only one is suitable and conducive for the Seed to grow, and ultimately bring forth fruit. All the other 3 are inhospitable, whether they be too shallow, or strangled by the thorny cares of this life, or whether the word is snatched away by deception- self or from others. Men who fall into those categories just cannot be saved.
The Lord teaches: “Those by the wayside are they that hear; then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved” (Lu.8:12). The “devil” personifies human nature in Scripture in its various manifestations, either individually or collectively. An individual may reject the truth by self deception, or be deceived by false ‘ministers’. We find that in the days of Messiah’s mortal ministry, the Jewish leaders snatched away the Word out of men’s hearts. As Jesus taught: “Woe unto you, lawyers! For ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered” (Lu.11:52). The “key of knowledge” is required to unlock the narrow gate that provides an entrance into the way of life (Mat.7:14). Men stole it away from others by their errant doctrines and practices. Blinding those who initially received the Word-Seed, they led their followers into the ditch. But by contrast, we must have honest and good hearts, for only then can we receive the Word, and bring forth fruit with patience.
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It was said of Jesus: “He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: and he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end” (Luk.1:32-33). Here is a prophecy that is plain and unequivocal. The Lord Jesus Christ, as a son of David (Mat.1:1) will be seated upon the ancient Davidic seat of power, over an unending kingdom.
The allusion is to the promises made to David: “…when thy days shall be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom” (2Sam.7:12). After David had died, there would be a future king whose kingdom would be established. And in verse 16, we read: “…thine house and thy kingdom shall be established for ever before thee: thy throne shall be established for ever.” Here, for the kingdom to be established for ever “before” David, implies that he has to be raised from the dead, to live for ever!
Moreover, the Lord Jesus, as the fruit of David’s body must also be immortal for his kingdom and throne to have “no end”. So his resurrection is thus described: “as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David” (Acts 13:34, cp.2Tim.2:8). The hope of true believers is to be partakers of the promises made to the fathers of old (2Pet.1:4), including those made to David. They will be party to an “everlasting covenant” (Isa.55:3), and will share the throne with their Lord (cp.Rev.3:21). And trusting in the promises of God, they look to the future in the hope of being partakers of their fulfilment in glory!
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For those who uphold the principles of the true Gospel message, there is life and forgiveness. Their sins are not counted against them: “According to the multitude of thy tender mercies, blot out my transgressions”. And again: “Hide thy face from my sins, and blot out all mine iniquities” (Psa.51:1, 9). In their case, their iniquities are not marked, but blotted out to be remembered no more against them. By contrast, the prophet Jeremiah spoke of wayward Israel: “forgive not their iniquity, neither blot out their sin from thy sight, but let them be overthrown before thee” (Jer.18:23).
From these words, we find that the forgiveness of God is not extended to every man indiscriminately. It is often thought that God loves everyone, and that everyone’s sins are forgiven by Him – but that is just not true, as the example of Israel proves. There are two classes of men in the Divine estimation, those who will stand, and those who will fall in the judgments to come. Both are described by Paul: “To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life. But unto them that are contentious, and do not obey the Truth, but obey unrighteousness, indignation and wrath” (Rom.2:7-8).
The Psalmist describes how those whose iniquities are not marked will stand, whereas those who are not forgiven, and whose sins will remain, shall fall. Hence he describes: “Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous. For the Lord knoweth the way of the righteous: but the way of the ungodly shall perish” (Psa.1:5-6). We must therefore have that reverential fear before God, knowing that such forgiveness will indeed be granted to those who hold fast to the Truth.
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The freewill offering described here was one of the types of the Peace Offering (v21). Being one of only two of the offerings that the offeror himself could partake of (the other being the Passover), the Peace Offering was essentially a fellowship meal with Yahweh. The parts of the sacrifice that were consumed upon the altar comprised the “food of the offering” (Lev.3:11). At this meal of fellowship, Yahweh was served first, with the offeror only being permitted to eat his part afterwards.
This case of the freewill offering was the only sacrifice under the Law that didn’t have to be physically perfect. Only the freewill offering could include a deformity, either something extra, or something missing. This is very significant in that our fellowship is with God – and this is possible despite his servants being imperfect: “…truly our fellowship is with the Father, and with his Son, Jesus Christ” (1Jno.1:3). By the days of Malachi, the people were misusing this aspect of the Law, using it as an excuse to offer any imperfect offering, including the blind, lame and sick. But in so doing, they offered polluted food upon the altar, and so effectively said “the table of the Lord is contemptible (Mal.1:7).
It is a great condescension on the part of the Almighty to fellowship with men despite their imperfections. He will forgive the shortcomings of Christ’s brethren, - but that does not mean that we can wilfully sin under the assumption that it does not matter. Rather we need to give our absolute best, however imperfect that might be. Then our freewill offering will be accepted by God, as it is written: “to do good and to fellowship forget not: for with such sacrifices God is well pleased” (Heb.13:16, also see v15).
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This Psalm comprises a glorious picture of the Age to come. In that day, according to the prophecy of Daniel, the thrones will be placed (Dan.7:9), and Messiah shall commence his reign over a subjugated and subdued earth.
It was said to Mary by the Angel that “the Lord God shall give unto him the throne of his father David” (Lu.1:32). But we are not to suppose that he will be seated alone, for he testified: “to him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne” (Rev.3:21).
We find then, that when the ancient Davidic seat of power is restored, Messiah and his brethren shall occupy “the thrones of the house of David”. The Lord himself promised those who followed him: “in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel” (Mat.19:28). These, we suggest, are the specific thrones referred to in this Psalm: the thrones of judgment, or administration, in Jerusalem (Psalm.122:3) “whither the tribes go up” (v4).
But this snapshot of the glory to come, also demonstrates the Israelitish nature of the kingdom. The throne of David was established in Jerusalem, and when his Greater Seed shall come to restore it at that place, Israel shall be glorified and restored both to their land, and to their God. The hope that the Bible believer has, is styled by Paul “the hope of Israel”. The Bible believer prays for the peace of Jerusalem (Psa.122:6), for it is only when the Prince of Peace is established in his throne that the earth will be at peace.
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Hebrews 10 describes a prayer of the Lord: “…when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me…” (Heb.10:5). But when was this coming “into the world”? It is evidently not his birth, for as a baby, he couldn’t say or pray anything! We suggest that this is a reference to his baptism, when he was revealed to be the Lord’s Anointed. Hence when we read of Jesus “praying” in today’s verse, we suggest that his words are recorded in Hebrews 10. In this prayer, Jesus spoke of “a body hast thou prepared me”, and it was at his baptism, that he made this declaration. It was then that he demonstrated what he was going to do with the body prepared: bring it to the grave and out again!
Hebrews 10 records his further words: “Then said I, Lo I come (in the volume of the book it is written of me,) to do thy will, O God” (v7). It is appropriate that he began his ministry by assenting to the Divine Will. This is the first recorded prayer of the Lord, and in his last recorded prayer before his crucifixion, he spake again: “O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt” (Mat.26:39).
At Jesus’s baptism, God’s approval was expressed: “…a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased” (Lu.3:22). Even before his ministry began, the Father was “well pleased” with His Son. He came to do his Father’s will, “by which will we are sanctified through the offering of the body of Jesus Christ once for all” (Heb.10:10). He laid down his life for his friends (Jno.15:13) - and our part is to seek friendship with him, that we might be blessed by him when he comes again!
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We read also that: “Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. But his delight is in the law of the Lord: and in his law doth he meditate day and night” (Psa.1:1-2). And the Apostle Paul echoed these sentiments: “I delight in the law of God after the inward man” (Rom.7:22). So we find that the faithful are those who love and meditate upon the word of God, who delight in the law, and who, as a consequence, avoid the company and association of the ungodly, sinners and scornful.
Modern tertiary education seeks to instil a particular critical form of thinking in its subjects. Students are taught to examine everything with a detached spirit of objectivity. But whilst this approach may work in worldly matters, that is not the correct approach to the Word of God. Bro.Thomas taught, “Investigate everything you believe: if it is the truth, it cannot be injured thereby; if error, the sooner it is corrected the better” (Herald,1859). But the source of our investigations is the Inspired Word. That is the final arbiter: Do our beliefs correspond to the Word of God, or not? If not, correct them!
It is written: “to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word” (Isa.66:2). This is not an objective and detached analysis of a piece of text in the academic sense. It involves a humble acceptance of everything it teaches. Instead of using a cold and clinical evaluation, we must allow the Word to draw us into itself, to transform our characters, and instruct us in Divine things. Then the Word will be a powerful influence within us, changing our lives for good!
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Sometimes it is taught that if we believe in the Lord Jesus Christ, things will be very comfortable in life. Some churches teach that financial and personal blessings will come – a doctrine called a “Prosperity Gospel.” The truth of the matter, however, is very different. The Psalmist describes how: “Many are the afflictions of the righteous…” (Psa.34:19). And again Paul spoke of his present circumstances: “if in this life only we have hope in Christ, we are of all men most miserable” (1Cor.15:19).
In today’s verse, the purpose of affliction is described: “but now have I kept thy word”. There is a need for Divine chastisement, to develop and strengthen us to keep the Word of God. So we read: “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 ye endure chastening, God dealth with you as sons: for what son is he whom the father chasteneth not?” (Heb.12:5-7). The children of the Living God need chastisement to be corrected and become focused in service to their Father. Whilst all men experience difficulties in life, for the believer, their circumstances are Divinely regulated with a specific purpose to be accomplished. Indeed, the chastisement is proof of the love of God – without it we are illegitimate, and not loved as sons (Heb.12:8).
But the faithful are not alone in their afflictions. The full verse in Psalm 34 reads: “Many are the afflictions of the righteous: but the Lord delivereth him out of them all” (Psa.34:19). The afflictions will come, but in the midst of them all, we must trust in the wisdom of God, and have faith in his deliverance. Then we can look beyond the trials to the future in hope!
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There are those who discourage Bible Study, claiming that we need to live the Truth, and not analyse it. They speak of “head knowledge” in a very disparaging way, almost as if it is wrong to have such a thing. But whilst there is an element of truth in this (i.e.we do need to live out the principles of the Truth), it is not an either/or situation. We must give attendance to both – we must allow the word of Christ to dwell in us richly (Col.3:16), and we must also act upon it, that we “might not sin against” God.
It is also written in another verse: “Wherewithal shall a young man cleanse his way? By taking heed thereto according to thy Word” (Psa.119:9). Taking heed to the Word has a cleansing effect upon the one who has it within him. Hence the Apostle describes how the ecclesia is cleansed “with the washing of water by the word” (Eph.5:26). The Psalmist describes the influence of the indwelling Word in today’s verse: “That I might not sin against thee.” This same theme is revisited by John, describing the Word-Seed: “whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God” (2 Jno. 3:9). The Word must so cleanse our minds, that we become spiritually minded, and not carnally minded (See Rom. 8).
But Paul also describes how that “I delight in the law of God after the inward man” (Rom.7:22, see Psa.1:2). To search out the Wisdom of the Word is truly a delight to men of the Spirit. It is a joy and pleasure to fill one’s mind with the principles of the Truth. It is no hardship or inconvenience. It is no chore or trouble – it is something that delights the soul of the faithful. We neglect it at our peril – for by not studying it, we will miss out on so much benefit!
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It is also written: “most men will proclaim his own goodness; but a faithful man who can find?” (Prov. 20:6). This is the natural way of men: self commending, self seeking and self glorying. But men of the Spirit are different: having done all, they say: “we are unprofitable servants: we have done that which was our duty to do” (Lu. 17:10). The Apostle Paul recognised this point. Rather than to commend himself, he wrote: “O wretched man that I am! Who shall deliver me from the body of this death?” (Rom. 7:24). According to the system of salvation ordained by God, “no flesh should glory in his presence” (1 Cor. 1:29).
The Master taught a parable to demonstrate this point: “many will say to me in that day, Lord, Lord, have we not prophesied in thy name? And in thy name have cast out devils? And in thy name have done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity” (Mat. 7:see verses 21-23).
Again, he taught another parable of a Pharisee and a publican. The Pharisee praised himself: “God, I thank thee, that I am not as other men are … I fast twice in the week, I give tithes of all that I possess”. But the publican “would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. I tell you this man went down to his house justified rather than the other: for everyone that exalteth himself shall be abased, and he that humbleth himself shall be exalted” (Lu. 18:10-14).
We must be among those “whose praise is not of men, but of God” (Rom. 2:29). We must seek Divine approval, and not our own. Then, we will be elevated in due course (Prov. 25:6-7), and be acknowledged and confessed by Jesus before all the angels of God (Lu. 12:8)!
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The Bible teaches that the dead truly are dead. The Serpent’s lie in Eden was: “ye shall not surely die”, and this lie has been perpetuated by his seed down through the ages. The Scriptures are clear that death is the cessation of all life, and so whilst the popular belief is that there is an immortal soul which survives death, that idea is not a Bible one. As our verse for today teaches, those who are dead do not praise God, but rather they go “down into silence”.
Ecclesiastes teaches the same point: “Whatsoever thy hand findeth to do, do it with thy might for there is no work, nor device, not knowledge, nor wisdom in the grave wither thou goest” (Eccl.9:10). And again, the Psalmist: “For in death there is no remembrance of thee: in the grave who shall give thee thanks?” (Psa.6:50, and yet again, Hezekiah: “…for the grave cannot praise thee, death cannot celebrate thee…” (Isa.38:18).
From these verses, we find that death is absolute. Those who are are dead have “no remembrance” of God - which would make no sense if the dead are rejoicing with God in heaven. But they “cannot praise” Him, for they are dead: whereas the living can praise God, the dead can do nothing.
The Bible hope is of a resurrection when Christ returns: “ …in Christ shall all be made alive … Christ the first fruits; afterwards they that are Christ’s at his coming” (1Cor.15:22-23). Then their bodies will be changed to become like his (Phil.3:21), being “partakers of the Divine nature” (2Pet.1:4). A bodily resurrection was the hope of Christ (Acts 2:26), and so it is with his brethren. To hope in the folly of immoral soulism is a vain hope which will never take place, but to embrace the true Bible teaching will give us glory and salvation when Messiah comes again.
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Notice that “God was in Christ” - not “God was Christ”. Some claim that Jesus is God who assumed human form. But the Scriptures are clear: God was in Christ - he was not Christ. Jesus is the Son of God, and not God the Son.
A second error is that Jesus in essence appeased the wrath of God. That God could only be satisfied and reconciled to mankind by someone (i.e.Jesus) paying the debt/penalty for our sin - hence the debt has to be be paid and not cancelled. But the Bible doctrine is that the debt is forgiven for those who believe and obey the Gospel (see Mat.18:23-35), and is therefore cancelled.
The error has it that there was a problem of sin which separated God from man, and Jesus solved that problem by dying in our place - so pacifying God. But by contrast, in Scripture the work of salvation is always initiated by God Himself - and out of love, not to placate His Own Wrath. Hence God was “in Christ reconciling the world unto himself”. Again, the Son is he “Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past…” (Rom.3:25). Notice, God declared His Own Righteousness through the offering up of His Son. And again still: “…God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh” (Rom.8:3). It was God who condemned sin in the flesh of His Son.
This is vital to grasp in order to understand the means of forgiveness. The entire work of salvation is of God. The Son performed his Father’s Will, and was His arm of salvation extended to dying sinners (Isa.59:16). Our part is to grasp hold of it, trust in His Power to Save, and embrace the Truth concerning the Atoning work of the Lord.
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These words show the vital importance of believing the Gospel. According to Paul elsewhere, that which differs from the Gospel he preached is “another Gospel … but there be some that trouble you, and would pervert the gospel of Christ” (Gal.1:6-7). And he speaks of such preachers: “if any man preach any other Gospel unto you than that ye have received, let him be accursed” (Gal.1:8-9).
These are strong words indeed! It is not simply the case that others have a “alternative point of view”, they are “blind”, “lost” and therefore “accursed” in the sight of God.
This is vital to recognise when faced with those who say that we should join together despite doctrinal differences. Only the true Gospel can save - the alternatives cannot save. Hence Paul encouraged Timothy: “Take heed unto thyself, and unto the doctrine: continue in them: for in doing this thou shalt both save thyself, and them that hear thee” (1Tim.4:16). This demonstrates the vital importance of heeding true doctrine - it is essential to believe it to be saved.
Our adversaries claim that we teach “salvation by doctrinal correctness”. But actually, it is a principle of Scripture that: “he that believeth and is baptised shall be saved, but he that believeth not shall be damned” (Mrk.16:16). If we believe something different to God’s truth, then we will not be saved. Rather than to be blinded by the god of this world, we must diligently consider our ways and beliefs, that we might be “wise unto salvation” (2Tim.3:15), and be recognised by the Master as his brethren. He is the “truth” as well as the “way” and the “life” (Jno.14:6), and it behoves us then to believe the Truth, repent of our sins, and obey the call of the True Gospel that saves.
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One of the things that Paul listed as a trial, was his care over the ecclesias of Christ: “Beside those things that are without, that which cometh upon me daily, the care of all the ecclesias: (2Cor.11:28). He was intimately and emotionally involved in the affairs of his brethren in Christ, and to have to write a corrective Epistle to them caused him much “anguish of heart”.
Today there is a strong leaning towards a detached state of indifference, where emotion is seen as weakness. But that should not be! Some of the most faithful men of Scripture experienced anguish of heart. To quote just a few cases: Daniel: “Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him” (Dan.4:19). Ezra: “when I heard this thing, I rent my garment and my mantle, and plucked off the hair of my head and of my beard, and sat down astonied” (Ezra9:3, see also 10:1). Lot: “…just Lot, vexed with the filthy conversation of the wicked” (2Pet.2:7). Other examples are Moses, David, Jeremiah, Ezekiel, the Apostle John and many more.
Ezekiel defined the faithful, as those “…that sigh and that cry for all the abominations that be done in the midst thereof” (Eze.9:4). These are not men of cold, hard-hearted indifference: they sighed and cried. So, the Lord Jesus Christ himself also wept over Jerusalem: “when he was come near, he beheld the city, and wept over it…” (Lu.19:41). If we really care about the things of the Truth, we will become sore vexed at some of the things people do in the name of Christ. Yet the faithful look forward to the day to come, when “God shall wipe away all tears from their eyes” (Rev.7:17,21:4), and they shall rejoice in glorious immortality before their Lord.
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The Lord taught: “thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets” (Mat.22:37-40). Indeed, when we consider the various ordinances of the Law, we find that it focusses around relationships: to God first, then to fellow man. The entire sacrificial system embodied the principle of love, teaching about the love of God as would be manifested in Jesus.
But the Ephesians lost the love that they originally had: “…nevertheless I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou hast fallen, and repent, and do the first works…” (Rev.2:4-5).
They were careful to expose falsehoods, even hating them (see vv2-6).But evidently they were contending with hatred of the wrong, rather than a love of the Truth. “All” our things must be done with love. Believers must be “speaking the truth in love” must “grow up into him in all things…” (Eph.4:15). Even when combatting false doctrine, we need to do so by speaking the Truth “in love”.
But this love is not merely a shallow sentiment! It is an active force within the believer, which governs their behaviour: “Let us not love in word, neither in tongue, but in deed and in truth” (1Jno.3:18). Both in deed and in truth, we must display the Love of Christ to those around us. Love rejoices in the truth (1Cor.13:6), and without it, we are “nothing” (1Cor.13:2). Believers must be “rooted and grounded in love” (Eph.3:17), and this is what brings true believers to the kingdom - that which will be given to those who “love his appearing” (2Tim.4:8).
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In Opposition to Heaven-going where salvation is said to be instant upon death, the Bible teaches that the Lord will “judge the living and the dead at his appearing and his kingdom” (2Tim.4:1). There is a Divinely ordained order: first Christ, then those that are Christ’s at his coming: there is no being “made alive” before Christ, or before his coming.
The Bible does not teach immortal soulism, rather, a resurrection when Christ comes again - hence death is but a sleep: “Many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt” (Dan.12:2). In the judgment to come, it will be seen that “the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord” (Rom.6:23). As the judge of all the earth, Messiah will determine who will be with him throughout the ages to come, and who will return to the grave with shame and contempt.
Paul describes the judgment of God: “Who will render to every man according to his deeds: To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life. But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath” (Rom.2:6-8). It is not enough to only believe, we also must also “obey the truth”. Christ is to coming again - that much is a certainty. But we need to prepare for that day now: indeed, our eternal salvation depends upon what we believe, do, and how we respond!
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The story of the life of Joseph marvellously illustrates the working of the Hand of Providence. Joseph was despised and hated by his brethren (Gen.37:4,5), and sold as a slave. He was brought into Egypt, where he was sold again, to serve an officer of Pharaoh. Due to the allegation of a crime (for which he was innocent), he was placed into the prison house, where his feet were hurt in fetters. Humanly speaking, all was lost, Joseph was treated as a rebellious slave, a criminal, not worthy of any special treatment.
But the record informs us at least 4 times that “the Lord was with him” (Gen.39:2,3,21,23). How could it be so? By providential circumstances, he was brought into the favour of Pharoah, was elevated to be the second ruler over Egypt, and saved both Egypt and the surrounding lands from starvation during the famine!
Psalm 105:17 states that it was God who sent Joseph to Egypt for this very purpose. And even Joseph recognised this, saying to his brethren: “Now therefore, be not grieved, nor angry with yourselves, that ye sold me hither: for God did send me before you to preserve life” (Gen.45:5). How could this be?
During the darkest days of his trial, naturally speaking, all was lost – but in the Divine Purpose, Joseph was being prepared for greater things to come. In all these circumstances, God was with Joseph, and ensured that all things worked out for the ultimate good (cp.Rom.8:28). The believers must therefore trust in the Hand of Providence. Even in the darkest days of despair, the hand of God is with His servants, and he will ensure that they are blessed in the end. Though it might seem that God has forsaken us in darkness of the night, “Joy cometh in the morning” (Psa.30:5)
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These words describe the Peace Offering (v9), which was essentially a meal shared between the offeror and their God. The principle was that He should be served first, with His portion being consumed upon the Altar as “the food of the offering” before the offeror could then eat theirs.
One type of Peace offering was known as the Sacrifice of Thanksgiving, or Praise (Lev.7:12-15, Jer.33:11). This is referred to in the New Testament, with the Apostle expounding its significance thus: “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 fellowship forget not: for with such sacrifices God is well pleased” (Heb.13:15-16).
Notice the link between the sacrifice and fellowship - the Sacrifice of Praise, was a meal of fellowship. It was fellowship between the offeror’s family, and Yahweh Himself: “and truly our fellowship is with the Father, and with his Son Jesus Christ” (Jno.1:3). In the days of Samuel, the priests served themselves first, and made themselves fat with the offerings they stole from God (see 1Sam.2:13-14,29). They were rejected and destroyed from the presence of the Lord – they did not put God first in their worship.
By contrast, the brethren of Messiah unite upon the basis of self-sacrifice, seeking Fellowship with their Maker, upon the principles He has revealed. Being united together in fellowship with those of like precious faith, they offer the Sacrifice of Praise before Him daily: even the fruit of their lips praising His Great and Holy Name. They serve Him first, and demonstrate devotion to him by yielding themselves as a living sacrifice (Rom.12:1-2) - which is their reasonable service.
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It is often thought that “gain is godliness” (1Tim.6:5). That if things are going well, and we have made a “success” in life by way of accruing this world’s goods, then this is evidence of Divine Blessing and Approval. But in actual fact, the reverse is true. All believers in Christ will suffer tribulation of one sort or another (Acts 14:22): “…whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If ye endure chastening, God dealeth with you as sons; for what son is he whom the father chasteneth not? But if ye be without chastisement, whereof all are partakers, then are ye illegitimate, and not sons” (Heb.12:6-8).
We find then, that contrary to popular opinion, the chastening Hand of the Lord is upon all His Sons. And that if we are without that chastisement, far from being approved, it is actually evidence that God doesn’t count us as His children!
The Psalmist recognised the apparent paradox: “For I was envious at the foolish, when I saw the prosperity of the wicked … they are not in trouble as other men; neither are they plagued like other men…” (Psa.73:3,5). The natural way is to assume that the prosperous will be the righteous, but as we have seen, it is not so. What matters is not our degree of temporal “success”, but what our end will be (see v17): we do not want to be “condemned with the world”!
“Wisdom is a defence, and money is a defence: but the excellency of knowledge is, that wisdom giveth life to them that have it” (Ecc.7:12). We must not labour to be rich, but rather seek wisdom, like hidden treasures (Col.2:3). Then we will be brought through the trials of life, to the glories of the Age to Come - and then our current “light affliction” (2Cor.4:17) will be seen to be all worthwhile!
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The context is of the High Priest’s garments, particularly a golden plate that was to be attached to his forehead. This was to be made of pure gold, and contained the words: “Holiness to the Lord”. The garments generally were “for glory and for beauty” (Ex.28:2), and this was epitomised in this plate which expressed glory to God. Being upon his forehead (Ex.28:36-39), it demonstrated that he should have had holiness to the Lord in his thinking and mindset as he attended to his duties in the Tabernacle.
But there was a king that took it upon himself to be a High Priest, and who did not display holiness to the Lord. Of king Uzziah it is written that: “ when he was strong, his heart was lifted up to his destruction: for he transgressed against the Lord his God, and went into the temple of the Lord to burn incense upon the altar of incense” (2Chron.26:16). The priests tried to remonstrate with him, but he refused to listen: “then Uzziah was wroth …and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the Lord…” (2Chron.26:19).
Rather than having “Holiness to the Lord” in his forehead, Uzziah had leprosy in his forehead, as he sought to be his own high priest! But by contrast, we read of Messiah that he “glorified not himself to be made a high priest” (Heb.5:4-5), but was appointed by God. So it was that when Uzziah died, Isaiah was shown a vision of the glorified Messiah in his temple (Isa.6:1), and the holiness to the Lord was restored: “Holy, holy, holy is the Lord of hosts…” (Isa.6:3). That is the day so longed for by the saints of the Most High God: when the haughtiness of man will be cut down, and the Lord of Hosts shall be extolled and honoured by all.
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There are 2 false doctrines that are contradicted here. Firstly, our adversary is not a fallen rebel angel, but our own bodies. So Paul said “I keep under my body”, where the word for “keep under” is a boxing term, for punching at an opponent. For him, the adversary was his own self - as it is with all others (see Rom.7). Jesus also taught: “ …from within, out of the heart of men, proceed evil thoughts etc” (Mrk.7:20-21). And James: “every man is tempted when he is drawn away his own lust, and enticed” (Jas.1:14).
Secondly, these words disprove the “once saved, always saved” motto. It is said that once a person is “saved”, there is nothing they can do to lose that salvation. Yet Paul here recognises that even he could become “a castaway”! Again, Jesus taught: “…many will say to me in that day, Lord, Lord, have we not prophesied in thy name? And in thy name have cast out devils? And in thy name done many wonderful works? And then I will profess unto them, I never knew you: depart from me, ye that work iniquity” (Mat.7:22-23, see also Heb.6:4-6). And again Peter exhorts: “…give diligence to make your calling and election sure…” (2Pet.1:10). The Scriptures are clear that it is quite possible for a believer to be “turned out of the way” (Heb.12:13), hence we must look “diligently, lest any man fail of the grace of God” (Heb.12:15).
These 2 aspects also demonstrate the danger of complacency. If we think that we are already saved, and cannot under any circumstances lose that salvation, we will not see the need to contend against the flesh. Believers must be diligent in this warfare, to be led into victory by the captain of salvation: there is no hope otherwise!
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Here, salvation is linked to the revealed Righteousness of God. He “made known his salvation”, and in so doing, he “openly shewed” His Righteousness. There is an important principle here which is applied in the arm of salvation extended to man: God must be Glorified, and His Righteousness honoured. Accordingly, Paul described Jesus: “…whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God. To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus” (Rom.3:25-26).
So declaration of God’s righteousness is given as the basis of salvation. In Eden, God was slighted, and His Righteousness denied. His Law was broken, and man fell into a state of sin. The death sentence was passed, and any way of salvation must include a recognition that God was right and just in his condemnation of Sin. Only then could He be both “just and the justifier” of repentant sinners.
These requirements are met in the sacrifice of Jesus. In him, the Righteousness that was taken away in Eden was restored (cp.Psa.69:4), and the physical law of sin and death was seen to have been condemned: “ …God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh …” (Rom.8:3).
Therefore it was God Himself who “openly shewed” His righteousness: it was God who sent his son , “who did no sin” (2.Pet.2:22) so that He could uniquely condemn/judge against the “sin in the flesh”. The entire system of salvation is all of God (2Cor.5:18). He is the Prime Mover in every aspect. And trusting in His Power to save, the desire of true believers is not only to be saved, but that He will be magnified in their salvation!
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Many churches say that Israel has no future part in the purpose of God. “Replacement Theology” states that Gentiles have taken their place, that they are now the chosen people, and not the tribes of Jacob. However, today’s verse states otherwise. “The Lord will not cast off his people:” and the Apostle Paul also taught: “I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not cast away his people which he foreknew…” (Rom.11:1-2).
Here, Paul uses the metaphor of an Olive tree to show how that the removal of the Israelitish branches is temporary, and they will be grafted back in: “if the casting away them be the reconciling of the world, what shall the receiving of them be, but life from the dead” (Rom.11:15). Israel currently reject Jesus as their Messiah, and are therefore in a state of unbelief, but they will be “received in” again to their natural olive tree (see verse 24). So it is prophesied: “I am with thee, saith the Lord, to save thee: though I make a full end of all nations whither I have scattered thee, yet will I not make a full end of thee: but I will correct thee in measure and will not leave thee altogether unpunished” (Jer.30:11).
Messiah taught: “salvation is of the Jews” (Jno.4:22), and the Apostle Paul said that he was in chains for “the hope of Israel” (Acts 28:20). The hope of true believers is that the kingdom will be restored again to Israel (Acts 1:6), and that they might have a position in that Kingdom, being grafted into the Israelitish Olive Tree. Israel shall be “saved in the Lord with an everlasting salvation” (Isa.45:17) - and if we desire such a salvation, we must also embrace their national hope!
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It is clear that all those held accountable shall be judged by the Lord. As Paul wrote: “we must all appear before the judgement seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad” (2Cor.5:10). This will take place when Christ comes again: “…the Lord Jesus Christ, who shall judge the living and the dead at his appearing and his kingdom” (2Tim.4:1).
The basis of accountability, is knowledge: “therefore to him that knoweth to do good, and doeth it not, to him it is sin” (Jas.4:17). Those deemed not to be accountable “shall not rise” (Isa.26:14), but for “many” (Dan.12:2), they shall be raised and judged by the Son of Man. Then, as today’s verse shows, things done in secret will be exposed. Again: “some men’s sins are open beforehand, going before to judgment; and some men they follow after. Likewise also the good works of some are manifest beforehand; and they that be otherwise cannot be hid” (1Tim.5:24-25).
Those who love the Lord, need not fear “the terror of the Lord” (2Cor.5:11): “Herein is our love made perfect, that we may have boldness in the day of judgment … 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” (1Jno.4:17-18). These “love his appearing” (2Tim.4:8), and will rejoice in the salvation he will bring. The judgement seat of Christ is a coming reality which we must prepare for. Then, there will be no escape from Divine scrutiny: the thoughts and intents of our hearts will be manifested. We must therefore believe and obey the True Gospel, in order to be accepted in that day, and be rewarded according to our deeds.
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Men of the flesh glory in their own abilities and prowess: they become wise in their own conceits (Prov.26:12). But in the manner by which salvation comes through Christ, there is no cause for glorying in man. As we saw recently, it is written: “Where is the wise? Where is the scribe? Where is the disputer of this world? For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe” (1Cor.1:20-21). To preach that God raised His Son from the dead, and will shortly send him to the earth again, is to preach folly in the eyes of men. But it is written again that: “God has chosen the foolish things of the world to confound the wise” (1Cor.1:27), hence their ridicule is irrelevant to the accomplishment of God’s purpose.
Although the wise of this world scoff at the simplicity that is in Christ (2Cor.11:3), and mock those who believe he is to come again, they will die without hope. “Man that is in honour, and understandeth not, is like the beasts that perish” (Psa.49:20). Their end is certain, for despite their intelligence, they “understand not” the principles of the Gospel message (see1Cor.2:8). Their wisdom in natural things will not profit them in the day of their death! We must rather give attention to the wisdom of God that can give salvation (2Tim.3:15), that we might glory in the Lord and not man (Jer.9:24). The Lord is soon to come again in the glory of the Father (Lu.9:26), to cut down the haughtiness of man (Isa.2:17), and exalt His Name in the earth (Isa.2:11). We must therefore forsake the wisdom of the wise, and embrace the wisdom of God, as being the only way to gain acceptance and grace in His Sight.
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In an age of multi-media presentations and graphical content, it is necessary to consider these words of Paul. The question is whether the use of today’s technology advances the cause of the Truth, or merely elevates the speaker and his technical abilities. There are advantages in using the means providentially given to disseminate the Word - providing it does not detract or distract from the message itself. But for members to become celebrity speakers due to their oratory abilities, and the use of modern media, is a danger to avoid at all costs. The real power to save is not in the professionalism of the presentation, but it is in “the cross of Christ”.
Paul asks: “Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world?” (v20). This is sobering: - “God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: that no flesh should glory in his presence” (vs.27-29).
We must not seek the praise of men by our slick presentations. The true disciples will rather proclaim the saving principles of the Gospel, taking care that their oratory does not detract from the power of Christ crucified. Paul says “my speech and my preaching was not with enticing words of men’s wisdom” (1Cor.2:4), and neither should ours be. All glory must go to God, and the magnification of His Name - the modern Pharisees who crave the reward of the praise of men may get it, but will so miss the everlasting reward. And those who set forth the whole counsel of God (Acts 20:27) - including the unpopular aspects - will not lose theirs either!
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Ephesians 2:8 is often cited to show that salvation is unconditional, by Grace only, and that there is nothing that we can do in order to be saved: “for by grace ye are saved through faith; and that not of yourselves: it is the gift of God”. But in actual fact, this verse teaches the opposite: salvation is predicated upon belief: we are saved “through faith”. Faith is a prerequisite for salvation by Grace. Indeed, the Lord himself taught that faith/belief is a work that we must engage in: “this is the work of God, that ye believe on him whom he hath sent” (Jno.6:29).
By contrast, those who do not believe will be “damned”. So Paul elsewhere speaks of those who “received not the love of the Truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the Truth, but had pleasure in unrighteousness” (2Thes.2:10-12).
This plainly states that we need to believe and “love” “the Truth”. That is, to believe in that which differs from God’s Word - which “is truth” (Jno.17:17) - is to “believe a lie,” and lies cannot save us. The false prophets of Israel were found “divining lies unto them, saying thus saith the Lord God, when the Lord hath not spoken” (Eze.22:28) - and there are also false prophets today: “there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies … and bring upon themselves swift destruction” (2Pet.2:1). There is a very real need therefore, to carefully consider what we believe, and stand corrected if need be. Lovers of Truth will find and receive the Truth of God’s Word - whereas all others shall descend into the ditch with no hope!
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It is a matter of fundamental importance to recognise that the salvation of sinners is not an end in itself. The Great Creator has an overarching purpose, for which our salvation is but a part - a means to an end. That end is stated in today’s verse as: “that glory may dwell in our land”, or as it is expressed elsewhere: “as truly as I live, all the earth shall be filled with the glory of the Lord” (Num.14:21).
But how is the earth to be so filled? By the population of the earth being eventually comprised of those who demonstrate their Creator’s glorious attributes! God did not create the earth empty of purpose: “he created it not in vain, he formed it to be inhabited…” (Isa.45:18), and those who will inherit it, will be those who are taken out of men for the glory of His Name (cp. Acts 15:14).
Psalm 79 also expresses this truth: “Help us, O God of our salvation, for the glory of thy name: and deliver us, and purge away our sins, for thy name’s sake” (Psa.79:9). Notice that again, salvation is for a purpose: for the glory of the Creator’s Name. Peter describes the reason why the chosen people are selected: “that ye should shew forth the virtues (AV. Margin, see also Psa.9:14, Isa.43:21) of him who hath called you out of darkness into his marvellous light” (1Pet.2:9). Often it is said that we must make the Gospel message more relevant to the average man on the street. But actually the reverse is true: men must make themselves relevant to the unfolding Purpose of God! Only then can they be saved, and be part of that glory which will fill the earth. This is the true Bible hope: not being disembodied spirits in heaven, but being among the meek who will inherit the earth (Mat.5:5) with their Lord and Elder Brother, when he comes again.
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This Psalm describes Israel’s deliverance from their enemies: “let them be confounded and troubled for ever; Yea, let them be put to shame, and perish” (v17). But this deliverance comes for a greater reason - it is that God Himself will be glorified. As it is also written: “I will plead against him with pestilence, and with blood … Thus will I magnify myself, and sanctify myself and I will be known in the eyes of many nations, and they shall know that I am Yahweh” (Ezek.38:23).
The entire system of salvation is ordained by God is for the Glory of His Name - and it is right that it be so. He is the Almighty Creator, who spread out the earth beneath, and stretched out the heavens above by his boundless power (Isa.42:5). And as such, He is to be honoured by His creation. But man has dismally failed to do this: “…God hath made man upright; but they have sought out many inventions” (Eccl.7:29). Hence, “man that is in honour and understandeth not, is like the beasts that perish” (Psa.49:20) - that is, they die without hope, and no prospect of being raised. But those who do choose to give God Glory will themselves be glorified together with Him and His Son, as a single family unit. The believers are regarded as His Children “and if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together” (Rom.8:17). “To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life” will be given (Rom.2:7). When Yahweh is honoured, his Children will be honoured also, as a Divine family among men. We must not seek our own glory, but rather submit to the righteousness of our Maker, to be partakers of His glory in the days to come.
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The context here, is that the wealthy were presenting their lavish offerings, and yet this widow was more generous than them all. Though what she gave was intrinsically less than what the others threw in, proportionately it was more than all of them: “…this poor widow hath cast more in, than all they which have cast into the treasury: for all they did cast in of their abundance; but she of her want did cast in all that she had, even all her living” (vs 43-44).
It is written that people should give willingly, “not grudgingly, or of necessity: for God loveth a cheerful giver” (2Cor.9:7). But according to the Mosaic Law, everyone had to provide a tithe (a tenth) of their substance, which was partly used to support the poor widows (see Deut.14:29,26:12). This was compulsory - it was “of necessity”, not according to free-will. But if a person was “a cheerful giver”, they could donate more, going above and beyond what was legally required of them. They could provide more of their substance to relieve the poverty of others, and that would have been fruit to their account.
The irony is that this is what the widow did! She did not provide only a tenth, but she gave “even all her living,” whilst others cast in only a proportion of their wealth. Despite her poverty, she still managed to give support to the Temple worship - and she did so willingly.
It is written: “if there first be a willing mind, it is accepted according to that a man hath, and not according to that he hath not” (2Cor.8:12). Though what we have to give might be a paltry amount compared with the lavish donations of others, we must not lose heart. Much can be achieved with little, and if we are offering all that we have in the service of Christ, we will not lose our reward!
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Here is a direct correlation between the way believers forgive, and the way they are forgiven. If we would desire forgiveness, we must first demonstrate that forgiveness ourselves to others. As Paul also wrote: “be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you” (Eph.4:32).
But what is this forgiveness? In Matthew 19, the Lord taught a parable to illustrate the point. A certain servant owed his master an amount of money which he couldn’t possibly repay. So, the master exercised love and compassion, and cancelled/forgave him the debt. But he in turn was owed a much lesser amount from a fellowservant, and did not exercise love and compassion, and insisted that the debt be repaid. When the master heard of this, the original debt was re-instated, and was not forgiven.
Church theology confuses the issue. The substitution theory of the Atonement is specifically against the Bible doctrine of forgiveness, in that it requires the debt to be enforced. Another man has to be found to pay the debt - Jesus the righteous. Here, the debt is therefore not cancelled, or forgiven: it is enforced and has to be paid. Hence it is often mistakenly said that Jesus “paid the debt of our sins”. If someone owes us money, and we choose to exercise compassion, and cancel the debt, that is forgiveness. But if we instead insist on the debt being enforced and be paid by someone else, that is not forgiveness! Which would we rather happen to us - forgiveness or enforcement? This is the way in which God forgives His servants: not even remembering their sins (Isa.43:25). The way in which we forgive is the way in which we will ourselves be forgiven - what we must do is surely obvious! This is the message of Christ to his servants.
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An interesting feature of this verse, is that the word translated “another” is actually a common word for a “brother”. In other words, these Cherubim were brethren, looking towards each other, as well as facing the Mercy Seat. The principle is brought out by the Apostle Paul concerning the brethren of Christ: “…look not every man on his own things, but ever man also on the things of others. Let this mind be in you, which was also in Christ Jesus…” (Phil.2:4-5).
Here is a practical application of the principles of the Mosaic Law: true brethren will be found looking towards the things of others, in order to help and support. This is a major theme of the Law: the love of neighbour. As James wrote: “if ye fulfil the royal law according to the Scripture, Thou shalt love thy neighbour as thyself, ye do well” (Jas.2:8). Again Paul: “Let no man seek his own, but every man another’s good” (1Cor.10:24). To help each other bear one another’s burdens (Gal.6:2) is a feature of true love.
A common feature of the world in which we live, is that people put themselves first. Seeking their own good, often to the detriment of others, men desire to obtain as much as they can for themselves, for their own benefit. But this is not the spirit of Christ: “let every one of us please his neighbour for his good to edification. For even Christ pleased not himself…” (Rom.15: see vs.1-7). As Christ pleased not himself, even so his brethren please not themselves: rather, they lay down their lives in service to one another (1Jno.3:16). Again, “there should be no schism in the body; but that the members should have the same care one for another” (1Cor.12:25). This is the true unity of Spirit, shown by all who would be the brethren of Christ (Eph.4:3)!
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It is a great privilege for the believers in Christ, that they are not alone in their journey to the coming kingdom. They have Angelic ministers tending to them: “the Angel of the Lord encampeth round about them that fear him, and delivereth them” (Psa. 34:7). And again, of the Angels it is written: “are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?” (Heb. 1:13-14).
Those who are the heirs of salvation then, have Divine Power accompanying them. When we consider what three such Angels could do to Sodom and Gomorrah, we see the power that lies within each one!
Like the Angel went before Israel to lead them into the prepared place, so did the Lord for his followers. But if Israel had camped at the border of the land, just expecting it to be handed to them, they would never have possessed it! They had to be men of action, warring against the powers of sin. The same is true of ourselves. If we are “in the way”, we will be led to our inheritance – but we must fight and be diligent in the warfare of faith. God is “a rewarder of them that diligently seek him” (Heb. 11:26). We must “give diligence to make our calling and election sure” (2 Pet. 1:10). Only then will we be kept in the Way, and inherit the promised reward.
There is a misconception that if the Angel is with us, that we should not suffer any afflictions But that is not so: just as Israel experienced difficulties during their wilderness journey, so will the believers. It is a token of our Fathers love for his sons that He will chastise them (Heb. 12:7-8). Those who are heirs of salvation must recognise the Angelic Hand in their lives, trusting that the Lord will bring them through tribulation to the glories of the Age to come.
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Here we find that Simon-Peter had a remarkable insight into the identity of Jesus. As Jesus said: “Blessed art thou, Simon Bar-Jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven” (Mat.16:17). But there was something lacking: Peter did not appreciate that the Christ had to suffer. Jesus “began to teach them, that the Son of Man must suffer many things, and be rejected of the elders, and of the chief priests, and scribes, and be killed, and after three days rise again. And he spake that saying openly. And Peter took him, and began to rebuke him…” (Mrk.8:31-32). This deficiency warranted the Master to in turn issue the rebuke to Peter: “Get behind me, Satan: for thou savourest not the things that be of God, but the things that be of men” (Mrk.8:33).
Peter also lacked endurance of faith. When the Lord was so taken as described, he famously denied association with Christ 3 times. But whilst Peter denied his Lord, he later became converted (Lu.22:32) in his heart, and recognised the importance of both confessing Jesus, and getting behind him. So he later wrote: “For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps …” (1Pet.2:21).
Despite his failings, the converted Peter became an outstanding exponent of the Gospel of Christ - to the extent that when he preached with John, the people “marvelled; and they took knowledge of them, that they had been with Jesus” (Acts 4:13). We must also stand corrected if need be, proclaim Christ, and leave men with no doubt who we serve. Rather than to be ashamed, we must boldly preach the True Gospel, to be recipients of the glory given to those who confess Christ before men (Luke 12:8)!
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Later, the Lord taught: “that which cometh out of a man, that defileth the man. For from within, out of the heart of men proceed evil thoughts etc” (Mrk.7:19-20). The heart of man itself naturally produces no good thing (Rom.7:18). There is a need then, to be enlightened from without - the shining clarity of Gods’ Goodness, as revealed in the Gospel taught by His Son (2Cor.4:4-7).
The people were astray: “They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate” (Tit.1:16). They took delight in approaching to God (Isa.58:2), yet disregarded His Expressed Will. They were “all estranged” from their God “through their idols”, which they set up in their hearts” (Eze.14:5, 7). Even though they had a veneer of righteousness, having a name or reputation for being spiritually alive, they were actually dead (Rev.3:1).
The issue was within, not the outward appearance. This can be seen in our approach to the return of the Lord to the earth. The worldly servant says within his heart, “my Lord delayeth his coming; and begins to smite his fellow servants, and to eat and drink with the drunken” (Mat.24:48-49). But men of the Spirit are those who “love his appearing” (2Tim.4:8), and seek the kingdom “first” in all their ways (Mat.6:33). Dear reader: which category describes your heart? We must “prepare our hearts” to “seek the law of the Lord to do it” (Ezra7:10), so that building upon a foundation of Rock (Mat.7:25), we shall endure the trials that life brings, and be preserved into the Kingdom to come. Only by a diligent and honest introspection can we discern our position in relation to that Kingdom, and prepare ourselves to receive Divine Things!
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When we survey the world around us, we find that some of the most ungodly of people also seem to be the most prosperous. The underlying assumption - even in religious circles - tends to be that gain is godliness (1Tim.6:5), and success in life is measured by the degree of material prosperity that a man may have. For one not to have the opulence that pertains to a worldly household, is to fail in life.
But the truth lies on the other side. The Laodicean ecclesia thought that because they prospered in material things that they were rich. But in fact, they were “wretched and miserable, and poor and blind, and naked” (Rev.3:17). It is all too easy to envy the ungodly who seem to go through life with no major problems, and who have material prosperity. But their end, is that they shall perish without hope. Although they may have a living name, and attract the praise of men, they cannot evade the grave. Rich and poor meet together there, kings and paupers all share a common end, and no man can keep alive his own soul (Psa.22:29).
But by contrast, Messiah’s brethren pursue wisdom as for hidden treasure (Col.2:3). Those who lay up riches for themselves in this life will lose them all in the day of their death (cp.Lu.12:20), but “wisdom giveth life to them that have it” (Eccl.7:12). “A man’s life consisteth not in the abundance of the things which he possesseth” (Lu.12:15), and so rather than to trust in the uncertainty of riches (1Tim.6:17), the wise will instead look to the day of future glory when Messiah comes again. Then, when the ungodly have been consigned to the darkness of oblivion, those who are wise will “shine as the brightness of the firmament” throughout the ages to come (Dan.12:3).
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It is written elsewhere that the salvation of sinners is not an end in itself – it is for a specific purpose: “Surely his salvation is nigh them that fear him; that glory may dwell in our land” (Psa.85:9). This is in harmony with our verse for today, where the prayer is: “let the whole earth be filled with his glory”. This will be the end result: the entire globe being filled with the glory of Israel’s God.
Psalm 72 describes the reign of Christ: “In his days shall righteousness flourish; and abundance of peace so long as the moon endureth…” (v7). It is a Divine principle that peace can only be achieved by righteousness. So Isaiah prophesied: “the work of righteousness shall be peace; and the effect of righteousness quietness and assurance for ever” (Isa.32:17).
Matthew 6 contains the words of Messiah regarding the primary things to be sought after in this life: “…seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you” (Mat.6:33). So to inherit the kingdom we must also seek the righteousness of God. This was established in the sacrifice of Christ; which was the condemnation of sin in the flesh, through the offering of the body of Jesus once for all, as a propitiation to declare the righteousness of God, as the basis for the remission of sins. (Cl.12). As well as desiring the physical blessings of the kingdom, we must desire the Righteousness of God.
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It is common for people to murmur at difficulties. Israel did so often hence Paul exhorts: “…neither murmur ye, as some of them also murmured and were destroyed of the destroyer” (1Cor.10:10). And again: “Do all things without murmurings and disputing” (Phil.2:14).
It is a Divine Principle that troubles will come - and indeed they will be brought by God himself: “...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… ” (Heb.12:5-8).
Some teach a so-called “prosperity gospel”, which is “a religious belief among some Charismatic Christians that financial blessing and physical well-being are always the will of God for them, and that faith, positive speech, and donations to religious causes will increase one’s material wealth. “ (Wikipedia). But in fact, the opposite is true. As a loving Father, God will bring his children through chastisements to teach them patience and faithfulness (Jas1:3-4). Chastisement is a token of God’s Love, not His Displeasure, as some would have us believe. Indeed, if we are without it, it is because we are illegitimate (Heb.12:8), and not sons.
The Apostle exhorts us to be found “Giving thanks always for all things unto God and the Father” (Eph.5:20). Notice, we should be thankful for “all things” - including His Chastening Hand. To murmur is a sin: the disciples of Christ must be different, and endure the Divinely Regulated Chastening thankfully, and without complaining. Fixing their gaze upon the glories of the Age to Come, they will patiently endure tribulation (cp.Acts 14:22) for Christ’s sake (Phil.1:29), and be rewarded according to their deeds in due course.
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The disciples recognised that this was a prophecy of the Lord Jesus Christ. When he drove the moneychangers out of the Temple, he “said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, the zeal of thine house hath eaten me up” (Jno.2:16-17).
The second part of this verse is also cited of Christ: “Let every one of us please hie neighbour for his good to edification. For even Christ pleased not himself; but, as it was written, The reproaches of them that reproached thee fell upon me…” (Rom.15:3).
Putting these things together, we find that rather than to please himself, the Master was concerned with being about his Father’s business. He regarded the reproach against God, as being against him. He was “eaten up” with a zeal for his Father’s house.
The Jews had made his Father’s house “an house of merchandise”. This is very much like the churches today, where much money is made out of peddling the dogmas of men! Religion is big business for the people-pleasers who desire the admiration and money of many! The Jews were the same in Malachi’s day: they desired personal gain above pleasing God: they wouldn’t even shut the doors, or kindle the fire upon the altar for nothing (see Mal.1:10). Those who reproached Messiah’s Father reproached Jesus himself and vice versa. We must rather honour both the Father and the son. We must not please ourselves, but share the Master’s zeal for his Father’s house. We must receive both him and his words, as it is written: “verily, verily, I say unto you, He that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me” (Jno.13:20).
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The NT cites this verse: “wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men: (Eph.4:8). This is helpful to show “when” Jesus led captivity captive: it was “when he ascended up on high”– that is, after his nature was changed. Being “made higher than the heavens” (Heb.7:26), he was exalted in nature and status, and his victory over sin was accomplished.
Again, Paul taught: “Christ being raised from the dead dieth no more; death hath no more dominion over him” (Rom. 6:9). That is to say, in the death-state, death did have dominion over Christ, and that dominion ended with him “being raised from the dead”. He did not have a victory over death whilst he was still subject to it! The Bible never describes death as a “victory,” that word is used for resurrection – as here: “when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory” (1Cor.15:54). Only when death “is swallowed up” can there be a victory. Only by a bodily change can the physical principle of sin in the flesh be removed: “the body is dead because of sin” (Rom.8:10), and so the removal of that sin makes the body alive.
It is also important to be clear, that when it is said that Jesus led captivity captive, it was the victory of God in Jesus. That is, God was in Christ reconciling the world unto himself (2Cor.5:19), and it was God who condemned sin in the flesh of His Son (Rom.8:3). All things are of God (2Cor.5:18), who manifested His Righteousness in His Son (Rom.3:25). Well may we exclaim: “Thanks be to God, which giveth us the victory through our Lord Jesus Christ” (1Cor.15:57)!
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Here, Simon and Andrew left their worldly affairs behind, to follow the Lord Jesus Christ. There are other examples of this spirit in Scripture: Abraham left his homeland and kindred to go to the promised land. Moses forsook Egypt to dwell in the wildness for 80 years. Rebekah left her life behind, to become Isaac’s wife. Ruth the Moabitess left her land to be with Naomi. The disciples forsook all to follow after the Lord. And the apostle Paul left all behind to preach the Gospel in foreign lands.
The example of Paul is significant: “what things were gain to me, those I counted loss for Christ” and again, “…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 high calling of God in Christ Jesus” (Phil.3:8,13-14). Here is the point: he counted the things of his previous life as “dung” that he might win Christ (v8). In other words, those things he previously enjoyed, he now found to be worthless - even repulsive - preferring rather to “win Christ” instead.
The same spirit is in Psalm 45: “Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father’s house; So shall the king greatly desire thy beauty” (Psa.45:10-11). This was similar to Rebekah who left her family behind to marry Isaac. When asked “wilt thou go” she immediately replied: “I will go” (Gen.24:58). This is the spirit of Simon and Andrew: to leave all behind “straightway,” that is, without hesitation. And this is the attitude that we must have, if we would follow Christ and be rewarded in due time.
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The Proverbs counsel: “Go from the presence of a foolish man, when thou perceivest not in him the lips of knowledge” (Prov.14:7). In an age of Ecumenicalism, these sentiments are frowned upon - yet it is the teaching of the Bible. Those who are divisive, and do not abide in the doctrine of Christ and his apostles, are to be “avoided”. So Paul taught elsewhere: “…we command you brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us” (2Thes.3:6). And again: “If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, he is proud, knowing nothing … from such withdraw thyself” (1Tim.6:3-5).
Notice, this is not just a suggestion: it is a “command”. The ecclesia at Corinth were puffed up in their extension of fellowship to a wayward brother: “ye are puffed up, and have not rather mourned, that he that hath done this deed might be take away from among you” (1Cor.5:2). And in our day it is so also: rather than to abide by Paul’s “command”, men become elevated in their treatment of unrepentant sinners, bragging about how they are “loving”, “tolerant” and “inclusive” to all.
By such, those who do “mark” and “avoid” the divisive heretics are often branded as “self-righteous”, considering themselves to be better than others. But such a charge is merely an ad hominem effort to avoid the logic of Scripture. Submitting to the Righteousness of God is not self-righteous, but humble obedience. We must uphold the Righteousness of God by obeying the commandments of Scripture - whatever the adversaries may say about us!
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The cry of wisdom is sent forth: “I love them that love me; and those that seek me early shall find me” (Prov.8:17). Also, it is written of the Lord: “Since the day that your fathers came forth out of the land of Egypt unto this day, I have even sent unto you all my servants the prophets, daily rising up early and sending them: (Jer.7:25etc). There is much to be said for rising early and commencing the day by reading the Word of God. It sets the mind up for the day, and provides an early focus on spiritual things. There is also another sense: it is better to seek the wisdom of God early on, rather than leaving it too late. Now is the day of opportunity – we need to take hold of the opportunity to imbibe the Holy Word in the short time that remains.
Our desire to drink deeply from the well of salvation should be like a man longing for water in a dry and thirsty land. There is currently a spiritual famine, like that of Israel of old: “not a famine of bread, nor a thirst for water, but of hearing the words of the Lord” (Amos 8:11). We live in a spiritually dry and barren wilderness: men of the flesh are impoverished without even realising it, but men of the spirit thirst greatly for the sustenance of the spirit. It was against this background that Messiah spent his mortal days: “he shall grow up before Him as a tender plant, and as a root out of a dry ground” (Isa.53:2). There was no spiritual sustenance in the environment in which he lived: he gave attendance to the Water of the Word. We must do likewise, so that we might ultimately be blessed – with the Master - to be like “a tree of life planted by the rivers of water, that bringeth forth his fruit in his season”
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It is often said that we need to make the Bible more relevant to a modern audience. That we must change and reform in order to make the Gospel more accessible to the common man or woman on the street. But in actual fact, the reverse is true: under the Divine arrangement, men and women must rather make themselves relevant to the purpose of God. True Believers do not conform to the image and expectations of the world at large: instead, they are “transformed” by the influence and power of the Inspired Word.
The Old Testament illustrates this: Daniel 3 describes how that the Babylonian king raised up a great image of gold, and gave the command for all under his dominion to worship it. But three men refused to do so. They would not conform to the expectations of others, and whilst all around them, men and women were bowing before the golden image, they stood tall, and refused to worship it. In our day, all around us, folk are bowing before the altar of Mammon, and the expectation is for us to do the same. They want us to tailor the Gospel message to accommodate them - but the testimony of Christ stands sure: “ye cannot serve God and Mammon” (Mat.6:24). Rather than to be conformed to this world, the believers must be “conformed to the image of his Son” (Rom.8:29) - a very different image. In the sight of the only true God; their faith is much “more precious than of gold which perisheth” (1Pet.1:7) - even greater than the king’s opulent image.
True believers become transformed in their thinking. Developing a spiritual, opposed to the carnal mind (Cp.Rom.8), Messiah’s brethren will refuse to conform- to be like everyone else. Rather they stand tall in their separation and service to the only True God, and will so be rewarded in due #bible #biblestudy #bibleverse #biblejournaling #biblequotes
The Bible is clear that God has not cast away His people Israel as some teach, but will restore their kingdom as the kingdom of God the “first dominion” (Mic.4:8) of a world wide empire, under the rule of Christ himself.
The Prophets teach: “many nations shall come, and say, Come, and let us go up to the mountain of the Lord, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for the law shall go forth of Zion, and the word of the Lord from Jerusalem” (Mic.4:2;Isa.2:3). Again, it is written: “yea, many people and strong nations shall come to seek the Lord of Hosts in Jerusalem, and to pray before the Lord” (Zech.8:22). And in order to facilitate this, the Lord has decreed: “my house shall be called a house of prayer for all people” (Isa.56:7). So it shall be that “At that time they shall call Jerusalem the throne of the Lord, and all the nations shall be gathered unto it, to the name of the Lord, to Jerusalem…” (Jer.3:17).
The scriptures show that Jerusalem will be the city of the great king (Mat.5:35), and the place of Divine Rule over the earth. It is not that Gentiles replace the Jews, but (as Rom.11 shows) they must become part of the Israelitish rootstock (cp.Rom.11:17, see Eph.2:12-13). Salvation is of the Jews (Jno.4:22, Rom.11:15), and the believer’s hope is therefore “the hope of Israel” (Acts 28:20). “Israel shall be saved in the Lord with an everlasting salvation” (Isa.45:17), and so if we wish to receive that salvation, we need to join ourselves to Israel. We must not boast against the branches in their cut off state (Rom.11:18), but trust that the Lord will restore their fortunes in due course. That is the true Bible Hope of salvation which both Jew and Gentile can trust in.
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It is sometimes claimed that we grow old and die because we sin, claiming: “Adam’s death was no different from ours. We all sin, so we all die.” This contradicts the historical Christadelphian position. Robert Roberts wrote: “The position of men was that they were under condemnation to die because of sin, and that not their own sin, in the first instance, but ancestral sin at the beginning. The forgiveness of personal offences is the prominent feature of the apostolic proclamation, because personal offences are the greater barrier. Nevertheless, men are mortal because of sin, quite independently of their own transgressions” (The Law of Moses, p. 173).
Our verse for today is relevant. Sometimes babies in the womb tragically die - yet they have done no sin: “…neither having done any good or evil” is the Apostle’s expression. Why do they die? No; death cannot be because of committed sin!
Scripturally, we have a dying nature inherited from Adam. This is described by Paul as a “mortal body” (Rom.6:12; 8:11), and “mortal flesh” (1Cor.4:11). We all have in our physical make-up “sin in the flesh” rendering our bodies “sinful flesh” (Rom.8:3), or “flesh” full “of sin”. This condition is personified as “diabolos” (the devil), which has the power of death (Heb.2:14). This both induces us to transgress (see Rom.7), and also renders the flesh mortal, bringing it down to the grave. It is something which we must struggle against (Gal.6:16-17). Our only and earnest hope is that when Messiah returns, our vile body may become like his, now “glorious body” (Phil.3:21), devoid of “the law of sin and death”. Then, the faithful will be “changed” from being “sinful flesh” to be made “incorruptible” (1Cor.15:22), to live with their Lord in glory, when “the meek shall inherit the Earth”.What a glorious hope!
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Gen.1:31 recounts how God pronounced all that He Created to be: “very good”. But ecause Adam and Eve disobeyed, they were subsequently cursed with mortality. So although He made man upright in the Beginnig, in the fallen state, men “have sought out many inventions” (Eccl.7:29), and the current inhabitants of the earth are barred from reconciliation by ignorance and wicked works (Eph.4:18, Col.1:21). Mankind is no longer in a “very good” state, but is rotten to it’s core. By contrast to it’s created state, Paul said: “in my flesh”, there is “no good thing”.
Even the Lord, who was without committed sin, said to one who sought to honour him: “why callest thou me good? There is none good but One, that is, God” (Mrk.10:18). He “needed not that any should testify of man: for he knew what was in man” (Jno.2:25). He was “in all points tempted like as we are”, and therefore experienced the inherent lust of the flesh. He inherited “mortal flesh” (2Cor.4:11), which has the principle of sin as it’s dominant law, styled “sin in the flesh” (Rom.8:3), which God condemned, or “judged against” in the offering up of His Son: “God, sending his own son in the likeness of sinful flesh, and for sin, condemned sin in the flesh” (Rom.8:3).
As there is “no good thing” in human nature, any good has to come externally by the Revealed Word of God. Hence it’s basic message is summarised in the word “Gospel”, which literally means “good news”. By receiving this Gospel, a man can become “wise unto salvation” (2Tim.3:15), and so be motivated to do good (Phil.2:13). The Gospel declares God’s Goodness (cp Rom.2:4), and can become a powerful force within us, to do good works (1Thes.2:13, Eph.2:10). If we wish to be well-pleasing to God, we must war against the enemy within, and be led by the Master through the trials of life, to the glory that will surely follow.
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Sometimes it is thought that the “life” by which we are “saved”, is the mortal life of the Lord, when he overcame every thought to transgress. It is said that this is what it means to “condemn sin in the flesh” (Rom.8:3). But as Bro Robert Roberts said when discussing this idea: “this cannot be the meaning” (RR.Law of Moses). When comparing other apostolic testimonies, we find that the “life” refers to the resurrected, immortal life of Messiah, without which, we would be without hope:
The preceding chapter speaks of the Lord: “who was delivered for our offences, and was raised for our justification” (Rom.4:25). Again, chapter 10, verse 9 reads: “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”. And again, we read: “If Christ be not raised, your faith is vain; ye are yet in your sins” (1Cor.15:17). And: “if in this life only we have hope in Christ, we are of all men most miserable. But now is Christ risen from the dead, and become the firstfruits of them that slept…” (1Cor.15:19-20).
Whilst Messiah’s obedience in his mortal days was essential, the victory was seen in his resurrection. Death continued to have dominion over him whilst he was in the grave, hence it is written of his resurrection: “…Christ being raised from the dead dieth no more; death hath no more dominion over him” (Rom.6:9). It was only when he “ascended up on high” that he “led captivity captive” (Eph.4:8), and not before. Only when he was raised could it be said that “death is swallowed up in victory” (1Cor.15:54). And this resurrectional victory is the only hope: “thanks be to God, which giveth us the victory through our Lord Jesus Christ” (1Cor. 15:57).
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When we consider the Scriptures, we find that the extension of God’s Love and Grace towards us is not unconditional as is sometimes thought. It is conditional upon having a diligent faith (see Heb. 11:6). In our verse for today, we find that the fact of Grace through faith is an assurance that all the seed of Abraham have a promise “made sure” to them. That is, for those who are recipients of Grace, salvation is a certainty, something to trust in.
There are other illustrations in Scripture of the same point. The true Bible hope is “an anchor of the soul, both sure and stedfast …” (Heb. 6:19). An anchor is useless if it be otherwise – only if it is sure and stedfast can it fulfil it’s function. So it is with the believer’s faith.
Again, Messiah likened the path of salvation to walking down a narrow way: “… strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it” (Mat. 7:14). Notice, the narrow way only leads to a single destination – as long as we remain walking along that way, we are guaranteed to reach that place – we will not end up anywhere else.
But there are very few who find it, and even fewer that walk down it. Even those who begin the walk can wander: “the man that wandereth out of the way of understanding shall remain in the congregation of the dead” (Prov. 21:16). These are those who are not held by the anchor, who “concerning faith have made shipwreck” (1 Tim. 1:19). It is vital therefore, to find and “continue in the Grace of God” (Acts 13:43). If we do so, our salvation is “made sure”. But if we wander, and turn away, our destruction is equally certain. Salvation is conditional, and the choice is ours to make.
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There are at least 2 important points which emerge from considering this verse. Firstly, the Gospel is a power that is able to save. And secondly, there is a condition attached: it is only “everyone that believeth” who will be so saved.
Whilst there are a plethora of varying opinions, it is only the true Gospel that can save: “There is a way that seemeth right unto a man, but the end thereof are the ways of death” (Prov.16:25). These are sobering words: we must therefore investigate everything we believe, comparing it with the revealed Word of God. Like the Berean’s of old, we must “search the Scriptures daily, whether those things were so” (Acts 17:11). Then we will find that the majority opinion is wanting: “To the law and to the testimony: if they speak not according to this word, it is because there is no light in them” (Isa.8:20).
But the Gospel can only save those who believe, and act upon it: “He that believeth and is baptised shall be saved; but he that believeth not shall be damned” (Mark 16:16). Hence Philip addressed a certain man who desired baptism: “if thou believest with all thine heart, thou mayest” (Acts 8:37). And again, Paul wrote: “if thou shall 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” (Rom.10:9). This is not a shallow feeling, but a deep rooted conviction! The Lord Jesus taught: “this is the work of God, that ye believe on him whom he hath sent” (Jno.6:29). And again, in prayer he said: “this is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent” (Jno.17:3). Believing the True Gospel is not something to be ashamed of: it is a mighty power, saving those who trust in it!
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It is most comforting to believers, that in the days of their journey to the coming Kingdom, they are not alone. God is with those who call upon his Name in Truth, and is “a very present help” to them. We read of one of the ways the believers are looked after in the book of Hebrews, speaking of the Angels: “Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?” (Heb.1:14).
The angelic hands are with the believers, as Divine messengers sent to minister to those who will inherit salvation. But notice, the Angel does not stop trouble from coming: the emphasis here is that God is “a very present help in trouble”. The Sons of God will experience trouble in life, as part of the Divine chastisement from their Father (Heb.12:6) - as it is written elsewhere: “Many are the afflictions of the righteous, but the Lord delivereth him out of them all” (Psa.34:19). But their troubles differ from those in the world: these comprise of, as one writer put it, “Divinely regulated evil,” designed to test and develop their characters, as clay in the potter’s hands, exerting pressure as needs be.
It is written that “the name of the Lord is a strong tower: the righteous runneth into it, and is safe” (Prov.18:10). He is a very near help in times of trouble, and will bless those who trust in His Name and Power to save. The followers of Christ need not be perplexed and distressed in their hour of trial, but trust in the Lord to deliver them, and ultimately lead them into the glories of his kingdom to come.
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This verse is cited in Heb.1:9, and applied to the Lord Jesus Christ. What is significant here, is that this verse contradicts the doctrine of the Trinity. Rather than Jesus being “God the Son” he is the Son of God - and is himself subject to his Father: “God, thy God.” The Lord God is the God of Jesus himself - demonstrating that Jesus and God are not the same!
Another aspect to note, is that loving righteousness is linked with hating wickedness. Whilst we are familiar with the aspect of love in the believer’s walk in life, hate is also a vital component: Jesus himself knew “to refuse the evil, and choose the good” (cp.Isa.7:16), for he loved righteousness, and hated wickedness. It is written that: “the fear of the Lord is to hate evil: pride, and arrogance, and the evil way, and the froward mouth, do I hate” (Prov.8:13). This is why the Christadelphian Statement of Faith (BASF) contains doctrines to be rejected, as well as truths to be affirmed: it is impossible to have a love of the Truth, without also hating error. Hence whilst affirming that there is “one Lord, one faith, one baptism, One God and Father of all…” (Eph.4:5-6), we also deny that Jesus is “God the Son”.
As Jesus is “the Truth” (Jno.14:6), we must discern between “the spirit of truth, and the spirit of error” (1Jno.4:6). ”We know that we are of God, and the whole world is seated in wickedness. And we know that the Son of God is come: and he hath given us understanding that we may know the true God, and may be in his true Son. This is the true God and life eternal (1Jno.5:19-20 Douay Rheims). We must then hold fast to the Truth, and eschew the evil, so that we might also be given the oil of gladness when the Lord comes again.
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It is written regarding the Lord in the garden of Gethsemane: “who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared…” (Heb.5:7).
The Greek has it “…him that was able to save him out of death”. The difference is this: if he were saved from death, he wouldn’t die – being saved from it. But he did die - yet he was saved out of that death. He was raised to be given immortality, as a consequence of the atoning principles of his acceptable sacrifice. He “became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and give him a name which is above every name…” (Phil.2:8-9).
The atoning principle of his crucifixion was; that thereby God “condemned sin in the flesh”. In this way, God did “declare” His own “Righteousness,that He might be Just”, having judged rightly against the fallen nature of the race of Adam (Rom.8:3;3:26). We hasten to add, that God did not “condemn” Jesus in any way; it was the fallen nature he inherited through the line of his mother that God judged against; it was against the racial condition of man, and therefore the “propitiation” is made available to the human race, enabling the Father to be “the justifier of him which believeth in Jesus” (Rom.3:25,26)
When Messiah laid down his life, it was but a sleep, which would be interrupted by an awakening. So it is that he is the “firstborn from the dead” (Col.2:18), and those who seek to embrace the principles of his sacrifice shall follow after in due course (1Cor.15:23). True believers also must “crucify the flesh” even though it is painful to do so, in order to inherit the glorious crown of life, given to those who overcome.
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It is often said that all that is needed to be saved, is to accept Jesus as Lord, and say a short prayer inviting him to come into our lives. But according to the Bible, this is just not so! It is written of God that: “without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him” (Heb.11:6). From this, we learn that not only must we have faith, but that this faith is not a passive thing - it involves a “diligent” seeking. Those who do not exercise such diligence do not please God, and even though they may recognise the Lordship of Christ, they will not be recognised or rewarded by him. He will say to them: “verily I say unto you, I know you not.”
There is a need not only to recognise the Lordship of Christ, but also to do the Will of God: “not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but that doth the will of my Father which is in heaven…” (Mat.7:21). Hence James exhorts: “be ye doers of the Word, and not hearers only, deceiving your own selves” (Jas.1:22). It is possible for people to deceive themselves into thinking that they are saved, when in fact they do no works of faith. But for true believers who patiently continue in well doing (Rom.2:7), their salvation is secure: “the foundation of God standeth sure, having this seal, The Lord knoweth them that are his…” (2Tim.2:19). Peter exhorts believers to “give diligence to make your calling and election sure: for if ye do these thing, ye shall never fall” (2Pet.1:10). Those who are faithful and diligent in the service of Christ will be known of him (Gal.4:9), and be rewarded according to their deeds:.
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David also said elsewhere: “For we are strangers before thee, and sojourners, as were all our fathers: our days on the earth are as a shadow, and there is none abiding” (1Chron.29:15). This gives us an insight into the mindset of these men: they regarded themselves as strangers and sojourners in the land, waiting patiently for it to be given to them in due course.
The apostle also expounds this point: “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” (Heb.11:13). Abraham lived out this spirit, dwelling in a tent, not a house to show the point: “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…” (Heb.11:9-10).
The point is, that these men sought first the kingdom of God (Mat.6:33), and that is where their hearts were. Their allegiance was to the kingdom of the future, and not the present. The Lord Jesus himself epitomised this spirit: “My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence” (Jno.18:36). This is one reason why Messiah’s brethren are conscientious objectors, and refuse to fight in this world’s armies. They do not - and cannot - pledge allegiance to the nations in which they sojourn, for they are already committed to another kingdom and king to come. Their hopes and aspirations are all towards that future kingdom, of which it will be their Father’s good pleasure to give them, at the appropriate time.
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It is written: “surely every man walketh in a vain shew” (Psa.39:6), and this is seen in the example of the scribes and Pharisees. They pretended to pray in order to convey a show of holiness. Hence Messiah warned: “when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward” (Mat.6:5). They wanted the praise of men, and that is all that they received. By contrast, for those whose praise is of God and not of men (see Rom.2:29), they pray secretly, and they are promised: “…thy Father which seeth in secret shall reward thee openly” (Mat.6:6).
The Pharisees presented a “vain shew”, and the Master denounced them for being spiritually dead: “Woe unto you, scribes and Pharisees, hypocrites! For ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men’s bones, and of all uncleanness. Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity” (Mat.23:27-28).
The Lord also described others: “I know thy works, that thou hast a name that thou livest, and art dead…” (Rev.3:1). They also had a name or reputation for being religious and spiritually alive - yet at the same time had no life. John described how “Jesus is the Christ, the Son of God; and that believing ye might have life through his name” (Jno.20:31). The name of Jesus is the only name which can impart life (Acts 4:12), and is the only living name desired by his brethren. This is the only name that will matter in the day when the secrets of men are judged (Rom.2:16): and this is the name to be glorified, not our own (Phil.2:9-11).
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Cited by Jesus (Mat.5:5) this verse is well known, yet seldom understood. Salvation is not in heaven, but upon earth. God has a purpose with the earth: “But as truly as I live, all the earth shall be filled with the glory of the Lord” (Num.14:21). Isaiah 43 gives more detail: “For thus saith the Lord that created the heavens; God himself that formed the earth and made it; he hath established it, he created it not in vain, he formed it to be inhabited…” (Isa.45:18). God formed the earth to be inhabited, and Psalm 37 informs us that those inhabitants will comprise the “meek” and “righteous” (cp.Psa.37:3,9,11,22,29,34,39). That is to say, the purpose of God with the earth is to fill it with those who show forth His Glory: “that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light” (1Pet.2:9).
Against the idea that the dead are actually alive in heaven, the Bible teaches that the dead really are dead, and that the only hope for believers is to be resurrected when Christ returns (1Cor.15:22-23). Sometimes the difference is played down, saying that as long as we believe in an afterlife, it doesn’t matter to our salvation where we think it will be - in heaven, or on earth. But the Bible states that we need to believe the true Gospel to be saved: “he that believeth and is baptised shall be saved; but he that believeth not, shall be damned” (Mark 16:16). We must believe in what God has promised - not that which He has not promised. Believing in a false gospel cannot profit (cp.Gal.1:6-7,2 Thes.2:10), but the Truth can save our lives (Jas.1:21). Jesus is the Truth, as well as the Way and the Life (Jno.14:6), and we must meekly believe the Truth he taught in order to be saved.
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Like Eli’s sons, they were profiting from the offerings in the Temple – in the literal sense they were thieves. But there is another sense also, as per Malachi: “Will a man rob God? Yet ye have robbed me? In tithes and offerings” (Mal.3:8). They were robbing God by withholding things which were rightfully His. And we can also be guilty of this: It is written that we must yield ourselves as “a living sacrifice” (Rom.12:1-2) which is our “reasonable service”. But if we fail to present such a sacrifice by keeping back part for ourselves, we rob God of that which is His due. False prophets also are guilty of this: “…I am against the prophets, saith the Lord, that steal my words everyone from his neighbour” (Jer.23:30). How can false prophets steal God’s Words? It is not describing the literal theft of Bibles: rather it is speaking of how through the utterance of false teaching, the understanding of the Word is taken away.
So the Lord warned: “Woe unto you, lawyers! For ye have taken away the key of knowledge…” (Luk.11:52). We can show the point by considering the Bible doctrine of sin in the flesh. False teachers condition the minds of their hearers that “sin” is the transgression of the Law only. So when folk read the word “sin” in the Bible, it is assumed that it is always referring to this. But the Bible also uses the word to describe the stricken nature of mankind. It speaks of “sin in the flesh” (Rom.8:3), which is not a moral failing, rather it is a physical condition. Being conditioned to always connect “sin” with moral failure, folk cannot understand “sin in the flesh” – the key to understand is removed! We must therefore take care to ensure that we believe and teach the Truth - else we can also be of guilty of robbing God!
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1 Kings 12:7 recounts how the people approached Rehoboam in protest at the conditions of Solomon’s reign. The counsel of the old wise men was thus: “if thou wilt be a servant unto this people this day, and wilt serve them, and answer them, and speak good words to them, then they will be thy servants for ever.” Here is one who was a king, yet was admonished to be a servant to his people. Indeed, this is the position of Messiah’s brethren: they must live a life of service and devotion to fellow believers, after the example of Jesus himself: “hereby perceive we love, because he laid down his life for us; and we ought to lay down our lives for the brethren” (1Jno.3:16).
John describes one who desired prominence: “I wrote unto the ecclesia: but Diotrephes, who loveth to have the preeminence among them, receiveth us not” (3Jno.1:9). Moreover, “not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the ecclesia” (3Jno.1:10). But by contrast, Peter exhorted: “feed the flock of God which is among you … neither as being lords over God’s heritage, but being ensamples to the flock” (1Pet.5:2-3).
We have the example of Jesus: He “made himself of no reputation, and took upon him the form of a servant…” (Phil.2:7). Again, in today’s chapter: “…the Son of man came not to be ministered unto, but to minister…” (Mat.20:28). And indeed, this ministering position was seen in his washing the feet of his disciples: “If I then, your Lord and Master, have washed your feet; ye also ought to wash one another’ feet” (Jno.13:14). It is plain then, that rather than to assume a chief position, we ought rather to serve the brethren - like our Lord - to be elevated by him when he comes again.
It is written: “Most men will proclaim every one his own goodness: but a faithful man who can find?” (Prov.20:6). The Jews were like this: “they being ignorant of God’s righteousness, and going about to establish their own righteousness have not submitted themself to the righteousness of God” (Rom.10:3). They did things for an open show to parade their perceived righteousness before men - but the Lord Jesus Christ was not like that. He knew that within human nature, “dwelleth no good thing” (Rom.7:18), and that any good can only come externally - from God.
It is significant that we never once in Scripture read phrases such as “the goodness of Christ” or “the righteousness of Christ” or similar. Rather, we read instead of “the righteousness of God” - as per Rom.10:3, cited above. The entire system of salvation is based on God being declared to be Righteous. So we read of Jesus “whom God hath set forth to be a propitiation through faith in his blood, to declare his (God’s) righteousness for the remission of sins…” (Rom.3:25). Christ did not set about to demonstrate his own goodness, but that of his Father. “All things are of God, who hath reconciled us to himself by Jesus Christ… God was in Christ, reconciling the world unto himself” (2Cor.5:18-19).
In Christ’s sacrifice, God’s Righteousness was declared. Jesus did not “righteously win his way out of the Sin-Constitution” as is sometimes claimed: there is no verse which states this. Rather it was submitting to God’s righteousness, when He “condemned sin in the flesh” of His Son (Rom.8:3) - this so pleased Him subsequently to raise up Jesus from the dead, and confer immortality upon him. Rather than to be self-righteous then, we also must submit to “the Righteousness of God”, to be raised like Christ in due course,
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It is common for folk to say, “I will forgive, but I will never forget”. But this places them in a serious situation! God’s forgiveness is expressed thus: “I will forgive their iniquity, and I will remember their sin no more” (Jer.31:34). And this is repeated in the NT - see Heb.8:12;10:17. Jesus also taught: “if ye forgive men their trespasses, your heavenly Father will also forgive you: But if ye forgive not men their trespasses, neither will your Father forgive your trespasses” (Mat.6:14-15).
The matter is clear: we desire that God will blot out our sins, and not remember them against us - yet if we say that we will never forget personal issues against us, we are applying a different standard! We must forgive as we desire God to forgive us - and today’s chapter contains a parable designed to teach that very point (Mat.18:23-35).
James teaches: “grudge not one against another, brethren, lest ye be condemned” (Jas.5:9)And Peter:“…have fervent love among yourselves: for love shall cover the multitude of sins” (1Pet.4:8). Sometimes there are serious issues which do need to be addressed - and Jesus gives us a procedure for this (Mat.18:15-17). But for the most part, personal slights should simply be passed over and disregarded. The Psalmist did this, speaking of those who were his personal adversaries: “…but I as a deaf man heard not, and I was as a dumb man that openeth not his mouth. Thus I was as a man that heareth not, and in whose mouth there are no reproofs” (Psa.38:13-14). If a sin is against the Truth, it needs to be dealt with - but if it is a personal matter, it is nowhere near as important, and it is gracious to cover the sin with the same love we desire from our Maker. And the wise will take this to heart!
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The popular idea is that Jesus is our substitute, paying for our sins. The analogy of debt is used: we owe a great debt which we just cannot pay, and Jesus steps in, and instead pays the debt for us. In this way, we are told, Christ paid the price instead of us.
But this idea is beset with many flaws. To consider but one: if the debt is enforced, it has not been forgiven - by definition. Either the debt is cancelled/forgiven, or it is enforced, meaning somebody else has to pay it if the debtor cannot do so himself. The parable of Matthew 18 shows the point: a great debt is owed, but compassion is shown and the debt was cancelled: “the lord of that servant was moved with compassion, and loosed him, and forgave him the debt” (v27 - see whole chapter). But because that servant didn’t forgive others, the debt was reinstated, and enforced - the conclusion being: “So likewise shall my heavenly Father do also unto you, if ye from your hearts, forgive not everyone his brother their trespasses” (v35).
By contrast to the substitution theory, the followers of Christ have the debt of their sin forgiven, not enforced for another to pay. And this is how we forgive others: “…for if you forgive men their trespasses, your heavenly Father will also forgive you…” (Mat.6:14). If we enforce somebody’s debt that they owe us, to make somebody else pay instead - would they consider that debt as being forgiven? By no means! The doctrine of substitution specifically contradicts the Bible doctrine of forgiveness: it allows no scope for the exercise of love and compassion. But Messiah’s example of forgiving the iniquity of our sin is something we must embrace, and demonstrate in our dealings with others.
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There are 2 aspects to today’s verse: the first comprises the final words of Jesus upon the cross: “when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the spirit” (Lu.24:46). Here we see an expression of total faith in the power of His Father to save.
The application of the second phrase (i.e.“thou hast redeemed me, O Lord God of Truth”) poses a difficulty for some. This prophecy depicts Jesus as speaking and saying; “thou hast redeemed me”. This implies that he himself had a personal need for redemption. This is in harmony with the New Testament teaching: “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” (Heb.9:12). The AV adds the words “for us”, but they are not in the original Greek text. The simple truth is, that in order to provide a way of redemption for us, Jesus had to be redeemed himself, by the God of Truth, through the shedding of his own blood, and a subsequent resurrection. It was only after he was raised again that he could say that “thou hast redeemed me” – prior to that event, death had dominion over him (Rom.6:9). It was only “when he ascended up on high” that he “led captivity captive” (Eph.4:8) – in his elevated position following his resurrection.
There are those who have problems with Messiah having to save himself in order to save us. But there is really no difficulty: take the Ark that Noah made – it had to float itself in the first instance, in order to save those within it! So it is with Christ. We must therefore enter into the Christ-Ark, in order to be saved from the wrath to come, and also to be redeemed by the God of Truth - like Jesus was.
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The source of sin is here defined to be “the heart” of man. Whilst popular Christianity preaches a rebel angel to be the originator of sin, that teaching is not in the Bible. The prophet declared: “the heart is deceitful above all things, and desperately wicked: who can know it?” (Jer.17:9). The Lord Jesus Christ knew it: he “needed not that any should testify of man: for he knew what was in man” (Jno.2:25). The Apostle Paul also knew it: “for I know that in me (that is, in my flesh,) dwelleth no good thing” (Rom.7:18). And he identifies the source of his temptations as “sin that dwelleth in me” (v17).
There is no need for the popular devil to induce man into sin: he is capable of doing that all by himself: “every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death” (Jas.1:14-15). The source of all the mischief in the world today, is not a rebel angel, but the lust of the flesh - the heart of man, which is desperately wicked. This is defined by Paul to be “the law of sin and death” (Rom.8:2), or “sin in the flesh” which was condemned by God in the sacrificial offering of His Son (Rom.8:3).
Within human nature itself there is a resident evil: “the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would” (Gal.5:17, also Rom.7:18). Instead of blaming a personal devil, we must look inwardly, warring the warfare of faith against the sin that exists within our members (Rom.7:5). Then we can share the victory of Christ, who overcame, and put away sin by the sacrifice of himself (Heb9:26).
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In this Psalm, we have words that anticipate the Lord Jesus Christ. Whatever the historical background, the expression: “I have walked in thy truth” - with no deviation to the right hand, or to the left - can only be a reference to the Son of God. But this Psalm also describes the means by which Jesus so walked: “thy lovingkindness is before mine eyes”. He, “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” (Heb.12:2). The Joy of the Lord was his strength as the Lovingkindness of his Father was ever before his eyes - and walking in Truth, he thus provides an example for us: “for even hereunto were ye called: because Christ also suffered for us, leaving us an example that ye should follow his steps” (1Pet.2:21).
Walking in Truth is a hallmark of True believers. Hence John was able to say: “I have no greater joy than to hear that my children walk in truth” (3Jno.4). Walking in Truth is equivalent to walking in Light, so it is also written: “If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth” (1Jno.1:6). We need to carefully consider our position in relation to the Truth of Bible teaching. Only the Truth can save, but “the way of the wicked is as darkness: they know not at what they stumble” (Prov.4:19). Again, “To the law and to the testimony: if they speak not according to this word, it is because there is no light in them” (Isa.8:20). Shunning the dark teachings devised by the flesh, the believers in Christ become the “children of light”, looking for the dawning of a new day at his appearing again. And their hope will be realised, for they follow the Lamb whithersoever he goeth (Rev.14:4) - in spirit and in truth!
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By contrast to those who claim that the soul is immortal and ascends to heaven upon death, David here describes his hope as dwelling in the house of the Lord for ever. We know that this is not referring to a dwelling place in heaven, for it is specifically stated that David did not go to heaven: “…for David is not ascended into the heavens …” (Acts 2:34). The House that he hoped to dwell in therefore, is evidently upon the earth.
There are two senses in which this is so. Isaiah describes how there will be a “house of prayer” in Messiah’s future kingdom (Isa.56:7), and he further describes how that “the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it” (Isa.2:2). Zechariah also spoke of this: “even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne…” (Zech.6:13).
The Lord also spoke about the House: “in my Father’s house are many dwelling places: if it were not so, I would have told you. I go to prepare a place for you” (Jno. 14:2). Notice the lack of reference to Heaven in these words. Scripturally, “my Father’s house” is the temple in Jerusalem (see Jno. 2:16).
But there is also a spiritual house, made up of living stones (1Pet.2:5). Paul refers to “…the house of God, which is the ecclesia …” (1Tim.3:15). This is a spiritual dwelling made up of obedient believers (Heb.3:6). Either way, the “house” is never defined in Scripture to be in heaven. We must read carefully what the Spirit-Word does teach in order to see the errors taught by man. Then, we will be with David dwelling in the house of the Lord for ever, serving him night and day in glorious immortality (cp.Rev.7:15).
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The Bible account of the overthrow of Sodom and Gomorrah is very well known - yet it contains important lessons for our day. The sin of Sodom was not only the fornication (commonly described as “Sodomy”) that the people practised. There were other aspects also: “Behold, this was the iniquity of thy sister Sodom, pride, fulness of bread, and abundance of idleness was in her and in her daughters, neither did she strengthen the hand of the poor and needy. And they were haughty, and committed abomination before me: therefore I took them away as I saw good” (Eze.16:49-50).
These sins were a cause of great concern and distress to Lot, who lived there: “that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds” (2 Pet.2:8). Even so, the faithful are always sore vexed at the deeds of the ungodly in their respective generations. There is a yearning for the kingdom to come, and the righteousness of God to be established in the earth.
From the above, we find that all of the sins of Sodom are present, and even celebrated in our modern age. Every aspect of the story is a sad narrative about the excesses of human nature - yet the Great Creator will soon intervene, and judge the nations like He did Sodom (cp.2Pet.2:6). Our part is to be ready to depart at the moment when the angels are sent to take us away from the wrath to come. We must not be associated with the modern day Sodomites but “come out from among them, and be ye separate” (2Cor.6:17). Not in the sense of being self-righteous, but rather submitting to the righteousness of God. Then, we will be hid in the day of judgment (Cp.Isa.u26:20-21), and become part of a new age wherein righteousness and peace shall dwell.
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This contrasts with the Lawyers of Messiah’s day. The Lord denounced them, saying: “…Woe unto you also, ye lawyers! For ye lade men with burdens grievous to be borne, and ye yourselves touch not the burdens with one of your fingers” (Lu.11:46). Literally not lifting a finger to help bear the load, the Pharisees instead burdened men with “grievous” weights. What a difference this is to the Master, who was “meek and lowly in heart” (Mat.11:29), and who is able to give “rest” to those who are heavy laden! The Psalmist had a similar approach: “…Cast thy burden upon the Lord, and he shall sustain thee: he shall never suffer the righteous to be removed” (Psa.55:22).
This is the spirit that Messiah’s brethren show towards each other. Just as the Lord was “meek and lowly in heart”, so the Apostle exhorts the believers: “…walk worthy of the vocation wherewith ye are called. With all lowliness and meekness, with long-suffering, forbearing one another in love” (Eph.4:2). They are to aid each other to bear the load: “bear ye one another’s burdens, and so fulfil the law of Christ” (Gal.6:2). Thus helping one another, the brethren and sisters can show the example of the Lord himself.
Casting our burden upon the Lord, we must “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 our faith…” (Heb.12:1-2). The promised day of rest (Heb.4:9) has not come yet, hence now is a time for work and activity, not apathy and indolence: “let us labour therefore to enter into that rest” (Heb.4:11). Those who bear the yoke of Christ, must plow a straight course in life, looking with hope and anticipation to the joyful Rest of immortality to come. And may that day come soon!
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Some confound the phrase “kingdom of heaven” to be the kingdom in heaven, but this idea is not to be found in the Bible. Rather, the kingdom will be upon the earth (see Dan.2:44). But why does Matthew call it the “kingdom of heaven?”
We have a clue in the model prayer that Jesus gave his disciples to pray: “ …thy kingdom come, Thy will be done in earth as it is in heaven” (Mat.6:10). Here, the way in which God’s Will shall be performed upon the earth, is the way in which it is currently performed in heaven. Hence the promise to Israel was “that your days may be multiplied, and the days of your children, in the land which the Lord sware unto your fathers to give them, as the days of heaven upon the earth” (Deut.11:21).
The hope of true believers, is life in the kingdom of God to come, and not in heaven. That this kingdom is future can be proven by the Paul’s testimony concerning “the Lord Jesus Christ, who shall judge the living and the dead at his appearing and his kingdom” (2Tim.4:1) - Christ has not yet appeared, so neither has his kingdom! It is claimed that the kingdom is present already, in the form of the church - but the Bible does not say so. The kingdom of God is a future political reality, and will constitute Israel restored (Acts 1:6). Jesus shall reign as king, and his empire will extend globally, with the nations being subject to him: “Yea, all kings shall fall down before him: all nations shall serve him” (Psa.72:11). These words have never come to pass, and so must also be future - when “at the name of Jesus every knee should bow” (Phil.2:11). We must search the Scriptures carefully, and set our hopes on the true Gospel message, for only the Truth can save!
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The source of all evil is the human heart. As Jeremiah wrote: “the heart is deceitful above all things, and desperately wicked: who can know it?” (Jer.17:9). Paul certainly knew it: “…for I know that in me (that is, in my flesh) dwelleth no good thing…” (see Rom.7). The Lord Jesus Christ also knew it: he “needed not that any should testify of man: for he knew what was in man” (Jno.2:25). Being tempted “in all points” like as we are, he knew from personal experience that “the flesh profiteth nothing” (Jno.6:63), and he declared: “from within, out of the heart of men, proceed evil thoughts” etc. and again: “All these evil things come from within, and defile the man” (see Mrk.7:21-23).
Men think evil in their hearts (cp. Acts 5:4) due to the condition called by Paul, “sin in the flesh” (Rom.8:3). Hence he describes: “I delight in the law of God after the inward man: but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members” (Rom.7:21-23). Sin in the flesh is also the condition of human nature that has the power of death (cp.Rom.7:11 with Heb.2:14)”. It is this great malady that needs healing, as the Lord himself taught: “they that be whole need not a physician, but they that are sick…” (Mat.9:12).
We must recognise what the root cause of the evil is, in order to overcome and be freed from it. Then we can say with Paul: “the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death” (Rom.8:2). But we can only be so freed, if we believe and obey the true Gospel message. Only after a correct diagnosis of the sickness can the cure be administered - and this will be the work of Jesus Christ, as the Great Physician.
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The story of the tower of Babel is well known, yet it’s principles are seldom understood. Here, we see the very best of human endeavours to thwart the designs of God. They sought a name for themselves, and to be united so doing. They began to erect both a tower and a city to their own glory - hence the Lord confounded their language, and “scattered them abroad upon the face of all the earth” - and the effects of this are seen today, in the different nationalities and languages still extant.
The situation of the believers contrasts with this. Proverbs 18:10 reads: “the name of Yahweh is a strong tower: the righteous runneth into it, and is safe” (the English rendering of “LORD” is “Yahweh” - the Name of God - in the Hebrew). Here we find another Tower, and another Name: this time it is to the Glory of God, and not man. A person can gain access to that Name-Tower by baptism, as in: “Go ye therefore, and teach all nations, baptising them into the Name of the Father, and of the Son, and of the Holy Spirit” (Mat.28:19 - notice that the Greek is “into” the Name, and not “in” the name as in the English versions). This Name is a strong tower, providing safety to those in it - hence the believers become united as one “…out of every kindred, and tongue, and people, and nation” (Rev.5:9).
In this way, men and women of every tongue can become united as a People called out “for His Name” (Acts 15:14). The scattering of Babel is thus reversed, as they join together in the Tower erected for the Creator’s Name and Glory. Our part therefore, is to give attendance to the Gospel message, separate ourselves from the confusion of Babel, and be united with those of like precious faith in one hope - and in one Name.
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The situation here is not unlike the age in which we live. Every person has the right of Free Speech, whereby they can express their opinions openly, freely and without hindrance. But for the disciple of Christ, the situation is different. This is the teaching of the Master: “every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned” (Mat.12:36-37). Words are powerful things: they can cause much good - but also much evil.
James describes the effect that words can cause, in terms of a fire that quickly goes out of control: “…the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell” (Jas.3:5-6, see also Prov.26:20). Words can be defiling, and destructive, though the tongue is one of the smallest parts of the body.
For the disciple, words should convey grace, mercy and truth: “let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man” (Col.4:6). Salt is a preservative and a flavour enhancer - so must our words be, being the expression of the Word of God (1Pet.4:11).
Words can save. Cornelius was told “words whereby thou and all thy house shall be saved” (Acts 11:14). We must receive God’s Words, and in response confess with our mouths a belief in those words (Rom.10:10). As to the question “who is lord over us?” The answer is the Lord Jesus Christ - whose example and words we must seek to emulate - the disciples are not their own, being bought with a price (1Cor.6:19), and neither are their lips!
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The kingdom is to be Israel restored with Christ on the throne ruling also a worldwide empire; it is also to be the eternal inheritance of the faithful. But how are we to seek God’s Righteousness? The saving gospel consists of these two elements which are also expressed as “…the things concerning the Kingdom of God and the name of Jesus Christ” (Acts 8:12) The name of Jesus Christ pertains to his sacrifice and are best expressed in the following scriptures:
It is “The Righteousness of God” that must be upheld, submitted too, and fellowshipped for salvation. Romans 3:22 “Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe…”
The Lord Jesus submitted unto “the righteousness of God” by willingly being the “propitiation” as it is written: (Rom.3:25)“Whom God hath set forth to be a propitiation through faith in his blood, to declare his [God’s] righteousness for the remission of sins…”. And the next verse emphasis: (Rom.3v26) “To declare, I say, at this time His righteousness: that He might be just, and the justifier of him which believeth in Jesus.”
How was God’s righteousness made manifest or declared in the “propitiation” “that He might be just” [Righteous]? Well, the “propitiation” was the sacrifice of Christ. What God did in requiring this of a representative son of Adam, was to judge against the racial condition of “sin in the flesh”- for all to acknowledge who would be saved. As we are taught in:Romans 8:3
“For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned [katakrino-judged against] sin in the flesh#bible
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The very first spoken words in Scripture is the command: “let there be light: and there was light” (Gen.1:3). Even so it is in the case of the New Creation: Light is disseminated by Words: “God who commanded the light to shine out of darkness hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2Cor.4:6). Through the spoken Word – i.e. the preaching of the apostles, the “light of the glorious gospel of Christ” (2Cor.4:4) is caused to shine within men’s hearts, illuminating the darkest recesses thereof, and filling them with the knowledge of our Creator’s Glory.
The true believers are collectively the “light of the world”. Holding forth the word of life (Phil.2:16), they must “shine as lights in the world”, illuminating its otherwise darkened state. This is their calling, duty, and privilege. Only those who “walk in the light” (1Jno.1:7) are “the children of light” (Eph.5:8). Only they have the ability to shine forth the light of the glorious Gospel of Christ.
In connection with this, we are told, “a city that is set on an hill cannot be hid”. In the Age to come, we learn that the city Jerusalem – which will be the future world capital – will be a source of Light. It is said to her that “Gentiles shall come to thy light, and kings to the brightness of thy rising” (Isa.60:1-3, 62:1-2). The Gospel that the Apostles taught was “the hope of Israel” (Acts 28:20), and therefore it is the same light that Jerusalem shall shine with in the age to come. We must therefore carefully consider what it is that we preach, ensuring that it is truly the light of the New Creation – the hope of Israel – that it might enlighten and illuminate those who walk in darkness.
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The Lord told his disciples that the Psalms spoke of him: “…all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the Psalms concerning me” (Lu.24:44-45). Today’s verse is an example of this - it describes the circumstances of the promised Messiah.
The Psalmist cried, and was heard. Likewise, Jesus “…offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared…” (Heb.5:7). This is evidently a reference to the anguish of Jesus in the garden of Gethsemane, when he prayed “O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt…” (Mat.26:39).
It has been said that Jesus’s experience of temptation differed from ours, in that he could not have been tempted from within, from the promptings of his own nature. That therefore, his prayer in Gethsemane was not to avoid the cross - which would not have been God’s Will - but that it would only pass quickly - which was God’s Will. Thus it is deduced that he never had the internal temptation to do something that was against God’s Will. But this just does not fit the inspired narrative, not least in that Christ specifically acknowledged that his will could be different from God’s - yet his will had to be subjected to God’s. If words mean anything, this conclusion cannot be evaded.
The Lord laid his life down and slept, yet was awakened again. His will was subjected to that of his Father - he was saved out of death, and caused to live again. And the hope of his brethren is the same: making God’s will their own, they will also be saved out of death, and be awakened as he, to be given glorious immortality.
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Theistic Evolution claims that God did not create the heaven and earth as described in the Bible - rather He was guiding an evolutionary process over a period of millions of years. But this specifically contradicts the Bible account. For instance, the Bible states several times that the animals were created “after his kind”, rather than changing their kind to form a different animal.
It is claimed that the Bible Creation account is metaphorical, and not literal. That it was written for simple folk who would have been unable to discern the complexities of modern science. But this will just not do! If the account is metaphorical for simple folk, then it ought to be easy to define what each element of the record represents. But such an exposition has not yet been provided - evidently those who are wise in evolutionary theory are not as clever as the “simple folk” who shouunderstood the Genesis account!
It is also said that because the Bible is not a scientific textbook, that the Genesis account is a story about morality, and not about how Creation took place. But like most wrong teaching, this is a combination of truth and error. It is true that the Bible is not a scientific textbook - but it is not true that it doesn’t describe how Creation took place. It is written that “the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life…” (Gen.1:7). Here, a process is described - which contradicts Evolution.
This situation is clear: we must either believe the Bible, or believe in Evolution - there is no amity between the two. Rather than to follow the wisdom of men, it is wise to rather believe the Creator’s own Word of what He did, and read the Bible to find out His Purpose with what He Created. (See Mk.10:6; 1Tim.2:13)
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There is a day coming when the Lord of Hosts will judge the nations, and make up his jewels. Those who are precious in his sight comprise those people who are His “Desire”, culled from the nations (Hag.2:7), and glorified as His Sons.
Israel of old were promised: “Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a special treasure unto me above all people: for all the earth is mine” (Ex.19:5 also Psa.135:4).
Notice that here, the prerequisite for being regarded as precious in the sight of God, is obedience to His Voice, and the keeping of His Covenant. The context of Malachi is of “them that feared the Lord, and that thought upon His Name” (3:16). These spake often one to another (v16), or as the Apostle expressed it, they exhort one another daily (Heb.3:13) as they see the day approaching.
If we wish to be regarded as Yahweh’s Special Treasure therefore, we need to seek out and perform His Will. And there is much profit to the believers in meeting with and discoursing with those of like precious faith. Speaking often to each other, they can encourage one another in the things of the Truth, and help each other prepare for that day. The day of opportunity is coming to an end, and we therefore must seek to make ourselves to be desired by God, that we might be so spared in the judgements to come.
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Those who “hath part in the first resurrection” are those who have been chosen, and approved at the judgment seat of Christ. Of them it is said: “Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection” (Lu.20:36).
The “second death” is that judicial death which will come to those who have earned the wages of sin (Rom.6:23). Being rejected of the Master, the second death will have power over them, for they are neither blessed nor holy. But for the faithful, the second death will have no power over them. The Apostle describes how that “there shall be a resurrection of the dead, both of the just and unjust”, which has led some to conclude that the “unjust” will be raised and given a second chance. But the resurrection to judgement when many will be rejected: “for we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad” (2Cor.5:10). In that day, the responsible will all be resurrected, both the just and the unjust – but only the just will be approved by Messiah and granted incorruptibility and life. So it is that for “many” who sleep in the dust of the earth, “they shall awake, some to everlasting life, and some to shame and everlasting contempt” (Dan.12:2).
The resurrection of the just is a “better resurrection” (Heb.11:35), as it will lead to the bestowal of immortality. The issues are plainly set before us: life and death. If we would be approved by Messiah, we must look forward to, and prepare ourselves for the judgement to come, so that then we might find grace in his sight.
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Here, we see that when Messiah returns, the nations shall war against him – but he “shall overcome them” - in his capacity as a Lamb.
This apocalyptic imagery is striking. Wild beasts normally cause havoc and destruction to little lambs. Here, however, the Lamb will be victorious against the beast and it’s horn-kings (Rev.17:12-13). His ultimate victory is over the power of sin itself, and it is his sacrificial work that enables that to take place. Hence, the image of a living sacrifice: “a Lamb as it had been slain”, but is now alive (Rev.5:6) is a particularly appropriate symbol to use, as the nations of sin are judged and their armies overcome. He was able to encourage his disciples: “be of good cheer, I have overcome the world” (John16:33), and in immortality, he shall overcome the armies of mortal men, when they “rage” against him (Cp.Psalm 2).
But the all-powerful Lamb will also have a host of saints (believers) with him, who are “called, and chosen, and faithful”. It is an “honour” (Psalm 149:7-9) for the saints to be participants in this final warfare which will see the beast-nations having their dominions taken away (Daniel 7:12), and be brought into subservience to Israel (Isaiah 60:12), and her King.
The three attributes of the Lamb’s army come together in Scripture in only one man: Abraham. He was “called” (Isaiah 51:2), “chosen” (Nehemiah 9:7), and “faithful” (Romans 4) – (see whole chapter). In other words, the Lamb’s army is constituted of those who follow the example of Abraham and his gospel Faith (Galatians 3). These are qualities that we must emulate now, in preparation for that day. Then we might be privileged to be part of the Lamb’s army who will overcome the world in a glorious victory to establish the Kingdom of God upon the earth.
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The prophet Isaiah spoke of the turbulence of those who have no faith in the promises of God: “The wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt” (Isa.57:20). How much like the nations of today this is, throwing up mire and dirt in the raging sea of unrest!
Again, Jude speaks of the destructive behaviour of false brethren: “…raging waves of the sea, foaming out their own shame…” (Jude1:13). Though they may seem to be big and powerful, they will froth out to nothing, to their own shame.
But the Lord Jesus Christ is able to calm the troubled sea. He literally calmed the sea when in stormy weather with his disciples (Mark 4:39), and he will also subdue the sea of nations that rage in their anger - and remove the cause of such unrest.
So it was that John saw a “sea of glass, having been mingled with fire”. In other words, there is no ripple of violence present: the nations have been completely subdued. The fiery judgments have taken place upon the wicked, and so there is no more casting up of mire and dirt. Indeed, Revelation chapter 4 describes how the sea will then be “a sea of glass like unto crystal” (Rev.4:6), clear, at peace, and with no mire or dirt. There is only peace and tranquillity, as the beast-system will have been overcome. This peaceful time is something that the brethren of the Lord so earnestly long for, as they trust in the power of their Master to still the waves and give them the promised victory in due course.
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The call of the Gospel is a command to follow Messiah. The believers must live a life of self-denial, and associate themselves with the sufferings of their Lord - hence the Master said: “If any man will come after me, let him deny himself, and take up his cross, and follow me” (Mat.16:24). The Apostle Peter was a case in point: he began by seeking to lead the Master along a different path to that which would bring him through suffering: “Be it far from thee, Lord: this shall not be unto thee” hence the Master replied: “Get thee behind me satan (i.e.adversary)…” (Mat.16:22-23). And this is what Peter actually did - he humbled himself, and got behind the Master, hence he could later write: “Christ also suffered for us, leaving us an example, that ye should follow his steps…” (1Pet.2:21).
Following Christ involves going where he went. Hence, we must go to him outside of the established order of things: “…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.” (Heb.13:12-14). Those who follow the Lord do not seek present day advantage or riches. Rather, they humbly bear the reproach of Christ, and take up their cross in following his steps - wherever they will lead to.
But the faithful will also be led to the glories to follow: “For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes” (Rev.7:17). We must then, reconsider our priorities, and follow Christ in Truth, through shame and tribulation to the glorious new age to come.
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The book of Revelation commences by describing a blessing for those who seek out it’s message: “Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein…” (Rev.1:3). The important point here, is that studying this book is not some kind of optional extra for the more academically minded - it is necessary to do so in order to received the promised blessing. And it is not simply with a view to understanding the symbols - the book contains principles to “keep” as well.
Our verse for today demonstrates the point: there are doctrinal principles being described here, which must be kept. Those who worship the false religious system do not simply have a different “point of view;” rather there names are not written in the book of life! From this we see the important Bible principle, that contrary to today’s philosophy that anyone can worship as they see fit, there is only one way of salvation, and to be part of a system that differs from this excludes from being blessed.
By contrast, Paul refers to his “fellow labourers, whose names are in the book of life” (Phil.4:3). Hence it is also important to be “labourers” in performing works that manifest faith. Again, Revelation 20 refers to the opening of the book of life “and the dead were judged out of those things which were written in the books, according to their works” (v13). If we wish to have our names in the book of life therefore, there is a need to both be separate from a false religious system, and do works that manifest our faith. Then, as Jesus said of those who do this, “I will not blot out his name from the book of life, but I will confess his name before my father, and before his angels” (Rev. 3:5).
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Daniel describes how that the future Kingdom of God will be a political reality upon the earth: “in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever” (Dan.2:44).
This describes the coming of Messiah with destructive impact upon the nations. But the kingdom will be, as the Christadelphian Statement of Faith puts it: “the kingdom of Israel restored, in the territory it formerly occupied, viz., the land bequeathed for an everlasting possession to Abraham and his seed (the Christ) by covenant” (BASF clause XXI). And again, John Thomas shows that: “The kingdom of God is the Twelve Tribes of Israel existing in the land promised to Abraham and Christ”.
But whilst Messiah’s kingdom will be specifically Israel restored, he will also have an empire which will be global. The “kingdoms of this world” will continue to retain their distinct national identities, having their “lives prolonged”, yet having their dominion removed (see Dan.7:12). Those kingdoms will become part of Messiah’s global empire, and they will be subservient to Israel: “for the nation and kingdom that will not serve thee shall perish; Yea, those nations shall be utterly wasted” (Isa.60:12). Going up to Jerusalem year by year, the kingdoms of men shall learn righteousness, and pursue peace instead of war (see Isa.2), under the leadership of the “prince of peace”. The Bible reveals that the coming of Messiah to subdue the nations is near. Things will not continue to be the same for long: we must be diligent to prepare for that day, and subject ourselves to the future Lord of all the earth now!
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In this place, the great company of the Redeemed are defined as those who “came out of great tribulation”. Elsewhere it is written that “we must through much tribulation enter into the kingdom of God” (Acts 14:22).
The Greek word for “tribulation” signifies “pressure”. The Bible likens the Lord God to a potter, forming vessels to honour, from the raw clay (see Jer.18). He exerts pressure upon the clay in order to mould it into a size and shape that pleases Him. Even so, the individual believers are described as being “a vessel unto honour, sanctified, and meet for the master’s use, and prepared unto every good work” (2Tim.2:21).
Those who trust in the Divine supervision, must seek to be malleable in the Potter’s Hands, to be shaped according to His Will. They might not suffer ancient persecutions for Christ’s sake, but they will all experience pressures of various forms and degrees. Indeed, to use another Bible passage, the believers are as sons being chastised by the Father for the development of their character: “For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth” (see Heb.12:5-10).
When the disciples experience the pressure of various trials in their lives therefore, they ought to regard them as being tokens of The Father’s love for them. Then they will endure to the end, and emerge from out of that great tribulation into a kingdom of glory, part of the great company of the Redeemed.
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The scriptures reveal that Jerusalem is at the centre of God’s purpose for the earth. It is where He has chosen to place His Name (1 Kings 11:36) and is the future capital city of the Great King, the Anointed Jesus. Of him it was promised: “The Lord God shall give unto him the throne of his Father David: and he shall reign over the house of Jacob (Israel) for ever, and of his kingdom there shall be no end” (Lu.1:32-33). So it will be that the kingdom shall be restored to Israel (Acts 1:6), in the promised territory which it formerly occupied.
The Lord Jesus Christ shall be king, and his empire shall extend over all kingdoms and nations who will be under him, having had their dominion “taken away” (Dan.7:12). Jerusalem being a “city of Truth”, the people shall go there to learn of the laws of God, and worship at His house of prayer (Isa.56:7). So, it is written of His Holy Mountain: “…the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it…” (Isa.2:2-3). In that day, Jerusalem shall be “a praise in the earth” (Isa.62:7), “an eternal excellency, a joy of many generations” (Isa.60:15). And then, that nation and kingdom which will not serve her “shall perish” and “shall be utterly wasted” (Isa.60:12).
Then, Israel shall be saved with “an everlasting salvation” and will continue “world without end” (Isa.45:17). The true hope of the Bible is for the believer to become joined to the Israelitish rootstock (Rom.11:2) and partake of the promised blessings. The “Hope of Israel” (Acts 28:20), is the only hope that can provide “everlasting salvation”, and will bring “life from the dead” (Rom.11:15) to those who embrace it.
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Speaking of the future Temple of the Lord, the prophet Isaiah wrote: “the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it” (Isa.2:2). And again: “…mine house shall be called an house of prayer for all people: (Isa.56:7).
Zechariah describes how that Messiah, as the Branch out of the stem (family tree) of Jesse, shall build that Temple. But unlike the Priests under the Mosaic system, he shall not be a priest only, but also a king: he “shall sit and rule upon his throne”. Again, Isaiah had a vision of this future glorious position: “…I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple” (Isa.6:1). And again, Ezekiel saw a similar vision: “…son of man, the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Israel for ever…” (Eze.43:7).
Under the ancient Israelitish polity, the King and Priest were separate persons. King Uzziah was condemned for taking upon himself the role of Priest (2Chron.26:19), but of the Lord it is written that: “…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. As he saith also in another place, Thou art a priest for ever after the order of Melchisedec (Heb.5:5-6). The hope of Messiah’s brethren is to be made “kings and priests”, (Rev.5:10) reigning on the earth with him. This is a glorious prospect to look towards, a vision that can strengthen his servants in the day of adversity.
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The ecclesia at Ephesus had left their “first love”. They were very keen on contending against those who falsely claimed to have been sent by God and could not “bear them which are evil” (Rev.2:2), but it would appear that they were consumed with hatred of the evil, more than being motivated by love of the Truth.
They had left their first love. That is, the love that they had at the first, when Paul preached the saving Word of Yahweh’s grace to them. And they were told to “do the first works” – that is, the works they had done at the first. This demonstrates that true love of the things of God must be demonstrated by the things that we do – the “works”. The Ephesians were directed to reconsider their “first” love and their “first” works. When we are baptised into the Saving Name of Jesus Christ, we have a strong zeal for the things of God. But as time goes on, we can find that this zeal and enthusiasm can wane, and grow weaker. Faith must be demonstrated in works, for “faith without works is dead” (Jas.2:20). Evidently the ecclesia at Sardis lacked these works, for it was said to them “thou hast a name that thou livest, and art dead” (Rev.3:1).
The believer`s zeal for the Truth must be evident in their contending for the faith (Jude 3), but their love for the Truth must be manifested in living out the principles of the commandments of Christ. It is necessary for them to have both, and do the First Works with the fervent love that they had when they first believed. Then, they will be accepted by Messiah at his coming, and granted entry into his Kingdom.
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Speaking of the spiritual condition of Israel, the prophet Jeremiah lamented that: “they bend their tongues like their bow for lies: but they are not valiant for the Truth upon the earth” (Jer.9:3). But by contrast it is a characteristic of the true believers, that they “stand fast in one spirit, with one mind striving together for the faith of the Gospel” (Phil.1:27).
There is a need then, to “contend for the faith” “striving together”, being “valiant for the Truth”, against the “lies” taught by men. As Ecclesiastes has it, there is both a time to break down, and a time to build up (Eccl.3:3). We need to wage the warfare of faith “casting down imaginations, and every high thing that exalteth itself against the knowledge of God” (2Cor.10:5). This is “a good warfare” (1Tim.1:18) that we must engage in, and we are assured of the victory through faith in the Lord Jesus Christ: “thanks be to God, which giveth us the victory through our Lord Jesus Christ” (1Cor.15:57).
But this warfare is not only external to us. As well as contending against those who Paul calls “false brethren” (Gal.2:4), we need to contend against sin in our flesh – which, amongst other things, gives rise to unlawful desires and actions. We need to look inwardly: so, the apostle continues in 2Corinthians10: “… and bringing into captivity every thought to the obedience of Christ…” (2Cor.10:5).
It is easier to contend against others than it is to contend against our own lusts. But this is what we must do: “Let the wicked forsake his way, and the unrighteous man his thoughts” (Isa.55:7). And when we engage in the warfare of faith – as Christ himself did – we will be given the victory through belief in his Saving Name.
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This verse shows the importance of holding fast to sound doctrine. If a man deviates from the doctrine of Christ, it is not simply the case that he has a ‘different point of view’ - it is rather that he “hath not God”. Solomon described the same principle: “The man that wandereth out of the way of understanding shall remain in the congregation of the dead” (Prov.21:16).
It is necessary therefore, to “abide” in “the doctrine of Christ” and remain in “the way of understanding”. To do otherwise is to pursue a course that will end in destruction - as per the Master’s parable of the broad and narrow ways (Mat.7:13-14). But true doctrine saves, as Paul instructed Timothy: “take heed unto thyself, and unto the doctrine: continue in them: for in doing this thou shalt both save thyself, and them that hear thee” (1Tim.4:16). Again he exhorted: “Till I come, give attendance to reading, to exhortation, to doctrine” (1Tim.4:13). And again still: “hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus (2Tim.1:13).
All of these verses demonstrate how that it is necessary to embrace that which is true, and reject that which is not. John informs us that those who do not abide in the doctrine of Christ “hath not God”. This is the true meaning of the word “atheist” - it is not only somebody who does not believe in a god, it is rather someone who is “without God”, whether he believes in one or not. Those who forsake the right way are alienated from the only True God, and the hope that faith in His Power to Save can bring. Only if we let the word of Christ dwell in us richly (Col.3:16) and abide in the doctrine it contains, will we have both the Father and the Son, and the hope of salvation true faith brings.
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This verse defines what it is to love God: “this is the love of God, that we keep his commandments.” Whereas it is often posited that works are unnecessary, and those who advocate keeping commandments are “legalists”, that is not the Bible way. The Scriptures are clear that there are doctrines essential to be understood, as well as commandments which need to be obeyed. Indeed, the Christadelphian Statement of Faith (BASF) contains doctrines to be accepted, doctrines to be rejected - and a list of 53 of the commandments of Christ which must be followed as a basis of true fellowship.
There is no conflict between love and and obedience. The two are not mutually exclusive principles - the faithful follower of Christ will render loving obedience to their Lord.
Under the Mosaic Law, this was illustrated in the way slaves were treated. If they had good masters, the servants were blessed: they were looked after, and be part of the household for a set period of time. But after that set time, if they so chose, the servant could willingly remain part of the household: “if the servant shall plainly say, I love my master, my wife, and my children; I will not go out free…” then certain procedures were carried out, the consequence being “…he shall serve him for ever” (see Ex.21:4-6). He was a willing servant, remaining with his master in love. Even so, the servants of Christ must willingly serve him, out of love. Their ultimate example is Jesus himself: a willing servant (albeit also a Son) who lovingly performed his Master’s will (Phil.2:7, Heb.10:7). We must obey the Good Master out of love for him: then we will remain part of His household, and be so blessed for ever as a consequence.
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It is very common in our age of humanism and human rights, to say that everyone should have the freedom to worship as they please. That it is acceptable - even desirable - for folk to have different, yet equally valid views on religion. But our verse for today demonstrates that this is not so in the eyes of our Creator. We can only worship acceptably, if it is according to His Will, as it is written: “There is a way which seemeth right unto a man, but the end thereof are the ways of death” (Prov.14:12).
Cain was a man who sought to make an offering that was different to what was required. Abel, his shepherd-brother offered animal sacrifices (Gen.4:4), whereas Cain brought the product of his own labours, “of the fruit of the ground” (Gen.4:3). In his case, he had a different “point of view” to Abel, and offered what he thought was right. But the Divine Assessment of him was that “his own works were evil”. These are very strong words!
So is illustrated the Proverb: “the labour of the righteous tendeth to life, the fruit of the wicked to sin. He is in the way of life that keepeth instruction; but he that refuseth reroof erreth. He that hideth hatred with lying lips, and he that uttered a slander is a fool” (Prov.10:16-18). Cain’s fruit was evil, and he refused reproof, even to the extent of killing his brother, whom he envied. We can only worship on our Creator’s own terms: it behoves us therefore, to search the Scriptures daily to find out what His Requirements are, and fulfil them in order to receive His Mercy and Favour. Any other ways, though they seem right to a man, can only end in death and everlasting destruction.
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The Scriptures are clear that the Lord Jesus Christ is going to come again, as the Angel promised: “ …this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven” (Acts1:11). But whilst we look forward to the better days to come, we must not do so in a passive belief only: “he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him” (Heb.11:6). We must exercise all due diligence in seeking “first the Kingdom of God and His Righteousness” as declared in the condemnation of sin in the flesh (Mat.6:33;Rom.3:25,26;8:3), and following the ways of Christ, else we will be “ashamed before him at his coming”.
The apostle wrote that part of the duties of the disciple is to: “Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the Word of Truth” (2Tim.2:15). So it is, that in order to not be ashamed, we must therefore engage ourselves in the work appointed to us - and that work involves studying the Scriptures. A workman who does not work or does substandard work, needs to be ashamed - and as in the natural, so in the spiritual.
When Messiah comes again, he will not be a Lamb to be slain, but rather a Lion of the tribe of Judah (Rev.5:5). When he returns, he will come as a judge, hence the Apostle speaks of he “who shall judge the quick and the dead at his appearing and his kingdom” (2Tim.4:1). God has appointed a day when he will judge the world in righteousness (Acts 17:31), and the judgment will begin at the house of God (1Pet.4:17). The faithful disciples will “abide in him”, and study the Scriptures diligently: only then will they be honoured, “and not be ashamed before him at his coming”.
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Although it is written that Jesus was “in all points tempted like as we are...” (Heb.4:15), there are those who claim that he could never have been tempted from within, like we are. It claims that the “all points” is a reference to the three aspects of our verse for today, rather than where the temptations originated from.
But that will just not do, for “the lust of the flesh”, by definition is internal. Hence the Apostle wrote…“walk in the Spirit, and ye shall not fulfil the lust of the flesh. For the flesh lusteth against the Spirit, and the Spirit after the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would” (Gal.5:16-17). Here are the contrary principles that exist within the believer - and as the Lord was tempted “in all points” like as we are, he must have also experienced this internal struggle. Indeed, this was the case at the garden of Gethsemane, where he prayed: “O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt” (Mat.26:39). Notice, the Master had a Will different to that of his Father - which could only be internal - yet he subjected that Will to God’s.
To deny that the Lord experienced “the lust of the flesh” makes his temptation different to ours. Moreover, it also diminishes the enemy that he had to overcome - he would only have had external influences to deal with, and not the temptations of his flesh. And he would therefore show no example of overcoming the wiles of sin in the flesh. It is important therefore, to recognise the magnitude of the enemy Messiah overcame, for if we diminish the enemy, we correspondingly diminish Christ’s victory. We must rather see the reality of the situation, and follow his example.
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It is written that “where there is no vision, the people perish …” (Prov.29:18). Accordingly, the patriarchs of old “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” (Heb.11:13). Notice that not only did they “see them afar off”, but they were fully persuaded of them (cp.Rom.4:21), and embraced them in love. Then they demonstrated their faith in declaring themselves to be strangers and pilgrims, looking forward in faith to the city whose builder and maker is God (Heb.11:10).
But by contrast, those who lack certain things “cannot see afar off”. This is the characteristic of those who cannot see the promises being fulfilled: “they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch” (Mat.15:14). Whilst in our day, variant ideas are considered different “points of view”, in Scriptural terms, these have no point of view, for a blind man cannot see anything! The ecclesia at Laodicea were like this. They knew not that they were “wretched and miserable, and poor, and blind, and naked” - hence they were exhorted to “anoint thine eyes with eyesalve that thou mayest see” (Rev.3:17-18).
Those who have no vision do not just have a different point of view, but they are those “in whom the god of this world hath blinded the minds of them which believe not…” (2Cor.4:4). But by contrast, the faithful “look not at the things which are seen, but at the things which are not seen” (2Cor.4:18). To avoid falling into the ditch, they open their eyes to the things of the Truth - and then they will not perish, but have life eternal when their Lord returns in glory.
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The context of this verse is to do with the Ark that Noah built, and the salvation that it was able to provide. Through it, “eight souls were saved” (v20), and it is this that is the “like figure whereunto even baptism doth also now save us”. This verse ought to dispel any doubt as to whether or not Baptism is important - it is able to “save us”, which implies that if we are not baptised, we will not be saved by it.
The comparison with the Ark of Noah is striking. Was it necessary to be in the ark to be saved from the waters of the Flood? Certainly, for that was the only way of salvation provided. When the rain fell, and the fountains of the deep were broken up, the people were likely terrified. As the waters rose, and people looked for higher ground for safety, they may well have pleaded their case: they didn’t deserve to die, because they were good, clean living people. But no matter how morally upright they thought themselves to be, the point was, they were not in the ark. They had spurned Noah’s warning and admonition, as he preached righteousness to them (2Pet.2:5), and had chosen to remain outside. So the floods came, and all flesh outside of the ark perished.
So it is that this “like figure” points towards how Baptism can save us. It is only if we are in the antitypical Ark that we can be saved. If we are not in the Divinely appointed method of salvation, we will perish without hope, as the risen Master declared: “he that believeth and is baptised shall be saved; but he that believeth not shall be damned” (Mrk.16:16). The choice is entirely ours - an arm of salvation has been extended to us (Isa.59:16), but unless we grasp hold of it, we cannot, and will not be saved.
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James describes the Great Creator as “the Father of lights, with whom is no variableness nor shadow of turning” (Jas.1:17). As John declared, He “is light, and in him is no darkness at all” (1Jno.1:5). And by His great mercy, He has called mankind out of the shadows of darkness, into the glory of His marvellous light.
The first spoken word in Scripture was the command of the Creator at the beginning: “Let there be light” (Gen.1:3). So the Word gave Light. Also with the New Creation, “the light of the glorious Gospel of Christ” (2Cor.4:4) is caused to shine into the darkest recesses of our hearts by the preaching of the apostles: “For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2Cor.4:6).
By the Word, the light of the knowledge of the glory of God has come to us. We were once not only in darkness, but part of it, for Paul exclaims: “ye were once darkness, but now are ye light in the Lord”. But if we receive the shining brightness of the glorious Gospel message, we must “have no fellowship with the unfruitful works of darkness, but rather reprove them…” (see Eph.5:7-11). Just as light is separate from darkness, even so Messiah’s brethren must be separate from the darkness of a benighted world.
Light is necessary for fruit bearing, and soon the entire world will be bathed in the warmth and splendour of the Light of God’s Glory. The Sun of Righteousness shall arise (Mal.4:2), and then, the earth will be fruitful, being “filled with the knowledge of the glory of the Lord as the waters cover the sea.” (Hab.2:14). That is the day longed for by all of the children of light!
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It is written of God, that “without faith it is impossible to please him” (Heb. 11:6). But the kind of faith that He requires, is not a passive feeling that soon fades in the face of adversity. He rather seeks a faith that can endure through trials and tribulations.
The Old Testament recounts the experiences of three men who were literally tried with fire. Daniel chapter 3 describes how that Nebuchadnezzar, the King of Babylon set up a golden image, and called upon all his subjects to worship it. But whilst all others were bowing before the idol, three Jews refused to conform. They stood tall, and because of their refusal to serve any other Deity than Yahweh their God, they were cast into a burning fiery furnace. But though they were tried with fire, their faith was considered by God to be more precious than the golden image that the majority were worshipping, and so they were miraculously saved by the angelic minister.
There are many principles for our learning in this event. We must “be not conformed to this world” (Rom. 12:2), even if all around us men and women are bowing before the altar of Mammon. The danger of conformity is that we will be come just like everyone else, rather than to be a special treasure to our God (cp. Exo. 19:5, Psa. 135:4). We must rather seek to be a holy people, refusing to serve the power of Sin, and rather looking to “the appearing of Jesus Christ”, who will save and reward his servants in due course.
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The issue is raised: “Does God hear Prayer”. The answer – as unpalatable as it might be to the natural man - is: sometimes, not always. It is written: “the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil” (1Pet. 3:12).
God will not hear the prayers of evildoers. A certain man who was healed by Christ said: “Now we know that God heareth not sinners: but if any man be a worshipper of God, and doeth his will, him he heareth” (Jno.9:31). Jeremiah was told 3 times: “pray not thou for this people” (Jer.7:16, 11:14, 14:11) - and “this people” being referred to is the nation which should have been holy to God. They had apostatised, and so their prayers - and prayers offered on their behalf - would go unanswered. Messiah also said in his prayer concerning the disciples: “I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine” (Jno.17:9). He prayed not for the world - and neither should his brethren! The BASF succinctly describes the situation concerning Christ: “he is a priest over his own house only, and does not intercede for the world, or for professors who are abandoned to disobedience…” (BASF Clause XIV).
King Saul is a case in point: Faced with defeat at the hand of the Philistines, he “inquired of the Lord”, but “The Lord answered him not” (1Sam.28:6). Here is the most desolate position a man can find himself in: faced with certain defeat and death, yet his prayers went unheard and unanswered. Rather not to be like Saul, we must individually seek to do the Will of God, and become part of Christ’s household - then our prayers will be heard, and will be effectual, availing much.
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There is a principle of Scripture that real and lasting peace can only come from righteousness. Hence the Prophet speaks of the kingdom to come: “The work of righteousness shall be peace; and the effect of righteousness quietness and assurance for ever” (Isa.32:17).
Before the Wisdom from above can be peaceable, it must be “first pure”. But where can pure wisdom be obtained? Not from the pontifications of men, but from the inspired Word of the Living God. As the Psalmist spoke: “Thy word is very pure: Therefore thy servant loveth it” (Psa.119:140).
Lovers of the purity of God’s Word are lovers of the Truth (2Thes.2:10). That true word can have a sanctifying power upon those who attend to it, as Messiah himself prayed: “Sanctify them through thy truth: thy word is truth” (Jno.17:17). It is that Word which “effectually worketh” within the believer’s heart (1Thes.2:13), as it is written: “it is God which worketh in you both to will and to do his good pleasure” (Phil.2:13). Only giving attendance to the heavenly wisdom in the Word of God can enable us to experience “the peace of God which passeth all understanding” (Phil.4:7). Then we will be able to approach our Maker with a pure conscience (1Tim.3:9), being reconciled by the offering of Messiah: “…now hath he reconciled in the body of his flesh through death, to present you holy and unblameable and unreprovable in his sight” (Col.1:21-22).
The world at large seeks a peace that is not pure, based upon its own principles – but it shall fail at the last (1Thess.5:3). Lovers of God seek heavenly wisdom, which can give life (Eccl.7:12). We must choose between the two, for the decision we make literally is between life and peace, or death and destruction.
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Similar sentiments are expressed in our New Testament reading for the day: “he shall have judgment without mercy, that hath shewed no mercy, and mercy rejoiceth against judgment” (Jas.2:13). The exercise of mercy is essential for the follower of the Lord - if we don’t show it, we will not receive it. As the Master taught “blessed are the merciful, for they shall receive mercy” (Mat.5:7). And again, the Psalm: “with the merciful thou wilt shew thyself merciful; with an upright man thou wilt shew thyself upright” (Psa.18:25).
The Master condemned the Scribes and Pharisees for lacking in mercy: “Woe unto you, scribes and Pharisees, hypocrites! For ye pay tithe of mint and anise and cumin, and have omitted the weightier matters of the Law, judgment, mercy and faith: these ought ye to have done, and not to leave the other undone” (Mat.23:23). Notice that here mercy is one of the three most “weightier matters” of the Law!
The teaching of the Master is: “…as ye would that men should do to you, do ye also to them likewise” (Lu.6:31). We would desire mercy from others, and must give it ourselves. This can be seen in the way in which we forgive those who trespass against us: “if ye forgive men their trespasses, your heavenly Father will also forgive you: but if ye forgive not men their trespasses, neither will your Father forgive your trespasses” (Mat.6:14-15). We desire forgiveness from God, and therefore we must forgive those who trespass against us (cp.Mat.18:23-35). The doctrine of mercy therefore, is something to be enacted in daily living to those around us. It is part of living the Truth - and is essential for our own salvation.
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It is also written: “better is the sight of the eyes than the wandering of the desire: this is also vanity and vexation of spirit” (Eccl.6:9). Lust, or desire can lead men astray, and ultimately into death itself. But notice that the verse does not lay the blame upon a rebel Angel. A man is tempted “when he is drawn away of his own lust”, or the exercise of his unlawful desire. Again, the Master taught similarly: “that which cometh out of the man, that defileth the man. For from within, out of the heart of men, proceed evil thoughts” etc. all these evil things come from within and defile the man” (Mrk.7:20-23). And the prophet: “the heart is deceitful above all things, and desperately wicked: who can know it?” (Jer.17:9).
The Lord Jesus Christ knew it (Jno.2:25), and so did the Apostle Paul, who spoke of the source of his temptation: “it is no more I that do it, but sin that dwelleth in me. For I know that in me (that is, in my flesh) dwelleth no good thing…” (Rom.7:17-18 - see whole chapter). The root cause for committed sin is within man himself: this is the Bible devil, styled by Paul “sin in the flesh” (Rom.8:3).
It is important for us to understand this, as we need to know what the enemy is, in order to overcome it. Knowing that it is a law of our Being, we can follow the Apostle’s direction: “Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof” (Rom.6:12). Identifying the real devil is to identify the root of the mischief, and is the first step to resisting it. Then, though we can lament with Paul “O wretched man that I am! Who shall deliver me from the body of this death”, in It’s ridiculous The Truth, we can also rejoice with him: “I thank God through Jesus Christ our Lord!” (Rom.7:24-25).
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This word-picture illustrates the centre of Divine Worship, Administration, and Education that will pertain to the Kingdom to Come. But it is important to notice that in the verse which follows, we have proof that individual nations will be allowed to exist during the reign of Christ. The prophecy continues: “…and many nations shall come, and say, Come, and let us go up to the mountain of the Lord, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths…” (Mic.4:2). It will not be the case that the Kingdom of Messiah will replace individual nationalities, not until the end of the Millennium. The Christadelphian Statement of faith succinctly puts it thus: “ …That the kingdom which he will establish will be the kingdom of Israel restored, in the territory it formerly occupied, viz., the land bequeathed for an everlasting possession to Abraham and his seed (the Christ) by covenant” (Clause XXI) - and then supporting scriptures are cited to prove this fact.
This is important to understand, as it concerns the very structure of the kingdom itself. Whilst the empire of Messiah will be global, The Millennial Kingdom of God will be the kingdom of Israel restored in it’s former territory. Other nations will be permitted to exist, despite having their dominion taken away (Dan.7:12). Hence it is written that “that nation and kingdom that will not serve thee shall perish; yea, those nations shall be utterly wasted” (Isa.60:12). The nations will continue to exist as separate entities, but in service to Israel, the Kingdom of Jesus the Christ. Then, there will be a house of prayer set up for all peoples (Isa.56:7), when all kingdoms, tongues and nations shall be subjected to to Israel’s God.
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From time to time, we are confronted by preachers of a so-called “prosperity Gospel”. That if we believe in God, then we will be blessed - even to the extent that all the difficulties of our lives will be removed, and we will have money, prosperity, happiness and good health. However, it is not so! Many of the faithful of old experienced trials and tribulation for maintaining their faith in trying times. In fact, it is written that “we must through much tribulation enter into the kingdom of God” (Acts 14:22).
This idea that if a person is prosperous, then that is a sign of blessing, whereas those who experience hardships are not being blessed, is not new. Job’s friends assumed that he had done some evil to warrant the things that befell him. The Apostle spoke of those who are “…destitute of the Truth, supposing that gain is godliness…” (1Tim.6:5). The ecclesia at Laodicea thought this: “…thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked…” (Rev.3:17). They thought they had need of nothing, whereas they were fit only to be rejected as sputa.
Our verse for today shows that the converse is true: the chastening that believers experience is evidence of God’s love towards them. “Whom the Lord loveth he chasteneth” whereas those not so chastised are illegitimate, and not sons. Jesus himself “though he were a Son, yet learned obedience by the things which he suffered” (Heb.5:8) - how much more then, do we need to so learn? Messiah’s brethren must regard chastisement as evidence of the love of God to his sons - and allow themselves to be so developed according to His Will.
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If we were called upon to describe what characterised the faith of Abraham, what would we think of? His departure from Ur of the Chaldees, to go to a land he knew nothing of? His offering up of Isaac? Yes, they were examples of faith in action – but what about the fact that he, Isaac and Jacob chose to live in tents? He made the deliberate choice not to build a house to dwell in, “for he looked for a city which hath foundations, whose builder and maker is God” (Heb.11:8). He, and they, lived out the spirit of being “strangers and pilgrims on the earth” (Heb.11:13).
This was the spirit of king David also. Although he lived in a palace, he considered himself to be a temporary stranger in a world that would pass away: “For we are strangers before thee, and sojourners, as were all our fathers: our days on the earth are as a shadow, and there is none abiding” (1Chron.29:15, Psa.39:12).
This must also be the spirit of the believer in Christ. We are told to: “pass the time of your sojourning here in fear” (1Pet.1:17). And again, we are exhorted: “Let us therefore go unto him without the camp, bearing his reproach. For here we have no continuing city but we seek one to come” (Heb.13:13-14).
The true disciples of Christ will not become entangled with worldly affairs (2Tim.2:4) or have any kind of allegiance to the world. Their hearts desire is for Messiah to come again soon, for they are those who “love his appearing” (2Tim.4:8). They desire his kingdom as the primary thing to be sought after in this life (Mat.6:33) and forsake the kingdom of sin. And accordingly they will be counted worthy to be citizens of that kingdom to come, with faithful Abraham and David, as heirs with them of the same promise.
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It is also written that “Christ pleased not himself, but, as it is written, The reproaches of them that reproached thee fell on me” (Rom.15:3). Notice, it was “written” of Messiah in the book - hence he is the embodiment of the words in that book. In his ministry “the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father) full of grace and truth” (Jno.1:14).
These principles contradict the dogma of the Trinity. That Jesus did his Father’s will, and not his own, proves that he is not God. This emerges from his words at Gethsemane. He prayed three times, “saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt” (Mat.26:39,42,44). This demonstrates that he had his own independent will to that of God - which he did not exercise.
There are those who claim that Jesus could never have been tempted from within, from his own nature. But his words in the garden disprove that notion also, for he had his own will that he felt tempted to follow. The claim only serves to minimise the victory of Messiah, for it diminishes the enemy which he needed to overcome - and provides no example to us of how to overcome the promptings of our own sin-nature. God sending His Son in the likeness of sinful flesh condemned sin in that flesh (Rom.8:3), which he could not have done if Jesus had not inherited the fallen state, and thus was “in all points tempted like as we are”.(Heb.4:15)
Rather than to diminish the enemy Christ came to destroy (Heb.2:14), we must recognise the magnitude of his victory. He was tempted in all points like as we are - both internal and external - and we must follow his steps (1Pet.2:21), in order to be given the victory with him (1Cor.15:57) in due course.
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The Day of Atonement was a day of national forgiveness when the High Priest entered into the Holy of Holies. Messiah was offered once as a sacrifice for sin. He, as it were, bears away the sins of many, like the Scapegoat under the Law (see Lev.16). He has entered the holiest of all: “…by his own blood he entered in once into the Holy Place, having obtained eternal redemption for us” (Heb.9:12).
The words “for us” here are in italics, hence it is not in the original. Messiah obtained redemption for himself, as well as for us - hence in his post-resurrectional state, he said: “thou hast redeemed me, O Lord God of Truth” (Psa.31:5). He “needed not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people’s: for this he did once, when he offered up himself” (Heb.7:27). He saved himself (Zech.9:9, margin), in order that he could save us. Under the Law, the High Priest was himself a sinner, and so offered for his own sins. But although Christ had no committed sins to be forgiven, he nevertheless required a purification from the defilement of the law of sin and death: “It was necessary that the patterns of things in the heavens should be purified with these, but the heavenly things themselves with better sacrifices than these…” (Heb.9:23). Here is the principle: “for their sakes I sanctify myself, that they also might be sanctified through the truth” (Jno.17:19). Messiah was “purified” and “sanctified,” and having “put away sin by the sacrifice of himself” (v26), he shall “appear the second time without sin” for the salvation of his brethren. Our part is to patiently wait for him to emerge from the Most Holy Place: then his appearing will be unto our salvation - if we be found faithful to The Truth.
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For the faithful who are diligent, there is a “full assurance of hope”. Again, we read that this hope is “an anchor of the soul, both sure and steadfast” (Heb.6:19) - and an anchor is of no use unless it is sure and steadfast. If it is not so, it is useless, not fit for purpose. Sometimes our adversaries revile us, saying that our hope is not sure and steadfast. That there is uncertainty as to whether or not we will be accepted at the Judgment Seat of Christ, and that therefore we have an uncertain hope. The truth of the matter, however, is otherwise as today’s verse demonstrates. Yes, it is true that the judgment will be made by Messiah, but it is also true that the outcome will depend on us, and the “diligence” that we have shown.
The Lord Jesus Christ likened the believer’s journey towards the Kingdom to walking down a narrow path leading to life, as distinct from a broad way that leads to destruction (see Mat.7:13-14). Again, there is certainty: the narrow way only leads to one destination – if we are walking down it, there is only one place it can bring us to, namely Life Eternal: the destination is certain. And contrariwise, if we walk along the broad way, it will also only lead us into one destination - destruction.
The true and diligent believers in Christ then, can lift up their heads in faith, confidence and thankfulness. The promise is “of faith, that it might be by grace; to the end the promise might be sure to all the seed…” (Rom.4:16). Trusting in the Grace of God, the believers in Christ have the promise “made sure” to them. Messiah’s brethren can - and must - trust in their Father’s power to save, and look forward to the Kingdom with the “full assurance of understanding” (Col.2:2).
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A common idea is that Jesus is “God the Son”. That he is “co-equal” and “co-eternal” with God the Father, and God the Holy Spirit. This is the doctrine of the Trinity, seen to be a fundamental principle of Christianity.
But once again, here Christendom is astray from the Bible. Our verse for today flatly contradicts the Trinity: it claims that Jesus “learned obedience”. He had to be “made perfect” - which would not be so if he were already God. Again, it is written a few chapters earlier, that it pleased God for the believers: “to make the captain of their salvation perfect through sufferings” (Heb.2:10). This is in direct opposition to the Trinity.
The word “trinity” never appears anywhere in the Bible, and neither does the expression “God the Son”. But what the Bible does teach is that Jesus is “son of God,” and that it is “life eternal” to know the only true God, and Jesus Christ whom God has sent (Jno.17:3, Jer.9:24). Again, being “sent” by God indicates that Jesus Christ is not God. The true situation is expressed by Paul to Timothy: “…there is one God, and one mediator between God and men, the man Christ Jesus…” (1Tim.2:5). Again, being a mediator between God and men excludes Christ Jesus from being God Himself.
The Lord Jesus Christ was made “perfect though sufferings”. He had his own will, which he subjected to his Father’s: “Nevertheless not what I will, but what thou wilt” (Mrk.14:36, also Heb.10:9). He laid down his life for his friends - which God cannot do, since God cannot die. The Trinitarian god does not exist any more than Baal of old - it is a myth devised by men. We must forsake such idolatry, and rather believe in the One God of the Bible, trusting in Him and His Son to save us from sin and death.
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This is the purpose of the resurrection and glorification of Christ: it was in order that he might “taste death for every man”. The contrary principle is that without so being raised, he would not taste death for every man, rather death would have consumed him- the resurrection therefore is a vital element of his sacrifice.
Sometimes it is said that the victory of Christ was in his death. However, the Bible does not say this: there is no place in Scripture where dying is defined as being a victory. In fact, in the death of Christ there was rather a temporary victory of the serpent. It was said to the serpent concerning the woman’s seed: “…it shall bruise thy head, and thou shalt bruise his heel” (Gen.3:15). It was when he died, that the Serpent bruised the heel of Jesus, briefly interrupting his walk in life.
The victory of Christ was in his resurrection. Only then could it be said that: “death hath no more dominion over him” (see Rom.6:9). Only then could it be said that death is swallowed up in victory (Isa.25:8). It is in this way that we can be “saved by his life” (Rom.5:10), as it is written: “if thou shalt confess with thy mouth the Lord Jesus, and shall believe in thine heart that God hath raised him from the dead, thou shalt be saved: (Rom.10:9). And again, he “was raised again for our justification” (Rom.4:25).
It is said: “if Christ be not raised, your faith is in vain; ye are yet in your sins…” (1Cor.15:20). The hope for the believers is that death will be swallowed up in victory for them also (1Cor.15:54). Only at their resurrection will death be abolished, and only then can they share the victory of the captain of their salvation.
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The dictionary defines a church as “a building used for public Christian worship”. But it would be a surprise to some, that in the Bible, the church was not a building, but a grouping together of people. Philemon had a church in his house! Here, the church was not the building, but rather comprised the people who met together in somebody’s private home.
For this (and other reasons), using the word “church” is misleading. The original words translated “church” have nothing to do with a building, but rather an assembly of people. We can see this from comparing two passages of Scripture. Firstly, Psalm 22:22 reads, “I will declare thy name unto thy brethren: in the midst of the congregation will I praise thee”. Then, this is quoted in Hebrews 2:12: “I will declare thy name unto my brethren, in the midst of the church (Greek: ecclesia) will I sing praise unto thee”. Notice how that the New Testament translates the word “congregation” as “church”, or as it is in the Greek, “ecclesia” - in other words, the church, or ecclesia is synonymous with the congregation!
As we say, the word “church” is not a good choice to describe the congregation of Messiah’s brethren: the original Greek “ecclesia” is more fitting. It has a different root meaning and sense to the English word “church”: the two words are not synonymous. This, along with the connotations associated with the word, means it does not adequately describe the community of true believers. They do not “go to church”, but are collectively the “ecclesia”, or congregation, of Christ! The important thing is not the building where the believers meet, but who the believers are: a community of holy ones (bible term “saints”), united with those of like precious faith in common worship before their God.
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The Western world is well known for it’s freedom of expression, and “free-speech”. Everyone has a right to say what they please, and express their “views” on whatever they wish to comment on. But according to the inspired Apostle Paul, there are those who teach things that they “ought not”, and are “deceivers” inducing their hearers to believe a lie instead of the Truth. And their “mouths must be stopped”.
The spirit of the world is to say “with our tongue will we prevail; our lips are our own: who is lord over us?” (Psa.12:4). They are free to say whatever they like, and deny the authority of their Maker. But James warns: “if any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man’s religion is vain” (Jas.1:26).
There is a need for the disciples of Christ to “use great plainness of speech” (2Cor.3:12), and be diligent to ensure that what they teach is as the oracles of God (1Pet.4:11). But in the event that “another gospel” is taught, the Apostle said of the teacher: “let him be accursed” (Gal.1:6-9). The ecclesia at Thyatira neglected their duty in this regard. Hence the Lord wrote: “I have a few things against thee, because thou sufferest that woman Jezebel, which callers herself a prophetess, to teach and to seduce my servants to commit fornication…” (Rev.2:20).
There is a need therefore, to exercise great diligence in ensuring that only those who hold the Truth are given the ecclesial platform to teach from. And those who embrace error, according to the Bible, must have their mouths stopped (Cp. Psa.63:11), and will be “accursed”. Whilst this runs against the values of the world, and is “politically incorrect”, it is the Bible way, which will always turn out to be the best.
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Contrary to the teaching of humanistic philosophers, the Bible declares that there is absolute Truth, and that this Truth is the message of Scripture. Hence those who disregard it are described thus: “they shall turn away their ears from the truth, and shall be turned unto fables” (2Tim.4:4). Again, in the first epistle, Timothy is exhorted to be “a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine … But refuse profane and old wives fables …” (1Tim.4:6-7). It is important then, to maintain “good doctrine,” and to “refuse” the speculations of old wives fables - the thoughts and ideas of fallible men and women.
The phrase “inspiration of God” in the Greek is, “God breathed”. The idea is expressed thus: “…So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it…” (Isa.55:11). The words that we have upon the pages of the Bible were breathed out by God, and written down by the human penmen. Sometimes it is thought that the men who wrote those words did so of their own selves, compiling their work and deciding what message to give. That inspiration then ensured that what they wrote was correct. But that is not so - God is an author not an editor: the words we have are those breathed out of his mouth, and recorded exactly as He required. As Peter has it: “holy men of God spake as they were moved by the Holy Spirit” (2Pet.1:21). Those who would be disciples of Christ must recognise the Divine Origin of the Bible message, and devote themselves to the study of it - only then can they become wise unto salvation (2Tim.3:15) though faith in what it teaches.
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There is an apparent paradox in these words: if men and women desire “the day of the Lord,” why should it be “woe” unto them? They were expecting deliverance from their enemies, and the establishment of their kingdom in Israel. Even so, we wait for another “day of the Lord” (1Thess.5:2), when we desire deliverance from death itself, and be established in the kingdom restored to Israel (Acts 1:6).
Evidently, the people of Amos’s day wanted the blessings, without the righteousness. The Lord Jesus taught that his followers should “seek ye first the kingdom of God, and his righteousness…” (Mat.6:33). We need then, to not only want the physical blessings of the kingdom: we must embrace the righteousness of God that we might be saved. As Zephaniah said: “seek the Lord, all ye meek of the earth, which have wrought his judgment: seek righteousness, seek meekness: it may be that ye shall be hid in the day of the Lord’s anger” (Zeph.2:3).
Those who “seek righteousness” will be “hid” and delivered from the wrath to come (1Thes.1:10). But for those who desire the coming day of the Lord for the wrong reasons, it will be “darkness and not light”. The promise is: “unto you that fear my Name shall the sun of righteousness arise with healing in his wings…” (Mal.4:2). We must therefore fear the Name of Yahweh, trust in His promises, and earnestly desire the day when His Will shall be done on earth as it is in heaven (Mat.6:10). Only then will we be bathed with the warmth and splendour of the Sun of Righteousness at the breaking dawn of a new Day. That day will be light to the faithful, who shall themselves “shine as the brightness of the firmament” (Dan.12:3), and be granted “the inheritance of the saints in light” (Col.1:12).
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So it is, that a consequence of the Gospel Truth being understood, believed, and acted upon, is the giving of “a sound mind”. This aspect is brought out again by the Master, in the healing of Legion:
“they come to Jesus, and see him that was possessed of the devil, and had the legion, sitting, and clothed, and in his right mind: and they were afraid” (Mark.5:15).
Here was a man who had severe mental health problems. He was not “in his right mind,” but was mentally disturbed. This case illustrates how that demon-possession was a way of describing mental aberrations, illnesses that could be healed. Hence Peter described: “how God anointed Jesus of Nazareth with the Holy Spirit and with power: who went about doing good, and healing all that were oppressed with the devil; for God was with him.”
The natural spiritual state of mankind is to be of an unstable mind. Believing in all kinds of superstitions and doctrines of men, it seems that the majority will believe anything but the True Gospel! But the preaching of the Word can transform the minds of those who believe it.
The natural state is to have a carnal mind, whereas believers of the Truth have a spiritual mind (see Rom.8:6-7). Their minds must be changed, as Paul wrote elsewhere: “Be not conformed to this world: but be ye transformed by the renewing of your mind…” (Rom.12:2). The danger of conformity is that we can become like everyone else – the perishing state of carnally minded men. But the Truth is able to give us a spiritually “sound mind” in the sight of God - if we allow His Word to work within our thinking – hence there is a need to consider, meditate upon, and study that Word in order to accomplish the desired result.
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There is a school of thought, that because Yahweh is everywhere by His Spirit, He has no fixed abode, or existence. Hence, it is claimed that He is “without form, body, or parts”. In short, He is everywhere yet nowhere in particular. The Christadelphian Statement of Faith flatly contradicts such a notion, citing our verse for today, and referring to: “…the supreme self-existent Deity, the One Father, dwelling in unapproachable light, yet everywhere present by His Spirit, which is a unity with His person in heaven” (BASF, Clause 1).
According to the Inspired Apostle Paul, God has a distinct and specific dwelling place – in Light - which cannot be approached by mortal man. To this, the Old Testament writers concur – for example, the Psalmist writes: “the Lord looketh from heaven; he beholdeth all the sons of men. From the place of his habitation, he looketh upon all the inhabitants of the earth” (Psa.33:13-14). Solomon referred to this same aspect: “…then hear thou in heaven thy dwelling place” (1 Kings 8:39,43,49). And the Lord Jesus Christ himself said “After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy Name” (Mat.6:9).
Bible teaching is clear: the Lord Jesus Christ is stated to be sat at the Right Hand of his Father (Heb.12:2), and as something must be somewhere, he is in the place of God’s “habitation,” or “dwelling place”. Significantly, our adversaries can point to no Scripture that states otherwise. This is important, for according to Messiah himself: “This is life eternal, that they may know thee the only true God, and Jesus Christ whom thou hast sent” (Jno.17:3, also Jer.9:24). We must “know” the truth concerning the nature and personality of God – for it is “Life Eternal” for us to do so.
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Sometimes we are accused of putting our earlier brethren “on a pedestal”, particularly brethren John Thomas and Robert Roberts. This is because we often quote from things they wrote, and have respect for them. But the reason that we do so, is not some misguided reverence, but because they were good Bible students, and we can learn much from them. Our verse for today shows that for those who “labour in the word and doctrine” it is appropriate to give them “double honour” - whether they live in our day, or over an hundred years ago! It is sad to note that those who so disparage us often have no hesitation in quoting modern church leaders - who, being part of Christendom which is Astray, are ignorant of the Hope of Israel.
We are even accused of believing these two brethren as being inspired - but that is not so. There is a difference in accepting the hand of God in raising up men for His purpose, than claiming those men to be inspired. The source of their wise counsel lies not with inspiration, but because they were good students of the Word. They were not infallible, and we don’t claim that they were, but they did have a grasp of the Scriptures that is sadly lacking in today’s generation.
But to labour in the word and doctrine is a work that all should be engaged in, not just the academically minded: “Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the Word of Truth” (2Tim.2:15). The brethren and sisters must individually study the Word of Truth. This is the work appointed to them, and if they neglect their work, they will need to be ashamed. Our earlier brethren have given us an example to follow - we should therefore respect them, and search the scriptures as they did.
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When “God was manifest in the flesh”, the flesh in which the manifestation was made is evidently the flesh of Jesus: “…the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as the only begotten of the Father)…” (Jno.1:14). And this flesh was the same as those he came to save: “…as the children are partakers of flesh and blood, he also himself likewise took part of the same…” (Heb.2:14).
The Lord manifested (or, revealed) his Father by demonstrating his Father’s character, words and power. So we read that “no man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him” (Jno.1:18). And Philip was told: “he that hath seen me hath seen the Father” (Jno.14:9). The Lord Jesus Christ is “the brightness of his glory, and the express image of his person…” (Heb.1:3), and so as a loving Son, he declares his Father’s glorious attributes: but notice, he is the “express image” of God, not God himself!
When the Word was made Flesh, the Will of God became embodied in the substance of humanity. So, the Apostle wrote: “when he cometh into the world, he saith, Sacrifice and Offering thou wouldest not, but a body has thou prepared me … then he said, Lo, I come to do thy will, O God … by the which will we are sanctified through the offering of the body of Jesus Christ once for all” (read Heb.10:4-10).
The ultimate purpose of God with the earth, is that, “God may be all in all” (1Cor.15:28). That is to say, all of God, will be in all of man (cp.Eph.3:19-21). The conclusion of the 1000 year rule of Christ over the earth will see sin in the flesh finally abolished, and God shall be manifested in all who remain. This is the Divine Purpose which the true believers desire to be part of!
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Of the faithful it is written: “his delight is in the law of the Lord; and in his law doth he meditate day and night” (Psa.1:2, also Psa.119:174). And Paul wrote: “I delight in the law of God after the inward man” (Rom.7:22).
It is a misconception that believers cannot be joyful and have “great mirth.” The faithful “delight” in spiritual things, and long for the blessings of the Kingdom to Come. They enjoy searching the Scriptures: “How sweet are thy words unto my taste! Yea, sweeter than honey to my mouth” (Psa.119:103). Though we may well experience difficulties in life, as the chastening hand of God is upon His Children (Heb.12:6), the Lord does not require us to be morose, sad and miserable. If in in this life only we had hope, then we would indeed be “of all men most miserable” (1Cor.15:19), but that is not so. We can delight in a vision of the glories and joys of the age to come. We can, with Israel have “great mirth” because we understand the words that are declared to us.
In the The Litany from The Book of Common Prayer, 8 times the prayer is given: “have mercy upon us, miserable sinners”. But although the church may well be comprised of miserable sinners, the ecclesia of Christ is not. It was “for the joy that was set before him” that Messiah endured the cross (Heb.12:2), and Nehemiah informs us that “the joy of the Lord is your strength” (Neh.8:10). Hence Paul exhorts: “Rejoice in the Lord alway: and again, I say, Rejoice” (Phil.4:4). Rejoicing in hope (Rom.12:12), there is so much for the followers of Christ to be thankful for! Those who trust in the Lord’s power to save will rejoice in a present state of blessing - and be strengthened by the joyous vision of glory ever before their minds!
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The class of people described here are “lovers of pleasures more than lovers of God” (2Tim.3:4). They “received not the love of the truth, that they might be saved” (2Thesss.2:10) - and these words form a warning to us. Notice that it is necessary not only to know the Truth, but to “love” it, and believe it. And, if we do not believe it, we will be “damned” according to our verse for today. But by contrast, the true believers will be found “speaking the truth in love” (Eph.4:15).
From these words, we learn that it does matter what we believe. Whereas there are movements to unite all professed christians under one ecumenical body irrespective of their doctrinal differences, according to the Bible, doctrine does matter. Timothy was told to “take heed unto thyself, and unto the doctrine: continue in them: for in doing this, thou shalt both save thyself, and them that hear thee.” (1Tim.4:16). Taking heed to true doctrine therefore, is essential for both teachers and hearers to be saved. Indeed, in a verse we often quote, the brethren of Christ are defined as “them which believe and know the Truth” (1Tim.4:3).
But we must have a “love” of the Truth. For the believer, Bible study is a delight, not a chore: “his delight is in the law of the Lord; and in his law doth he meditate day and night” (Psa.1:2). Because we don’t engage in worldly lusts (1Pet.4:4) does not mean that we can have no enjoyment! Rather, we should “rejoice in hope” (Rom.5:2,12:12) and in the blessings of God. We must in a position to look forward to, and love the appearing of the Master (2Tim.4:8) now, and then we can rejoice in the hope of being partakers of the joys of the Age to Come!
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God being “The Father of Lights” (Jas.1:17), His Children are “the children of light”. And as light cannot co-exist with darkness, the believers must “have no fellowship with the unfruitful works of darkness, but rather reprove them” (Eph.5:11). Again: “be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? And what communion hath light with darkness?” (2Cor.6:14).
When Messiah came into the world, “the light shineth in darkness; and the darkness comprehended it not” (Jno.1:6). This reflects the first division recorded in Scripture: the Divinely ordained separation between light and darkness: “God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness” (Gen.1:3-4). This is also the first pronouncement of something being “good”, as well as the first spoken words in Scripture. And these threads are brought together again by Paul: he speaks of “the light of the glorious Good News of Christ,” - and he does so in terms that take us back to Genesis 1: “For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2Cor.4:4,6).
The believers were once darkness (Eph.5:8), and they needed to be illuminated from without - from the Good words spoken and preached to them. But being enlightened, a Child of Light must maintain their Divinely Ordained separation from the darkness of folly and ignorance. Only then can they be delivered from the power of darkness, and translated into the kingdom of the Lord Jesus Christ (Col.1:13). Indeed, the wise will understand (Hos.14:9), and do this!
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This verse demonstrates the true hope that believers in Christ look forward to. Rather than abstract immortal souls ascending to heaven, the Bible teaches a bodily resurrection from the dead at the coming of Messiah. He “shall judge the quick and the dead at his appearing and his kingdom” (2Tim.4:1,1Pet.4:5) – and not before.
Our verse for today describes the future gathering of the faithful, and does not speak of the judgment of Messiah which will determine who will be granted life in the kingdom. But other scriptures do refer to it (cp.2Cor.5:10, Rom.14:10), and it is therefore something that believers must prepare for. After both the responsible dead and living are raised and judged, the faithful shall be joined to the Lord as one in spirit (1Cor.6:17). The decree will go forth: “gather my saints together unto me…” (Psa.50:5), and the saints will be united with their Lord and elder brother in joyful immortality.
Another relevant passage is 1 Corinthians 15: “as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming” (1Cor.15:22-23). Again, notice the timing: the dead shall be made alive “at his coming” – and not before.
The fact of Messiah’s coming again should be a source of great hope and comfort for the believers. They “sorrow not, even as others which have no hope” at the death of loved ones, (1Thes.4:13) but rejoice in the hope of resurrection. We need to cast aside the dogmas of men, and look forward to the return of the Lord Jesus with joy and anticipation. We must make sure that we are “in Christ” so that when he returns, we will be “made alive” through faith in him.
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Sometimes there is a drive to make the Gospel more pleasing to the natural man. To make the Word “more relevant” to modern hearers. But in fact, the reverse is true - modern hearers need to make themselves relevant to the Revealed Purpose of God, and to change their ways in preparation for the Lord’s Return.
Paul fully proclaimed the Truth that saves: “I have not shunned to declare unto you all the counsel of God” (Acts 20:27). Hence, he was able to say: “I am pure from the blood of all men” (Acts20:26). There were those who were not pleased at his message, hence he asked the question: “Am I therefore become your enemy, because I tell you the truth?” (Gal.4:16).
There is a watchman principle, which Paul was alluding to: “if the watchman see the sword come, and blow not the trumpet, and the people be not warned; if the sword come, and take any person from among them, he is taken away in is iniquity; but his blood will I require at the watchman’s hand” (Eze.33:6). Paul was a watchman, warning the people of the coming day of judgment. Yet ironically this is the aspect that is often minimised in modern preaching. It is unpalatable, not something that folk like to hear, hence it is not fully preached.
Again, Paul writes: “Christ sent me … to preach the gospel; not with the wisdom of words, lest the cross of Christ should be made of none effect” (1Cor.1:17). The power to save is not in the eloquence of the speaker, but in the cross of Christ: hence that ought to be a central aspect of the believer’s teaching. The desire of the faithful preacher is not to placate the wolves, or please the ungodly, but God “which trieth our hearts”. Hence we must learn the whole Gospel message, and fully proclaim it without compromise to any who would hear.
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God Himself declares: “my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts” (Isa.55:8-9). From this, it is reasoned that the ways of God are incomprehensible to mortal man. But this cannot be the case, for the Lord through Jeremiah wrote: “let him that glorieth glory in this, that he understandeth and knoweth me, that I am the Lord…” (Jer.9:24). The true believers then, can glory in the understanding and knowledge of God. Indeed, the Lord himself prayed: “this is life eternal that they may know thee the only true God, and Jesus Christ whom thou hast sent” (Jno.17:3).
It is true that “the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned” (1Cor.2:15). But to those who progress in the knowledge of the Truth, it is said: “be ye transformed by the renewing of your mind…” (Rom.12:2). There must be a transformation from the natural state to the spiritual, and this is accomplished by the reception of the Word, understood and believed.
The disciples “seek those things which are above”, and thus make God’s ways their own. Whilst the holy things of God are above to the natural man, and are beyond his reach, those who aspire to heavenly things are in fellowship with the Father and His Son (1Jno.1:3). Rather than to give up in apathy, we need to diligently seek our Maker (Heb.11:6), and let the word of Christ dwell in us richly (Col.3:16). Then, having made His ways our own, we can “glory” in the prospect of being partakers of Divine Nature when Messiah comes again (2Pet.1:4).
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From this verse, it is extrapolated that Jesus is God. But the language is of God manifestation, not trinitarianism. Paul also taught the believers that: “…ye might be filled with all the fulness of God” (Eph.3:19). Does that description make them also a part of the Godhead? By no means!
In Christ, “God was manifest in the flesh” (1Tim.3:16). Also, it is said, “the Word was made flesh, and dwelt among us” (Jno.1:14). And, Jesus himself said: “he that hath seen me hath seen the Father” (Jno.14:9). In the volume of the book, it was written of him (Heb.10:7), as he fulfilled the OT prophecies, types and shadows relating to his person and mission.
We therefore find that to be filled with the Godhead, is to be filled with the Fathers’ likeness. Jesus is “the brightness of his [God’s] glory, and the express image of his person” (Heb.1:3) - note: an image of God, not God himself. As a Son, he perfectly demonstrated the attributes of his Father, and so in that sense, the fulness of God dwelt in him. And for the believers, in whom the Word dwells richly (Col.3:16), the same applies. They are also to manifest the glorious array of attributes possessed by their Father - hence they will likewise be “filled with all the fulness of God.”
God’s purpose is to fill the earth with His Glory: “as truly as I live, all the earth shall be filled with the glory of the Lord” (Num.14:21). The earth was formed “to be inhabited” (Isa.45:18) by people who show forth His Virtues (1Pet.2:9) - hence the end result will be that God is “all in all” (1Cor.15:28). This is when all of God will be in all of the earth, and the saints will be truly filled with all the fulness of God, in joyful immortality with their Lord and Elder Brother.
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The Lord taught: “Verily, Verily I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God” (Jno.3:5). There are two births then, which are necessary for entry into the kingdom: water and spirit. Water birth is Baptism, where a believer, having descended into a symbolic water grave, emerges to a new life, devoted to the doing of the will of God (see Romans 6 - whole chapter). This beginning of a new life is described as a birth - and being a consequence of the Word believed and obeyed, is described as being a birth “not of corruptible seed, but of incorruptible, by the Word of God which liveth and abideth for ever” (Pet.1:23).
But emergence from the grave is also likened to a rebirth: being born “of the Spirit”. The Lord Jesus Christ is counted as “the firstborn from the dead,” and although men before him were raised and later died (cpLazarus), he is counted as the firstborn, having commenced a new immortal life after being raised. The Lord Jesus Christ, being the head of a new body, is described by Paul thus: “As in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the first fruits, afterward they that are Christ’s at his coming” (1Cor.15:22-23).
The hope of true believers then, is to be raised from the dead like their Master and Head. Then, being changed to become like his most glorious body (Phil.3:21), they will live in an immortal splendour, having been born of the Spirit. This is what true disciples look towards: glorification with their Lord throughout the ages to come, having emerged from “the womb of the morning” (Psa.110:3), and granted an endless life to be with their Lord for ever.
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We also read in this chapter that “Paul dwelt two whole years in his own hired house, and received all that came in unto him, preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him” (Acts 28:30-31). So, there were two aspects to the teaching of Paul: the Kingdom of God, and the things that concern the Lord Jesus Christ. The entire message of the Good News for the salvation of men is encapsulated in these particulars. These are the things to be believed prior to baptism, and salvation (Acts 8:12,19:8).
Those who receive the Gospel are those who “believe and know the truth” (1Tim.4:30), having a “full assurance of understanding” (Col.2:2). But those who believe that the dead go to heaven do not believe the things concerning the Kingdom of God - which will be upon earth (Dan.2:44, Luke1:32-33). And those who teach that Jesus died as a substitute for us do not believe the way that sins are forgiven, not paid for (cp.Mat.18:23-35). In short, they do not believe the Gospel that saves.
Moreover, the Apostle described his hope as “the hope of Israel” (v20). Salvation is bound up with the fortunes of Israel, for the coming kingdom of Messiah is the Israelitish kingdom restored (Acts1:6). Salvation is of the Jews (Jno.4:22), who “shall not be ashamed nor confounded world without end” (Isa.45:17). To obtain Salvation, we must embrace Israel’s hope, and look to the coming kingdom. We must ensure that what we believe is the Truth, for believing in a counterfeit gospel will not save us (Gal.1:6-9). We must embrace the true Gospel in all it’s aspects, and shun the theories of men.
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It is said of the Angels: “are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?” (Heb.1:14). This is an important aspect of Divine Supervision which we ought not overlook. Because we deny there are present day gifts of the Holy Spirit, we have been characterised as embracing “word-only extremism”, saying that God has left us entirely alone in our journey to the kingdom, with only a book to guide us. But nothing could be further from the truth!
Firstly, we should not regard the Word of the Living God as being “only a book”. It is living and powerful (Heb.4:12), and is able to save our souls (Jas.1:21). It is “in truth, the word of God, which effectually worketh all in you that believe” (1Thes.2:13). It is the only source of knowledge regarding Divine matters that we have, and we neglect it at our peril. If we only give it scant consideration, we are denying ourselves a tremendous power and strength - and the only source of true Wisdom.
But secondly, we certainly do not hold that all we have in this life is a book - we emphatically believe in Angelic guidance. The Angels minister to the believers in ways that we will not, perhaps, realise this side of the Kingdom. Paul had the comfort of the Angel saying to him, “fear not”, even though he did have the Spirit gifts. We do not have such open communication, but the Angel is with the true disciples, without a doubt (see Psa.34:7), and as Divinely provided helpers, will lead the brethren and sisters into the kingdom (cp.Exo.23:20). We, like Paul should “fear not”, and whilst holding fast to the Truth of Scripture, trust in the work of the Angels in our lives - then we will be brought into our inheritance with the faithful of all ages.
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Christ is: “the first that should rise from the dead.” However, the rising described here, is evidently the rising up to be made deathless in bodily nature. In actual fact, others - including Lazarus who was raised by the Master - had previously been restored to life. But the Lord was the first man of whom it could be said that he “being raised from the dead dieth no more; death hath no more dominion over him” (Rom.6:9).
It is claimed that the victory of Jesus was when he was crucified - but in fact, that was a temporary victory for the serpent (Gen.3:15). Death is nowhere in the holy writ described as a “victory”, but resurrection is. So of Messiah’s brethren being raised, it is said that after the judgment: “this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory” (1Cor.15:54). Death had dominion over the Lord until his resurrection, when it was swallowed up in victory, and the serpent’s head was delivered a fatal blow.
Christ is the firstborn. He is “the beginning, the firstborn from the dead…” (Col.1:18). As Paul writes of the resurrection: “every man in his own order: Christ the first fruits; afterward they that are Christ’s at his coming (1Cor.15:23). And John gives the salutation “from Jesus Christ, who is the faithful witness, and the first begotten of the dead…” (Rev.1:5). It is in the resurrection of Jesus Christ that the believers have hope: “if Christ be not raised, your faith is in vain; ye are yet in your sins” (1Cor.15:17). The Bible hope is to be partakers of Messiah’s victory through a resurrection like his - indeed, this is the only way of salvation appointed by God!
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From this verse, it is claimed that there will be a second chance for the “unjust”, who will be raised from the dead as well as the just. However, this is not what we learn when we consider other passages. For example, Daniel 12:2 reads: “And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt”. Again, the Lord himself taught of the day when those who are in the graves “shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation” (Jno.5:28-29).
From these verses, we find that there will indeed be a resurrection of the “just” and the “unjust”! But the “unjust” are not given the privilege of a second chance - theirs is the resurrection of damnation, shame and everlasting contempt. The day of opportunity is now, we must not neglect the hope of salvation under the illusion that there will be a second chance. We must seize the day, and redeem the time, so that in that day, we will partake in what Paul describes as “a better resurrection” (Heb.11:35).
This is also relevant to the claim there will be no judgment seat, or that the judgment is merely to dispense varying degrees of reward to the faithful. “The unjust” will also be raised to be judged according to their deeds (Rom.2:6). But not all: Daniel 12 states that “many,” not all will be raised. Those who know, yet choose not to obey the Good News of the Gospel (cp.Jas4:17) will be held accountable (also 2Pet.2:21). Those who hear the Gospel have a duty to obey it, and will be accountable for their response to it - whether it be good or bad.
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The context is of how Paul recounted his experiences on the road to Damascus. He saw a vision of the Lord, and when he enquired who it was, the answer was given: “I am Jesus of Nazareth, whom thou persecutest”. In actual fact, it was the believers in Christ who Paul was persecuting. And his purpose of going to Damascus was to further his persecutory work. But the Lord regards the persecution of his brethren as if it were against him personally: “…whom thou persecutest”.
Another illustration of this principle, is Messiah’s parable of the sheep and the goats in Matthew 25. Here, there are two classes described: those who blessed the Lord’s brethren, and those who did not. And the conclusion is given: “forasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me” (v40). And the rejection of the wicked is on similar grounds: “inasmuch as ye did it not unto one of the least of these, ye did it not unto me” (v45). The point is, the way in which we treat the brethren of our Lord is taken as so treating him.
Again, the Apostle writes: “when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ” (1Cor.8:12). We must be very careful therefore how we treat the brethren of Christ - for in so doing we are treating the Master himself. Paul persecuted Christ: the believers blessed Christ, and the Corinthians sinned against Christ - all by the way in which his brethren were treated. We must take the point to heart, and bless the brethren, in order that we also will be blessed when Messiah comes again!
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The long-suffering and mercy of God is truly great. Despite the rebellious hearts of His people, the Lord continued to remonstrate with them - because of his compassion. But the people despised His Word and misused His Prophets: “But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy” (2Chron.36:16).
Here the AV marginal rendering for “remedy” is “healing”. Like a leprous infection, the people were spiritually diseased - and terminally so. The Master also taught a parable to those of his day who also rejected the messengers: “…the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise” (Mat.21:36). Indeed, they even rejected His Son: “…when the husbandmen saw the Son, they said among themselves, This is the heir; come, let us kill him, and let us seize upon his inheritance. And they caught him, and cast him out of the vineyard, and slew him” (Mat.21:38-39). So it was the Roman armies were brought against them, by way of Divine Judgment.
But the mercies of God still continue to operate. Their afflictions will be healed, and it will be said: “Come, and let us return unto the Lord: for he hath torn, and he will heal us; he hath smitten, and he will bind us up” (Hos.6:1). This is the time of “restitution of all things: (Acts 3:21), the “Hope of Israel” that the faithful long for (Acts 28:20). We must heed the example of Israel, and turn to the Lord for strength and healing - then we will be saved when, by the mercies of God, the kingdom will be restored to Israel (Acts 1:6).
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The Master also spoke of this aspect of the Word: “…the kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened…” (Mat.13:33). The principle, is that the Word of the Kingdom will continue to grow like leaven. Again, in the parable of the sower, Messiah taught that the word-seed would grow in the good and honest hearts of faithful recipients of it: “he that received seed into the good ground is he that heard the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty” (Mat.13:23).
This aspect of the Word growing is a theme in Acts: for instance: “And the word of God continued to increase, and the number of the disciples multiplied greatly in Jerusalem” (Acts 6:7). And again, “the word of God increased and multiplied” (Acts 12:24).
In our day, there are very few who respond to the sending forth of the Gospel message. Does that mean that the Word has failed? By no means, for it is written through the prophet Isaiah: “So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it” (Isa.55:11). It is comforting to know that the Word will not fail, but will accomplish the Will of He who Imparted it. Sometimes it is thought that we need to make the Word relevant to the 21st Century, to attract more people. But the reverse is true: rather folk need to make themselves relevant to the outworking of the purpose of God, in order to be saved! We need then, to receive and allow the Word of God to grow mightily within us, for then it will prevail, and ultimately save us from sin and death.
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A popular idea held amongst men, is that “all things continue as they were from the beginning of the creation” (2Pet.3:4). That is, the Lord will not intervene in the affairs of men, and that things will continue as they always have done. But there is a day “appointed” by the Creator, when he will “judge the world” by the hand of his resurrected Son: “he shall judge the world in righteousness, he shall minister judgment to the people in uprightness” (Psa.9:8).
This being so, there is a very real need to prepare for the day to come. Whilst the nations will experience the wrath of Almighty God, those who turn to Him in hope for salvation will be delivered from it (1Thes.1:10). Even as Peter taught: “the Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished” (2Pet.2:9).
Isaiah also wrote: “…come, my people, enter into thy chambers, and shut thy doors about thee: hide thyself as it were for a little moment, until the indignation be overcast. For behold, the Lord cometh out of his place to punish the inhabitants of the earth for their iniquity… (Isa.26:20-21). The Lord Jesus, as the “ordained” judge, will come again, not as baby Jesus meek and mild, as the world likes to think of him, but as the Lion of the Tribe of Judah. He will come “in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ” (2Thes.1:8).
We must carefully consider, and act upon these things, in order to be spared (Mal.3:17) in that day to come. To have a hope for salvation, we must receive, have faith in, and obey the the Gospel - indeed, our very lives depend upon it!
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The Christian Universalist Association say: “We believe every person is a child of God, whose loving grace is granted to all. Every person will eventually be reconciled with God through Jesus Christ, into whose image all humanity shall be transformed”. The claim is thus presented that it is God’s purpose to save “every person” and “all humanity”, a philosophy known as “Christian Universalism”.
However, the Bible teaches that the world at large will not be saved: “…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 doth the will of God abideth for ever…” (1Jno.2:16). The world of lustful sinners is transient, and will pass away - and only those who do the will of God will abide for ever.
Jesus taught: “Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leads to destruction, and many there be which go in thereat: because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it” (Mat.7:13-14).
Notice, “many” are led to destruction, and only a “few” actually “find” the Way of Life, let alone walk down it! According to Messiah, not every person will be saved - only those who traverse the narrow way. The purpose of God is not to save everyone, but to “take out” from the Gentiles “a people for His name,” as our opening verse states. Salvation is not universal, but will be given only to the few who walk in the Way of Life as taught by the Lord. If we wish to be saved therefore, we must diligently seek the entrance to the narrow way - for although it is only traversed by the minority, it is the only way that leads to life.
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It is written: “a man’s wisdom maketh his face to shine” (Ecc.8:1), and todays verse similarly speaks of the glory given to the wise. Indeed, the Lord himself describes: “then shall the righteous shine forth as the sun in the kingdom of their Father” (Mat.13:43). But it is only the “wise” and the “righteous” that will so shine. Those who do not receive the Truth will not be made “wise unto salvation” (cp.2Tim.3:15), and will therefore not be so glorified. Those who believe and teach a different gospel (Gal.1:6-7), are those for whom “the mist of darkness is reserved for ever” (2Pet.2:17). Or as the Master put it: “they be blind leaders of the blind. And if the blind lead the blind both shall fall into the ditch” (Mat.15:14).
In his vision, Joseph saw his brethren as eleven stars, and his mother and father as the moon and the sun, who all “made obeisance to me”. Evidently this can only be fulfilled in the resurrection, for his mother had already died. And interestingly the Apostle describes the varying degrees of resurrection glory, in similar terms: “there is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory. So also is the resurrection of the dead…” (1Cor.15:41-42).
The Wise shall “shine as the brightness of the firmament”. The Word of God enlightens the hearts (2Cor.4:6), and gives hope to those who trust in His power to save. But those who are not wise are nothing but “wandering stars” (Jude 13) which will be extinguished, being consigned to everlasting darkness. In order to escape the darkness of oblivion, then, we must seek after the enlightening wisdom of the Word, for only then can we be given life in the day to come.
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These are the words spoken to Cornelius: The point here, is that it is was by “words” that he would be “saved”. Peter was to be the means by which this Word would be made known (Cp also Philip in Acts 8). Sometimes it is claimed that those who wish to learn the the wisdom of God must pray for Holy Spirit guidance - indeed it is claimed by one popular preacher that upon baptism, a gift of Holy Spirit is given, and that we can draw upon further supplies in order to help us understand. But this was not how men of old received the message: it was through the words spoken by preachers, like Peter and Philip, not a mystical bestowal of Divine Power.
This also detracts from the power of the Word. Paul’s teaching was regarded “as it is in truth, the word of God, which effectually worketh also in you that believe” (1Thes.2:13). Effectually working in those who receive it, it is a powerful influence: “the word of God is living and powerful, and sharper than any two edged sword…” (Heb.4:12). As it was said of Peter, his words would be how men “shall be saved” - hence “it is the power of God unto salvation to everyone that believers; to the Jew first, and also to the Greek” (Rom. 1:16).
A problem of this errant idea, is that it leads folk to believe in a power that is neither promised or given. And that to the neglect of the real power of the Word - after all, why study the Bible if God will guide us by His Spirit? Belief is based on understanding, and the only way to find understanding of Divine things, is through the Word of God (see Prov.2:6). We must therefore, give diligent heed to the Holy Inspired Word, in order to learn that wisdom which comes from above, and so “be saved” by His Grace.
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According to this verse, acceptance in the sight of God involves two things: 1.Fearing Him, and 2. Working Righteousness. As it is written: “Fear God, and keep his commandments, for that is the whole duty of man” (Eccl.12:13).
With the Law of Moses being taken out of the way by the redeeming Sacrifice of Messiah, there is no longer any need to keep the ordinances of that Law - as demonstrated by the vision in this chapter. But we still need to “work righteousness” in the fear of God. To be accepted by God we must be one who: “walketh uprightly, and worketh righteousness, and speaketh the truth in his heart” (Psalm 15:2).
Although we cannot earn salvation by works (Eph.2:8-9), we still need to show our faith by being doers of the Word: “for as the body without the spirit is dead, so faith without works is dead also” (Jas.2:26). Again, the exhortation is given for us to “not love in word, neither in tongue; but in deed and in truth” (1Jno.3:18). If we truly believe in the Word, we will allow it to work within us (1Thes.2:13), to produce the fruit of the Spirit (Gal.5:22). But it cannot do this, unless we first read and understand that word - hence the apostle exhorts: “Let the word of Christ dwell in you richly in all wisdom…” (Col.3:16). It cannot dwell in us, if we do not put it there!
We must therefore give diligent heed to the word of God, for it is the only source of information we have, of what is required to be “accepted with him”. In an age of sin and irreverence we must have a reverential fear of the Lord, and desire to find out that “righteousness” that we must work. Then, being accepted with him, we can look forward to the future “ with a true heart in the full assurance of Faith” (Heb.10:22)
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Today’s chapter recounts the conversion of the Apostle Paul. He was zealous for what he believed the Law required, persecuting the followers of Christ. But it pleased the Lord to call him to “reveal his son” in him (Gal.1:16), and this took place whilst he was on the road to Damascus: Suddenly, there was a bright light, and he was blinded. Yet it was only when he was blinded that he could truly see: he saw in a vision (v12) how through Ananias, his sight would be restored.
Paul alludes back to this in 2Cor.4: “God who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2Cor.4:6). Just as the Genesis creation began by the spoken word bringing light (Gen.1:3), even so the new Creation begins with the words of the gospel-light: “in the beginning was the Word … in him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not” (John 1: see vs 1-5).
Paul’s response was to ask: “Lord, what wilt thou have me to do?” (Acts 9:6). This question is relevant to all believers: The Philippian jailor asked: “Sirs what must I do to be saved?” (Acts 16:30). Those who heard the apostles preaching at Jerusalem asked: “Men and brethren, what shall we do?” (Acts 2:37). And those who came to John asked “Master, what shall we do?” (Lu.3:10,12,14). In each case, it was was to believe and be baptised. This must be our attitude also. We must desire what it is that the Lord requires of us - and having learned it, we must do it: repent and be baptised. Then, being enlightened like Paul, we can cast aside our previous sinful way of life, and look forward to the future in faith and hope.
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Here, Philip was obeying Messiah’s command to: “go ye into all the world, and preach the gospel to every creature. He that believes and is baptised shall be saved; but he that believes not shall be damned” (Mrk. 16:16). The Gospel that Philip preached comprised “the things concerning the kingdom of God and the name of Jesus Christ,” and the response of his hearers is defined as having “received the word of God” (vs 14). This clearly demonstrates that it is necessary to believe particular things in the Word of God in order to be validly baptised. In fact, Mark 16:16 also proves that there are certain things to “believe” before baptism - the implication being that if someone does’t believe, it makes no difference if they are immersed or not.
According to Peter, baptism saves us. Speaking the salvation that came through the Ark that Noah built, he says that it is: “the like figure whereunto even baptism doth also save us …” (1 Pet. 3:21, see whole verse).
Being that baptism saves us, it logically follows that if we are not baptised, it will not save us. It does matter what we believe, and preach: hence the apostle warned: “… as we said before, so say now I again, If any man preach any other gospel unto you than that ye have received, let him be accursed” (Gal. 1:see verses 6-9). According to Paul then, those who teach a “different perspective”, or “point of view” to that which comprises the true gospel are to be “accursed”! “If they speak not according to this word, it is because there is no light in them” (Isa. 8:20) - and without light, a man can have no “view” of anything! We must therefore ensure that what we believe is the true Gospel, and in belief of it’s principles, repent and be baptised - for only then can we be saved.
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It is said that the Kingdom of God will be worldwide, and that the Lord will rule the earth from Jerusalem. However, that is a part-truth. The Bible teaches that the Kingdom is Israel, being the central and dominant nation in the earth at that time. The Christadelphian Statement of Faith (BASF) expresses it thus:
“ XXI.—That the kingdom which he will establish will be the kingdom of Israel restored, in the territory it formerly occupied, viz., the land bequeathed for an everlasting possession to Abraham and his seed (the Christ) by covenant …”
Here, the BASF shows that the actual kingdom will be Israel restored, which will exist “in the territory it formerly occupied”. Our verse for today proves that the other kingdoms will be permitted to exist external to that territory, as nations in their own right - albeit having their “dominion taken away”.
It is therefore inaccurate to speak of “the Kingdom” being territorially world-wide. On the contrary, in Elpis Israel, John Thomas shows that whilst Messiah’s Empire will be world-wide, the Kingdom will be Israel - as the BASF also states. It will not only be the case that the Jews will be allowed to live in the land again - they will actually constitute the kingdom, with all other kings and their individual nations being subject to them (see Isa.2:2-3, Isa.56:7, Psa.2:6, 10-12, Psa.72:11). As Isaiah also wrote: “the nations and kingdoms that will not serve thee shall perish; yea, those nations shall be utterly wasted” (Isa.69:12).
The nature and scope of the kingdom is fundamentally Israel restored: without Israel there can be no kingdom. But for those who embrace “the hope of Israel”, they will not have believed in vain - for them, the bringing in again of Israel will be “life from the dead” (Rom.11:15).
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In his prophecy about the desolation of Jerusalem by the Romans, the Lord warned: “Let him which is upon the housetop not come down to take anything out of his house: neither let him which is in the field return back to take his clothes…” (Mat.24:17-18). So it was that the desolation would come, and the people would lose their houses and fields.
Here, the logical thing to do, would be for the believers to sell their lands and houses first, before the Roman armies came. Only those who disregarded the words of Messiah would buy their properties, and the funds obtained could be used to finance the poor disciples - of which there were many.
In Acts 4, we find that is just what the believers did (vs34-37). But Ananias and Sapphira his wife used this opportunity to look good before men. They sold their land, and only brought part of the proceeds to the apostles. That in itself would have been no problem - the land was theirs, and they were at liberty to dispose of it as they so chose. But the point was, they lied to God by claiming to have given everything, when in fact they had only given a part. Hence both of them were slain at the word of Peter.
The situation is most instructive to our situation. When believers are baptised, they make a vow to give up all that they have, to live in the service of their God. But what is most common, is for men to give only a part - to give up those things in which they have no pleasure, but retain those thing that they might enjoy! The call to repent and be baptised is a call to forsake all sin, and “lay aside” everything that might hinder us from doing so (Heb.12:1). We must learn from the example of this sinful pair, and honestly give all that we have in Divine Service - then we shall truly be blessed indeed!
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The Apostles taught the Gospel which included “the things concerning the kingdom of God, and the name of Jesus Christ” - and it was upon receiving those things, that the hearers “were baptised, both men and women”. It is important therefore, to have a knowledge and belief in these aspects of the Gospel. In order to be saved, we must “believe and know the Truth” (1Tim.4:3) concerning these things. Notice the importance here of two aspects, belief and knowledge.
The Lord Jesus is “highly exalted”, being “given a name which is above every name” (Phil.2:9) - which is his by inheritance (Heb.1:4). His Name can provide refuge and life: hence the Gospel record is said to be “written, that ye might believe that Jesus is the Christ, the Son of God; and that believing, ye might have life through his name” (Jno.20:31).
In our day, the expression “Jesus Christ” is commonly used as a derogatory term of contempt, but in the future it will be honoured. Then, “at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father” (Phil.2:11).
For those who do believe and obey the Gospel message, salvation is a surety. Messiah’s name is the only name “whereby we must be saved”. Again, the Apostle refers to “the full assurance of understanding” (Col.2:2) – hence there is an “assurance” of salvation to those who believe, know and obey. We must therefore understand and believe in the power of the Truth that saves, having an unwavering trust in the promises of God. Only then can it be said that “we must be saved” through the Name of the Lord Jesus Christ.
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This verse shows the principles of the Image of Daniel 2: There, we see the successive kingdoms of men, ordained by God, starting with Nebuchadnezzar as the head of gold, down to the Roman system at the time of the end. But in Daniel 3, we find Nebuchadnezzar setting up his own image, wholly of Gold. In effect, he was challenging the authority of Israel’s God, by portraying his own (gold) dominion as lasting for ever. He “set up” his own perpetual image, by contrast to the Image shown to him in a dream.
Daniel 4 records how that Nebuchadnezzar was glorying in his own affairs and kingdom - not recognising that God had set him there: “Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty?” (Dan.4:30).
The consequence of such pride was that Nebuchadnezzar was smitten with a severe mental disorder: “and he was driven from men, and did eat grass as the oxen…” (v33). It is written that: “man that is in honour, and understandeth not, is like the beasts that perish” (Psa.49:20) - and Nebuchadnezzar was brought to understand this in a very dramatic way. The only kingdom which will last forever is that of the God of Israel (Dan.2:44). The king became as a beast that perishes, and was brought to recognise the greatness and power of Daniel’s God. He recognised, of Him: “…all whose works are truth, and his ways judgment, and those that walk in pride his is able to abase…” (v37).
We must learn the lessons of what happened to Nebuchadnezzar. Humbling ourselves before Israel’s God, we recognise the vanity of our mortal state - yet we trust in the power of Yahweh to bring his everlasting kingdom upon the earth: and this should be all our heart’s desire.
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It is said that the Bible prophecies regarding the return of Christ speak of him dwelling in men’s hearts by faith, and that it is in this sense that the Kingdom of God will come. Others claim that the Lord has already come invisibly, and that his presence cannot be seen.
Todays verse teaches otherwise. The Jesus that will return, will be the “same” Jesus that ascended to heaven, and his coming will be in “like manner” as he ascended (including to his disciples first). And this is the Jesus that ascended - a bodily form: “…a spirit hath not flesh and bones as ye see me have” (Lu.24:39). And he specifically refuted the notion he would come invisibly: “if they shall say unto you, Behold, he is in the desert; go not forth: behold, he is in the secret chambers; believe it not. For as the lightening cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be” (Mat.24:26-27).
The Bible describes Messiah’s return as an “appearing” - i.e. not invisible: “ …the Lord Jesus Christ, who shall judge the living and the dead at his appearing and his kingdom” (2Tim.4:1). Just as lightening is visible and unmistakable, even so shall be the coming of the son of man. The bodily form that ascended to heaven is the same as that which will descend, and it is written that “ …every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him…” (Rev.1:7).
For his brethren, Christ’s return will be a time of great joy and rejoicing, and not of wailing and anguish. Rather than to be misled by men’s speculations, we must look towards - and prepare for - the real and literal coming of Christ: for only those who “love his appearing” (2Tim.4:8) will rejoice in that day to come.
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The death and resurrection of Messiah is the most fundamental feature of the believer’s faith, yet it is seldom properly understood. Most often, his death is seen to be substitutionary: he takes the punishment for our sins instead of us. But this cannot be so, for if the punishment is death, and he dies instead of us, then we ought not die. Again, it is likened to paying a debt - our debt is so great that we cannot pay it off, but Jesus steps in, and pays the debt instead of us. But if that were so, the debt has not been forgiven - it is still enforced, and has to be paid. Indeed, this is specifically refuted by the Masters parable of Matthew 18:23-35.
Others see the resurrected Jesus as having a different body to that which was crucified - that he now has a new, spirit body, rather than a physical form. But again, this cannot be so, for David spoke concerning him: “moreover also my flesh shall rest in hope” (Acts 2:26) which demonstrates that his “flesh” had the hope of being raised again. The same verse refutes another error - that Jesus destroyed his body upon the cross - but his “flesh” was not destroyed, it was rather redeemed (Acts 2:27). Our verse for today refutes both of these errors - he proved that he had risen from the dead by showing his physical, yet immortal body.
The true Bible hope is to be made like the resurrected Jesus. Not by being immortal spirits, separated from their physical bodies, but rather “we look for the Saviour … Who shall change our vile body, that it may be fashioned like unto his glorious body…” (Phil.3:20-21). Our salvation is bound up with the sacrificial death and resurrection of Messiah - hence we need to compare what we believe with the truth of Scripture - for only the Truth can save!
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In today’s chapter, four Jews were brought to Babylon to stand in the king’s court. They were given the food and wine which the king himself partook of: yet Daniel purposed in his heart that he would not defile himself with it. It is may be that he refused to eat it, because it was meat offered to idols (see Eze.4:3, Hos.9:3). But what the record in Daniel emphasises – four times – is that it was “the king’s meat”. Daniel was not desirous of royal dainties (Prov.22:29-23:3) and did not wish to indulge, or defile himself with them (Psa.141:4).
Hebrews 11 describes Moses, who also rejected his privileges of standing in the royal court. He: “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” (Heb.11:24-25). Daniel was demonstrating the same spirit, by refusing the royal food and wine of Babylon. His people were eating “the bread of adversity, and the water of affliction” (Isa.30:20), and so this was the diet that he chose in order to identify himself with their afflictions.
There is a latter-day Babylonian harlot that we need to be wary of: “ …the inhabitants of the earth have been made drunk with the wine of her fornication” (Rev.17:2). And again, we read of how “the merchants of the earth are waxed rich through the abundance of her delicacies” (Rev.18:3). Like Daniel, and Moses, we must abstain from the pleasures of sin that she offers. We must not partake of her intoxicating influence, drinking her wine and eating her food. Not seeking the advantages and rewards of this life, we look forward to the Age to Come, being lovers of God, more than lovers of pleasure (cp. 2Tim.3:4).
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The prophet Jeremiah also spoke of the importance of knowing the Only True God: “…let him that glorieth glory in this, That he understandeth and knoweth me, that I am the Lord which exercise lovingkindness, judgment, and righteousness in the earth: for in these things I delight, saith the Lord” (Jer.9:24).
There is a certain sense in which the Eternal things to do with our Maker are beyond our mortal comprehension: “For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts” (Isa.55:9). However, we must seek to align our ways with God’s ways: “If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God” (Col.3:1). Seeking things that are above, we must embrace God’s ways, and make them our own – as Messiah himself did: “…nevertheless, not as I will, but as thou wilt” (Mat.26:39).
To know the only true God, and His Son, “is life eternal.” Sometimes it is thought that because his ways are above our ways, that this is impossible – but the Lord does not expect us to know things that are impossible to understand. He has revealed Himself in the pages of Scripture, and it is our part to understand and know that revelation. We can know the ways of the Living God to the extent that He has revealed them, and make them our own.
The leaders of the Jews did not have such knowledge: “…they have not known the Father, nor me” (Jno.16:3) – and therefore they placed themselves outside of the arena of salvation. We must therefore diligently seek (Heb.11:6). to know the Father and his Son, that glorying in that privilege, we may have hope of life eternal.
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It is sometimes thought that as we live under a dispensation of Grace rather than Law, it is not necessary to be obedient to a set of commandments. That because salvation is not of works, we need not do works, but rather only have faith and trust in the grace of God. But like many other wrong doctrines, this position is a mixture of truth and error.
It is true that the Apostle wrote: “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast… ” (Eph.2:8-9). But what is often overlooked is that he continues to say in the next verse: “…For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them” (v10). We find then, that although salvation is given by Grace, there is still a place for works - indeed, the believers are “created in Christ Jesus unto good works”. The principle is, that faith must be demonstrated in action - without which it is dead (see James, whole epistle).
Our verse for today illustrates this point: The Lord states that people are considered his friends only “if ye do whatsoever I command you.” And it is important to be his friends, for these are those for whom he laid down his life: “greater love hath no man than this, that a man lay down his life for his friends” (Jno.15:13). Again, he states: “he that hath my commandments, and keepeth them, he it is that loveth me…” (Jno.14:21).
Against the claims of Legalism therefore, we must obey and keep the commandments of the Lord. If we truly love him, we will want to abide by what he desires of us - and demonstrate a living faith, ready to be perpetuated into immortality when he comes again. Such is the desire of all his friends!
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These well-known words of Messiah provoke many thoughts. Firstly, he is “the Way”. The Psalmist prayed: “cause me to know the way wherein I should walk…” (Psa.143:8), and the lord Jesus Christ is that way of salvation: “Neither is there salvation in any other: for there is none other name given among men, whereby we must be saved” (Act 4:12). This is the “narrow” way, that few find, yet which is the only path to eternal life (see Mat.7:13-14).
The Lord is also “the Truth”. The Psalmist declared that “thy law is the Truth” (Psa.119:142), and Messiah himself said in his prayer Thy word is Truth” (Jno.17:17). He is the Word Made flesh (Jno.1:14), the embodiment of all that the Word contains, and stands for. This aspect is the most overlooked principle of this verse. Messiah is not only the Way and the Life, he is also fundamentally the Truth. We need to know the Truth in order to be saved, for the great number of the Redeemed is made up of those “which believe and know the Truth” (1Tim.4:3). That which differs from the Truth is not truth, and cannot save. We must therefore carefully examine everything that we believe, to make sure that we are truly walking on the Way of Life.
Finally, the Lord is “the life”. We are “saved by his life” (Rom.5:10). He has the words of eternal life (Jno.6:68): he is “the resurrection and the life” (Jno.11:25), the only hope for his brethren: “When Christ, who is our life, shall appear, then shall ye also appear with him in glory” (Col.3:4). That is the future for those who believe in the sanctifying power of Messiah. We need to consider these things, and embrace the Truth as it is in Christ Jesus, so that we can come unto the Father by him.
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The context here, is how that some believed, but would not confess Jesus, “lest they should be put out of the synagogue”. They were more concerned about looking good before men, than to suffer for Christ’s sake.
The Lord spoke elsewhere: “when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues, and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward.” (Mat.6:5). The desired reward was to receive the praise of men for being devoutly religious – when in fact they were spiritually dead (Rev.3:1).
By contrast to this we read of Moses: “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 for Christ greater riches than the treasures in Egypt: for he had respect unto the recompense of the reward” (Heb.11:26). Moses therefore, did not desire the praise of men, or the adulation given to Pharoah and his household. He rather preferred to suffer with the people of God, and to leave the things of Egypt behind.
Men of faith desire only the praise of God: “he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit and not in the letter; whose praise is not of men, but of God” (Rom. 2:29). We should not be ashamed to separate ourselves from the arena of men’s approval: it is better to rather bear the reproach from men, and receive the praise of God. That is the desire of all the faithful – and they also shall have their reward: life everlasting.
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The context here is to do with the death and raising of Lazarus. Jesus had told his disciples: “our friend Lazarus sleepeth; but I go, that I may awake him out of sleep”. The disciples assumed that he was just resting, but “then said Jesus unto them plainly, Lazarus is dead” (Jno.11:11-14). Our verse for today describes Martha’s confidence in the resurrection of the dead “at the last day”, and Jesus declaring himself to be “the resurrection, and the life”.
For the true believers in Christ, death is like a sleep, from which they will be awakened: “lighten mine eyes, lest I sleep the sleep of death” (Psa.13:3), and again: “many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt” (Dan.12:2). And again still, it is said of some of the kings that they would “sleep” with their fathers (2Sam.7:12, 1Kings 1:21, Acts 13:36).
In none of these verses is it stated that the dead are still alive in heaven. The only hope for those who follow Christ is a bodily resurrection from the dead - as was the case for Lazarus. He was physically raised by the Master, and sets a precedent for our raising also, if we be true followers of Christ. Again, we have the example of the Lord himself; he was bodily raised with a physical form (Luk.24:39). There is no case in Scripture where a person was separated from their bodies and continued to exist as an immortal soul - life after death is always a bodily resurrection.
The Bible hope is to be made like the risen Lord, to be “fashioned like unto his glorious body” (Phil.3:21). Those who sleep in hope of the great awakening will, like Lazarus, be restored to live again. This is the true Bible hope - and the only hope of life after death.
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Ezekiel spoke of the rulers of Israel as being shepherds who neglected their duties: “Woe be to the shepherds of Israel that do feed themselves! Should not the shepherds feed the flocks? Ye eat the fat, and ye clothe you with the wool, ye kill them that are fed, but ye feed not the flock” (Ezek.34:2-3, see whole chapter).
The key element here, is that of self interest. The Israelitish shepherds were so absorbed with what they could obtain from the sheep, that they neglected their duties to the flock. They fed from the sheep that they should have been caring for – and so do false brethren today! In terms highly reminiscent of Ezekiel’s words, Jude describes them as “feeding themselves without fear” (Jude 12). And Peter spoke of the spirit-ordained shepherds over the ecclesial flock: “feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; neither as being lords over God’s heritage, but being ensamples to the flock… ” (1Pet.5:2-4).
In our day, there are no Spirit-Appointed elders, or shepherds. But there is still a need which must be fulfilled: feeding the flock of God with wholesome spiritual food. The disciples’ priority ought not to be what benefits they can obtain from the flock, but what they can do to serve the Master’s brethren. On occasion, this work involves resisting the wolves who creep in to destroy and cause havoc (cp.Mat.7:15, Acts 20:28-29). This work is not pleasant, but must be done to preserve the flock. Those who believe the Gospel that saves must contend against the wolves, and meet the needs of the sheep: then they will also be rewarded when the Chief Shepherd shall appear.
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It is written that “the man that wandereth out of the way of understanding shall remain in the congregation of the dead” (Prov.21:16). Those who wish to be disciples of Messiah must “continue” in his Word with “understanding” - that is, to continue to abide in the doctrine that he preached.
Notice in our verse for today, there is an emphasis on “the truth”. It is important to “know the truth” in order to be made “free” by it. This is a fundamental point that is so often overlooked and even outrightly denied in our age, where every man has their own truth, believing whatever they consider to be right. But that differs from what Christ taught: there is only one Truth: as he said in his prayer: “sanctify them through thy truth: thy word is Truth” (Jno.17:17). Again, the Psalmist: “Thy word is true from the beginning” (Psa.119:160), and Paul concerning the believers: “…ye heard the word of Truth, the gospel of your salvation” (Eph.1:13).
So then, rather than for each person to have their own truth (or a version of it), the prayer of the Disciple is to learn God’s Truth: “lead me in thy Truth, and teach me: for thou art the God of my salvation…” (Psa.25:5). The Lord Jesus Christ is “the way, the truth and the life” (Jno.14:6). In order to receive salvation, we must believe the truth of the Gospel message, which can only come from a study of the Bible: “hereby know we the spirit of truth, and the spirit of error” (1Jno.4:6). What passes as the Gospel as taught by Christendom at large is the spirit of error. We must learn to discern between the two, that we might eschew the error, and be led in the way of understanding by the words of Messiah: for only then can we be saved.
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Here is an obstacle to Trinitarians - Jesus did not seek his own Glory, but that of He “that sent him”. Indeed, it would be a logical absurdity if Jesus were God, as it would mean that he was, in fact, seeking his own glory! It is written that “every man walketh in a vain shew” (Psa.39:6), elevating themselves, yet the Son of the Most High God said: “I seek not mine own glory” (Jno.8:50).
This is important: Paul taught that the Jews “…being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God” (Rom.10:3). But the Master never did seek to establish his own righteousness, rather that of his Father to whom he submitted himself: “why callest thou me good? There is none good but One, that is, God” (Mat.19:17).
It is sometimes taught that Jesus did establish his own righteousness as a basis for his subsequent resurrection. But there is no verse that states this: rather we find that it was always God’s righteousness that was established through him. So we read of Jesus “Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness … to declare, I say, at this time his righteousness: that he might be just and the justifier of him which believeth in Jesus” (Rom. 3:25-26).
Notice that it is God establishing His Righteousness in Christ. He set forth his Own righteousness in (the offering up of His Son) by condemning- judging against, the racial condition of “sin in the flesh” (Romans 8:3). Even the Master himself did not seek to establish his own qrighteousness, but gave all glory to the God who performed the works through him (Jno.14:10). We also must not elevate ourselves, but seek after the kingdom and righteousness of God (Mat.6:33) above all else - and then God will be glorified in our salvation.
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This demonstrates the importance of belief in Jesus: “ …I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst…” (vv.35-36).
But we must believe on the same Jesus as taught by the Apostles. To believe in something different cannot save us: as Paul warned of those who would come preaching “another Jesus, whom we have not preached”, and “another Gospel, which ye have not accepted,” (2Cor.11:4). Notice that here, to teach something different to the Apostles, is to teach “another Jesus” and “another Gospel” - and Paul elsewhere repeats the point: “…If any man preach any other gospel unto you that that ye have received, let him be accursed” (Gal.1:see verses 6-9).
These are strong words indeed! These false teachers are not merely presenting a “fresh approach”, or a “different point of view” - they are to be accursed, for perverting the true Gospel (Gal.1:7). This is the position of the modern clergy: they teach the Trinitarian dogma in the place of the Truth. Whereas Jesus declared himself to be the “Son of God” (Jno.10:36), they teach that he is “God the Son”, an expression never used in the holy writ. The Apostolic Jesus is “one mediator between God and man, the man Christ Jesus” (2Tim.2:4), whereas they teach that he actually is God. In these particulars - and more - they depart from Bible teaching, and therefore do not believe on him whom God hath sent (see the book “Christendom Astray,” which we can supply free of charge).
We must “try the things that differ” (Phil.1:10,marg), for “neither is there salvation in any other” (Acts 4:12) than the true Jesus. Only the Truth can save - hence we must diligently search the Scriptures (Acts 17:11) to see what that Truth actually is!
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Here, the Lord speaks of salvation in absolute terms: “hath everlasting life … is passed from death unto life…”. John elsewhere speaks similarly: “…God hath given to us eternal life, and this life is in his son” (1Jno.5:11). Notice that in both testimonies, salvation is spoken of as a present possession. Some suppose from this, that they already have life, but that is not the teaching of the Inspired Word. We do not literally have eternal life now - if we did, the believers today would not die! But the point is, that the giving of life is such a definite surety, that it is spoken of as it we already have it: “therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed…” (Rom.4:16, also v17). The promise therefore, is made “sure” to us by the extension of Grace.
There is a certainty to the believer’s hope. Messiah likened our walk in life as heading towards two different destinations. There is a narrow path that leads to life, and a broad way that leads to destruction. But both destination are guaranteed. If we walk on the narrow way, it doesn’t lead to any other destination, but to life. But similarly, the broad way only leads to death - there is no other destination.
Noah built an ark to the saving of his house (Heb.11:7): once they were in the Ark, they were safe, and would be brought through the turbulent waters. But they were only actually saved once they had exited the Ark, and were back on dry ground - their salvation was certain only if they remained within the Ark. The true believers are, as it were, in the Christ- Ark (cp.1Pet.3:20-21), and their salvation is secured if they stay in him. The lessons are clear: we have before us death and life - let us seek Life!
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Here, the first and greatest of all the kings of the Royal tribe over Israel describes how he saw himself in the overall scheme of things. Despite his royal majesty, dwelling in a king’s palace, he recognised his life was but for a moment, and he lived out the spirit of a stranger and sojourner. As he also expressed it in the Psalms: “I am a stranger with thee, and a sojourner, as all my fathers were” (Psa.39:12).
Hebrews chapter 11 also describes this attitude of the faithful: “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” (Heb.11:13).
The true believers of the Bible promises all show this spirit. They do not belong to the arrangements or kingdoms of this world: being but strangers and sojourners they look forward to The Kingdom to come. So Abraham also declared in hope: “I am a sojourner and foreigner among you…” (Gen.23:4).
But whilst the believers are strangers to the world, they are not so in relation to the kingdom to come: “now therefore, ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God” (Eph.2:19). This is where their true allegiance lies - not to the kingdoms of sin, but to the household of God: the future inhabitants of the kingdom to come. We must look forward to the Master’s coming with great anticipation, for all that is in the world is transient, and passeth away - “but he that doeth the will of God abideth for ever” (1Jno.2:17). The disciples of Christ are sojourners, looking to the coming of the Great King - for then they will inherit the kingdom promised from the foundation of the world.
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The question is asked: “the heart is deceitful above all things, and desperately wicked: who can know it?” (Jer.17:9). The Lord Jesus Christ certainly knew it: “he knew what was in man”. So did Paul: he describes the internal conflict present in all the sons of Adam: “the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would” (Gal.5:17). Again, he describes the source of all sin: “Now then it is no more I that do it, but sin that dwelleth in me. For I know that in me (that is, in my flesh) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not” (Rom.7:18).
Notice this point: within the flesh of human nature, there dwells “no good thing”. It is sometimes supposed that human nature is fundamentally good, that there there is something good in all men. But that is not the teaching of Scripture - within our selves, there is naturally nothing good: only “sin in the flesh” (Rom.8:3). This being so, any goodness that a man may have is not inherent, but is received from outside influences - the influence of the Word of God received, understood, and believed. Hence the Psalmist has it: “there is none that doeth Good” (Psa.14:1, Rom.3:12), and Jesus even rebuked one who called him “Good Master” by saying: “Why callest thou me good? There is none good but one, that is, God…” (Mat.19:17).
This is important: the adversary is not some rebel Angel, but our own selves: “I keep under my body, and bring it into subjection…” (1Cor.9:27) says Paul. To abide in The Truth, it’s needful the continue that internal struggle also, trusting in the power of God to save us from our sins, and deliver us from the malady of human nature.
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It is written of Christ in relation to God: “Who being the brightness of his glory, and the express image of his person … when he had by himself purged our sins, sat down on the right hand of the Majesty on high…” (Heb.1:3). And in speaking of those who reject the Gospel: “in whom the God of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them” (2Cor.4:4).
Accordingly, we find that Jesus is the “image” of the Living God. But Trinitarians teach that Jesus is actually God: God the Son, part of a triune Godhead. That there is one God made of Three Persons - which is never so described in Scripture. According to the Bible, Jesus is not God, but the “image” of God: Trinitarians confuse the two, supposing the “image” to be the actual same thing.
This confusion emerges when we consider the words of Christ to Philip: “he that hath seen me hath seen the Father” (Jno.14:9). Notice that this is an inherent contradiction in Trinitarian terms: Jesus is claimed to be “God the Son” - therefore whosoever saw him would see God the Son, and not God the Father.
But today’s verse is clear: Jesus is “the only begotten Son” (which itself demands that he did not exist before he was “begotten’). And as a Son with the Father, he bears the Likeness of God, declaring Him by demonstrating His Glorious attributes. He is the Word “made flesh” (Jno.1:14), as he embodies all of the principles contained in the Word: “ …Lo, I come (in the volume of the book it is written of me,) to do thy Will O God” (Heb.10:7). To know the only True God, and His Son is “life eternal” (Jno.17:3) - hence we need to disregard the theories of men, and embrace the Truth that saves!
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Here is the hope of true believers in Christ. The resurrected Lord had a physical, yet spiritual body, as he demonstrated to his disciples: “Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have” (Lu.24:39). Notice that here, the Lord specifically stated that he was not an immaterial spirit being, but a real person with a bodily form.
The hope of the believers is to be made like their glorified Redeemer: “…we know that, when he shall appear, we shall be like him; for we shall see him as he is” (1Jno.3:2). And again: “as for me, I will behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness” (Psa.17:15).
It is important to understand what will happen following the event of death. Some imagine that there is an immortal soul in each of us, that goest to heaven after death. But this just won’t do: the immortal state is the image of Jesus, who was not some abstract immaterial essence, AKA an immortal soul. He expressly denied this, proving himself to have the same body that was crucified, a physical flesh and bones form, albeit healed and immortalised. The concept of an immortal soul, or the possibility of living outside of a material body is not found in Scripture. The Bible rather teaches that the believers will together be made like their Lord, being raised, and judged by him, and then upon acceptance, granted entry into the kingdom to come.
If we desire the physical change promised in Scripture, we need to know and trust in the true Jesus, who laid down his life for his friends, and whose flesh rested in hope (Acts 2:26). Then, we can look to the future in hope, that we will be made like our glorified Redeemer.
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It is written: “Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new” (2Cor.5:17). It is clear then, that Almighty God is developing a new creation in Christ. Hence, “we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them” (Eph.2:10). The point is, that “it is God which worketh in you both to will and to do of his good pleasure” (Phil.2:13) - all things are of Him.
But although He has begun a “good work”, the Lord “will bring it to completion at the day of Jesus Christ”. Messiah’s brethren are undergoing a mental and moral change now (i.e. being transformed by the renewing of their mind - Rom.12:2), but the work of the Lord will bring about a physical change also: The Lord Jesus Christ “shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself” (Phil.3:21). And this will follow a period of judgment when he comes again, for he “shall judge the quick and the dead at his appearing and his kingdom” (2Tim.4:1).
This is the promise: to “be partakers of the divine nature… ” (2Pet1:4). The faithful earnestly desire to be “conformed to the image of his Son” (Rom.8:29) in joyful immortality. But the time of preparation is now! We must allow the word of Christ to dwell in us richly (Col.3:16), for it to “effectually work” in us (1Thes.2:13), accomplishing the renewing of our minds. And then, we can look forward in hope to better days to come, when the work of God in the disciples of Christ will be completed, and they shall bear the image of the heavenly: being made like unto the Lord himself.
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The true believers are “all children of light, and the children of the day: we are not of the night, nor of darkness” (1Thes.5:5). In the beginning, the first division was ordained by God: “God saw the light that it was good: and God divided the light from the darkness” (Gen.1:4). And that division must be maintained in a spiritual sense also: “be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? And what communion hath light with darkness? …wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing: and I will receive you” (2Cor.6: see vv14-18). Just as light and darkness cannot be mixed, even so there can be no amity between the children of light and the children of darkness.
But the believer must also “reprove” the works of darkness. We see this in the case of Noah: “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” (Heb.11:7). Noah both provided salvation, and condemned the world of those who would not heed his warning of the coming judgments.
Those who stand aside from worldly darkness, are often condemned as being “self-righteous”, supposing they are the only ones who are right. But this is misstating the case - it is not that we are right, it is that the Bible is right, and we believe the Bible! “Let God be true, but every man a liar|” (Rom.3:4)! The believers must hold forth the word of life without compromise, looking to the future when they shall “shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear.” (Mat.13:43).
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Sometimes love is equated with acceptance: if we truly love someone, we will just accept them as they are. But that is not Bible love! The love for Christ involves change: “Be not conformed to this world: but be ye transformed by the renewing of your mind…” (Rom.12:2). There is a need to change one’s mindset into an image that does not conform to worldly standards, but are patterned upon the Divine. And if we truly love our friends, we will seek to encourage such a change. So “Iron sharpeneth iron; so a man sharpeneth the countenance of his friend” (Prov.27:17).
Sometimes there is a need to give a measured rebuke to our friend, to help them see where they are going wrong. Hence: “faithful are the wounds of a friend; but the kisses of an enemy are deceitful” (Prov.27:6). It is far better to accept rebuke than to remain in error. Though our feelings may be hurt, the reproof of a friend is worth more than the kisses of an enemy. The enemy might placate our feelings, and lead us into a state of feeling accepted without having to change, but at the end, to heed wise rebuke is better: “it is better to hear the rebuke of the wise, than for a man to hear the song of fools” (Eccl.7:5, Prov.9:8).
Natural men resent correction. Hence Paul was led to exclaim: “am I therefore become your enemy, because I tell you the Truth?” (Gal.4:16). And the world hated Messiah’s rebuke: “the world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil” (Jno.7:7).
But there is a need to “speak the truth in love.” To give loving and wise rebuke as necessary - and to receive such also. This is a sign of maturity: that “we henceforth be no more children,” but help to develop each other more closely into the image of Christ.
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Paul describes the believers before they believed: “at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world” (Eph.2:12). Irrespective as to what a person might think about religious matters, if he does not believe in the Son of the Most High God, he is “without God” and has no hope. This is the real meaning of the word “atheist”. Although it is common to use the word to describe those who do not believe in a Deity, the word literally means “without God”, and in scriptural terms, it describes anyone who does not know the only True God or Jesus Christ whom he hath sent (Jno.17:3). A man may believe in many gods and systems of religion, but if he is not aligned with the only True God, the God of Israel, he is actually an atheist - without God or hope.
The believers are now brought near by the blood of Christ. They are now part of the commonwealth of Israel, participants of the promises, with hope, and with God. They were once “far off” (cp.Acts 2:39), but are now brought near. So we read the words of Paul: “the eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints. And what is the exceeding greatness of his power to usward who believe, according to the working of his mighty power” (Eph.1:18-19).
The unenlightened are without God or hope. But to those who trust in the power of Israel’s God to save, the “exceeding greatness of his power” is extended. Salvation is not of works, lest any man should boast, but if we receive, believe, and obey the Word of God, life evermore is promised to.
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This verse shows how important it is to “obey the truth”. When Messiah comes again; to profess his Lordship will not be sufficient: “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven” (Mat.7:21). Again, Paul speaks of those who “are contentious, and do not obey the truth, but obey unrighteousness” to whom is reserved “indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil…” (Rom.2:8-9). And by contrast, Peter speaks to the faithful: “seeing that ye have purified your souls in obeying the truth through the Spirit…” (1Pet.1:22).
There is a clear need then, to be obedient to the Gospel message. It is sometime taught that faith alone can save, and that our works are therefore irrelevant. But this is specifically refuted in Scripture: “…even so faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works” (Jas.2:17-18).
The point here, is not that we can earn salvation through works. Rather, it is that we must demonstrate our faith by works - if we don’t, our faith “is dead”. Again: “be ye doers of the word, and not hearers only, deceiving your own selves” (Jas.1:22). Salvation is by Grace, it is true (Eph.2:8), but unless we also “obey the Truth”, our faith in it is dead. Hence the ecclesia at Ephesus were admonished: “Remember therefore from whence thou hast fallen, and repent, and do the first works…” (Rev.2:5). Here is an exhortation and challenge to us: we must demonstrate our love of the Truth through faithful obedience - for only then can we be saved from our sins.
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The Scriptures describe certain promises God made to Abraham, and to his seed. The main focus of these promises concerned possession of land “for ever”: “all the land which thou seest, to thee will I give it, and to thy seed for ever” (Gen.13:15). This implies that Abraham and his seed would live forever, in order to possess the land for ever. And the promised Seed is easily identified: “…he saith not, And to thy seeds, as of many, but as of one, and to thy seed, which is Christ” (Gal.3:16).
But the promise was to Christ, and the emphasis is that he was one, a single seed. Yet our verse for today states that the true believers are also “heirs according to the promise”, by also being “Abraham’s seed.” How can this be so, if they are a multitude, and the promise was only made specifically to one seed? Only by merging their individualities in Christ: “as many of you as have been baptised into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond, nor free, there is neither male nor female: for ye are all one in Christ Jesus” (Gal.3:27-28). By being baptised into Christ, we become part of a new body of believers, being “one in Christ Jesus”. The true believers are united as one in their faith in Messiah, and therefore will share the promise made to him.
The promises were therefore also made to those who are “one” in Christ: “whereby are given unto us exceeding great and precious promises…” (2Pet.1:4). It’s needful therefore to have the faith of Abraham, trusting that the Lord is able to deliver that which He has Promised, and that if we hold fast in I all these things, we will be blessed with our Messiah at the appropriate time.
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It is common in our day for people to claim the right to worship in any way they see fit. Matters of religion are personal, and truth is subjective, not fixed. But the Bible is different. According to Scripture, only worship on God’s terms will be accepted by Him. It is not the case that we can worship God according to our preference, and personal point of view. Cain and Abel found this out: Cain offered the product of his labours, but which were contrary to the Divine Requirements. Abel on the other hand, followed the Lord’s directive to offer an animal sacrifice. Folk today, would doubtless say that both brothers should have been accepted, even Cain offered the best of his labours. But what saith the Scriptures of Cain? “His own works were evil, and his brother’s righteous” (1 Jno. 3:12).
To worship on one’s own terms is never accepted by God. Two of Aaron’s sons died because they did this. King Uzziah was smitten with leprosy in his forehead for the same reason. Both Old and New Testaments speak against wrong doctrines and practices, particularly in the context of worship.
Only the true Gospel can save. The Master declared to his Father: “thy word is truth” (Jno.17:17), and therefore that which differs from the Word is not truth. In our verse for today, the Apostle describes those who preach different things as being “accursed” - strong language indeed, for those who merely have a “different perspective” on things!
It is important therefore, for us to individually study the Scriptures to find out what is truth, and what is not. Only by this means can we have the “full assurance of understanding” (Col. 2:2), and believe the Gospel that saves, as distinct from the fables of men.
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Acts 2 describes the Master: “Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope: Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption” (Acts 2:26-27). It has been claimed that the risen Lord had a different body to that which was crucified upon the cross. That he had a new spirit-body, because he gave his mortal body as a ransom for his followers. There are many things wrong with this idea, but the basic premise is disproved by today’s verse. The resurrected body of Jesus was “flesh and bones” – and he specifically denied being a “a spirit”.
Thomas doubted the Lord’s resurrection, and said “Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe” (Jno.20:25). Subsequently, Messiah appeared to the disciples, and invited Thomas to do just that: “Then saith he to Tomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing” (Jno.20:27). The proof that the Master had been raised from the dead was therefore the fact of his bodily form.
As per above, it is written: “…also my flesh shall rest in hope”. The flesh of the Lord was not destroyed as some claim, but was saved. It rested in hope of the resurrection, and subsequent change into immortality. The hope of the believer, is for their bodies to be changed, and “be fashioned like unto his glorious body” (Phil.3:21). Their hope is not to become an immortal abstract soul, but to have a flesh-and-bone body like the Lord – yet transformed into incorruptibility. May we embrace that hope, and find favour by the Lord!
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The Lord also said: “if any man will come after me, let him deny himself, and take up his cross, and follow me” (Mat.16:24). This is in a figurative sense: we identify ourselves with Messiah by association with his afflictions, crucifying the flesh and following him. In this way, we go “without the camp, bearing his reproach” (Heb.13:13).
But for Simon, there was also a literal sense. He bare the cross “after Jesus.” He was uniquely privileged in assisting the Master in his suffering. It has been suggested that where we read the words “that he might bear it after Jesus” it does not mean that the Lord put the cross down, and then Simon picked it up and carried it for the rest of the way. Rather, the Lord carried his cross all the way to the place of execution, and Simon carried the back end of it - thus Simon bare it after Jesus, and the two men carried it together. There is an appropriateness about this: Messiah bare his cross to the end, and thus provided an example for us to follow.
If this is so, then we have an interesting pattern to be repeated by the brethren of the Lord. Galatians chapter 6 reads: “Bear ye one another’s burdens…” and then a few verses later, we read: “For every man shall bear his own burden” (Gal.6:2,5). Various observations have been made to explain this apparent discrepancy, but the example of Christ illustrates the point. Others do not bear our burdens instead of us, but they can give support by way of helping to carry the load, like Simon with Messiah. In this way, believers bear each other’s burdens. Being united in purpose, they join together in bearing the cross and following their Lord, both to crucifixion, and also the glory to follow.
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From this, it is clear that the Kingdom of God is not some sort of nebulous feeling in men’s hearts as some teach. Rather, there will be actual thrones, occupied by the apostles, there will be eating and drinking, and the 12 tribes of Israel will be judged. This last point is a key aspect of the Kingdom - it is Israel restored. Only when Israel are restored to their God, can the apostles judge the 12 tribes from their respective thrones.
The Psalmist also refers to these thrones: “Jerusalem is builded as a city that is compact together: whither the tribes go up, the tribes of the Lord, unto the testimony of Israel, to give thanks unto the name of the Lord. For there are set thrones of judgment, the thrones of the house of David …” (Psalm. 122:3-6). Notice that again, the thrones of the house of David are positioned in Jerusalem, and the restored 12 tribes will go there in thankfulness.
The Apostles understood that the kingdom of God will be Israel restored, asking Jesus: “Lord, wilt thou at this time restore again the kingdom to Israel?” (Acts 1:6). Although they did not know the timing, they were correct on the nature of the Kingdom, and it’s King. Again, we find that Jesus is to literally return for this purpose, and not by an invisible influence: “this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven” (Acts 1:11).
By contrast to an abstract reign in men’s hearts, the Bible presents the coming kingdom as literal political reality (Dan. 2:44). These things form half of the Gospel (Acts 8:12), hence we need to understand them, and prepare for the return of Christ now. Only if we embrace the Hope of Israel, can we be saved, and be part of the glories of that coming Age!
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When we read of trials, we perhaps think of times of persecution and oppression. But there is another side to this: there is a danger the if we do not have a clear focus on spiritual things, we will be drawn away, not by sufferings, but: “the cares of this life”.
Messiah referred to this again: “he that received seed among the thorns is he that heareth the word, and the cares of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful” (Mat.13:22). But notice, the distractions of life are actually hostile to the growing seed, like thorns destroying plants around them. We cannot serve the Lord partially, and also engage in worldly pursuits - then we would be “lovers of pleasures more that lovers of God” (2Tim.3:4). We cannot serve God and mammon (Mat.6:24), for our Lord requires us to serve Him only (Mat.4:10). There is enmity and mutual hostility between the serpents seed and the woman’s Seed (Gen.3:15), just as there is between light and darkness. And that enmity should translate into action: we must not cultivate thorns, but rather feed the word-seed.
Paul also taught: “…no man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier” (2Tim.2:4). The believers are not called to be passive recipients of grace as some suppose, but to engage in active service in a spiritual warfare (1Tim.1:18). And if we are engaged in the battle for Truth, we must not be distracted by worldly concerns. We must, with singleness of heart (Eph6:5), devote ourself to Divine service, trusting that if we seek first the kingdom of God and his righteousness, all other things will be provided to us (Mat.6:33).
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Paul wrote: “I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor hight, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord” (Rom.8:38-39). No man can separate true believers from Divine Love. But it is possible for us to separate ourselves: “these be that that separate themselves, sensual, having not the Spirit” (Jude 19). Again, Ezekiel speaks of Israel: “they are all estranged from me through their idols” (Eze.14:5, see also v7). Whilst there is no external force that can separate the saints from the love of God, we can become estranged by our own folly.
Today’s verse describes how Israel had alienated their God from them by fornication. We have an instance of this in the case of Balaam the renegade prophet. He was called upon by Balak the king of Moab to pronounce a curse against Israel. But he was prevented from doing so: he could not separate Israel from the love of their God. So, he tried an alternative approach - to cause Israel to bring a curse upon themselves! So he sent in the Moabitish women, as the Lord described: “…Balam, who taught Balac to cast a stumbling block before the children of Israel, to eat things sacrificed to idols, and to commit fornication” (Rev.2:14, also Num.25:1).
This is important: just so long the saints continue to walk along the Narrow way, no-one will be able to get between them and God. But if they allow others to induce them to sin, they will ultimately remain in the congregation of the dead (see Prov.21:16). We must be wary of the efforts of others to draw us away from the love of God, for the only way that can happen, is if we succumb to their wiles (Eph.6:11).
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The Lord taught: “that the publicans and harlots go into the kingdom of God before you” (Mat.21:31), and the example of Zacchaeus is a case in point. Though he were a publican, he was told: “this day is salvation come to this house.” The publicans, or tax collectors were despised amongst the people, yet this man turned to the Lord, and was accepted by him. He was very keen to have sight of the Son of God: “he sought to see Jesus who he was” (Lu.19:3), and went to great lengths to accomplish this.
Zacchaeus was a rich man, and previously Jesus had taught of the rich: “how hardly shall they that have riches enter into the kingdom of God” (Lu.18:24). But it is evident that this man did not trust in his wealth - he was rather intent on doing that which was right: “Behold, Lord, the half of my goods I give to the poor; and if I have taken anything from any man by false accusation, I restore him fourfold” (v8). The words of Paul to Timothy come to mind: “charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy” (1Tim.6:17).
This occasion is an example of where the Lord ate and drank with publicans and sinners, for which he was criticised by the self righteous scribes and Pharisees (cp.Lu.5:30). He associated with publicans and sinners, for they were those for whom he laid down his life: “when we were yet sinners, Christ died for us” (Rom.5:8).
There is much we can learn from this repentant publican, who came to trust in the Lord. We, like him, must desire to see the Lord (cp.Heb.9:28), and long to be in his presence. And we must also desire his approval, trusting that salvation will come to our house when the Lord comes again, if we are abiding in the truth as it is in Jesus.
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There is a school of thought that the Gentiles have replaced the Jews in the purpose of God, and that the ancient Israelitish nation has been cast away for ever. This idea is known as “replacement theology” - and it is flatly contradicted in our verse for today!
The prophecy of Ezekiel 21 is regarding the demise of Israel’s king - see verses 25-26. His royal diadem was to be removed, and his dominion lost: his kingdom would be “no more.” But the prophet continues to say “until he come whose right it is”. That is, the kingdom would only be overthrown temporarily, for it will yet be given to One who has a God-Given “right” to sit upon that throne.
It is clear that the rightful heir is the Lord Jesus Christ. Hence it is written: “of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever” (Isa.9:7). And the Angel to Mary spoke in a similar vein: “ …the Lord God shall give unto him the throne of his father David: And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end” (Lu.1:32-33).
We find then, that “God hath not cast away his people which he foreknew” (Rom.11:2), for “Israel shall be saved in the Lord with an everlasting salvation world without end” (Isa.45:17). Though the other kingdoms of men shall pass into oblivion (Jer.30:11), Israel shall continue perpetually: “without end”. Our wisdom therefore is not to boast against the branches, but become joined into the Israelish rootstock (see Rom.11). It is only by embracing the Hope of Israel that we also can be saved with an everlasting salvation: for of a truth, “salvation is of the Jews” (Jno.4:22).
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The context here, was for the believing Jews to be ready to depart out of Jerusalem before its destruction in AD 70. Similarly, in the future the cry will go out: “come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues…” (Rev.18:4). Once again, the people of God will depart from the destruction that will take place upon the great Harlot system of filthiness and idolatry.
The allusion in our verse is to the destruction of Sodom, and Lot’s deliverance out of it. Peter described how that God “delivered just Lot, vexed with the filthy conversation of the wicked: (For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds;) The Lord knoweth how to deliver the godly out of temptations…” (2Pet.2:7-9).
In both cases, there was a destruction to come – yet the faithful had the opportunity to escape (cp.1Thess1:10). But there was a condition in the case of Lot and his family: “Escape for thy life, look not behind thee...” (Gen.19:17). Lot’s wife, however, did look behind her: “But his wife looked back from behind him, and she became a pillar of salt” (Gen.19:26). The word here signifies not a causal glance behind her, but an intent gaze. She looked back longingly at those things she was leaving behind.
We are living immediately prior to the judgements coming upon the world. Believers must also “come out from among them, and be separate” (2Cor.6:17). The brethren in Christ need to be ready to leave everything behind when the call comes. In that day, there will be no looking back for the faithful, but rather a readiness to leave behind the kingdom of sin, and be joined with their Lord with joy throughout the ages to come.
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For the word “mammon” used in the AV, other renderings have “money”. The Pharisees “were covetous” (v14), and so the Lord is here reproving them for seeking after money at the same time as purporting to serve God.
The Apostle speaks of “covetousness, which is idolatry” (Col.p3:5), and again, “the love of money is a root of all evil” (1Tim.6:10). Timothy was told: “charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches, but in the Living God, who giveth us richly all things to enjoy” (1Tim.6:17). The issue here is not the quantity of money that person may have - Abraham was rich in this world’s goods, yet he is the Father of the Faithful (Rom.4:11,16). Rather, it is where we put our trust - in the security of Mammon, or in God, the giver of every good and perfect gift (Jas.1:17).
The natural tendency of men is to obtain as much money and possessions as possible: yet the Master exhorts: “take heed, and beware of covetousness: for a man’s life consisteth not in the abundance of things which he possesseth” (Lu.12:15). We must “labour not to be rich” (Prov.23:4), but rather labour in the Word (1Tim.5:17), in which spiritual riches can be found. We must seek wisdom as for hid treasure (Prov.2:4, Col.2:3).“Wisdom is a defence, and money is a defence: but the excellency of knowledge is, that wisdom giveth life to them that have it” (Eccl.7:12). Therefore, rather than seeking wealth, we must rather obey the Master’s call to “seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you” (Mat.6:33). Denying the claims of Mammon, we must be devoted to seeking out the wisdom of God - which truly will give life to those who have it.
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Again, it is written through the same prophet: “as I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn away from his way and live” (Eze.33:11). And our New Testament reading for the day also teaches the same point: “I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons who need no repentance” (Lu.15:7). Notice that in all of these passages, salvation is only extended to those who “turn” themselves, and “repent”. And logically, to “repent” of a sin, we need to know what constitutes a sin, in order to “turn” away from it.
It is common for folk to think that God loves everyone, and that the Lord died for all men, giving everyone something to look forward to beyond the grave. However, Scripture is clear that the Lord laid down his life only for those who are his friends: “Greater love hath no man than this, that a man lay down his life for his friends” (Jno.15:13). And his friends are further defined: “Ye are my friends, if ye do whatsoever I command you” (Jno.15:14). For salvation therefore, it is necessary to turn away from sin, and do the commandments of Christ; a vague belief in God is just not enough!
There is “joy" in heaven “over one sinner that repenteth”. The key idea here is repentance. Those who see no need for repentance, supposing that it is sufficient for them just to live “a good life”, do not give joy to the Angels of God. But for those lost sheep (Lu.15:6, Isa.53:6, Psa.119:176) who turn to the Lord and do his commandments, there is the prospect of forgiveness and life. In short, we must learn The Truth, repent, forsake our sins, and obey the Lord in order to be recognised as the friends for whom Christ died!
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Sometimes we are ridiculed for being few in number. John saw the Redeemed as being: “a great multitude, which no man could number, of all nations, kindreds, and people and tongues…” (Rev.7:9). Hence it is claimed that we cannot be the truth holders, as there are only a few of us - indeed we were dismissed on a social media group as having “a minority viewpoint”.
But this overlooks an important principle: the “great multitude” that John saw comprised the faithful who have lived down through the ages since Adam onwards. Taking a comparative few from each generation, the whole body of believers when brought together will indeed constitute a great number. Though the ecclesia is numerically small today, they are in fellowship with a great multitude who will soon be raised from their sleep in the grave, to live and reign with the Lord throughout the ages to come.
There is a parallel between our day, and that of Noah. In his day, only “eight souls” (1Pet.3:20) were saved by entering into the ark. Doubtless, there would have been many who ridiculed the fact that the truth holders were only one small family - yet when the floods came, and the rain fell, they perished without hope - they had rejected the teaching of Noah, “a preacher of righteousness” (2Pet.2:5), and were not in the Ark
The Lord taught that the majority ”shall not be able” to enter through the narrow gate. Elsewhere he said, “the gate is narrow and the way is hard that leads to life, and those who find it are few.” (Mat.7:14 ESV). Christ’s brethren should not be discouraged for holding a “minority viewpoint”, but rather be encouraged as being part of the few who do find and enter the gate to life. Numbers do not matter - but holding fast to the Truth, and entering the Ark does!
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Whilst people ridicule those of past ages who worshipped idols made of wood and stone, the majority of them are also idolaters without realising it! “no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God” (Eph.6:6). And lest there be any doubt, Paul also writes: “covetousness, which is idolatry” (Col.3:5).
In our age, people are covetous of many things. The entire fabric of society is dependant upon money, and those who have a love of money, (cp.1Tim.6:10). People like to increase their possessions, and have the very best that they can afford - and even those things that they cannot afford. Covetousness is idolatry, for the desire for material things supplants the desire to serve our Maker. So the Master continues: “But rather seek ye the kingdom of God; and all these things shall be added unto you” (Lu.12:31) - “these things” being what we need to sustain a mortal existence (v22), which are not necessarily the same as what we want.
It is also written: “Better is the sight of the eyes than the wandering of the desire…” (Eccl.6:9). Rather than to seek more and better things, we must be satisfied with what we already have: “having food and raiment let us be therewith content” (1 Tim. 6:8). And again: “let your conversation be without covetousness, and be content with such things as ye have…” (Heb.13:5).
Covetous then, “is idolatry”! But the faithful “cannot serve God and Mammon (money)” (Lu.16:13). Rather than to bow to the altar of Mammon, we need to embrace the things of the coming kingdom. Only if our desire is for those better things to come, will we be granted a possession of something far greater than anything that riches can possibly provide today.
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The key principle to learn from this verse, is the need to show great diligence in seeking out the wisdom of God. “it is the glory of God to conceal a thing: but the honour of kings is to search out a matter” (Prov.25:2). The queen of the south, illustrated this principle: she sought to hear and know the wisdom that God had given Solomon. She came “from the utmost parts of the earth” to see him, such was her zeal to learn from his wisdom.
In our age, the Word and therefore the Wisdom of God is not in some far-off place, where we need to make a great effort to obtain it: “the word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach” (Rom.10:8). Particularly in the western world, the Bible is freely available to anyone who wishes to have a copy.
But how do we respond to the Word of God? Do we cast it to one side, regarding it as being difficult to understand? Do we neglect studying it? It is written that: “without faith it is impossible to please him [i.e. God]: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him” (Heb.11:6).
It is clear then, that we need to apply much “diligence” in seeking the ways of the living God. Again, it is written concerning Wisdom: “If thou seekest her as silver, and searchest for her as for hid treasures; then thou shalt understand the fear of the Lord, and find the knowledge of God” (Prov.2:3-5). Much effort needs to be expended in seeking the Wisdom that is from above, like searching for hidden treasures. If we show the same diligence as the queen of the south, then we shall be with her in the paradise to come
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A phrase often used to describe salvation through Christ is: “once saved, always saved”. Hence it is reasoned that for those who accept the Lord, there is nothing that can separate themselves from his unconditional love.
There are, however, problems with this idea. Firstly God’s love is not unconditional - it is dependant upon the humble and contrite spirit possessed by those who believe: hence Jude exhorts: “keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life” (Jude 21). We need then, to “keep” ourselves in the love of God. But also, Jude describes wayward members as “these be those who separate themselves, sensual, having not the spirit” (Jude 19). It is possible therefore, to separate ourselves from the love of God - and our verse for today demonstrates this point: those who set up idols in their heart “separateth himself from me”.
This is the second point: whilst the true believers are saved through faith in the Only Begotten Son of God, they can lose their salvation, if they turn away again. Even the Apostle Paul recognised this, saying “I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway” (1Cor.9:27). Again, it is written of those “who were once enlightened … and have tasted the good word of God … if they shall fall away, to renew them again unto repentance” (Heb.6: see vs 4-9). It is quite possible then, to “fall away” from the Truth.
The lessons here are obvious - we must endure to the end (Mrk.13:13), for the Lord takes no pleasure in those who draw back (Heb.10:38). Only by maintaining our faith in the Truth can we continue in the Love of God, and be rewarded by Him in due course.
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It is also written: “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hath in these last days spoken unto us by his Son…” (Heb.1:1-2). Again, the Psalmist writes: “yet have I set my king upon my holy hill of Zion. I will declare the decree, the Lord hath said unto me, Thou art my Son; this day have I begotten thee” (Psa.2:6-8). It is plain therefore, that the reason we must hearken to the word of Jesus, is that he is the Son of the Living God.
Luke describes how that “it shall come to pass, that every soul which will not hear that prophet, shall be destroyed from among the people” (Acts 4:23). But the word so heard must be acted upon! There is a case in point in Rahab the harlot: “By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace” (Heb.11:31). In order to be described as those who “believed not”, the implication is that they had the opportunity to hear and believe, but they disregarded the words instead. By contrast, a harlot believed in the power of Israel’s God (cp.Josh.2:9), and demonstrated this by receiving the spies in peace.
There is then, a need to hear, believe, and do as the word received: “Be ye doers of the word, and not hearers only… ” (Jas.1:22). The words of Jesus are the words of God (Jno.14:24), and we neglect them at our peril. There is a principle of Scripture that “to him that knoweth to do good and doeth it not, to him it is sin” (Jas.4:17). Those who receive the calling of the Gospel are duty bound to hear and act upon it - if they do not, there is only cursing and destruction. But if they do, they will be given an abundant entry into Messiah’s coming kingdom (2Pet.1:11). We must choose wisely!
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There is a school of thought called “futurism”. The claim is, that books such as Revelation and other writings will be fulfilled some time in the future - hence the term. The people of Israel thought this: “Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off’ (v27). There was a day of judgment for the nation, but in their own minds, they put it far off in the future, not to be fulfilled in their own day. Against this, in today’s verse, the assurance was given that there would be no more delay.
Today, many think the Day of the Lord won’t happen for some time yet. So Messiah taught “…if that evil servant shall say in his heart, My lord delayeth his coming … the Lord of that servant shall come in a day when he looketh not for him…” (Mat.24:48-50). Again, it is said: “Where is the promise of his coming? For since the fathers fell asleep, all things continue as they were from the beginning of the creation” (2Pet.3:4).
The danger of Futurism is that if we heed it, we will not be ready when the day does come. Whilst there are future prophecies, much of it has already come to pass - see, for example, Nebuchadnezzar’s dream in Daniel 2. But though there be an apparent delay, “The lord is not slack concerning his promise, as some men count slackness; but is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance” (2Pet.3:9). The reason for the apparent delay, is to extend long-suffering “to us-ward,” giving us greater opportunity to prepare. But let there be no doubt, the day of judgment will soon be upon us, and we must therefore get ready to stand before the Master in his glory.
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It is a first principle of Scripture that faith, or belief (same word in the Greek), is necessary for salvation. So Paul writes: “…if thou 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… ” (Rom.10:9-10). And again, the OT: “Behold, his soul is puffed up; it is not upright within him, but the righteous shall live by his Faith” (Hab.2:4).
The context of today’s verse is of a certain woman who anointed the feet of Messiah. She trusted in the Lord, “for she loved much,” and demonstrated that love in her actions. So the Lord spoke to Simon: “My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment” (v46). She is described in the record as: “a woman in the city, which was a sinner”. But whatever the nature of her sin, she was forgiven: “Her sins which are many, are forgiven…” (v47), and being forgiven much, she loved much.
This woman was saved by her faith, but by contrast a whole generation of Israel perished in the wilderness because they had no faith: “…so we see that they could not enter in because of unbelief” (Heb.3:19). The important principle being demonstrated here, is that sin will not keep us out of the kingdom - but lack of faith, or belief will. Sin can be forgiven once confessed and repented of, and righteousness can be imputed (Rom.4). But without faith it is impossible to please God, and those who do not have it will not enter into His coming Kingdom. The believers must therefore trust in the power of God to save, and no matter how serious their sins are, they can trust that faith and repentance will save them, through the Grace and Forbearance of their Father in heaven.
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The prophet Isaiah described a similar situation: “…your brethren that hated you, that cast you out for my name’s sake, said Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed (Isa.66:5). And again alluding back to this, the Lord spoke: “they shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service” (Jno.16:2).
The point in all of these passages, is that the true disciples of Christ are unlikely to receive the praise of men - and neither do they seek it! “The natural man receiveth not the things of the Spirit of God” (1Cor.2:14), and therefore they do not receive those who are holy to God. They scorn and deride them instead, and subject them to the abuse recorded in today’s verse. In our day, in the western world at least, the brethren of the Lord currently have the freedom to preach the Word without the fear of being killed for doing it. But they do have their name cast out as evil, and they are reproached, and hated. Rather than to address the Scriptural message they present, the adversaries instead attack the messenger, which is easier for them to do.
The Lord himself “suffered without the gate”, and the apostle continues: “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” (Heb.13:12-14). The Lord warned: “woe unto you, when all men shall speak well of you!” (Lu.6:26). Rather, we must suffer reproach for Christ’s sake, trusting that he will lead us to glory in the Age to Come. Those who seek the praise of men have their reward (Mat.6:2), and those who follow their Redeemer will have theirs (Mat.16:27)!
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Paul also taught: “for when we were without strength, in due time Christ died for the ungodly … but God commendeth his love toward us, in that, while we were yet sinners Christ died for us” (Rom.5:8). And again, Messiah taught: “They that are whole need not a physician; but they that are sick” (Lu.5:31).
The point is that Christ did not die for those who consider themselves to be righteous, but rather for those repentant sinners who trust in his power to save. These constitute his “friends” for whom he laid down his life (Jno.15:13). But notice that sinners are not accepted just the way that they are: they are rather called “to repentance”. The Word of God is able to cleanse the way of those who seek it (Psa.119:9), and becomes a transforming power in the lives of those who believe and heed it. According to Paul, it “effectually worketh also in you that believe” (1Thes.2:13). It is able to change sinners into saints, being “profitable for doctrine, for reproof, for correction, for instruction in righteousness: that that man of God may be perfect, throughly furnished unto all good works” (2Tim.3:16-17).
John teaches us that “herein is love, not that we loved God, but that he loved us, and sent us his Son to be the propitiation for our sins” (1Jno.4:10). In all these things, God is the prime mover. He is the One who graciously ordained a system of salvation from the time that our first parents transgressed His Law. It is he who was in Christ reconciling the world unto himself” (2Cor.5:19). All things are of Him (2Cor.5:18). Our part is to repent and embrace the arm of salvation extended to us, for then we can look to the future in hope and anticipation, longing for our Lord to return and elevate us in his Kingdom to come On Earth.
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The brazen serpent that Moses made was for the healing of the people of Israel, after they had been bitten by real serpents. The record of Numbers chapter 21 recounts these events: “…And the people spake against God, and against Moses … and the Lord sent fiery serpents among the people, and they bit the people; and much people of Israel died” (Num.21:5, 6).
In their affliction, the people turned to Moses for deliverance: “and the Lord said unto Moses, Make thee a fiery serpent, and set it upon a pole, and it shall come to pass, that everyone that is bitten, when he looketh upon it shall live” (Num. 21:8).
The way in which this brazen serpent was lifted up in order to provide healing to those smitten by the fiery serpents, foreshadowed the lifting up of Messiah for the salvation of those who trust in him: “And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up: that whosever believeth in him should not perish, but have everlasting life” (Jno.3:14-15).
In our verse for today, we find that the people had begun to worship the brazen serpent, and so Hezekiah destroyed it and called it “Nehushtan” which literally means “a thing of brass”. The irony is that folk also worship the cross upon which Messiah was lifted up, as it it was some sort of lucky charm, able to impart good fortunes. But the reality is, it was just a thing of wood – what happened upon it, is more important than the cross itself, and we must trust in Messiah’s power to save us. Just as Israel had to look to the brazen serpent, we have “look to Jesus, the author and finisher of our faith” (Heb.12:2). Then, we can be healed from the sting of death (1Cor.15:54-56), and find life and forgiveness in his saving Name.
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Luke chapter 2 describes the humble circumstances of the birth of Messiah. He is the future king of the world, the Son of the Almighty Creator of all things - yet he was not born in a palace with all the opulent splendour given to kings. Rather, he was born in a field, or barn area, and placed in a manger, a feeding trough. There was no grandeur in the event, and even the town in which he was born was little in Israel. His mother and stepfather were poor, albeit favoured by the Most High God. Even the very first witnesses brought to behold the newborn babe, were also of low estate: shepherds, watching over their flock at night.
This theme continues in today’s chapter. Notice the words: “in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being the tetrarch of Galilee, and his brother Philip tetrarch of Ituraea, and of the region of Trachonitis, and Lysanias the tetrarch of Abilene, Annas and Caiaphas being the high priests, the word of God came unto John the son of Zecharias in the wilderness …” (Lu. 3:1-2).
Here, the purpose of God bypassed the mighty of this dispensation, and instead of being declared in palaces, it was revealed to a roughly dressed man who lived in the wilderness. The principle is: “…not many wise men after the flesh, not many mighty, not many noble are called, but God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty…” (1Cor.1:26-27). To this day, world rulers are ignorant of the true Gospel message - yet it is revealed to men of faith, of a humble and contrite heart: indeed, humble though they be now, they are to be the rulers of the world to come.
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Here, Mary had just given birth to Jesus, and under the law of Moses she had to undergo a period and process of cleansing, or purification. Leviticus 12:2-4 reads: “if a woman have conceived seed, and born a man child: then she shall be unclean seven days; according to the days of the separation for her infirmity shall she be unclean … and she shall continue in the blood of her purifying three and thirty days; she shall touch no hallowed thing, nor come into the sanctuary, until the days of her purification be fulfilled.” The next few verses continue to describe the sacrifices that were to be made – in the case of those who were poor like Mary, a pair of turtledoves, or two young pigeons (Luke 2:24, see Lev. 12:8).
But notice that these offerings were not for a particular committed sin, although they consisted of a burnt and sin offering. They were not for forgiveness, but for purification. A “man child” had just been born – and even though he were “holy” and “the son of God” (Luke 1:35), his mother was considered impure, needing purifying. The point being, that in childbirth there is the perpetuation of the fallen state of human nature, - “sinful flesh” (Rom. 8:3) which is in itself considered unclean by God.
Hebrews 9 describes how even the Lord himself needed purification: “…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…” (Heb.9:23). Human nature itself needs a cleansing, and therefore so did the Lord – and his mother who bare him. As part of the “heavenly things themselves”, he was purified with his own sacrifice: and the believer’s hope is to be made like he is now: pure in glorious immortality (Phil.3:21).
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Sometimes this reference to the kingdom having “no end” is taken to mean the geographical extent of the kingdom. However, the BASF defines the kingdom as follows: “That the kingdom which he will establish will be the kingdom of Israel restored, in the territory it formerly occupied…” (BASF Clause XXI). The geographical extent of the kingdom of Christ then, will not be global, but will consist of Israel restored in the land promised to the Fathers, that it “formerly occupied”.
This accords with Scripture. The “first dominion” of Christ is Israel (Mic.4:8), with other nations being subject to her: “…the kingdom and nation that will not serve thee shall perish; yea, those nations shall be utterly wasted” (Isa.60:12). That is to say, there will be other kingdoms and nations in the earth at the same time as the restored kingdom of Israel, with those kingdoms being subservient to her. The kingdom being Israel, the empire will be global, and kings (eg. Psa.72:10, Psa.2:10-11) will prostrate themselves before the Lord Jesus Christ, for “at the name of Jesus every knee should bow…” (Phil.2:10).
The kingdom having “no end” is echoing the prophecy of Isaiah: “Israel shall be saved in the Lord with an everlasting salvation: ye shall not be ashamed nor confounded world without end” (Isa.45:17). Here, it is plain that it is the longevity of the kingdom, not it’s geography that is being described. The kingdom will not end, but will change in it’s form after the 1000 year reign of Christ, when “God may be all in all” (1Cor.15:28). Therefore it logically follows that if we wish to be part of that unending kingdom we must join ourselves to the Israelitish hope (Eph.2:12-13, Rom. 11) - which is the only real hope offered in Scripture.
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The believers are to be “of one mind”: “be of the same mind one toward another…” (Rom.12:16). Like-mindedness is a hallmark of the disciples, who “live in peace” with each other. Hence the exhortation is given: “let the peace of God rule in your hearts, to the which also ye are called in one body…” (Col.3:15). The individual members of Christ’s ecclesia will endeavour “to keep the unity of the Spirit in the bond of peace” (Eph.4:3)
It logically follows therefore, that if a body is in a fractured state of disharmony and division, it is not the true body of Christ. Indeed, the Greek word for “heresy” signifies a divisiveness: it is errant doctrines and behaviours that cause trouble and conflict amongst those who were previously united. Often, it is those who contend for the faith that are said to be divisive, like Elijah of old: “it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel?” (1Kings 18:17). But in fact, it was the false worship of Ahab which was the real source of the mischief. Hence Elijah replied: “…I have not troubled Israel; but thou and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim” (v18).
The true believers strive together for the faith of the Gospel (Phil.1:27) - whereas those who sow discord will stand condemned (Prov.6:14,19). To possess the mind of Christ (1Cor.2:16) is the aim of those who follow the Lord: “Let this mind be in you, which was also in Christ Jesus” (Phil.2:5). To meet together in unity and fellowship with those of like precious faith (2Pet.1:1) is truly a great blessing and privilege, which can only be enjoyed by those who are united in seeking first the Kingdom of God in all their ways.
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There is “a time to break down, and a time to build up” (Eccl. 3:3). Thus, the work of the believers consists of warring a warfare against the strongholds of sin, as well as building up the ecclesia of God (cp.Luk.14:28-33). And in order to accomplish this, we have weapons that are “mighty” - not natural weapons, but “the sword of the spirit, which is the Word of God” (Eph.6:17).
It is a scriptural command that the true brethren “earnestly contend for the faith which was once delivered unto the saints” (Jude 3), or as Paul has it, they should “stand fast in one spirit, with one mind striving together for the faith of the gospel” (Phil.1:27). Of Israel of old, it was written that “they are not valiant for the truth upon the earth…” (Jer.9:3), hence the nation was “destroyed for lack of knowledge” (Hos.4:6). The same could be said of the religious system around us: there is an acceptance of all kinds of beliefs and practices: there are none amongst them who really do strive together for God’s Revealed Truth.
Paul continues: “casting down reasonings (AV Marg.), and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ” (v5). Notice that what is cast down is “reasonings” with “every thought” being brought into captivity. It is a mental warfare (Gal.5:17). The battle is for the mind, with the combatants looking inwardly as well as those around them: “let the wicked forsake his way, and the unrighteous man his thoughts, and let him return to the Lord, and he will have mercy upon him…” (Isa.55:7). There is a need to earnestly contend in the warfare of faith: for unless we are engaged in the battle, we will not receive the victory, or the mercy of God!
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In the OT, there was a tithing system, where it was compulsory for the people to provide a tenth of their income. This was to support the Levites, the stranger, fatherless, and widows in Israel. But the required tenth was a minimum amount: there was nothing to stop those who were generous hearted from giving more.
We have an example of this in the case of a widow who cast in two mites into the temple treasury. She was one of those vulnerable in Israel who was supported by the tithing system (Deut.14:28,26:12). She gave only a small amount – but it was all that she had. So the Master approved of her: “…of a truth I say unto you, that this poor widow hath cast in more than they all: For all these have of their abundance cast in unto the offerings of God: but she of her penury hath cast in all the living that she had” (Lu.21:1-4).
This widow illustrates the Apostle’s words: she gave all willingly, when there were those who gave their tenth grudgingly - because they had to, rather than because they wanted to help the poor. As we read in the previous chapter: “if there first be a willing mind, it is accepted according to that a man hath, and not according to that he hath not” (2Cor.8:12). According to this rule, the willing offering of the woman was worth more than the tenth of the abundance of the rich.
We have another example of this in this chapter, in the case of Jesus: “…though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich” (2Cor.8:9). He also gave everything, as a willing offering for the benefit of others, not himself only. Here is the ultimate example of self-sacrifice for us to emulate. We must therefore give cheerfully and willingly, to be so loved of God.
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Jehu’s example shows how is it quite possible to contend against false worship, yet remain in error. He invited Jehonadab to enter his chariot, “and he said, Come with me, and see my zeal for the Lord” He was zealous for Yahweh, and against Baal gods that Israel had come to worship. It is written that “Jehu destroyed Baal out of Israel” (2Kings 10:28) - yet he did not turn away from false worship himself: “Howbeit from the sins of Jeroboam the son of Nebat, who made Israel to sin, Jehu departed not from after them, to wit, the golden calves that were in Beth-el, and that were in Dan” (v29).
There is a parallel with the Protestant movement. The Protestant churches - by definition - protested against some of the false teachings in the Catholic religious system. Yet they continue to cling to some of the unscriptural beliefs held by that system, such as a personal rebel angel, the Devil, the immortality of the soul, and the doctrine of the Trinity. So it is, that like Jehu, they contend against false worship, yet do not themselves receive the light of the true Gospel.
“There is a way which seemeth right unto a man, But the end thereof are the ways of death” (Prov.14:12). There is a need then, to examine everything we believe in the light of Scripture. Many Protestants - and Catholics for that matter - are very sincere in their faith. But the Lord requires more than sincerity: to “serve him in sincerity and in truth…” (Josh.24:14). “Truth” is therefore important as well as sincerity. It is necessary for worshippers to receive “the love of the truth, that they might be saved” (2Thes.2:10). It is only by continuing in sound doctrine (1Tim.4:16) that a man can become wise unto salvation, and receive life when Messiah comes again.
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It is said of Jesus: “I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth” (Isa.49:6). And again, John declared: “that was the true light, which lighteth every man, that cometh into the world” (Jno.1:9, cp. 8:12).
When a light is caused to shine, it illuminates everything around it. The light is there, but the only way not to see it, is to close our eyes, or otherwise obscure our vision. Hence, for those who do not see the Gospel-Light, they are “blinded” by king Sin - “the god of this world”. The light continues to shine, yet it is unrecognised: “the light shineth in darkness; and the darkness comprehended it not” (Jno.1:5).
Jesus spoke of the leaders of his day: “…they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch” (Mat.15:14). And the religious leaders of our day are no different: they purported to be shining forth with light, yet remain in spiritual darkness (cp.Rom. 2:19).
Again, “this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds are evil” (Jno.3:19). But by contrast, “he that doeth truth cometh to the light, that his deeds may be manifest, that they are wrought in God” (Jno. 3:21). The true believers walk in the light of fellowship with each other, and with God and His Son (1Jno.1:7). They have no fear of their deeds being exposed, for they forsake their sins, and receive with gratitude the glorious Gospel of Christ. They have a good spiritual vision, and focus on the dawning of a new age, when the Sun of Righteousness shall arise to illuminate the entire earth with the knowledge of the Glory of God (Mal.4:2). And may that day come soon!
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In our day, people have the right to free speech, and to believe whatever they like. Just long as that belief doesn’t impinge on someone else’s freedom, then it is acceptable. So it is that to say that there is only one way of salvation, is regarded as bigotry, arrogance, and pride. But whereas the prevailing freedoms lead many to conclude that we can all worship in whatever way we choose, there is only one way that is acceptable to God. So it is written: “there is one body, and one spirit, even as ye are called in one hope of your calling. One Lord, one faith, one baptism, One God and Father of all…” (Eph.4:4-6). There is therefore, only “one faith” that is acceptable to God - and it is our part to ensure that we trust in it.
But what of those who teach a “different point of view”? Paul defined them as: “vain talkers and deceivers … whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre’s sake” (Titus 1:10-11). And again, he taught: “…if any man preach any other gospel unto you than that which we have preached unto you, let him be accursed” (Gal.1:8-9). And in our verse for today, he describes those who “corrupt the word of God” by their teachings.
These are strong words indeed! But it is the Truth, and there is actually only one way of salvation. Only the narrow way leads to life (Mat.7:13-14), not the broad way which is traversed by the majority. “There is a way that seemeth right unto a man, but the end thereof are the ways of death” (Prov.16:25). We must each consider whether we be in the way of life or not - and the only way to determine this, is to be like the Bereans of old, and search the Scriptures diligently, to see whether these things be so (Acts 17:11).
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There are a number of points of instruction to the believers in this verse: we shall focus on one: “stand fast in the faith”. This implies that there is only one faith and that we need to adhere to it in order to be saved. The same message is conveyed in 1 Corinthians 15: “Moreover brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand: By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain.” (1Cor.15:1-2).
Notice, there are certain principles that need to be retained in the mind, as we “keep” them “in memory”. Also, in verse 58 of the same chapter, we read: “… be ye steadfast, immoveable, always abounding in the work of the Lord…” It is clear then, that we ought to be “immovable” in our position and “stand fast in the faith”.
This message is repeated many times in Scripture. To quote but two other passages: “Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle” (2Thes.2:15). And again to the believers: “…let your conversation be as it becometh 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…” (Phil.1:27).
Rather than to be “tossed to and fro, and carried about with every wind of doctrine” (Eph.4:14), we must seek the Truth, and steadfastly adhere to it, being “unmovable” in our conviction. True believers will therefore be found “striving together” for the One True Faith, holding fast to that which is true, and resisting every false teaching, in obedience to the Lord Jesus Christ.
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The Resurrection is an essential aspect of Messiah’s offering. The Apostle describes: “if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life…” (Rom.5:10). And in today’s chapter, “if Christ be not raised, your faith is vain; ye are yet in your sins” (1Cor.15:17). Our hope is that by resurrection, we can become physically like our Lord: a “flesh and bone” (Lu.24:39) immortal likeness to Christ (Phil.3:21).
It is often said that Messiah’s victory over sin was when he died. But death is never spoken of as a victory in the Bible - there is just no verse that states this. But today’s verse does describe resurrection as being a victory: when an individual puts on incorruption, death is swallowed up of life - and not before.
When Messiah was in the tomb, death had dominion over him, but it was at his resurrection that it was overcome: “…knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him” (Rom.6:9). It cannot be said that Jesus had the victory over death whilst he was still under it’s dominion!
Under the Law, a sacrifice was accepted only when the smoke ascended as a sweet smelling savour to Yahweh. So Messiah’s rising up completed his sacrificial offering, and provides hope to those who follow his example; yielding themselves as living sacrifices (Rom.12:12), and crucifying the flesh (Gal.5:24). Only the truth can save. We must therefore resist mere speculations, and hold fast the testimony of the inspired Word in relation to salvation in Christ. Only by resurrection to immortality will the diabolos be overcome and destroyed in us, as it was with our Lord himself.
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In this chapter, Paul also speaks about the role of Sisters in the ecclesia. However, there are those who try to undermine his teaching on the grounds that Paul was giving his own opinion, and that for some reason he was a “misogynist”, against women participating in the ecclesia.
But this not only misrepresents Paul’s teaching concerning Sisters - it also this misses the point that his teaching is authoritative. The words that he wrote were “the commandments of the Lord”. Peter wrote of Paul’s words: “…as also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction” (2Pet.3:16). Again, he speaks of how “Paul also according to the wisdom given unto him, hath written unto you…” (v15). Those who seek to undermine the words of Paul then, do so “unto their own destruction”. Not understanding his words, they “wrest” them, being “unlearned and unstable”.
But by contrast, the Thessalonian ecclesia recognised the truth of Paul’s words: “For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men but as it is in truth, the word of God, which effectually worketh also in you that believe” (1Thes.2:13).
Another illustration is Paul to the Philippian jailor: “they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. And they spoke unto him the words of the Lord, and to all that were in his house” (Acts 16:31-32). These verses demonstrate that we disregard the writings of Paul at our peril - for by rejecting his words, we are rejecting the authoritative Word of God.
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The true believers are joined together as a unified body. In his prayer recorded in John 17, the Lord asked: “…that they all may be one, as thou, Father art in me, and I in thee, that they also may be one in us… “ (Jno.17:21-23). The disciples of Christ then, must be united in their faith, a unity reflective of that which exists between the Father and His Son! Again, Paul similarly taught the Romans: “…so we, being many, are one body in Christ, and every one members one of another” (Rom.12:5).
Notice that there is only “one body” - not many bodies. When we survey the grouping of denominations in Christendom, we do not see a single body, but many. The task of the seeker of Truth therefore, is to determine which group - if any - comprises the Body of Christ. And the criteria that defines that one Body, is the unity of mind of those who have ”obtained like precious faith” with the apostles (2Pet.1:1). Paul elsewhere exhorted the believers to: “…be likeminded, having the same love, being of one accord, of one mind” (Phil.2:2). And again, “…that ye stand fast in one spirit, with one mind striving together for the faith of the gospel” (Phil.1:27).
It logically follows therefore, that a body which is not comprised of those “of one mind” who do not strive together for the true faith is not the body of Christ. Irrespective of numerical significance, that which defines the true body, is the love of the Truth (cp.Eph.4:15, 2Thes.2:10), and a love for others who also believe that Truth. Only the Truth can save: the fables of men can have no lasting value. The believer must fellowship only those who believe, uphold, and strive for the faith of the apostles - for those that be otherwise cannot be part of the true Body of Christ.
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The question arises, What does it mean to eat and drink “unworthily”? It is written elsewhere: “For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Spirit, 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 unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame” (Heb.6:4-6).
Notice that here, it is those who “fall away” who crucify to themselves the Son of God afresh, and who are therefore guilty of the body and blood of the Lord. There is an illustration of this in the example of Judas: the context of our verse is “the same night in which he was betrayed”, and we read in John 13:27, “he then, having received the sop went immediately out: and it was night”. He was “the son of perdition” who was “lost” (Jno.17:12), who forsook the Light of the world, and went out into the darkness. It is evident therefore, that those who eat and drink unworthily are not those who are struggling against the flesh, but those who have set themselves on a course that is against the Lord. Even those who received the Spirit Gifts can fall away: Those who do so are “worthy of death”, who “knowing the judgment of God” both intentionally sin, and “have pleasure” in those who do likewise (Rom.1:32).
For the believers, self-examination is essential: “Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?” (2Cor.13:5, Cp 1Cor.11:28). It is only by continual self-examination that they can ensure that they remain in the Way of life, and so partake of the emblems worthily.
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The OT tells us what these “evil things” were: “the mixt multitude that was among them fell a lusting: and the children of Israel also wept again, and said, Who shall give us flesh to eat? We remember the fish, which we did eat in Egypt freely; the cucumbers, and the melons, and the leeks, and the onions, and the garlic: But now our soul is dried away: there is nothing at all, beside this manna, before our eyes…” (Num.11:4-6)
Notice, that these things were not evil of themselves: there is nothing wrong with eating cucumbers, melons, leeks, onions and garlic! What made them evil however, was that they were the things of Egypt, which Israel lusted for, instead of desiring what God had given. Notice also, that most of these things were insubstantial - for the most part, they were things that add taste, rather than satisfying hunger - like onions and garlic. God had provided the Manna to meet all their dietary needs, but instead of being content with what they had, they yearned for the tastes of Egypt which they had left behind.
There is much instruction for us in these things. It is written that we should “be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee” (Heb.13:5). And again, “godliness with contentment is great gain” (1Tim.6:6). Rather than lusting after worldly flavours that delight the natural senses, we need to be content with what God has given. We must rather “taste and see that the Lord is good” (Psalm.34:8), and be thankful for the blessings He provides. Forsaking the attractiveness of the world, we must rather be sustained by Divine things with thankfulness. Then, we will be permitted to “eat of the hidden manna” (Rev.2:17), and receive blessing at the hands of the Lord.
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The doctrine of the Trinity states that there is one God, but made up of three persons, the Father, the Son and the Holy Ghost. However, this idea is contradicted by today’s verse where it is plainly stated that there “one God, the Father…”. And his Son, the Lord Jesus Christ, is referred to as being distinct from that One God - “and one Lord Jesus Christ…”. The “one God” is therefore not inclusive of the Son and the Holy Ghost - he is the Father only.
It is significant to notice the context: it is to do with the multiple pagan idols: “…though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many,) but to us there is but one God, the Father…”(vs 5-6). The point being, there are not multiple gods, but there is only One God, the Father.
Another distinction is made elsewhere: “…there is one God, and one mediator between God and men, the man Christ Jesus” (1Tim.2:5). Notice that again, there is only “one God” - which does not include “the man Christ Jesus”. He is instead a mediator between God and man - which would make no sense if he were part of a triune godhead.
The word “trinity” never occurs in the Bible, and neither does the phrase “God the Son”. These were later ideas, that are not taught in Scripture. The Bible is consistent in teaching that Jesus is the Son of God, and never God the son. This is important, for in the words of Jesus: “this is life eternal that they may know thee the only true God, and Jesus Christ whom thou hast sent”. Two Persons not three! (Jno17:3). Notice again, the Father is the only true God and He sent His Son. The diligent and honest Bible student will jettison the trinitarian myth, and embrace the truth concerning the “one God”, and His Son, Jesus the Christ.
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This is what can happen if a servant of God marries outside the Truth: it can lead the believing spouse astray. King Solomon was similarly stirred up into idolatry: “it came to pass when Solomon was old, that his wives turned away his heart after other gods: and his heart was not perfect with the Lord his God, as was the heart of David his father” (1 Kings 11:4). And Israel were rebuked for marrying the unbelievers: “…Ye have trespassed, and have taken strange wives, to increase the trespass of Israel” (Ezra 10:10).
Our New Testament reading for the day admonishes the believers to marry “only in the Lord” (1Cor.7:39). There is great wisdom in this: to marry outside brings many problems and has the potential for the unbelieving spouse to draw the believer away from the Truth. Again, it is written: “be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? And what communion hath light with darkness?” (2Cor.6:14). If unequal animals are yoked together, it is more unlikely that a straight furrow be ploughed - and so it is with believers.
The marriage between two believers is, by contrast, a beautiful arrangement. Adam was provided with a wife because it was “not good that the man should be alone” (Gen.2:18). To have the intimate companionship with a believing spouse is truly a great blessing: they are “heirs together of the grace of life” (1Pet.3:7). And it provides an opportunity for them to live out the relationship between Christ and his ecclesial bride (see Eph.5:25-33), as an enacted parable. It is a wonderful privilege, as the married man and women look forward to the union between Christ and his wife, to become “one spirit”, rejoicing together throughout the ages to come!
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The Master provides a procedure to follow in the case of personal disputes between brethren: “if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou has gained thy brother. But if he shall not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses, every word may be established. And if he shall neglect to hear them, tell it unto the ecclesia: but if he neglect to hear the ecclesia, let him be unto thee as an heathen man and a publican…” (Mat.18:15-17).
At Corinth, this procedure was not being followed. Rather than to seek to gain his brother, the offended party was seeking to bring his brother before the Gentile law courts (see v6). So Paul exhorts: “I speak to your shame. Is it so, that there is not a wise man among you? No, not one that shall be able to judge between his brethren?” (1Cor.6:5). Personal differences should be resolved within the ecclesial processes, instead of a Gentile law-court – which would not have judged according to the commandments. Also, revealing faults before the gentiles brings shame upon the name of Christ.
But the point is that the believer’s future role in the coming Kingdom should influence their conduct now. The world will be judged by the saints – therefore the saints ought to be able to make judgments on the smallest matters now! In all personal differences, our aim must be to be reconciled with our brother (Mat.5:24). We need to exercise the love which covers a multitude of sins, in order that we be also reconciled to our God (2Cor.5:18-19). And whilst we rejoice in the forgiveness of God, we must forgive that we be forgiven, and show the unity that should exist between fellow saints.
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It is often said that we should “love the sinner, but hate the sin”. But it will come as a surprise to some that it occurs nowhere in the Bible. It’s origin in its first form would appear to be from the Catholic Saint Augustine, whose letter 211 (c. 424) contains the phrase “Cum dilectione hominum et odio vitiorum,” which roughly translates as “With love for mankind and hatred of their sins.” It’s more popular form is: “love the sinner but hate the sin”, or “hate the sin and not the sinner”, the latter expression coming from Mahatma Gandhi’s autobiography of 1929.
Bible teaching, however, is different. Our verse for today describes an unrepentant sinner, not as a brother, but as “that wicked person” who must be “put away”. There is no distinction between his wickedness and himself as a person. Consider also the following words: “the Lord trieth the righteous: but the wicked and him that loveth violence his soul hateth” (Psa.11:5). “Do not I hate them, O Lord that hate thee? And am not I grieved with those that rise up against thee? I hate them with perfect hatred: I count them mine enemies.” (Psa.139:21-22). “Jacob have I loved, but Esau have I hated” (Rom.9:13).
These show how God “hates” sinners who are carnally minded. However, His Love is extended to sinners who turn from their evil: “…God commendeth his love towards us, in that, while we were yet sinners, Christ died for us” (Rom.5:8). The love of God is extended to the believers through the offering up of His Son. We must recognise therefore the seriousness of sin, and the wickedness of those who are carnally minded. Then, considering our own standing, we must turn from our sins and devote ourselves to The Truth in faith, to be recipients of God’s Love and Grace.
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These words illustrate a most remarkable situation! The prophet Jeremiah had been badly treated, even being put into prison by the king of Judah, yet was honoured by the king of Babylon. The captain of the guard had received specific commandments regarding Jeremiah by Nebuchadnezzar himself to “take him, and look well unto him, and do him no harm” (see vv11-12). It is clear then, that Nebuchadnezzar knew all about Jeremiah, and the message he was speaking to the wayward people and their king. He recognised that he was but a tool in the Lord’s hand, executing the judgements prophesied by Jeremiah, and set him free from the court of the prison where Zedekiah had put him.
The question naturally arises, How did Nebuchadnezzar know about Jeremiah? It is quite possible, even likely that it was through the prophet Daniel, who stood in the king’s court. Daniel was certainly acquainted with Jeremiah’s writings (see Dan.9:2), and may well have told the king about his situation. But be that as it may, we have an illustration here of the saying that “the Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished” (2Pet.2:9). Zedekiah - the unjust - was punished, and Jeremiah - the godly - was set free.
Israel were also admonished to repent, and seek their God: “….it may be ye shall be hid in the day of the Lord’s anger” (Zeph.2:3). There is a future day of judgment to come, in which the ungodly shall be judged, and the just shall be delivered. Rather than to be like Zedekiah, we must rather be like Jeremiah, who spoke the words of God without compromise. That we might also, be delivered from the wrath to come (1Thes.1:10), and be granted liberty through faith in the promises of God.
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This verse contradicts the dogma of the Trinity. Here, Jesus prays to his Father - and in terms that reveal that he had his own personal Will. His prayer was that God’s Will, not his own be done - which would be absurd if Jesus is actually God. The writer to the Hebrews accordingly quotes the Lord as saying: “Lo, I come (in the volume of the book it is written of me,) to do thy will, O God” (Heb.10:7) - which Will saves us (v10).
In the Garden, the Lord, “offered up prayers and supplications with strong crying and tears unto him that was able to save him out of death, and was heard in that he feared”, and “though he were a Son, yet learned he obedience by the things which he suffered” (Heb.5:7-8). If the Trinity is true, then why would a pre-existent eternal God need to “learn obedience”? But if the Bible is true, then the matter becomes intelligible: the man Jesus, though he were a Son of God, was in the sameness of sinful flesh (Rom.8:3) as his brothers - “he also himself likewise took part of the same…” (Heb.2:14) in order to both condemn and destroy it’s resident evil. He had to subject himself, and his own natural desires to the Will of his Father.
“We must through much tribulation enter into the kingdom of God” (Acts 14:22). The chastening Hand of God is upon those whom He Loves (Heb.12:6-8), and none of those are exempt. The followers of Christ seek to make the Will of God their own, and learn from the afflictions of this life. If the Son of the Living God was perfected through suffering, how much more his brethren? We must therefore be “in subjection to the Father of spirits, and live” (Heb.12:9) in humble obedience to Him. Only then will we be approved at the last, and be given salvation by His Son.
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These verses affirm that because we “know not” the time of Messiah’s coming, we must be watchful always. Now is not the time for spiritual slumber, but rather it is the time to be alert, being ready for the Master’s return at any time.
Although the Master’s Return is an absolute certainty, we do not know the day, nor the hour of his coming. In Acts 1, the apostles were told: “It is not for you to know the times or the seasons, which the Father hath put in his own power” (Acts 1:7 also 1Thes.5:10). It is true that Bible Prophecy contains much information concerning the circumstances of Christ’s return, but we still do not know the day nor the hour. There are important signs as to the nearness of the Master’s coming, such as the partial restoration of Israel, but we still do not know the precise timing - therefore we must always be ready.
Paul also writes in a similar vein: “but ye brethren, are not in darkness that that day should overtake you as a thief. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. Therefore let us not sleep, as do others; but let us watch and be sober. For they that sleep sleep in the night; and they that be drunken are drunken in the night. But let us who are of the day be sober…” (1Thes.5:4-8).
The true disciples are “of the day”, that is, they “walk honestly, as in the day…” (Rom.13:13). Being the children of light, they separate themselves from the works of darkness. They are not overcome by slothfulness and indolence, and are not intoxicated with the apocalyptic wine of Babylon. Rather, they are sober, alert and awake. We must individually prepare for the Lord’s coming, for whether or not we are ready in that day will determine our standing before his presence.
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The context here, is of how Israel approached king Rehoboam, asking him: “Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee” (1 Kings 12:4). Our verse for today comprises the counsel of the elders, who had advised Solomon during his reign. Rather than to lord it over the flock of God, they counselled the king to “be a servant unto this people”. Yet he forsook the advice of his elders, and instead followed the recommendation of the young and inexperienced men, adding to the people’s burden instead.
The example here, is that we must have the humility to listen to elder brethren in The Faith. They have trodden the path for many years, and will have encountered many difficulties and circumstances during their walk. They should be respected - “especially they who labour in the word and doctrine” (1Tim.5:17). Not that they will always be infallible, but rather that they are in a position to advise from many years of studying and applying the word of God.
Another principle, is that it is necessary to serve, and not rule as lords: “…he that is chief, as he that doth serve” (Lu.22:26). Hence Peter admonished the elders: “feed the flock of God which is among you … not for filthy lucre, but of a ready mind. Neither as being lords over God’s heritage, but being ensamples to the flock” (1Pet.5:3). And we see the greatest example of this in Messiah himself, who “took upon him the form of a servant” (Phil.2:7) - and we are exhorted: “let this mind be in you” (v5). We must therefore learn from Rehoboam’s bad example, to respect our elders, and receive advice - then we will be established, and inherit the kingdom with Jesus, our elder brother.
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The Apostle speaks of the unity of true faith: “… that ye stand fast in one spirit, with one mind striving together for the faith of the gospel…” (Phil.1:27). Seeking a unity of spirit and mind with others of like precious faith should be a overriding concern for the brethren and sisters. But as we walk along the Way to the kingdom, it is inevitable that there will be disputes, differences, and offences between brethren. The question arises as to how these should be dealt with.
Wherever possible, the disciples of Christ must always display love and forgiveness: “Above all things have fervent love among yourselves: for love shall cover the multitude of sins” (1Pet.4:8). Most issues can be resolved by both parties covering sins with love. This is true forgiveness: to put aside personal differences for Christ’s sake wherever possible. Minor issues of personal differences are just not important in the overall scheme of things, and so should be cast aside, to maintain the fervent striving for the Truth.
Then there are sometimes other situations, where the issues are too great to be just cast aside, and the offender needs to repent. These issues need to be dealt with in a particular way, as described by the Master in Matthew 18:15-17. But even then, the emphasis is the restoration of the offender to fellowship with the offended party and not the vindication of the one who has been wronged.
If we are in any doubt as to whether or how forgiveness should be extended, let us consider our own standing before our God – we should forgive as we wish our Father to forgive us. Is the issue one that we would seek forgiveness for from our God? Then we must forgive likewise, that we be forgiven our offences also. Such is the spirit of Divine Wisdom!
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Considering the chronology of this chapter; We read in Jeremiah 36:1 that these events took place in the 5th year of Jehoiakim. Jeremiah 25:1informs us that the 4th year of Jehoiakim was the 1st year of Nebuchadnezzar, king of Babylon. This means that the 5th year of Jehoiakim was the second year of Nebuchadnezzar.
In our verse for today, we find that upon hearing the word of the prophet Jeremiah, Jehoiakim sought to destroy it by cutting up the document with a penknife, and burning it on the fire. Again, this was the 2nd year of Nebuchadnezzar: in this year Daniel told this king his dream, and the interpretation thereof. But what a contrast to the Israelitish king Jehoiakim! Rather than to seek to destroy the Word, Nebuchadnezzar gave praise to the glory of the God who revealed these things: “the king answered unto Daniel, and said, Of a truth it is, that your God is a God of gods, and a lord of kings, and a revealer of secrets, seeking thou couldest reveal this secret” (Dan. 2:47). What a remarkable thing that was: the same year in which the Israelitish king was burning the scroll, the Babylonian king was praising the virtues of its Author!
We need to consider our own attitude to the Word of God. The believers at Thessalonica had the correct approach: “when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh in you that believe” (1Thes.2:13. Although we might not seek to destroy the Word, we can refuse to read and heed it, which has the same effect. We need rather to follow the example of Nebuchadnezzar to honour its great Author, and heed its message.
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Salt was an important element of the Sacrifices offered according to the Law of Moses. Hence it was written: “And every oblation of thy meat offering shalt thou season with salt; neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meat offering: with all thine offerings thou shalt offer salt” (Lev.2:13).
Salt is used in both a negative and positive way in Scripture. Lot’s wife was turned into a pillar of salt because she longingly looked back at the things of Sodom (Gen.19:26). At Marah, the water was undrinkable, containing salt, and it was healed therefrom by miraculous means (Exod.15:23). But in a good sense, Salt is seen as a preserving, and savouring influence. It is used to preserve food, and to bring out the taste of that food.
The Lord enjoins his disciples to “have salt in yourselves”. Salt, we suggest, is the savour of the Word of God, which should permeate the attitudes and behaviour of the disciple. Hence the Apostle brings out this spiritual lesson: “Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer every man” (Col.4:6).
When we speak to others, we must seek to present aspects of the Word in the things that we say, that they also might be encouraged to “taste and see that the Lord is good” (Psa.34:8). The Word also has a preserving quality, and will preserve those who have it in them into immortality. We must therefore ensure that all of our sacrifices are seasoned with the salt of the Word, and that even our speech is savoured with the testimony of Christ.
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Those who believe in a fallen rebel angel, the Devil, use this verse to support their belief. But notice, it is Peter who is being rebuked, not a rebel angel. Again, it is Peter himself who is said to be savouring the things of men, not a rebel angel. Rather than the Satan being an external being to Peter, Peter himself was the Satan, he was trying to persuade Jesus not to go through with the sacrifice. The word “satan” literally means “adversary”, and it is used very appropriately in this passage: Peter is being an adversary to the Lord Jesus Christ, and was accordingly rebuked for this. The record does not state that he was possessed by a rebel angel, but rather identifies the Satan as being Peter personally.
The Lord defines the source of all sin: “…for from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride foolishness; all these evil things come from within, and defile the man” (Mrk.7:21-23). Notice, according to Lord, these sinful behaviours - and “evil thoughts” (including Peter’s), all emanate from within the heart of man - not a rebel fallen angel. Hence, “every man is tempted, when he is drawn away of his own lust, and enticed…” (Jas.1:14-15).
Rather than blaming an external tempter for our misdeeds, we need to recognise that the great enemy to be overcome is the law of sin within our own selves (see Romans 7). The Apostle knew this: “…I keep under my body, and bring it into subjection…” (1Cor.9:27) - and so must we. We must take responsibility for our own actions, not pass the blame upon some fictitious rebel angel. It is only when we understand what the enemy actually is, that we can seek to resist it and bring it into subjection like the Apostle Paul.
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It is easy to give half-hearted lip-service, but that is not accepted with God. As a certain unnamed scribe recognised of God: “…to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices” (Mrk.12:33). Israel delighted in speaking the right things: but they approached their God on their terms, and not His: “…Yet they seek me daily, and delight to know my ways, as a nation that did righteousness and forsook not the ordinance of their God: they ask of me the ordinances of justice; they take delight in approaching to God” (Isa.58:2 - see whole chapter). Their approach was a sham - their hearts had departed from a love of the Truth, but they sought God as if they were righteous!
Although men honour God with their lips, their works are different: “they profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate” (Tit.1:16). And this was seen in their relationships, for speaking of the tongue, James writes “Therewith bless we God, even the Father and therewith curse we men, which are made after the similitude of God” (Jas.3:9).
The true servants of the Lord obey in both word and deed: “…let us not love in word, neither in tongue but in deed and in truth” (1Jno.3:18). And again, “whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him” (Col.3:17). We must therefore allow the Scriptures to so influence our hearts, that we both speak and do the Truth. Then we will be reconciled to our God, and receive blessings at His Hand in due time.
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It is said of Christ that “He is despised and rejected of men; a man of sorrows and acquainted with grief… he was despised, and we esteemed him not: (Isa.53:3). The circumstances of today’s verse demonstrates the point: when he came into his own country they said: “from whence hath this man these things? And what wisdom is this which is given unto him, that even such mighty works are wrought by his hands? Is not this the carpenter, the son of Mary, the brother of James and Joses, and of Juda, and Simon? And are not his sisters here with us? And they were offended at him” (Mrk.6:2-3). So it was that the Lord was despised by some members of his own family and acquaintances, and rejected by those he came to save.
They questioned the “wisdom” that “is given unto him”. Rather than to accept that he was made wise by the God they purported to worship, they were “offended”, and despised his words. Hence the cry of Wisdom in the Proverbs: “Wisdom crieth without … I have called and ye refused; I have stretched out my hand, and no man regarded; but ye have set at nought all my counsel, and would none of my reproof: (Prov.1:20-29). The Lord himself, being the “word made flesh” was the embodiment of wisdom: as it is written again: And again, he is “of God made unto us wisdom, and righteousness, and sanctification, and redemption” (1Cor.1:30, also Isa.11:1-3).
It has pleased the Lord to nullify the wisdom of men (1Cor.2:6), and to establish His Own Wisdom as the basis for salvation. Hence, whilst the world around us despises the name of Jesus Christ, the disciples must be different. We must accept the greatness of the Son of God, and become wise unto salvation though faith in him (2Tim.3:15), for this is the only way that can lead to everlasting life!
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The miracles Jesus performed demonstrated his divine authority. Hence Peter described “…Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you…” (Acts 2:22, Heb.2:4). Most of them involved healing sicknesses and diseases, both physical and mental. Our chapter for today describes the healing of a man, said to be possessed with the devil, and that demon possession is helpfully defined for us: after being healed, he was “in his right mind”, which implies that prior to his healing he was not in his right mind.
Those who believe in a fallen rebel angel point to this passage as evidence for their belief - the Scriptures do refer to devils, or demons, hence it is argued that such creatures are real. However, it would appear that the Scriptures are using the language of the day to describe what, in our day, we would call mental illnesses. Hence, those who are considered to be possessed of demons are said to be “healed” (Cp.Mat.4:24, Lu.8:2,36, Lu.9:42), - and by definition, to be “healed” means there is an illness to be healed from.
Such mental illnesses are commonly treated in our day by the use of medication - which can prove to be very effective. But how would that work if the aberrations were literal demonic spirit creatures? Are the demons afraid of tablets? The Lord himself was described by his adversaries “he hath a devil, and is mad…” (Jno.10:20), yet he was the most sober minded individual to have ever lived. In order to understand Bible language, we need to perceive the way in which Scripture uses particular figures of speech: only when we do so can we understand and trust in the power of the Lord over all mortal afflictions.
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This passage illustrates the purpose of God concerning the Earth. All the nations into which Israel are scattered will be destroyed - but Israel shall not be made “a full end of”. Sometimes this is thought to be previous empires, such as the Babylonian empire, which no longer exists today. But what about Britain and America? What about Germany and Russia – these are but a few of the nations into which the Jews have been scattered, yet which still remain. The prophecy is yet future, when all those nations will have an end.
Isaiah also testified: “Israel shall be saved in the Lord with an everlasting salvation: ye shall not be shamed nor confounded world without end” (Isa.45:17). Israel will not have a “full end,” but will rather continue “world without end”, even after the nations have passed away. Then it will be said: “The Lord is King for ever and ever: the heathen are perished out of his land” (Psa.10:16).
Daniel 7:12 speaks of a transitional period when the nations will first have their dominion taken away, and Isaiah 2:2-4 describes how they will go to Zion to worship during that period. They will be subject to Israel (Isa.60:12), and at the end of Messiah’s Millennial rule, the nations will cease to exist, and all that will remain is glorified Israel. Not only those who are of the natural seed of Abraham, but those who are justified by faith in the promises made to him and his seed (Gal.3:29). The true believers embrace the Hope of Israel, and earnestly look forward to Messiah’s reign over his people. This is the true message of salvation in Scripture: “salvation is of the Jews” (Jno.4:22) - hence we must join ourselves in faith to the commonwealth of Israel (cp.Eph.2:12-13), to be partakers of a “world without end”.
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In these words, we have the reason why God’s judgments were poured out upon Israel: it is because they did not hearken to His Words. Hence Hosea also wrote: “my people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee” (Hos.4:6). These are sobering words - our salvation could depend on how we respond to the Word of God!
By contrast to those who neglected the Word, Timothy was exhorted thus: “take heed unto thyself, and unto the doctrine: continue in them: for in doing this thou shalt both save thyself, and them that hear thee” (1Tim.4:16).
In our day there are very few who study the Bible regularly. Men and women always find time to eat physical food, and very seldom forget to eat. But the Bible is spiritual food (Cp.Psa.19:10), and as in the natural so in the spiritual: to not partake of the spiritual food, renders one spiritually weak and feeble. Those who desire to please God must seek out the milk of the Word (1Pet.2:2), and then progress on to the solid food (Heb.5:14). Only by doing this can a person grow and mature in the things of the Truth.
For the faithful; Bible study is a delight (Psa.1:2), and not a chore. The word of God is powerful (Heb.4:12), and to neglect it is to deny ourselves of it’s power. It is able to save in its testimony concerning the Lord Jesus Christ (Jas.1:21, 1 Cor.1:18), hence to pay scant attention to it will deny ourselves of salvation! Our part then, is to give attendance to the doctrine of the Word, diligently studying it, for only then can we become wise unto salvation, and change according to it’s power, to become acceptable to the Lord.
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Here we have a fundamental principle illustrated. God calls men and women not because they are righteous, but because they are sinners who need salvation. So it is written: “For when we were without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us…” (Rom.5:6-8). Again it is written: “Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins” (1Jno.4:10).
But although Christ died for the ungodly, it is necessary for sinners to repent, and believe what Paul calls “first principles” (Heb.5:12) to be saved: “This is the work of God, that ye believe on him whom he hath sent” (Jno.6:29). To believe in the trinitarian idol of the churches denies the only true God, and Jesus Christ whom he hath sent (Jno.17:3). And to believe in immortal souls going to heaven denies the Bible doctrine of the resurrection at the return of Christ (1Cor.15:23). In short, to affirm such things denies the true Gospel message, and places a person outside of the scope of salvation.
Repentance is key to being healed by Messiah: “Repent ye therefore, and be converted, that your sins may be blotted out…” (Acts 3:19). To truly repent, one must recognise what sin is, and how it is regarded by Almighty God - which are basic principles of the Gospel calling. But for those who do so repent, there is a wonderful hope laid up for them in the future kingdom of God. Our part therefore, is to acknowledge and have faith in the true Gospel message, repenting of our sins, and looking forward to the glorious Age to come.
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Nebuchadnezzar is described as: “my servant”. That is to say, he was to perform a particular work in service to the God of Israel. So also in chapter 25: “Behold, I will send and take all the families of the north, saith the Lord, and Nebuchadnezzar the king of Babylon, my servant, and will bring them against this land … and against the inhabitants thereof, and against all these nations round about, and will utterly destroy them… ” (Jer.25:9).
Nebuchadnezzar’s work was to go against Israel and other nations, carrying out the judgments of God against them. But the true nature of his commission was not lost on him. Although it was through the unseen hand of Providence, and Angelic manipulation that this mission would take place, the king knew that he was performing the Will of Israel’s God. So we we read the words of Nebuzar-adan, the captain of the guard to Jeremiah in the next chapter: “And the captain of the guard took Jeremiah, and said unto him, Yahweh thy God hath pronounced this evil upon this place. Now Yahweh hath brought it, and done according as he hath said: because ye have sinned against Yahweh, and have not obeyed his voice, therefore this thing is come upon you” (Jer.40:2-3): Notice he even knew and used the God of Israel’s name!
Therefore, the king knew that he was but a tool in the hand of the Lord against His disobedient people: possibly from Daniel(?) whose prophecy reveals much about this Gentile king, including the way that he was brought to humble himself before Israel’s God. Despite his faults and self-exaltation (see Dan.4), the king Nebuchadnezzar knowingly performed the will of God, and eventually humbled himself. Servants of Christ also must heed the call: “Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time:” (1 Peter 5:6)
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The allusion is to the Levites under the law of Moses. In Numbers 8, we read: “and Aaron shall offer the Levites before the Lord for an offering of the children of Israel, that they may execute the service of the Lord” (Num.8:11). Here, the whole number of the Levites were to be a single offering, something which is echoed in Romans chapter 12: “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service” (Rom.12:1). Notice that again, there a multitude of believers, but collectively they comprise one offering.
A sacrifice is ordinarily dead. But the Lord Jesus Christ is an example of a sacrifice who died, yet is alive. Hence John saw him in vision: “I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain…” (Rev.5:6). Indeed, there is also a sense in which the believers have also died: “therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life” (Rom.6:4).
The believers, therefore, are those who have died in the waters of Baptism, yet who are alive once more, wholly devoted to the doing of the Will of God. This, according to Paul is “your reasonable service”. Serving the Lord is only reasonable considering all that he has done for us: yet there is no scope for boasting: “so likewise, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.” (Lu.17:10). This is the true position, which we would do well to remember.
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The call of the Gospel is for men and women to forsake the works of darkness, and become the “children of light.” Hence Paul writes: “ye were sometimes darkness, but now are ye light in the Lord: walk as children of light” (Eph.5:8). And again: “ye are all the children of lights and the children of the day: we are not of the night, nor of darkness. Therefore let us not sleep, as do others; but let us watch and be sober. For they that sleep sleep in the night; and they that be drunken are drunken in the night. But let us, who are of the day be sober…” (2Thes.5:5-8).
The exhortation is to be “of the day” rather than be “drunken of the night” - to “walk honestly, as in the day”. But whilst this is a general truth, there is a specific “day” which believers must live for: “This is the day which the Lord hath made; we will rejoice and be glad in it” (Psa.118:24). This is a future day, which will commence with the rising of a sun: “unto you that fear my name shall the sun of righteousness arise with healing in his wings” (Mal.4:2). The point is, we need to be living for that future day, adopting the righteous principles that will prevail then, in our lives now.
The Lord exhorts the believers to: “seek ye first the kingdom of God, and his righteousness…” (Mat.6:33). Notice the two elements here: it is not enough to want the blessings of the Kingdom: we must also seek and desire the Righteousness of God. And it logically follows that if we do not seek after, and delight in that Righteousness during the time of Gentile darkness, we will not be part of it in the day to come! We must therefore shun the works of darkness, become the children of light, to be “partakers of the inheritance of the saints in light” (Col.1:12).
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The danger of conformity, is that we will become like everyone else. The world at large does not know the God of Israel, the only true God, and remains in spiritual darkness - and so the commandment is given to “come out from among them, and be ye separate, saith the Lord” (2Cor.6:17).
Daniel chapter 3 describes how king Nebuchadnezzar had set up a golden image, and called upon all his subjects to worship it. Everyone did so, and prostrated themselves before the image - except three faithful Jews (Dan.3:7). Whilst everyone around them were falling down to worship the idol, these three men stood tall - hence it would be immediately obvious that they were refusing to worship. They refused to conform to the ways of the world - and so should we. When all around us are bowing before the altar of Mammon, we must be “separate” and refuse to conform.
We are told to “be ye transformed by the renewing of your mind.” We need to adopt a new mindset, devoted to the things of the Truth. As Paul commends the Colossians, they had: “ …put on the new man, which is renewed in knowledge after the image of him that created him” (Col.3:10). Instead of conforming to this world, we need to conform to the image of Christ (see Rom.8:29), having our minds being renewed in knowledge of the things of the Word. Being diligent Bible Students, we can embrace the Truth, renew our mindset, and come out from the world of darkness. Not only are we in the bodily image of our Creator (Gen.1:27), we need to mentally conform to his ways also, and be like Him morally, to be partakers of the Divine Nature when Messiah comes again (2Pet.1:4), escaping the corruption that is in the world through lust.
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There is a common church teaching called “replacement theology”. This states that the Jews have been rejected by God, and that believing Gentiles replace them instead.
However, Romans chapter 11 specifically states otherwise – read the whole chapter for context. The Apostle Paul was adamant that “God hath not cast away his people which he foreknew.”
In this chapter, the Apostle explains the situation by use of the metaphor of an olive tree. The natural branches (the house of Israel), are broken off, and wild branches (the Gentiles), are grafted in – see Romans 11:17-25. But notice, it is not the case that the Gentiles take the place of Israel as a new olive tree – it is the, same tree that Israel were cut off from, growing up from the rootstock of the promises made to the fathers of Jewish nation of old. And the people of Israel will also be grafted back into their olive tree, as it is written: “if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree” (Rom.11:24).
Again, in verse 15, we read of the restoration of Israel: “if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead?”. This is why the hope of the believers is styled “the hope of Israel”, and Jesus said “salvation is of the Jews”. Instead of vaunting ourselves against the branches, we must recognise that we can only stand by faith (v.20). We must eagerly look to the day when the kingdom shall be restored to Israel, for this is the epoch when the true believers shall have received “life from the dead” (Romans 11:15) and Israel shall be saved from their enemies, “world without end” (Isa.45:17).
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It is a fairly common assumption in church circles, that the love of God is extended to everyone indiscriminately and unconditionally. The phrase “Jesus loves you” has become almost a mantra to be expressed to everyone being preached to, making the hearer feel wanted and special.
But the problem is, that it is just not true! God does not love everyone, and today’s verse proves that point. Esau was a man who was “hated” by God, because of his unrepentant ways of sin.
The same sentiments are expressed by the Psalmist: “Do not I hate them, O Lord, that hate thee? And am I not grieved with those that rise up against thee? I hate them with perfect hatred: I count them mine enemies” (Psa.139:21-22).
God does not love those who hate Him, and neither should his worshippers. Ecclesiastes has it that there is “a time to love, and a time to hate…” (Eccl.3:8). There is also “a time to break down, and a time to build up” (Eccl.3:3) – and this principle is also hated in this day of political correctness. But the point is, that the true believers do not love men of the flesh, who scorn the holy things of the Living God. God hates those who are like Esau: His love did not extend to him.
However, the believers are told to “love the brotherhood” (1Pet.2:17). Though there are few members alive today that comprise the brotherhood, they are the ones who are to be loved: those who strive to be like their redeemer, who demonstrated the greatest love of a man laying his life down for his friends. We must hate the evil, and hold to that which is good – only then can we be approved, and loved by God.
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The context of this verse is of the internal struggle within the mind of the Apostle Paul, where he desired to do good, but found himself sinning instead. He writes: “I delight in the law of God after the inward man; But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members” (Rom.7:22-23).
This “law of sin” is also described as “the law of sin and death” in Romans 8:2, and “sin in the flesh” in Romans 8:3. It is the physical law of our being which has the power of death (Heb.2:14), and which leads us into acts of transgression. We are naturally powerless to eradicate this law, and so the warfare rages within us - as it is written: “the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other; so that ye cannot do the things that ye would” (Gal.5:17).
But Jesus was victorious over this Law of Sin and Death. He came to do the Will of God (Heb.10:7), and not to please himself (Rom.15:3). In his crucifixion,
God condemned sin in the flesh (Rom.8:3), and the Diabolos was destroyed through a victorious resurrection (Heb.2:14). We must endeavour to share the same mindset as he, as it is written: “Let this mind be in you, which was also in Christ Jesus” (Phil.2:5).
The Apostle describes two mindsets that we can have: the carnal mind, or a spiritual mind: “to be carnally minded is death; but to be spiritually minded is life and peace” (Rom.8:6). When we consider the Atonement we are not considering a doctrine to be understood and believed only. The understanding of it must lead us into developing the mind of the Spirit, after the fashion of our Lord. Only then can we receive the benefits of association with him!
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This verse links our salvation with the life of Messiah: “we shall be saved by his life”. It is claimed that the “life” here, is the mortal life of Christ, and that it is by not sinning during his life, that he condemned sin in the flesh. Indeed, there is a book available called “Saved by his Life” where this position is promoted.
But this not a new idea: it was something that Robert Roberts contended against over 100 years ago. He speaks of the condemnation of sin in the flesh thus: “Some would explain it as meaning the moral condemnation of sin by Christ during his life. This cannot be the meaning …” (Law of Moses, 1898, page 175).
But if Paul is not referring to the mortal life of Christ, what does he mean? He speaks elsewhere of the resurrected life of Christ, saying: “… and if Christ be not raised, your faith is vain; ye are yet in your sins. Then they also which are fallen asleep in Christ are perished. If in this life only we have hope in Christ, we are of all men most miserable. But now is Christ risen from the dead, and become the firstfruits of them that slept” (1Cor.15:17-20).
Again, in Romans chapter 10 he also writes: “…if thou wilt confess with thy mouth the Lord Jesus and shall believe in thine heart that God hath raised him from the dead, thou shalt be saved” (Rom.10:9). This latter passage is most significant, as it couples the resurrected life of Christ with the salvation of the believer – just like Romans 5:10. We will be saved because of the immortal life of Messiah – indeed our hope is that our bodies will be transformed to be like his glorious immortal body (Phil.3:21). We must forsake the theories of man, and embrace the Truth as it is in Christ Jesus, for only then will we be saved.
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Salvation “is the gift of God: not of works, lest any man should boast” (Eph.2:9). This is an important principle: it has so pleased our Maker to stipulate certain conditions to be met for salvation. These include having a faith in His Promises. If it were of works, then there would be no hope, for “all have sinned, and come short of the glory of God” (Rom.3:23). But salvation is by Faith and Grace, in order that the promise might be “made sure” to all the spiritual seed of Abraham.
Sometimes it is thought that our hope is not certain, for we have to appear before the judgement seat of Christ before we are accepted. But actually, if we know and believe and obey The Truth, the hope is “made sure” or certain, because it is by Grace. The hope is “an anchor of the soul, both sure and steadfast…” (Heb.6:19). An anchor which is not certain in its function is not fit for purpose. Again Messiah’s parable of two ways: a broad way which leads to certain destruction, and a narrow way which leads to certain life (see Mat.7:13-14). If we are walking along the broad way, there is only one destination that we can reach - certain death. But likewise, if we are walking along the narrow way, then again, there is only one destination that we can reach - eternal life.
The responsible will stand before Christ’s judgment seat, (Rom.14:10, 2Cor.5:10), but the outcome depends upon themselves. It is the Father’s “good pleasure” to give the kingdom to the faithful (Lu.12:32), but we must give diligence to make our calling and elections sure (2Pet.1:10).
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From these words, we learn that the word of God - as contained in the Gospel Message - is a powerful thing. That word is not merely ink upon the page: words are the vehicles of meaning, and the meaning that the Bible gives to those who absorb it, is “salvation” to the believers.
The apostle also speaks in terms of God’s word having power: “the Word of God is living, and powerful, and sharper than any two edged sword” (Heb.4:12). And again elsewhere he describes how that “it is in truth, the word of God, which effectually worketh also in you that believe” (1Thes.2:13). In this way “it is God which worketh in you both to will, and to do of his good pleasure” (Phil 2:13). We are his workmanship (Eph.2:10), a product of his Word understood, believed, and acted upon.
This being so, it is necessary to fill our minds with it. The Lord Jesus Christ himself was the Word “made flesh” (Jno.1:14), and we are called upon to “let the word of Christ dwell in you richly in all wisdom…” (Col.3:16). We must inscribe them upon the tables of our hearts (Prov.3:3), for it is only by partaking of the spiritual nourishment that comes from those words, that we can “discern both good and evil” (Heb.5:14).
In his wilderness temptations, the Lord rebuked each temptation with “it is written”. This demonstrates the power of the Word - and if we do not have it in each of us, we will be unable to so withstand the influences of evil. To neglect Bible Study is to neglect a powerful influence that can work within us for good. But if we give attendance to it, we can overcome the world (1Jno.5:4), and be partakers of the Lord’s victory!
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It is often said that human nature is essentially good. But whilst it is true that God created man in a “very good” state (Gen.1:31), it is also true that he fell from a position of Grace, and is no longer in that state. Jeremiah asks the question, “The heart…who can know it?” Well, the Apostle Paul certainly did. Speaking of his own experience - which is the lot of all mankind - he said concerning his sins: “Now then, it is no more I that do it, but sin that dwelleth in me. For I know that in me (that is, in my flesh) dwelleth no good thing: for to will is present with me, but how to perform that which is good I find not. For the good that I would I do not, but the evil which I would not, that I do. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me” (see Rom. 7 - whole chapter).
He knew that in his flesh, there was “no good thing,” only “sin” dwelling in him. The Lord Jesus Christ also knew it: “he needed not that any should testify of man: for he knew what was in man” (Jno.2:25). He also had this indwelling sin, and God condemned it in him: “God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh” (Rom.8:3). Jesus knew that the heart is deceitful above all things, and after enumerating various lusts of the flesh, he concluded that they all “come from within, and defile the man” (Mrk.7:23).
This being so, there is nothing good within human nature. “every imagination of the thoughts of his heart [is] only evil continually” (cp.Gen.6:5). We need to “know” the true source of sin, in order to contend against it. We must be illuminated by the Gospel-Light, and only then can we go on to “good works” (Eph.2:10), and so find Grace in the eyes of the Lord.
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These people mocked the Lord when the serpent’s seed bruised his heel. The Lord taught that “if they hear not Moses and the prophets, neither will they be persuaded, through one rose from the dead” (Lu.16:31). Here was the irony: Messiah did come down from the cross, and he did save himself - and he also saved others! But even though he rose from the dead, they still didn’t believe in him.
But there was a man who did turn to Lord. A thief who was crucified with him repented “…and he said unto Jesus, Lord, remember me when thou comest into thy kingdom” (Lu.23:42). What a great encouragement this must have been to the Lord in his darkest hour - one who turned to him in faith and repentance! He believed that the crucified Lord would indeed come down from the cross, depart, and come again in his kingdom - and give his chosen ones life in that kingdom.
Much nonsense has been written regarding this repentant thief. His example is used to illustrate that those who lead a life of riotous living, yet who turn to the Lord upon their deathbed - without baptism - can be saved. But there is no reason to support this - there is no passage that states he was unbaptised, or that he had led a life of crime. It could well be that he was once a follower of Christ, and that he turned back at the last - his confession of faith would support this idea.
Those who mocked had no understanding of how Messiah was indeed the King of Israel, and that he will come again to restore that nation. Even today, there are “mockers” who “walk after their own ungodly lusts” (Jude.18). In their ignorance, they spurn the holy things of God. True brethren, however, trust in the power of their Lord to save, repent, and wait for the coming of the Lord in the appointed time.
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The context here, is the Master’s “last supper”, when he ate and drank with his disciples. This forms the basis upon which believers today break bread and drink wine to memorialise the shed blood, and the body given for the remission of sins (Mat.26:28). This is an important aspect of worship, so much so that the Lord gave particular instruction to the Apostle Paul regarding it: “I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread: and when he had given thanks, he brake it, and said, Take, eat: this is my body which is broken for you: this do in remembrance of me”. And the wine also was passed among the believers in the same way.
The Apostle continues to give a warning: “wherefore, whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of that bread, and drink of that cup. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body” (1Cor.11:23-29).
An example of such an unworthy one is seen in the example of Judas, the betrayer of the Lord. But there is another example: the rest of the disciples considered their own position: “is it I”? They did not look accusingly at their brother, but rather considered their own standing. This is the trait of faithful brethren: inward retrospection to consider their own standing. The breaking of bread is a serious and important feature of true worship, hence to partake of the emblems is not to be treated lightly. We must so frame our lives to walk uprightly, that we do not partake “unworthily”, but in sincerity and in truth.
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Paul also described how “the unrighteous shall not inherit the kingdom of God,” (1Cor.6:9) and referring to works of the flesh “they which do such things shall not inherit the kingdom of God” (Gal.5:21). 1Cor.15:50 states that “flesh and blood cannot inherit the kingdom of God”, and the Master himself taught: “except a man be born of water and of the Spirit, he cannot enter into the kingdom of God” (Jno.3:5). From these testimonies then, we learn that only those who shun the unrighteous works of the flesh, and who are transformed into immortality, (being born of the Spirit), shall inherit the kingdom of God. Those who are Christ’s are Abraham’s seed, “and heirs according to the promise” (Gal.3:29).
In today’s chapter, the Master focusses upon particular aspects of discipleship. Those who neglected the needs of their brethren will be rejected, whereas those who attended to their brethren will be accepted. Significantly, those who are rejected never even saw the opportunity to so minister: “…Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?” (v44). But for the righteous, tending to their brethren was so part of their mindset, that they didn’t even realise what they had done! (See verses 37-40). And the things they did were not particularly difficult things to do - giving food and drink, visiting the sick and imprisoned. But to such will the kingdom of God be given - true brethren will minister to their fellow believers, and they will in turn be blessed by the Lord. They will inherit the fulfilment of the promises made to the fathers of old, when Messiah comes again, to give them the kingdom (Lu.12:32) which they so long for.
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The Master continues to say: “…But and if that evil servant shall say in his heart, My lord delayeth his coming; and shall begin to smite his fellowservants, and to eat and drink with the drunken; The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth” (Mat.24:48-51).
The point of this parable, is to be always ready, for we do not know the day nor the hour of Messiah’s coming again. But notice, the evil servant does not say openly that his lord was delaying, it was “in his heart”. A lot can be said in our hearts, yet be unknown to our friends and family!
There is another illustration in the case of the children of Israel and Moses. Just as we wait for the return of our Redeemer, so Israel were to wait for Moses to return. But “in their hearts [they] turned back again unto Egypt, Saying unto Aaron, Make us gods to go before us: for as for this Moses, which brought us up out of the land of Egypt, we wot not what his become of him” (Acts 7:39-40).
Rather than to be patient whilst they waited for Moses, they turned aside to idolatry. We must take heed to their example of unbelief, and not do likewise. We must wait patiently, and look for Messiah, for “unto them that look for him, shall he appear the second time without sin unto salvation” (Heb.9:28). Loving his appearing (2Tim.4:8) with all our heart, it should be our earnest desire to seek the kingdom to come: “for yet a little while, and he that shall come will come, and will not tarry” (Heb.10:37). Such is the day much longed for by the saints throughout all the ages!
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Paul describes the former state of the believers: “…ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world” (Eph.2:12). The covenants being referred to are those made with Abraham and David. In our verse for today, we have a prophecy of the Lord Jesus, as the Angel told Mary: “He shall be great, and shall be called the Son of the Highest, and the Lord God shall give unto him the throne of his father David: and he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end” (Lu.1:32-33). Notice the dual aspect here, Jesus was to be both the seed of David, and God’s Son - as it was promised: “I will be his father and he shall be my son” (2Sam.7:14)
It has been claimed that the “seed” was Solomon, and that if he had been obedient, Solomon could have been the Messiah. But Solomon was not the Son of God, and this prophecy is cited in Hebrews 1:5 and applied to the Master, who was. Also, Solomon was crowned before David’s death, whereas the promised Seed would be “set up” after David’s death.
Again, 2 Samuel 7 describes: “thine house and thy kingdom shall be established for ever before thee” (v.16). Clearly, for these words to be fulfilled before David, David will have to be raised from the dead, and live “for ever”! Our hope is to share the promises with Abraham and David: “whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature…” (2Pet.1:4). The promises are given to those who know and love The Truth, who therefore look to their fulfilment with great faith and anticipation.
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In this parable, certain people were invited to a wedding, but “they would not come”. Others also received the invitation, and they “took his servants, and entreated them spitefully, and slew them” (Mat.22:6). Hence, the king whose Son was to become married “sent forth his armies” and destroyed the murderers and their city.
This parable finds a literal counterpart in the way in which the Lord Jesus Christ and his apostles were treated. They were despised, spurned, and killed: hence the Roman armies were brought against Israel to destroy their city. These invading soldiers were “his armies”. Again, Daniel describes them as “the people of the prince” (Dan.9:26). Also, it was reported of Stephen, “we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us” (Acts 6:14).
Therefore, it was “the king” himself, who brought the Romans against Israel as “his armies”, to destroy that place. In a similar way, the king of Babylon is described as “my servant,” performing the Will of God against Israel (Jer.27:6), and the Philistine destruction of Shiloh is attributed to God (Jer.7:12,34).
In the future, God will again bring the nations against Israel (cp.Joel 3:2, Zech.14:2), but upon their repentance, “then shall the Lord go forth and fight against those nations…” (Zech.14:3). God will certainly judge his people by the hands of the nations, but He will restore them again: “his anger endureth but a moment, in his favour is life: weeping may endure for a night, but joy cometh in the morning” (Psa.
30:5) - a wonderful day to look forward to!
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Christ came to save sinners: “… for when we were yet without strength, in due time Christ died for the ungodly … But God commendeth his love toward us, in that, whilst we were yet sinners, Christ died for us” (Rom.5:8). The Jewish leaders sought to establish their own righteousness (Rom.10:3), and thought that keeping the law could save them. But going about to justify themselves, they had “not submitted themselves unto the righteousness of God” (Rom.10:3), and instead brought condemnation upon themselves.
It is also written: “The wicked are overthrown, and are not: But the house of the righteous shall stand” (Prov.12:7). Hence, we have the wicked and the righteous. The harlot Rahab illustrates this principle: her house remained standing, whilst the walls of Jericho fell (see Josh.6:17). But how was a harlot considered righteous? By her faith: “by faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace” (Heb.11:31). She repented of her sins, and had faith in being saved when all around her, the walls were tumbling down.
In Rahab, we see how Publicans and Harlots will enter the kingdom before the self-righteous Jewish leaders. Salvation is not of works, lest any man should boast (Eph.2:9): “But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness” (Rom.4:5). If we would be saved like faithful Rahab, we must also turn from our sins, find and believe in the promised salvation of God. Then, we shall also be delivered from the wrath to come (1 Thes.1:10), and be part of the glories of the coming kingdom.
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In a similar vein, Peter exhorted the elders: “feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind: Neither as being lords over God’s heritage, but ensamples to the flock” (1Pet.5:2-3).
The apostle Paul also demonstrated this spirit of servitude: “though I be free from all men, yet have I made myself servant unto all, that I may gain the more” (1Cor.9:19).
Each of these passages demonstrate how that the appointed leaders of the ecclesia were servants and minsters - not lords. In our day, we do not have the Spirit-ordained eldership, but the principle still applies – if a Spirit appointed shepherd was to be a servant, how much more those who do not have such a Divine and high calling!
In Israel, the shepherds were hirelings, serving out of self-interest, fleecing the flock of God: “The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, nether have ye brought again that which was driven away, neither have ye sought that which was lost; but with force and with cruelty have ye ruled them” (Ezek.34:4).
Although we don’t have Divinely appointed shepherds, there is nevertheless a work to be done in caring for the sheep. All true believers have this responsibility, not just those who are considered leaders. We must therefore display an example of humility, and not seek to be dominant, like Diotrephes, who loved to have the pre-eminence (3Jno.9). Seeking to humbly serve our Lord and our brethren and sisters, we seek not the praise of man, but of God, and so we will be rewarded at the last.
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The Apostle Paul demonstrated how that in the Wisdom of God, the cleverness of man is set at nought: “ …for it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe…” (1Cor.1:19-21).
The principle here is that the Wisdom of our Creator renders the wisdom of men to be foolishness. Professing themselves to be wise, they are demonstrated to be fools (Rom.1:22) when compared with Divine Wisdom. Though men may make incredible advances in medicine, technology, and other areas, something that no man can do, is prevent death. Death comes to all sooner or later, and the best of men’s endeavours cannot prevent it. The wisdom of God, however, can. Those “that believe” will be saved through heeding the Word preached.
It is written of the Master that he “of God is made unto us wisdom, and righteousness, and sanctification, and redemption” (1Cor.1:30). Being the Word made Flesh (Jno.1:14), he is the embodiment of Divine Wisdom, and “neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved” (Acts 4:12). Although men may consider the Divine arrangement to be foolish, it so pleases God to save men through the Word preached, understood and believed. If we wish to be saved therefore, we must eschew men’s wisdom, and embrace the wisdom of God - then we will truly become wise unto salvation (2Tim.3:15) through faith in Christ Jesus.
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“There is a way which seemeth right unto a man, but the end thereof are the ways of death” (Prov.14:12). It is important therefore, to ensure that what we believe, and what seems right to us, is actually the Truth - for “lying words” “cannot profit”. Only those who love the Truth will be saved - those who trust in a lie - even if sincerely - “cannot profit” from it.
Accordingly, Paul describes a false religious system “…with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish: because they received not the love of the Truth that they might be saved” (2Thes.2:9-10). Again, this verse explicitly states that only those who “love the Truth” as distinct from lies will “be saved”. For example, the common teaching of Christendom - which is astray from the Bible - is that man has an inherent immortal soul that ascends to heaven at death, whereas the Bible teaches that “no man hath ascended up to heaven” (Jno.3:13), and that the true hope of the believer is to be made alive again when the Lord returns (2Tim.4:1, 1Cor.15:23). This demonstrates that what the churches teach is “another gospel” (Gal.1:6), taught by those who would “pervert the gospel of Christ” (Gal.1:7). It is a lie, “that cannot profit” or save those who believe in it.
But how are we to know what is True? Only by taking heed to the Word of God (2Pet.1:19, Psa.119:9) can we be saved, and cleansed from our sins. God’s Word “is truth” according to the Lord (Jno.17:17), echoing the Psalmist who wrote: “thy Word is true from the beginning” (Psalm.119:160). We must shun the theories of men, and compare everything that we believe with the revealed Word of God - by this means we can trust in true words, that can profit!
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In an age of human advancement and “progress”, those who advocate a return to former values are regarded as being “old fashioned”, and not moving ahead with the times. But the Bible does not so speak. The proverb has it: “My son, fear thou the Lord and the king: and meddle not them that are given to change” (Prov.24:21). Those that are constantly given to change are transient, having no stability or firm foundation (Cp.Eph.4:14, also Prov.5:6). Sometimes it is good to change - indeed our lives and eternal future depends on us changing to more closely conform to the example of Christ. But change to be like the world in which we live can benefit none who desire the favour of the Lord.
By our maintenance of Biblical principles, we are regarded as being outdated. Whether it be the upholding of the sanctity of marriage, or other moral principles, the world at large regards us as being old fashioned. But in actual fact, the reverse is true: - we live the standards of the future, yet which were taught in the past. We need to return to “the old paths” in order to inherit the future! And as we say, those “old paths” are actually the moral principles that will prevail in the kingdom to come - hence by living them now, we are actually ahead of the times! We must “walk honestly, as in the day…” (Rom. 13:13) - that is, as in the day to come when the darkness of Gentile wickedness shall have an end. Seeking first the kingdom - and righteousness - of God (Mat.6:33), we look forward to the future, when the worthies of old will be resurrected, and the standards by which they lived will be upheld at a global level. Only by returning to those “old paths” now will we be privileged to live righteously in that day to come!
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The Scriptures are very clear that the Lord Jesus Christ “shall judge the quick and the dead at his appearing and his kingdom” (2Tim.4:10.) Again: “we must all appear before the judgment seat of Christ; that everyone may receive the things done in his body, according to that he hath done, whether it be good or bad” (2Cor.5:10).
But who will be so judged? Daniel informs us that “many”, not all shall be raised: “many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt” (Dan.12:2). Who then, are the “many”? It is held by some, that only those who have been baptised will be judged. According to this theory, it rests with men and women whether or not they will be judged - that they can spurn, mock, and deride the holy things of God, with impunity. All they have to do to avoid being held accountable for their gross wickedness, is to refuse baptism!
Scripturally, however, knowledge is the basis for accountability. Whereas “sin is not imputed when there is no law” (Rom.5:13), it is also written: “to him that knoweth to do good, and doeth it not, to him, it is sin” (Jas.4:17). Whilst the call of the Gospel is an invitation to love and mercy, it is also a command to submit and obey (Cp 2Pet.2:21; 1Jno.3:23; 2Jno.1:4; 2Thes.1:8; Heb.5:9; 1Pet.4:17). Men have no choice over whether or not they will appear before the Great Judge when he comes again: they will be accountable over how they have knowingly treated the holy things of God. The situation is clear: if we desire acceptance by the Lord, we must obey the Gospel presented to us. Otherwise, we will stand on the wrong side of the Judge, where there will be great wailing and gnashing of teeth (Mat.25:30)!
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In the beginning, God created all things “very good” (Gen.1:31). But although God made man upright (Eccl.7:29), he quickly corrupted himself, and rebelled against the commandments of his Creator. He partook of the forbidden tree - “the tree of the knowledge of good and evil” (Gen.2:17), and was judged accordingly. So it was that the first human pair - and their subsequent progeny - became sinful, dying creatures, knowing experimentally both good and evil.
The Apostle Paul described his own experience, which is common to all men: “I know that in me, (that is, in my flesh), dwelleth no good thing” (Rom.7:18, cp. Jer.17:9). What a contrast this is to life in the Edenic paradise! Despite being made “very good”, men are now naturally void of all goodness, for they have the “law of sin and death” as a resident evil of their make-up. Men and women are naturally evil: “they are all gone out of the way, they are together become unprofitable; there is none that doeth good, not one” (Rom.3:12). There is no “light within”: only darkness, as men are wise to do evil, but have no innate knowledge to do good.
However, the Word of God is able to give us hope. Partaking of the solid food of the Word, we can have our “senses exercised to discern both good and evil” (Heb.5:14). God has caused the Light of His Word to illuminate the hearts of those who would receive it (2Cor.4:6), and this Light, like that of Creation, is “good” - it is the “Good News” of the Gospel. If we wish to be saved from the hapless condition we find ourselves in, we must embrace the wisdom of the Word of God, and learn how to do good and and eschew evil. Then, the Word will be a power to save (Rom.1:26), giving us hope and purpose: something that cannot be obtained anywhere else.
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There is a movement for churches to join together, irrespective of doctrinal differences. The Catholic Church promotes this, calling itself the “Mother Church”, with all others being her daughters. The Pope has even gone a step further, saying: “All religions are paths to reach God. They are - to make a comparison - like different languages, different dialects, to get there. But God is God for everyone. If you start to fight saying ‘my religion is more important than yours, mine is true and yours isn’t’, where will this lead us? There is only one God, and each of us has a language to arrive at God. Some are Sheik, Muslim, Hindu, Christians; they are different ways to God.” (Posted by @CatholicSat on ‘X’, on 13.09.2024).
But this is not Bible teaching. Jesus warns to “beware” of wrong doctrine. Moreover, the Apostle Paul likewise taught Timothy: “take heed unto thyself, and unto the doctrine: continue in them: for in doing this thou shalt both save thyself, and them that hear thee” (1Tim4:16). And again, “give attendance to reading, to exhortation, to doctrine” (1Tim.4:13).
The word of God “is Truth” (Jno.17:17), hence Paul spoke to those who “…heard the word of Truth, the gospel of your salvation…” (Eph.1:13). The doctrinal Truth of the Gospel is necessary to be believed in order to give “salvation”. So, the faithful are those who “believe and know the truth” (1Tim.4:3). And those who deal instead with the shifting vagaries of men’s opinions, are those who “received not the love of the Truth, that they may be saved” (2Thes.2: see vv10-12). To “be saved”, we must therefore jettison the ideas of men, and only love the Truth - only then could we become “wise unto salvation” (2Tim.3:15) through faith in the revealed Word of God.
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There will be two gatherings of the nations to Israel: first, in battle, and then in worship. Firstly, Zechariah prophesied: “…I will gather all nations against Jerusalem, to battle…” (Zech.14:2, also Joel 3:2), This is the time of Jacob’s trouble, from which she shall be saved (Jar.30:9). But once the nations have been judged by the God of Israel, it will be imposed upon them to revere God’s chosen race: “for that nation and kingdom that will not serve thee shall perish; yea those nations shall be utterly wasted” (Isa.60:12).
This second gathering will be when when the nations shall be gathered to Jerusalem to worship - hence Micah wrote: “…the mountain of the house of the Lord shall be established in the top of the mountains, and it shall be exalted above the hills; and the people shall flow unto it, And many nations shall come, and say Come, and let us go up to the mountain of the Lord, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for the law shall go forth out of Zion, and the word of the Lord from Jerusalem” (Mic.4:1-2).
In that day, Jerusalem shall become “a praise in the earth” (Isa.62:7, cp. Jer.33:9), and shall constitute “the city of the great king” (Mat.5:35). The kingdom of Israel shall be the centre of Messiah’s operations in the earth (Lu.1:31-32), with his extended empire spanning the globe. This is something that we must prepare for! In an age of rising antisemitism, we must recognise that the Lord does have a future with that race, and trust that the deliverer shall arise to turn ungodliness out of Jacob (Rom.11:26). We must turn from ungodliness now, in preparation for that great day, for only then can we be partakers of those blessings to come!
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The main points of the Master’s parable of the Sower, are that the word-seed is implanted within men’s hearts, where it meets a variety of responses. This verse speaks of how the type of heart that bears thorns is inhospitable to the growing word-seed. The already established thorns are naturally more powerful than the growing seed, hence it becomes choked.
Naturally thinking one might suppose that thorns would represent labour, travail, and adverse circumstances – hence the thorny barbs that were placed upon Messiah’s head, woven into a mock crown. But in actual fact, the thorns represent “the care of this world, and the deceitfulness of riches” – which are just as deadly.
Our Old Testament reading from 1 Samuel chapter 25 brings us to consider a rich man – Nabal. Though he were rich, he was unfruitful in himself – indeed, his name literally means “fool”. Like the fool in Messiah’s parable, he sought to lay up riches for himself, and did not consider the needs of the poor (see Luke 12:16-21). So, despite his riches, he died as a fool – and so lost everything he had.
The real threat to the growing seed of the Word is not persecution, but distraction and apathy: being distracted by worldly concerns, and not being motivated enough to change the situation. Paul wrote: “no man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier” (2Tim.2:4) Those who are engaged in the warfare of faith need to take note, and determine where their priorities lie: their eternal salvation depends on it.
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Messiah had earlier taught that “evil and an adulterous generation seekers after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas” (v39). In the case before us, the queen of the south saw no sign. She came with a specific intent to hear Solomon’s wisdom. Coming from the “uttermost parts of the earth”, she exerted great effort in her quest - and so provides a wonderful illustration of diligence in seeking out the wisdom of God. It is written: “he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him” (Heb.11:6). The diligence of this queen is an example of this, making the great effort to travel many miles to seek Divine Wisdom.
The Lord Jesus Christ is “greater than Solomon”, and his Wisdom is likewise to be sought after. He is “of God made unto us wisdom…” (1Cor.1:30). He is the Word made flesh, and we must show all due diligence to seek after his teachings, which are able to make us wise unto salvation. In our day, the Bible is freely available: we do not need to show diligence to obtain a copy of it. However, we do need to show all due diligence in seeking out the hidden treasures therein.
The Apostle’s exhortation is: “study to shew thyself approved unto God, a workman that needeth not to be ashamed…” (2Tim.2:15). We need to labour in the word and doctrine (1Tim.5:17), and like the Bereans of old search the Scriptures daily (Acts 17:11) to find out its message. The queen of the south will rise up in the resurrection because she sought out Divine Wisdom: we must apply the same effort to seek out the wisdom of the revealed Word, so that we will be blessed with her when Messiah comes again.
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The apostle Paul described the inability of the carnally minded to perceive spiritual things: “…the natural man receiveth not the things of the Spirit of God…” (1Cor.2:14). In order to receive the things of the spirit of God then, a person has to have his mind transformed to become as teachable as little children, as it is written: “be not conformed to this world; but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God” (Rom.12:2).
God has hidden the holy things of the Gospel from the wise and prudent of this world. Their minds are blinded by carnal things, so that they cannot see the shining brightness of the Gospel message: “If our Gospel be hid, it is hid to them that are lost: in whom the god of this world hath blinded the minds of them that believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them” (2Cor.4:3-4).
But these things are revealed to those who have a child-like disposition of curiosity and teachableness. As newborn babes, we must desire the pure and unadulterated milk of the Word that we may grow thereby (1Pet.2:2). The master described this, saying: “Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven” (Mat.18:3).
We should be thankful that although the princes of this world remain in their blind ignorance (1Cor.2:8), the way of salvation is revealed to those who have a mind receptive to it. We must humble ourselves “therefore under the mighty hand of God” (1Pet.5:6), believe the Gospel message, and obey it’s calling.
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It is taught by some, that God no longer has a purpose with the Jewish race, and that Christians have replaced them. But this is not so: Paul explicitly states that “God hath not cast away his people which he foreknew” (Rom.11:2). And our verse for today describes how the voice of crying and weeping will be removed, and be replaced with joy evermore - in Jerusalem.
The truth of the matter, is that Israel are in a temporary state of unbelief. But the days are coming when they shall look upon him who they pierced (Zech.12:10), and be turned away from their sins. The Lord Jesus Christ shall come again for this purpose: “and so all Israel shall be saved: as it is written, there shall come out for Sion the Deliverer, and shall turn away ungodliness from Jacob” (Rom.11:26). In that day of national repentance, Israel shall turn to their Lord, and experience great blessings as a consequence: “…now will I bring again the captivity of Jacob, and have mercy upon the whole house of Israel, and will be jealous for my holy name; after that they have borne their shame, and all their trespasses whereby they have trespassed against me…” (Eze.39:25-26).
There are great things in store for the house of Israel, when Jerusalem shall become a praise in all the earth: “beautiful for situation, the joy of the whole earth, is Mount Zion … the city of the great king” (Psa.48:2). But Gentiles can also have a part of the blessings to come! Becoming Abraham’s seed through faith and baptism (Gal.3:26-29), they can be among those to whom the promises were made (2Pet1:4). Rather than to vaunt ourselves against the natural branches, we must embrace and become part of the Israelitish rootstock (see Rom.11), for truly, “salvation is of the Jews” (Jno.4:22).
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This verse is often cited as referring to the believer’s current state. But the context is to do with a prayer of Israel given at the time of Messiah’s return and it is expressive of their repentance and appeal to their God, confessing their sins and seeking forgiveness.
The situation of the believers in Christ is very different - they already have repented. Rather than being “as an unclean thing”, they have separated themselves from such: “Come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you” (2Cor.6:17). And rather than being like filthy rags, the righteousness of the saints is fine linen, clean and white: “… to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints” (Rev.19:8). And again, instead of being taken away like the wind, they are “no more children, tossed to and fro, and carried about with every wind of doctrine…” (Eph.4:14).
The position of the True believers is expressed by Paul: “ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus …” (1 Cor.6:11). They have made their robes white in the blood of the lamb (Rev.7:4), and have an exalted position in Christ (cp1Jno.3:1). The True believer must recognise the privileged position they have before their Lord, and rather to lament their failings, they should rejoice in the grace wherein they stand. Being so cleansed and reclothed by the Lord, to claim that they are still wearing unclean rags shows a lack of appreciation of what has been accomplished by Him for them. They must rather appreciate the privileged situation they are in, and rejoice in hope of the coming day of glory.
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This passage demonstrates the mighty power that Messiah had, in even having authority over the winds and the sea. But the incident described here also teaches us spiritual principles. In Scripture, the sea is sometimes used to represent peoples, as in Isaiah chapter 57: “the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt” (Isa.57:20).
Again, the Lord spoke in symbolic terms: “There shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring” (Luk.21:25). Here again, the roaring of the sea and waves represent unrest and distress amongst the nations – with perplexity.
The world around us is in this turbulent state. The leaders of nations seek for peace, but it eludes them: they cannot still the waves. But the Lord Jesus Christ can: when he comes again, he will calm the sea of nations, just as he calmed the waters in Matthew 8. So, we read of John’s vision: “Before the throne there was a sea of glass like unto crystal…” (Rev.4:6), and again: “I saw as it were a sea of glass having been mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God” (Rev.15:2).
These are the days that we yearn for, when there shall no longer be unrest, but the sea of nations shall be perfectly still, with no ripple of violence. And rather than casting up mire and dirt, the subdued seas will be transparent, clear as crystal. Messiah will accomplish that which the world leaders cannot: may that day quickly come!
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It is claimed by so-called “born again Christians”, that in order to be saved, we just need to accept Jesus as our Lord. That so long as we profess his Lordship, we will be saved from our sins, and inherit the kingdom of heaven. However, in our verse for today, the Master specifically contradicts this claim. There will be those who say to him “Lord, Lord”, yet who will not enter into the kingdom, because they do not do “the will of my Father which is in heaven.”
The Gospel is not only something to be believed: it must also be acted upon. So, in two occasions the New testament records the rejection of those “that obey not the gospel of our Lord Jesus Christ” (2Thes.1:8,1Pet.4:17). Hearing the Gospel being preached renders the hearer responsible to the calling. It is a command, which must be obeyed. Hence James exhorts: “be ye doers of the Word, and not hearers only, deceiving your own selves” (Jas.1:22). And again, Paul writes: “not the hearers of the law are just before God, but the doers of the law shall be justified” (Rom.2:13).
Against this, it is said that no man can earn salvation, and that works therefore do not save us. But this is only a half-truth: it is true that salvation “is not of works, lest any man should boast” (Eph.2:9), but it is also true that if we have faith in the Word of God, we will want to obey it, and demonstrate our faith in action: “Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works” (Jas 2:18). And again, “wilt thou know, O vain man, that faith without works is dead?” (Jas 2:20). We must both believe and obey the True Gospel message - for only then will we enter the kingdom to come.
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Later, Jesus describes the primary things to be sought after: “…seek ye first the kingdom of God, his righteousness” (v33). Hence in the disciples prayer, after the acknowledgment of God’s Holiness, the first thing asked for is for the Kingdom to come.
But notice also that the Kingdom coming is associated with God’s Will being done on earth, as it is currently done in heaven. This proves that the coming kingdom is to be upon the earth, not in heaven. This is the time when the promised blessing upon Israel shall be granted, to be “as the days of heaven upon the earth” (Deut.11:21): for the doing of God’s will in the heavenly realm will be duplicated in the kingdom of God upon the earth.
The kingdom is Israel restored. The disciples recognised this, asking: “Lord, wilt thou at this time restore again the kingdom to Israel?” (Acts 1:6). And it was promised of Messiah, the future king: “…the Lord God shall give unto him the throne of his father David: and he shall reign over the house of Jacob for ever… ” (Lu.1:32-33).
But although the kingdom will be Israel, the nations and kingdoms of men will be subject to her: “the nation and kingdom that will not serve thee shall perish…” (Isa.60:12). The kings of the earth - and their kingdoms - will be subservient to Jesus, the king of Israel (Psa.72:10-11), as constituent parts of his world wide empire.
The hope of true believers is therefore “the hope of Israel” (Acts 28:20). Consequently, they have no allegiance to any of the kingdoms of men. Instead, seeking first the restored kingdom of Israel, they will be part of the everlasting salvation that will be brought through her in that day (Isa.45:17-18), sharing her restored fortunes, and inheriting the promises made to the fathers of old.
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When Messiah returns, he will restore again the kingdom to Israel (Acts 1:6) and reign over the twelve tribes thereof, from the throne of David (Lu.1:32-33). But others of the kingdoms of men will also exist, retaining their national identity. As Daniel describes: “…as concerning the rest of the beasts, they had their dominion taken away: yet their lives were prolonged for a season and time” (Dan.7:12). The kingdom that Christ will reign over, therefore, will not be the only kingdom upon the earth: others will be given prolongation of life, for a specific period of time - yet they will be under his dominion.
The BASF describes how: “that the kingdom which he will establish will be the kingdom of Israel restored, in the territory it formerly occupied… ” (Clause XXI). So Messiah’s actual kingdom will not be global, but will exist in a particular territory, as promised to Abraham of old.
But as Brother J Thomas in “Elpis Israel” shows, Messiah’s rule will extend throughout the entire earth in the form of an empire. Our verse for today proves this point: the nations and kingdoms of men will still exist, but will be subjugated under that of Israel. Nations shall go to Jerusalem to learn of the Ways of the God of Israel (Isa.2:1-4), and to worship (Isa.56:7). And kings will prostrate themselves before the Lord’s Anointed (Psa.72:11) there.
The situation is that Christ will reign over a kingdom and an empire. The Jews will not merely be allowed to live there: their kingdom will constitute the kingdom of God, and the kingdoms of men will “serve” them. This is the day true believers long for: the times of restitution when the entire globe will be subdued under the throne of the King of Israel. May that day come soon!
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In Romans 8, it is written: “I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord” (Rom.8:37-39).
From this it is sometimes deduced that there is nothing at all that can separate us from the love of God – that it is “unconditional” which nothing can disturb. However, this passage is describing the faithful: for them, there is nothing that can disrupt their relationship with God, as Messiah himself declared concerning his disciples: “I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand”. And again, “My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand” (Jno.10:28-29).
It is a comfort to know that God will not forsake His servants in their troubles. But there is a condition: faith. Paul wrote: “For by grace ye are saved through faith” (Eph.2:8). Today’s verse describes how iniquities had “separated” between Israel and their God. Again, Jude describes errant brethren: “These be they who separate themselves, sensual having not the Spirit” (Jude 19). The Love of God is not unconditional: our faithfulness is required to receive the favour of God (see Rom.4, whole chapter). “Without faith it is impossible to please him…” (Heb.11:6), and without faith we cannot be saved. The believers in Christ must make all due diligence to keep themselves in the love of God (Jude 21), remaining faithful to Him and serving him wholeheartedly. Then, and only then, will there be nothing that can pluck them out of their Father’s Hand.
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It is often supposed that God hears and answers every prayer that is offered. However, the case of Saul illustrates the point that there are prayers that are not heard or answered. Later on, when he was faced with a battle with the Philistines, he again prayed, but we read that: “When Saul enquired of the Lord, the Lord answered him not, neither by dreams, nor by Urim, nor by prophets” (1Sam.28:6).
Here is the most desolate situation that a man can find himself in. Faced with certain defeat by the enemy, he approached the Almighty who had made him king, yet the Lord did not hear or answer his prayer. Whatever circumstances they find themselves in, the true believers always have the comfort of prayer to their Heavenly Father. But if we turn away and rebel against His Ways, we cannot expect Him to answer our prayers.
Of Israel of old, it is similarly stated that “…I will not hear them in the time that they cry unto me for their trouble” (Jer.11:14). Sometimes folk only pray when they want something, or feel that they need help in some adverse circumstance. But the purpose of prayer is not to present a shopping list to the Almighty, but is most importantly to thank and praise Him, for the blessings He gives. If we do not order our lives aright before Him, and acknowledge him in all our ways, we cannot expect him to hear our prayers.
Here is the warning: if we wish to be heard by the Father, we need to ensure that our iniquities do not separate us from Him (Isa.59:2), and seek his praise and glorification in everything we do.
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The church idea is that God has “no body, form or parts”. The teaching is that God is some intangible essence, which they call ‘spirit’, and that He is everywhere, but without a specific dwelling place. Our verse for today contradicts that theory: God specifically dwells “in the high and holy place”. Again, the Psalmist declared: “From the place of his habitation he looketh upon all the inhabitants of the earth” (Psa.33:14). God then, has a specific “place of his habitation”, which is “high” and “holy”.
The Master also spoke of this: “Our Father which art in heaven, Hallowed be thy Name” (Mat.6:9). Again, we see that God dwells in a particular place - “in heaven”. And the Apostle Paul describes God as: “ …King of kings, and Lord of lords; who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see” (1Tim.6:16), confirming that the Lord has a distinct dwelling place “in light.”
But as well as having a fixed abode, He also has a form. He is not some abstract essence, but is substantial - a person. John Thomas spoke of this: “Paul says that God is substance; and I presume that even the hirelings of the apostasy will admit that substance is “material.” The Son, says the apostle, is the exact representation, or “express image of his hypostasis,” which word in Heb.11:1, is rendered substance.” We are further told that man was made in the Image of God, (Gen.1:26,27), and this is the similitude of the substance of Yahweh. The importance of this, is that we need to know the “Only True God,” (Jno.17:3), and we cannot know Him if we deny the Bible doctrine of HIs Person. We must therefore seek to know him, and behave in such a manner that befits the Divine Image bestowed upon us.
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In a day when the Word of God is spurned, rejected, and mocked by the majority of mankind, these words are very comforting. Although we know that our labours are not in vain in the Lord (1Cor.15:58), it can sometimes seem that they are unproductive, and that there is no profit in them. We endeavour to hold forth the Word of Life to those around us, yet there are so few that respond to it. However, this verse in Isaiah 55 informs us that once the word is sent out of the Creator’s mouth, it will certainly accomplish the Divine Will. We live in a day of small things, when only a few choose to believe and obey the Gospel – but that ought not discourage us, for the Word preached will accomplish what the Supreme Author wishes it to.
Our New Testament reading in Revelation chapter 19 introduces the Lord Jesus Christ in these terms: “he was clothed with a vesture dipped in blood: and his name is called the Word of God” (Rev.19:13). He is pre-eminently the Word Made Flesh (Jno.1:14), the embodiment of all that the Word of God stands for. He will certainly accomplish his Father’s good pleasure, and complete a victorious warfare against the powers of sin.
For our part, Isaiah gives the exhortation to “seek ye the Lord while he may be found, call ye upon him while he is near” (Isa.55:6). There is a day of opportunity, during which men can seek after the God of Israel, and hearken to the word preached. That day is drawing to a close, and it is evident from Bible Prophecy, that there is not much time left. We must listen to the Word, and prepare for the day of our Lords’ coming, to find grace before him.
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Today’s verse describes the future judgment on the Roman religious system, and the call for the people of Israel to depart, and “come out” from it. Then, there will be provision for those who turn to the Truth to be spared in the day of judgment.
“The Lord knoweth how to deliver the godly out of temptation, and to reserve the unjust unto the day of judgment to be punished…” (2Pet.2:9). When the Lord determines to judge a people, the righteous are given the opportunity to escape. There are many examples of this in Scripture: The case of Noah’s family being saved from the flood, the occasion where Lot was delivered from Sodom, and Rahab and her family being spared when Jericho was destroyed. And we also have the example of Israel itself being judged. Numbers 16 describes the rebellion of Korah against Moses and Aaron. And when they were to be judged, the people were told: “…Depart, I pray you, from the tents of these wicked men, and touch nothing of their’s, lest ye be consumed in all their sins” (Num.16:26). They were spared when the wicked were judged.
Our own position is similar. The world and it’s false worship is about to be judged by the Son of the Most High - and we need to be found separate from it’s wickedness: “Come out from among them and be ye separate, saith the Lord” (2Cor.6:17). The world is about to experience the greatest judgments of God since the Flood of Noah’s day - but for the faithful there is nothing to fear. God knows how to deliver them when the unjust will be punished - it is our part to be separate and holy to God. Then, like the holy men of old, we shall be delivered from the wrath to come (1Thes.1:10), “until the indignation be overpassed” (Isa.26:20), and a new world order will come in.
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The believers must “watch”, and “keep” their garments, lest they be found ashamed of their nakedness. But this “watching” is not only to do with observing world events, we must also have a spiritual sight that is not obscured by the flesh (Lu.6:42). Hence Peter exhorts: “the end of all things is at hand: be ye therefore sober, and watch unto prayer” (1Pet.4:7), and Jesus himself: “be watchful, and strengthen the things which remain, that are ready to die…” (Rev.3:2). And again: “what I say unto you, I say unto all: Watch” (Mrk.13:37).
There is a focus in certain circles on current events and Bible Prophecy - and that can certainly be a good thing! But it is not good when it substitutes the preaching of first principle doctrines. “Prophesying serveth not for them that believe not, but for them which believe” (1Cor.14:22). For those who believe not, there is a need to preach basic doctrinal precepts, for that is what saves them: “Take heed unto thyself, and unto the doctrine: continue in them, for in doing this thou shalt both save thyself, and them that hear thee” (1Tim.4:16). Prophecy has it’s place - an important one, it is true. But when differences on vital doctrines concerning the Kingdom, and the Atonement are overlooked, and in some cases denied as a consequence, there is great harm. Prophecy is not given so that we can predict the future! Messiah taught “Now I have told you before it come to pass, that, when it is come to pass, ye might believe” (Jno.14:29). Prophecy is therefore designed to strengthen the disciple’s belief! We must ensure that we have a good spiritual vision, seeing the unseen through the eye of faith (2Cor.4:18), and then we will not walk naked, and we will not stand ashamed before our God.
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In these words, we find a prerequisite for deliverance: to put away every vestige of false worship, and to serve the God of Israel only. Indeed, this is the commandment of Christ: “thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind” (Mat.22:37). If our entire being is devoted to the doing of the Will of God, then there is no space or time left for carnal pursuits!
The second portion of our daily readings also speaks of the salvation extended by God to man: “The Lord hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God” (Isa.52:10). This is a future prophecy, echoed in the Apocalypse: “Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen” (Rev.1:7). The saving Arm of God will be seen by all kindreds of the earth, as the Lord shall come again to save his people, and judge the nations.
Our third reading for the day also speaks of remaining pure in our worship before God - the redeemed are described thus: “These are they which were not defiled by women for they are virgins. These are they which follow the Lamb whithersoever he goeth…” (Rev.14:4). Following the Lamb is also a prerequisite for salvation: “if any man will come after me, let him deny himself, and take up his cross, and follow me” (Mat.16:24).
If we wish to be part of those who are lifted out of the mire of humanity by the Arm of the Lord, we must prepare our hearts to be wholly devoted to God, and follow the Lamb wherever he leads us. Then, we shall be partakers of the salvation extended to us by God, rejoicing in the splendour of glorious immortality!
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Revelation 13 depicts a false religious system which had authority over “all kindreds, and tongues nations”. The chapter expresses how that those who “would not worship the image of the beast should be killed” (verse 15). And in today’s verse, we see that those worshippers constitute those “whose names are not written in the book of life”. According to the Bible, only those who worship in spirit and in truth will be saved: the adherents of a false Christianity “are not written in the book of life”.
A similar situation is in Daniel chapter 3. Here, we again have an image being set up, and those who refused to worship that image would be killed. However, there were three men of faith who refused to conform: Shadrach, Meshach and Abednego. These men stood tall whilst all around them were bowing before the Babylonian idol.
Romans chapter 12 exhorts: “ … that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of you mind …” (Rom. 12:1-2).
Rather than to conform to the majority position for present temporal benefit, these men would rather die than to compromise their worship of Yahweh. The lessons are clear: we must go forth and do likewise: we must be separate from Christendom which is astray, and be devoted to the worship of the only True God - indeed it is our “reasonable service” to do so. If we refuse to conform, and stand tall when all around us men are falling down before the altar of Mammon, our names will be found written in the book of life. And then, even if we lose our lives for Christ’s sake, we will be raised again in due time. Such is the hope for true believers.
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The interesting thing about this verse, is that Eli – who could not see (1 Sam.3:2,4:14), is said to be found “watching”. Are we here being told that his spiritual vision was restored once he understood that the Ark of God had been taken by the Philistines? But be that as it may, it was only temporary, as verse 18 shows he died soon after, falling backwards and breaking his neck.
The events described in this chapter, are the circumstances surrounding the Philistine incursion into Shiloh, where the Tabernacle was erected. Evidently, there was a great desolation at that place, for later, the prophet Jeremiah told Israel to go and see the ruins of that place: “but go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel” (Jer.7:12).
Interestingly, as we saw yesterday, the people here contrast with Samuel, in that he was a hearer, and they were not: “And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh” (Jer.7:13-14).
The main lesson here is clear. We need to be hearers of the Word, like Samuel was. In his parable, Messiah taught of those who “hear the word, and receive it, and bring forth fruit” (Mrk.4:20). We therefore must emulate Samuel, to be fruitful in the sight of God.
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There is a most remarkable contrast between Eli and Samuel. The Lord called Samuel, and Eli “perceived that the Lord had called the child.” But put yourself in his position: if you knew for a fact that the Almighty Creator was about to give a revelation to a child under your charge, how would you respond? How excited would we be, that in a day of no open vision (1Sam.3:1), a revelation was about to be made! How eager would we be to know what that message was! But as far as Eli was concerned, the new revelation was not important enough to disturb his slumber. His response was quite literally that he returned to his bed, and went back to sleep!
But Samuel was one who heard: “speak, for thy servant heareth” (v10). And so “the Lord revealed himself to Samuel in Shiloh… ” (1Sam.3:21). The next chapter then recounts the destruction of Shiloh, and defeat by the Philistines. But many years later, the rebellious people of Israel were told to look at the ruins of Shiloh as an example of impending judgment: “go ye now unto my place which was in Shiloh … and see what I did to it of the wickedness of my people Israel” (Jer.7:12). And by contrast to Samuel, they did not hear, or heed the words spoken to them: “I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not” (Jer.7:13).
We need to consider our individual approach to the revelation of the Living God. Are we like Eli, in a state of spiritual slumber? Or are we diligent hearers like Samuel? The future day of judgment is coming: we must be prepare for that time - and such preparation can only be made by attending to the Word of God. The example of Samuel is there for us: we must hear and do what the Lord commands.
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One aspect that is often discussed, is how Messiah personally benefitted from his own sacrifice. Some teach that it was solely for us, and for our benefit alone: that Jesus took the punishment for our sins in our place. Yet this is not Bible teaching: as a representative man, he had a personal benefit, and our verse for today describes some of those blessings which he was “slain to receive”. True, he suffered to take away the sins of his brethren (1 Jno. 3:5), but he had to be redeemed himself first - only then could he save others. Hence he is cited as declaring: “Thou hast redeemed me, O Lord God of Truth” (Psa. 31:5). Again, it is testified that the God of peace “brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant” (Heb. 13:20). Hence, Jesus was raised upon the basis of his shed blood, he would not have been raised unless he benefited from his own sacrifice. So he was saved on the same basis upon which his brethren can be saved.
There was a vision of personal joy that was ever before Christ: “… 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” (Heb. 12:2). And this vision of joy is referred to again in the Psalm: “therefore my heart is glad, and my glory rejoiceth … Thou wilt show me the path of life: in thy presence is fulness of Joy: at thy right hand are pleasures for evermore” (Psa. 16:9-11). Today’s verse describes some of those “pleasures for evermore”. The prospect of immortality is not an endless life only: it will come with great joys and blessings, rewarding those who patiently endured for Christ’s sake. If we would be partakers of the benefit, we must first fellowship the sufferings of Christ - only then will be be blessed with him in joyful immortality.
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It is clear that Christ will occupy the ancient Davidic seat of power, as his Throne: “ …the Lord God shall give unto him the throne of his Father David: and he shall reign over the house of Jacob for ever…” (Lu.1:32-33). This throne is different to that which he presently occupies. David’s throne was upon earth, in Jerusalem, but Messiah’s present throne is in heaven: it is the Throne of God Himself. So Jesus, “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: (Heb.12:2).
Just as Jesus currently sits with his Father in His Throne, it is promised that those who overcome will be with him in his own throne - the throne of David. This was the promise to repentant Israel: “Then shall there enter into the gates of this city kings and princes sitting upon the throne of David…” (Jer.17:25). These are the king-priests spoken of in the Apocalypse: “unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever” (Rev.1:5-6).
But this blessing is only given to those who “overcome”. Christ himself encourages us to do that, leading by example: “…be of good cheer; I have overcome the world” (Jno.16:33). And Paul exhorts: “Be not overcome by evil, but overcome evil with good” (Rom.12:21). If we war the same spiritual warfare as our Redeemer, the victory is guaranteed - but we must be diligent soldiers warring with singleness of mind, that we might please him who has called us (1Tim.2:3-4). Then, we will also overcome the world, and be granted elevated positions in the age to come.
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The letters to the 7 ecclesias are most instructive with regard to the doctrine of fellowship. Sometimes it is said that all of the ecclesias had problems, but they were not commanded to withdraw fellowship from each other. Hence it is argued that we must not withdraw fellowship from wayward ecclesias either. However, a moment of reflection would indicate that these letters actually teach the exact opposite.
Each of the Ecclesias (with one possible exception) were reproved for particular failings. The issues in each ecclesia were not overlooked: the brethren were commanded to deal with them. With regard to fellowship issues, it is written that a wayward member should only be rejected after “the first and second admonition” (Tit.3:10). In harmony with this, the ecclesias were given “space to repent” (Rev. 2:21) of their spiritual fornication. But the prevailing situation would not be tolerated for much longer: the ecclesias which did not repent in that “space” would be utterly destroyed.
So far as the ecclesias not being commanded to withdraw fellowship with each other goes, this action would ordinarily only take place after an appeal was made, and the errant ecclesias refused to reform. But in this case, those ecclesias would be destroyed – what point would there be to tell the brethren to withdraw from an ecclesia that would no longer exist?!
In our verse, the ecclesia at Pergamos were rebuked because they fellowshipped the Balaamites. They were commanded to “repent” of this evil, which would have necessitated the withdrawal of fellowship from the errant individuals. So it is, that in fellowship principles, these letters teach the exact opposite to that which is sometimes thought!
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The OT teaches that “there is a time to break down, and a time to build up” (Eccl.3:3). Again, the Apostle exhorts us to “have no fellowship with the unfruitful works of darkness, but rather reprove them” (Eph.5:11). In harmony with this, today’s verse shows how that contending for the faith is just as “needful” as building up the ecclesia. Only by pulling down the stronghold of sin (2Cor.10:4), can the believers build up the ecclesial edifice in it’s place. And True brethren will work together in this regard. They will “stand fast in one spirit, with one mind striving together for the faith of the gospel” (Phil.1:27). To strive together in a warfare of faith is required of all who desire to follow Christ, and we neglect that vital aspect of our work at our peril.
The Lord teaches that believers must ensure they have good spiritual sight: “thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother’s eye” (Mat.7:5). Sometimes this is used as demonstrating it is wrong to seek to correct our brother’s spiritual vision - but that is not what Christ states. He states that we must rather correct our vision first, and then we will be in a position to correct our brother.
One of the failings of Israel is that: “they bend their tongues like their bow for lies: but they are not valiant for the truth upon the earth” (Jer.9:3). In our age, the same need remains - yet how few have such a “valiant” spirit today! We need to heed the Apostle’s doctrine, for in doing this, we will both save ourselves, and them that hear us (1Tim.4:16). An earnest contention for the faith is not pleasant, but is needful - and faithful brethren will not shirk from their duty in this regard.
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From this we see that there is only one way of life, and that those who depart from it place themselves outside of the scope of Salvation: “the man that wandereth out of the way of understanding shall remain in the congregation of the dead” (Prov.21:16). Those who so wander abide not in “the doctrine of Christ”, and therefore “hath not God”.
This shows the importance of sound doctrine, i.e. the “first principles” (Heb.5:12). It is common for them to be neglected, and not emphasised. Indeed, we have heard many seemingly sound Bible talks being given - yet which avoid direct reference to first principle doctrine. Upon further inquiry, we are informed the reason for this, is that doctrine divides, and is therefore best left alone. And upon further inquiry still, we learn that the speaker himself is doctrinally astray in particular areas!
Paul exhorted Timothy: “ … Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee” (1Tim.4:16). Here is the nub of the issue: true doctrine saves, and therefore is neglected at our peril.
Doctrine does divide, inasmuch as there is a distinction between light and darkness. The Word of God is a light: “if they speak not according to this word, it is because there is no light in them” (Isa.8:20). And again “have no fellowship with the unfruitful works of darkness, but rather reprove them” (Eph.5:11). The division then, is intentional, as it separates the children of light from the children of darkness. It is only through the light of God’s word that life can be imparted (Jno.1:4), hence we must not neglect doctrine, but embrace it! Only then can we become wise unto salvation through faith in the true Gospel message.
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According to our verse for today, and against the cries of “legalism” by those who prefer not to observe laws, the love of God is defined by the keeping of commandments. If we love God, we will desire to do those things that he commands us to do. But his commandments “are not grievous”. This contrasts with the Pharisees, who really were guilty of legalism: “all therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say and do not. For thy bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers” (Mat.23:3-4).
The “burden” of the Lord however, is light, and is “not grievous”: “take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light” (Mat.11:28-30). We know that some of Christ’s brethren have had to suffer much for his name’s sake - and the apostle Paul was an example of this: yet he regarded his troubles as “our light affliction which is but for a moment [which] worketh for us a far more exceeding and eternal weight of glory” (2Cor.4:17). By comparison with immortal glory, the present days of tribulation are but “light afflictions”.
Again, by contrast with the Pharisees, the disciples of Christ help each other to bear the load: “Bear ye one another’s burdens, and so fulfil the law of Christ” (Gal. 6:2). It is our part therefore, to work together with those of like precious faith, helping and encouraging each other along the way. Then when Messiah comes, we will be found to have carried his cross together (Mat. 16:24), enduring for his sake, that we might also inherit glory by his grace.
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Genesis 3 reads: “ … Cain brought of the fruit of the ground an offering unto the Lord. And Abel, he also brought of the firstlings of his flock and the fat thereof. And the Lord had respect unto Abel and to his offering: but unto Cain and to his offering, he had not respect…” (Gen.3:3-5). Abel knew and understood the need for sacrifice, but Cain evidently did not. But it was not simply the case that he misunderstood, and needed to do better next time: “his works were evil”. This could imply that he intentionally offered something that was different to what was required. His works being evil, he slew his brother Abel - and so the first human death was brought about.
The way of Cain is mirrored by the position of most people in our day. It is a popular idea, that everyone has freedom of worship. That any man or woman have the right to worship in any way they choose, providing that their choice does not impinge on another person’s similar rights. But this is not the Bible way. Our Creator has determined the means of reconciliation to him, and in order to be accepted, like Abel, we need to do what is required. Only worship on His Terms will do - anything else is “evil” - hence the false brethren are describes as having “gone in the way of Cain” (Jude1:11).
There is a further thought. Cain had no sheep of his own to offer, so what he should have done, is to go to his brother to obtain one. That way, both parties could offer acceptably, and in unity. Having loved each other, they would have been as One in their worship. Even so believers in The Truth today must be united in their worship before God - then they will be counted as righteous, like Abel, and be accepted before their Creator.
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This verse established the criteria for fellowship: walking in the light. The Light is the Word of God, that enlightens the ways of men: “Thy word is a lamp unto my feet, and a light unto my path” (Psa.119:105). The basis of fellowship for believers then, is the illuminance of the Word – and a mutual understanding of it`s precepts.
There are those who would advocate an association on a different basis – that we must overlook and even encourage “different points of view” on Biblical matters: such is the ethos of the ecumenical movement. The situation is similar to that of the building of the Temple in the days of Ezra and Nehemiah. There were those who sought to build with them – after all, do we not all worship the same God?: “let us build with you, : for we seek your God as ye do; and we do sacrifice unto him…” (Ezra 4:2).
But the reply of the leaders of Israel was: “ye have nothing to do with us to build an house unto our God: but we ourselves together will build to the Lord God of Israel…” (Ezra 4:3). This must be our stand also in response to the claims of Apostate Christendom: “Ye have nothing to do with us”. This spirit is echoed by the Apostle Paul:
“be ye not unequally yoked with unbelievers: for what fellowship hath righteousness with unrighteousness? And what communion hath light and darkness? … And what agreement hath the house of God with idols? … wherefore come out from among them, and be ye separate, saith the Lord” (2Cor.6:14-17). True believers then, must walk together in agreement (Amos 3:3), as Children of Light (1Thes.5:5), having no parley with the unfruitful works of darkness. Then their fellowship will be with the Father and his son – which, at the end of the day, is the only fellowship that matters.
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The “promise” is that Christ will come again – yet we cannot know the exact day nor hour of that event. There are those who mock, and say “where is the promise of his coming” (2Pet.3:4): these are the faithless who have no regard for the promises of God.
But it is not only those outside who have this attitude of mind. Messiah himself spoke of an evil servant of his in the parable: “But and if that evil servant shall say in his heart, My lord delayeth his coming; And shall begin to smite his fellowservants, and to eat and drink with the drunken; the lord of that servant shall come in a day when he looketh not for him, and in an hour that his is not aware of” (Mat.24: see verses 45-51).
Here, there are those who count themselves to be the servants of the Lord, yet are not ready for his coming. They see an apparent delay in his return, and use the opportunity to smite their fellowservants, and become drunken by excess of wine. But as Habakkuk wrote: “the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it, because it will surely come, it will not tarry” (Hab.2:3). Though there appears to be delay in the sight of men, there is a day appointed (Acts 17:31), and that day will surely come to pass.
We who recognise that the Lord will come exactly according to the Divine Timetable, must also consider our attitude of mind toward that event. Paul speaks of those who “love his appearing” (2Tim.4:8). That is, we must not just believe that he will come some far off day in the future: our fervent hearts desire is for him to come very soon! We must look forward with zeal and hope, longing for that day when Messiah shall be glorified in the earth - and his brethren with him.
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By contrast to the dogma of the immortal soul, our Old Testament reading for today records Hezekiah’s words: “…the grave cannot praise thee, death cannot celebrate thee: they that go down into the pit cannot hope for thy truth” (Isa.38:18). In the death-state, there is, by definition, no life, and no praise to God. But Peter describes the Bible hope: it is to be “partakers of the divine nature”. This is demonstrated in the risen Messiah, who explicitly denied being an immaterial immortal spirit, or soul: “…for a spirit hath no flesh and bones as ye see me have” (Lu.24:39). The Bible teaches a bodily resurrection, after the pattern of that of Messiah: “…for the hour is coming, in the which all that are in the graves shall hear his voice, And shall come forth; they that have done good, unto he resurrection of life, and they that have done evil, unto the resurrection of damnation” (Jno.5:29, also Dan.12:1).
Partaking of Divine Nature is to be in the immortal image of Christ: “he shall change our vile body, that is may be fashioned like unto his glorious body…” (Phil.3:21). Indeed, the believers are to be “conformed to the image of his Son, that he might be the firstborn among many brethren” (Rom.8:29). This is the earnest hearts’ desire of the true believers: “…we know, that, when he shall appear, we shall be like him; for we shall see him as he is” (1Jno.3:2).
Paul exhorts the believers to “be not conformed to this world: but be ye transformed by the renewing of your mind…” (Rom.12:2). If we wish to escape the corruption that is in the world through lust, we must not be conformed to it. We must rather make an earnest endeavour to become like the Lord now, so that we will be physically made like to him in the days to come.
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There are many principles and lessons that we can learn from the great deluge which occurred in Noah’s day. But the lesson being brought out here, is that just as the Ark saved Noah, even so Baptism saves the true believers.
Out of the great multitude of men and women upon the earth, only a few – eight to be exact – were saved from the wrath to come. And it is manifest that there are only a few in this untoward generation, who hold fast to the saving principles of the Gospel message. Sometimes our adversaries mock us, pointing to the vision in Revelation 7:9, where the company of the redeemed is described as “a great multitude, which no man could number.” Here is evidence, it is said, that the truth holders are not limited to just a few, but are many.
There is an element of truth in this claim, like with most false teachings. Our fellowship is truly with a multitude of men and women – but most of them now sleep in the dust of the ground waiting for the great awakening. According to the teaching of Messiah, “narrow is the way, which leadeth unto life, and few there be that find it” (Mat.7:13-14). In each generation, there is only a comparative few – but when assembled together, they will constitute a great multitude.
It is evident from Scripture, that those who constitute the redeemed, are those who are baptised into the Lord Jesus Christ. They know, believe, and obey the calling of the Gospel message. In Noah’s day, there may have been many who thought that they led good and honest lives, and should be spared destruction! But the point was, they were not in the Ark. No matter how good they thought they were, they were not in the Ark, and so perished outside. Christ is our Ark – and the lessons are obvious.
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Paul describes the internal warfare experienced by all believers: “ …the flesh lusteth against the spirit, and the spirit against the flesh: and these things are contrary the one to the other…” (Gal.5:17). Having the Word of God in their thinking, there are two contrary principles in operation within the believer’s mindset. There is their natural and innate desire to fulfil the lust of the flesh, and there is the new desire to follow the spirit of Christ - “and these things are contrary the one to the other”. The Apostle speaks elsewhere of his own internal struggle: “… I delight in the law of God after the inward man; but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members” (Rom.7:21-23).
He further states that “it is no more I that do it, but sin that dwells in me. For I know that in me, that is my flesh, dwells no good thing: for to will is present with me; but how to perform that which is good I find not” (Rom.7:17-18). This “law of sin,” as a physical condition in Paul’s “flesh”, was condemned in the offering up of Messiah: “for what the Law could not do, in that it was weak through the flesh, God sending his own son in the likeness of sinful flesh, and for sin, condemned sin in the flesh” (Rom.8:3). “sin” Being "in the flesh” of a righteous man, it was rightly condemned in his death, and destroyed at his resurrection. And we also can receive the victory through such a resurrection: “then shall be brought to pass the saying that it is written, Death is swallowed up in victory” (1Cor.15:54). We must then recognise the reality and pernicious nature of sin in the flesh, and contend against it, in order to be led into victory at the coming of our Redeemer.
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Following Messiah’s resurrection, “he shewed himself alive after his passion by many infallible proofs .” (Acts 1:3). This included his appearance to Thomas: “reach hither thy finger and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless but believing. And Thomas answered and said unto him, My Lord and my God. Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed” (Jno.20:27-29, also 1Jno.1:1).
Modern believers fall into that latter category. Although there is no open vision, and we have not personally seen or handled the risen Messiah, nevertheless, we do believe. Truly, “we walk by faith, not by sight” (2Cor.5:6-8). Not that we have a blind faith, for we have “seen” through the eye of faith things yet future: as it is written, “where there is no vision, the people perish” (Prov.29:18). And again: “we look not at the things that are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal” (2Cor.4:18).
Having been risen with Christ through baptism, the believers set their sights upon heavenly things (Col.3:1-2). But though they don’t see him yet, they live in the hope of his appearing: “when Christ, who is our life, shall appear, then shall ye also appear with him in glory” (Col.3:4). Again, “…we know that, when he shall appear, we shall be like him; for we shall see him as he is” (1Jno3:2). Those who are Messiah’s brethren implicitly trust in the promises of God, and believing without seeing, they shall receive the promised blessing in due course.
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It is written: “Evil men understand not judgment: but they that seek the Lord understandeth all things” (Prov.28:5). Again, Amos prophesied: “…seek the Lord, and ye shall live” (Amos 5:6). Life and understanding then, comes from seeking after Israel’s God.
In the NT, Jesus taught: “seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you” (Mat.6:33). The primary things to be sought after in this life are twofold: to seek both the Kingdom of God, and His Righteousness. Men’s priorities are naturally different: whereas the admonition of Scripture is “Labour not to be rich: cease from thine own wisdom” (Prov.23:4), the overriding concern of the majority is to go to great lengths to obtain material prosperity. Thinking that “gain is godliness” (1Tim.6:5), even amongst religious circles, “success” is measured not in terms of Scriptural understanding, but the accrual of this world’s goods.
But “Wisdom is better than rubies; and all the things that may be desired are not to be compared to it” (Prov.8:11). Why? “Wisdom is a defence, and money is a defence: but the excellency of knowledge, is that wisdom giveth life to them that have it” (Eccl.7:12). When men eventually descend into the pit, they will take nothing with them. As it is written regarding such men: “as he came forth from his mother’s womb, naked shall he return to go as he came, and shall take nothing of his labour, which he may carry away in his hand” (Eccl.5:15). Riches cannot save, but the wisdom which is from above gives life. It is necessary then, to seek “out of the book of the Lord, and read” in order to become “wise unto salvation” (2Tim.3:15). Only by this means can we escape from death, and gain life in the Kingdom to come.
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The Bible shows that Jesus “shall judge the living and the dead at his appearing and his kingdom” (2Tim.4:1). But not all will be judged: “Many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt” (Dan.12:2). Notice: “many” not “all” will be so awakened.
So the question arises, Who will be raised for judgment? Today’s verse is helpful in this regard: “to him that knoweth to do good, and doeth it not, to him it is sin”. Knowledge then, is the basis of accountability: it is counted as sin for a person not to do good, when they “know” they should do it. Jesus also confirms this, saying to his adversaries: “if ye were blind, ye should have no sin” (Jno.9:41, see also Rom.2:12, 4:15). And Paul: “it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them” (2Pet.2:21).
It is sometimes said that we will not appear before the judgment seat of Christ (2Cor.5:10), unless we are first Baptised. But in this scenario, a person can themselves make the decision to avoid judgment. They can spurn the Gospel, and despise the holy things of God, yet can evade being judged for it, by refusing Baptism. So, Baptism becomes the grounds of wrath and condemnation - something which the Bible doesn’t teach.
Jesus taught: “he that rejected me, and receiveth not my words, hath one that judgeth him…” (Jno.12:48). In the words of James: he who knows to obey Christ, and does it not, “to him it is sin”. We must rather have faith in his power to save, and embrace his teachings in love - to be accepted of him, and be given life and entry into his kingdom.
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James also describes: “the wisdom that is from above is first pure, then peaceable, gentle and easy to be intreated…” (Jas.3:17). Peace comes from the purity of wisdom, and is therefore “the work of righteousness”
This is a fundamental point to recognise: there can be no true peace without true righteousness. The world at large seeks peace, but upon an altogether different basis. Yet there can be no peace without righteousness. The nations will think they have it within their grasp, but it will fail: “for when they shall say, Peace and safety; then sudden destruction cometh upon them” (1Thes.5:3). The basis of their peace is mutual tolerance and cooperation, and not upon the righteousness of God, and so it will only be short-lived.
Whilst the peace spoken of in todays verse is to do with peace in the kingdom to come, there is also a sense in which the believers can have peace of mind today: “…and the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus” (Phil.4:7). This peace surpasses an intellectual analysis: it is a peace of hearts and minds upon the basis of God’s righteousness. The believers in Christ seek first the kingdom of God, and his righteousness (Mat.6:33), and it is because of this that they ought not to be troubled with what is happening in the world around them.
Messiah is the “prince of peace” (Isa.9:6), and he shall bring peace to the earth. The nations are presently like the troubled sea, whose waters cast up mire and dirt” (Isa.57:20), but under his rule, they will be like as sea of glass, clear as crystal (Rev.4:6). He has the authority and ability to still the turbulent waves, and he is the One who will establish “quietness and assurance for ever”.
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The word of the Living God is powerful, able to save the souls (lives) of the believers. It was by His Spoken Word that the earth was created, and light came to being (Gen.1:1-3), and it is by His Spoken Word that the glorious Gospel of Christ was caused to shine forth to bring about a New Creation: “For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2Cor.4:6).
The Word is the means by which it pleases God to extend salvation: “it is the power of God unto salvation to everyone that believeth…” (Ro.1:16). The words of God as spoken by His Son “are spirit and they are life” (Jno.6:63). This illustrates the importance of studying that Word - being that it is a Divine Power, those who would be disciples of Christ must avail themselves of it. Not to do so is a snub to the Almighty: it is to say that we do not want, or need a Power that He is offering to us!
But we must not be hearers only. Messiah taught a parable to show this: one man built his house upon sand, and another built his house upon a rock. When the storms came, the house built on sand fell: “and great was the fall of it”. But the house built upon the rock withstood the buffeting storm, and survived (See Mat.7:24-27). It is a wise man, who “heareth these sayings of mine, and doeth them”. To dig into rock is more difficult than to dig in sand, but it will produce results in the end. If we wish to withstand the rigours of the storm, we must both hear and follow the instructions of Christ. Serving him “by word and deed” (Rom.15:18), to be preserved into a new age, and be part of the new Creation though faith in the Divine Promises.
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Jesus himself was redeemed: “Into thine hand I commit my spirit: Thou hast redeemed me, O Lord God of Truth” (Psa.31:5, see Lu.3:46). Our adversaries claim that we teach a defiled Christ, and that if he were defiled, he would be unable to cleanse us from our sins. But this misrepresents our position: In fact, we do not believe in a defiled Jesus - we believe in a purified Jesus, who was himself saved by “the blood of the everlasting covenant”. In addition to Psa.31, we have the teaching of Heb.9:12 that Messiah “entered in once into the holy place, having obtained eternal redemption”, where the words “for us” are not in the original. Again, the Master himself: “…for their sakes I sanctify myself, that they also might be sanctified through the truth” (Jno.17:19). Again, speaking of sacrifices, it is said that “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” (Heb.9:23). Hence Jesus, who is in heaven was himself “purified” by a “better sacrifice”.
Christ had “sin in the flesh” in order for God to condemn it in him (Rom.8:3). But this is not a moral failing, as is claimed. It was a physical condition that defiled - which is why his mother had to offer a burnt and a sin offering following his birth for purification (Luk.2:22-24). Our adversary cannot provide a scriptural alternative as to why this was so. The purification of Messiah is the foundation for our own: he “shall change our vile body, that it may be fashioned like unto his glorious body” (Phil.3:21). The basis of our redemption is Christ’s own redemption and sanctification: we must be careful therefore not to deny this aspect of the Gospel that saves.
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It is written that “Where there is no vision, the people perish …” (Prov. 29:18), and indeed the opposite is also true: where there is a vision, the people will not perish! This was the case with the Lord Jesus Christ: it was “for the joy that was set before him” that he was able to endure the cross, and all that it involved. The joy of the Lord was his strength (cp. Neh. 8:10), and he did not perish, but was saved out of death according to the Scriptures (cp. Psalm 3, also Heb. 5:6 etc).
What empowered the Lord to endure such suffering, was not brute determination. It was “for the joy that was set before him.” He beheld blessings at his Father’s Right Hand (Psa. 16:11). He loved the things of the Spirit, and it was those things that he delighted in seeing, that enabled him to suffer the shame and agony of the cross.
Hebrews 11 also describes the endurance of other men of faith: “these all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them …” (Heb. 11:13). Notice, they “saw” the promises, which implies that they had built up a mental picture which they could visualise, through the eye of faith. The promises were not in word only, for belief in them was a motivating power that enabled them to endure all things for the Lord’s sake.
And herein is a powerful example for us: the promises are soon to become a living reality, when Messiah will come again to take up his inheritance (Gal. 3:16). Rather than to be blind like the Pharisees (Mat. 15:14), we must open our eyes, having a perception of spiritual things, and looking forward in faith. Only then will we overcome with the Master, and inherit the promises with him - and what a joyous prospect that is!
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When a person embraces the Truth, he will experience a spiritual rebirth. Hence the Lord taught: “…Except a man be born again, he cannot see the kingdom of God” (Jno.3:3). And again, Peter describes the believers as “being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever” (1Pet.1:23).
Just as in the natural, so in the spiritual: a newborn child needs to be fed by milk, before progressing to solid food. So Peter again exhorts: “As newborn babes, desire the pure milk of the Word, that ye may grow thereby” (1Pet.2:2). But there are those who never progress beyond the milk to solid food. They remain spiritually immature, and cannot grasp the principles of the Truth that go beyond what the Apostle calls the “first principles”. This was the class who he rebuked: “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 solid food” (Heb.5:12). They ought to have progressed from simplicity to wisdom (Psa.19:7), yet could not transition to the more substantial nourishment of solid food. And “everyone that useth milk is unskilful in the word of righteousness: for he is a babe” (Heb.5:13).
“Solid food belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil” (Heb.5:14). It is essential to grasp the first principles for salvation, but it is also essential to grow beyond infancy to a mature adult in Christ. Only by such a growth can we avoid spiritual stagnation, discern between good and evil, and become suitable for entry into the coming kingdom of God.
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The Lord Jesus is the Word made flesh (Jno.1:14) and has been give the name of “the Word of God” (Rev.19:13). He is the embodiment of all of the principles of the Word: truly it is that he was written in the “volume of the Book” of the Scriptures. The Master came to “do” the Will of God. That is, he suppressed his own natural desires in order to overcome sin in the flesh, and do what God desired of him. So he said with strong crying and tears: O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt” (Mat.26:39)
It is sometimes thought that here, Jesus is praying for the cup to pass quickly, rather than for it to be removed. But that thought is contradicted by verse 42, the second prayer: “O my Father, if this cup may not pass from me, except I drink it, thy will be done” (Mat.26:42). The situation is clear: the Lord had his own natural will, which he subjected to the Will of his Father. It was not possible for the cup to pass away from him, and it was necessary for him to drink of it. But his prayer was heard: “…when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him out of death, and was heard in that he feared…” (Heb.5:7).
The prayers of Jesus were heard, and he was saved from out of death, to begin a new phase of his existence in immortal splendour. He came to do his Father’s Will “by the which will we are sanctified through the offering of the body of Jesus Christ once for all” (Heb.10:10). In him, we have an example to follow: we must seek to suppress our own natural desires, and instead follow after the Father’s will. Only if we make His will our Own will, can we be saved from out of death, and inherit salvation with the Master.
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The Bible records how after the flood, men were united in a single enterprise: “the whole earth was of one language, and of one speech … and they said, Go to, let us build us a city and a tower whose top will reach unto heaven; and let us make us a name…” (Gen.11:1-4). Here, mortal man pitted himself against the God of Noah, and sought to make a name for himself in his building works.
As a consequence although the people were originally one (v6), they were made to speak in different languages, and could no longer understand each other - hence they were scattered abroad, and their enterprise confounded. Indeed, their half finished city was called Babel - which means “Confusion”.
But at Pentecost, we have Babel in reverse. Acts 2 describes how that once again people were “all with one accord in one place” (see Acts 2, whole chapter) — but this time the language barrier was overcome, by the Spirit Gift of Tongues. This brought order out of confusion, as “every man heard them speak in his own language,” and had the Gospel message brought to them. This is the context of our verse for today: God did not bring confusion - Babel, but order. And rather than being an edifice to the glory of man, the ecclesial tower is to the glory of God, and the salvation of His servants: “the name of the Lord is a strong tower: the righteous runneth into it, and is safe” (Prov.18:10).
It is a tremendous privilege that so many years later, we have the Bible in our own language, to pick up and read as we please. But how many take the trouble to do this? The true believers in Christ do: they cause the word of their Master to dwell richly within them (Col.3:16) - and study it in order to be approved by God (2Tim.2:15).
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It is written that “the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him, because they are spiritually discerned” (1Cor.2:14). There is, as it were, a vail cast over his understanding, obscuring his spiritual vision. Hence the Apostle also taught: “If our gospel be hid, it is hid to them that are lost: In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them” (2Cor.4:3-4).
The natural man therefore, cannot receive the things of the spirit of God, because they are blinded by King Sin (Diabolos) – the god of this world. Those things are hidden from him, as his mind is blinded to them. There is a need therefore, for the natural man to become spiritually minded, in order to see Divine things. Hence Paul also wrote: “be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God” (Rom.12:2).
The means by which a natural man becomes a spiritual man, is by being renewed in his mind – and that is the effect of the word studied and understood. There is no other way to learn the things of the spirit of God, than to allow the Word to create a change of mind and outlook. In the future days when Messiah shall reign as king, the nations will be educated in Divine things (Isa.2:3). The vail currently obscuring their understanding will be removed, and then all the earth will be filled with the knowledge of the Glory of God, even as the waters cover the sea (Hab.2:14), and the things that the true believers currently see through the eye of faith, shall become reality.
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The marginal rendering of this verse is: “…it was the bringing in of a better hope…”. The Law was a shadowy institution, leading to “better” things. Hence we also read: “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” (Heb.10:1). It was a Divinely ordained schoolmaster, teaching how righteousness would come by faith in Christ.
Notice these words: “ …the law was our schoolmaster to bring us unto Christ, that we might be justified by faith” (Gal.3:25). Sometimes law and faith are seen as two mutually incompatible ideas, but here we learn that a major aspect of the Law of Moses was to bring the believers to Christ, in order that they can become justified by faith. Hence Law and Faith are not incompatible - the Law itself taught justification by faith.
The Apostle also writes: “…by the deeds of the law there shall no flesh be justified in his sight: by by the law is the knowledge of sin. But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets…” (Rom.3:20-22). Here, the Righteousness of God is declared outside of the Law, but was witnessed by it. The offerers of its various gifts and sacrifices had to have faith in the principles it was teaching. Even so, Messiah was sacrificed “for the redemption of the transgressions that were under the first testament” (Heb.9:15). The blood of bulls and goats could never take away sins (Heb.10:4), but the blood of Christ can. The believers can therefore rejoice in faith and hope in the grace wherein they stand, trusting in the Power of the Lord to save, and that they will ultimately be brought into the kingdom to come.
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The reason for Israel being excluded from the land was “unbelief”. Yes they sinned, but if they had faith, their sins could have been forgiven - and they could have been justified by that faith (see Romans 4). The root problem is that they lacked faith in the promises of God. But we can also fall from Grace: “Let us labour therefore to enter into that Rest, lest any man fall after the same example of unbelief” (Heb.4:11). There is a promised day of Rest to the labourers who engage themselves in Divine service. But we must labour in the right things: “Labour not to be rich” (Prov.23:4), and again, the words of Messiah: “Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life…” (Jno.6:27).
The Lord also taught: “this is the work of God, that ye believe on him whom he hath sent” (Jno.6:29). We must “labour in the word and doctrine” (1Tim.5:17), as it is written: “Study to shew thyself approved unto God, a workman that needeth not to be ashamed” (2Tim.3:15). We can only “believe” if we know what it is that we need to believe in - and we therefore cannot have faith without also having understanding.
Israel thought their difficulties were insurmountable. They compared themselves with the Anakim, who were giants: “…we were in our own sight as grasshoppers, and so we were in their sight” (Num.13:33). But they should instead have compared the Anakim to their God. That was the faith of David, who prevailed over another giant, Goliath. Through faith and trust in the Almighty, we can also overcome the oppositions that we will face in life. Messiah’s brethren can trust in the Lord to lead them into their inheritance, yet must labour now, to enter into the Rest of the kingdom to come.
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It is claimed that Jesus existed before he was born, as an Angel in heaven. That he is none other than Michael the Archangel, who was then born as a man, and then returned to his heavenly status following his resurrection. But this will just not do: Jesus was “made a little lower than the angels” - which implies that he was not an angel. Again, now he is: “made so much better than the angels, as he hath by inheritance obtained a more excellent name than they” (Heb.1:40). This also places the Lord in a position different to that held by the Angels.
Hebrews 2 reads: “Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same… ” (Heb.2:14). This does not describe an immortal angel becoming a mortal man, but the making of Jesus in the same physical makeup as those he came to save. The Bible nowhere states that Jesus existed before his birth, rather that he was “made of a woman, made under the law” (Gal.4:4). Jesus is not one of many Angels, but is God’s only begotten Son: “For unto which of the Angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me as Son?” (Heb.1:5).
It is also testified: “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” (Heb.2:10, also Heb.5:8). Why would he need to be made perfect if he were already an immortal Angel? The idea makes no sense, and contradicts what the Bible claims concerning the Son of God. Rather than to trust in the speculations of men, we must adopt the Gospel that saves, and believe the record that God Himself has given concerning His Son.
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The Oxford Modern English dictionary gives a primary definition of a church as: “a building for public (usu. Christian) worship). The comment was made on an on-line discussion group under the heading “Time to Ditch “Ecclesia?” that: “There is no logical reason why “church” should be avoided”.
But the Bible does not define a church to be a building. The Greek word is “Ecclesia” which is a word compounded of ek, “out of,” and klesis, “a call, or invitation.” Hence an ekklesis, is “an invitation to come out;” and the assembly of people convened in consequence of their acceptance of the invitation is an Ecclesia. The Ecclesia of Christ then, is not a building, but a people who worship God in spirit and in truth. They are invited and taken out of the Gentiles for the Lord’s Name (Acts 15:14), and so separate themselves to God.
Philemon had an “ecclesia” in his house - notice this: the Ecclesia was the assembly of true believers who met in the house and not the house itself. Again, Paul speaks elsewhere of certain believers, and “the ecclesia that is in their house” (Rom.16:5). This is how the early brethren and sisters met - they had no grand and ornate buildings to maintain: they were the Ecclesia, no matter where they met - and that was often in their private houses.
One “logical reason” to avoid using “church” is that it does not represent the Truth in either it’s etymology or current usage. The word “ecclesia” has a different derivation and meaning to the word “church”: the two words are not synonymous. “Church” is appropriated by the institutions of the apostasy to describe their grand buildings: the real question is therefore, do we belong to the Ecclesia of Christ, or the apostate church: we must not confuse the two!
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Today’s verse demonstrates the exalted position of the believers in Christ - they are “heirs according to the hope of Eternal Life”. This theme continues many times in Scripture. For instance, we read “… whereby are given unto us exceeding great and precious promises; that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust” (2Pet.1:4). And again, “…if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise” (Gal.3:29).
Our OT reading describes how that Caleb was promised an inheritance, because of his faithfulness when all around him the people were faint with fear: “Hebron therefore became the inheritance of Caleb the son of Jephunneh the Kenezite unto this day, because he wholly followed the Lord God of Israel” (Josh.14:14). Notice, Caleb was given Hebron for an inheritance - the land he visited in his office as a spy for Israel. Why Hebron? This is where the Patriarchs were buried, and they rest in hope of the resurrection. Genesis 13 describes the promise to Abraham: “Arise, walk through the land in the length of it and in the breadth of it; for I will give it unto thee” (Gen.13:17). He was to walk through it in faith, trusting that in due time it will be given to him. Even so, the believers are those “who also walk in the steps of that faith of our father Abraham…” (Rom.4:12). And of Caleb it was promised: “Surely the land that thy feet have trodden shall be thine inheritance” (Josh.14:9).
We must therefore share the faith of Caleb. True believers will walk in the steps of his faith, trusting that being heirs according to the promise, they shall also be blessed with faithful Abraham: such is the hope of the faithful down through the ages.
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The phrase “inspiration of God” is translated in some versions as “God-Breathed”. So it is that the scriptures we have before us are those words which God has breathed out though the spoken Word, and written down by the human penmen.
The Lord spoke through the prophet Isaiah in a similar vein: “ … so shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereunto I sent it” (Isa. 55:11).
These words are a source of comfort to us, when we send out the Word by the preaching of the Gospel. Most often the response is very poor, or not at all. But the power to save is in the Word, and it will nevertheless accomplish that which the Lord pleases.
Another passage that teaches a similar lesson is 2 Peter 1:21: “… For the prophecy came not in old time by the will of man: but holy men of God speak as they were moved by the Holy Spirit”.
We have an interesting illustration of this, in the case of Balaam, a renegade prophet (see Num. 22). He was hired by Balak the king of Moab to pronounce a curse upon Israel. He tried to do so several times, but the Lord compelled him to speak blessings instead. He was greedy for reward, and continued to try and curse the people of God, but each time the curse was turned into a blessing (Neh. 13:2). This teaches us certain principles regarding Inspiration. The prophet was merely a means of publishing the Word: he could not change, or alter in any way the words he was moved to speak, regardless as to what his “will” was. We can have confidence then, in the written word of God. It is profitable for each of the things listed here, and so we must heed what it says!
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Herein is a fundamental principle of Paul’s Gospel: Jesus Christ who was raised from the dead was of “the seed of David”. Again Paul spoke elsewhere of “the Gospel of God” which was “concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh, and declared to be the Son of God with power…” (Rom.1:3-4).
The allusion here, is to certain promises that God made to David, as recorded in the OT. Here, we read: “when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom. He shall build an house for my name, and I will establish his kingdom for ever. I will be his father, and he shall be my son…” (2 Sam.7:12-14).
It has been claimed that David’s son Solomon could have been the promised seed, if he had remained faithful. But that wouldn’t have fulfilled the Gospel in these promises: Solomon was inaugurated before David died, yet the promised Seed would be set up long after his death. Moreover, Solomon was not the Son of God “with power”, something which no-one could be until the coming of Jesus the Christ, as the Lord’s “only begotten” son. His kingdom will be “established” “for ever”; hence the Angel spoke to Mary: “the Lord God shall give unto him the throne of his father David. And he shall reign over the house of Jacob for ever” (Lu.1:32-33).
Whilst it has been said the Jesus being the promised Seed of David “presents theological difficulties,” it is part of the Gospel preached by Paul. Our wisdom is to reject the theorising of men, and embrace the promises, that we might also be partakers thereof in Messiah’s kingdom to come (2 Pet.1:4).
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The Bible teaches that salvation is not extended for the glory of man. We are not saved just to survive death, but it is rather “according to his own purpose and grace…”. John Thomas wrote concerning this purpose: “Men were not ushered into being for the purpose of being saved or lost, God manifestation not human salvation was the grand purpose of the Eternal Spirit...The Eternal Spirit intended to enthrone Himself on the earth and, in so doing develop a Divine family from among men every one of whom shall be spirit because born of the Spirit, and that this family shall be large enough to fill the whole earth, when perfected to the entire exclusion of flesh and blood.”
This is truly enlightening - and it is Scriptural. In the Psalms it is written that: “surely his salvation is near them that fear him; that glory may dwell in our land” (Psa.85:9), and again by God to Moses: “…as truly as I live, all the earth shall be filled with the glory of the Lord” (Num.14:21).
The overriding purpose of God, is that He created the earth “to be inhabited” (Isa.45:18). That is, to be inhabited with righteous people who show forth His Glory: “…for the upright shall dwell in the land, and the perfect shall remain in it…” (Prov.2:21). And again: “the righteous shall never be removed: but the wicked shall not inhabit the earth” (Prov.10:30).
It is often said that we need to make the Gospel more relevant to the 21st Century - but actually the reverse is true. People rather need to make themselves relevant to the purpose of their Maker - lest they perish without hope. The faithful however, seek the Kingdom and Righteousness of God first in their lives (Mat. 6:33) - and will therefore be saved as the means of bringing that Purpose to pass.
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In the western world, it is common for men to be judged successful or otherwise, based on their personal wealth. A man who is humble and poor is considered to not be successful, whereas those who are wealthy, and have an abundance of this world’s goods are deemed to be very successful. But that is foreign to the teaching of Christ. The Lord warned: “Take heed, and beware of covetousness: for a man’s life consisteth not in the abundance of the things which he possesseth” (Lu.12:15). And again, the Proverb has it: “Labour not to be rich: cease from thine own wisdom” (Prov.23:4).
Our verse for today labels those who so judge, as being “men of corrupt minds, and destitute of the Truth’! The ecclesia at Laodicea were of this ilk: they supposed themselves to be successful due to their possession of material riches: “… because thou sayest, I am rich and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked …” (Rev. 3:17). They were rich in terms of possessions, but they were “destitute of the Truth”.
By contrast, we have the example of Paul. He left all behind in order to devote his life to the Lord: “what things were gain to me, those I counted loss for Christ … for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ” (Phil.3:8). Unlike the Laodicean ecclesia, Paul knew that naturally, he was wretched: “O wretched man that I am! Who shall deliver me from the body of this death?” (Rom.7:24). But he praised God who will indeed so deliver him, and give him life. We must do likewise - seek first the kingdom of God in all our ways (Mat.6:33), so that with Paul, we might be granted life at the coming again of the Lord.
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This is one of many passages in Scripture which emphasises the importance of doctrine. Oftentimes, it is claimed that followers of Christ need to exercise love and toleration, respecting each other’s point of view. That doctrine should not divide us, as each person’s view is as valid as the next person.
There are elements of truth in this position. For instance it is true that we must show love – even to our enemies (Lu.6:35)! It is not true, however, that we do not need to take heed unto the doctrine; It is not loving to stand by and not seek to help a person who is doctrinally astray.
Only the Truth can save, and not the doctrines of men. Timothy was told to take heed to himself and the doctrine, for in so doing he could save the lives of his hearers, who might repent from their position. False doctrine cannot save, and so a loving disciple of Christ, who is concerned about an acquaintance’s salvation, will seek to correct them and teach them the way of life more perfectly (Acts 18:26).
To “take heed” to the doctrine is the duty of all of Messiah’s true followers, not just the academically minded, as is sometimes supposed. “Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of Truth” (2Tim.2:15) is the instruction. We are all workmen, and if we do not perform the work appointed to us, we will need to be ashamed.
It is sometimes said that we need to enjoy ourselves as well as study the Bible. But studying the Bible should itself be a source of pleasure! As the Psalmist wrote: “O how love I thy law! It is my meditation all the day” (Psa. 119:97). We must labour in the word and doctrine, meditating on it daily – to save both ourselves and those that hear us.
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When we read that “God was manifest in the flesh”, the flesh in which the manifestation was made is clearly the flesh of the Son of God: “In him dwelleth all the fulness of the Godhead bodily” (Col.2:9). Again, it is written of him that “…the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as the only begotten of the Father)… ” (Jno.1:14).
Messiah manifested (or, revealed) his Father’s Glory, as the Word “made flesh”. So we read that “no man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him” (Jno.1:18). And Philip was told: “he that hath seen me hath seen the Father” (Jno.14:9). The Lord Jesus Christ is “the brightness of his glory, and the express image of his person…” (Heb.1:3), and so as a loving Son, he declared his Father’s glorious attributes – both literally, and morally.
God was manifest “in the flesh”. That is to say, the Word of God became embodied in the substance of human nature. So Jesus said: “Lo, I come (in the volume of the book it is written of me) to do thy will, O God” (Heb.10, read vs5-10) - and it is this Will by which we can be saved (v10).
The ultimate purpose of God with the earth, is that eventually, “God may be all in all” (1Cor.15:28). That is to say, all of God – all the fulness of the Godhead – will be in all of man. The mission of the future 1000 year rule of Christ over the earth will see “sin in the flesh” finally abolished, and God shall be manifested in all who remain. We must prepare for that day now, by showing forth the virtues of the Father (1Pet.2:9) in our lives - to become partakers of the glories of the Age to come when Christ comes again.
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It is a common belief that there is life beyond the grave in heaven. That everyone has an immortal soul which continues to live after death. But by contrast, today’s verse shows rather that the purpose of God is with the earth, and that the entire globe shall be filled with the knowledge of the Lord – a glorious vision of the future!
Paul also speaks about the knowledge of the Lord: “God who commanded light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ” – and the “light” here, is defined to be “The light of the glorious Gospel of Christ” (2Cor.4:3-6). It is through listening to the Gospel message that we can obtain the knowledge of the Lord and His glory.
Paul elsewhere speaks of the true believers, that they “have put on the new man which is renewed in knowledge, after the image of him that created him” (Col.3:10). Notice again the emphasis here – there is a renewal “in knowledge”. And a few verses later, we have the exhortation: “Let the word of Christ dwell in you richly in all wisdom” (Col.3:16). It is plain therefore, that if we wish to obtain the blessings of the Kingdom, we must have that knowledge within our minds and hearts
That the Creator’s purpose is for men to dwell upon the earth – not in heaven – is seen by many passages, including the prophecy of Isaiah: “thus saith the Lord that created the heavens; God himself that formed the earth and made it; he hath established it, he created it not in vain, he formed it to be inhabited…” (Isa.45:18). Again, “the meek shall inherit the earth” (Mat.5:50). The hope of Messiah’s followers then, is to inherit and inhabit the earth with the splendour of immortal glory – what a wonderful prospect that is!
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Malachi also describes Christ’s Return, saying: “unto you that fear my name shall the Sun of righteousness arise with healing in his wings … and ye shall tread down the wicked: for they shall be ashes under the soles of your feet…” (Mal. 4:2-3).
Notice the terms used here: the Sun of Righteousness shall arise to enlighten a darkened world, and to heal the faithful from the malady of mortality. However, the wicked shall be consumed under the heat of that Sun, to become “ashes” ready to be blown away.
So, it is that the Lord shall destroy the Wicked with the brightness of his coming. But he shall also “consume” with “the spirit [i.e. breath] of his mouth”. A past instance where this was done is the example of Ananias and Sapphira. They lied to the Holy Spirit in claiming to have given the total proceeds of some land they had sold to the poor fund. Peter rebuked them, and “Ananias hearing these words fell down and gave up the spirit” – and later on, his wife likewise. We would imagine that a similar approach will be used with the consuming of that wicked one.
There is a reference to Isaiah 11: “… with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked” (Isa.11:4). That wicked one – the head of the apostate Roman religious system – shall be slain with “the breath of his lips”, and his followers “whose names are not written in the book of life…” (Rev.13:8,17:8) will perish without hope. But the faithful are lovers of Truth, and are diligent to distinguish between truth and error. They are those who forsake the apostate church to be separate, and be “healed” when Messiah comes again.
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These words speak of the coming rulership of Messiah. They are echoed in the words of the Angel to Mary: “…the Lord God shall give unto him the throne of his father David: and he shall reign over the house of Jacob for ever, and of his kingdom there shall be no end” (Luke 1:32-33). Notice the points of contact between the two passages: the Kingdom will have “no end”, and will continue “for ever”. The ancient Davidic seat of power will be the place of rulership, and the kingdom will constitute “the house of Jacob.”
It is a fundamental principle, that the kingdom to come will be Israel restored. The Christadelphian Statement of Faith succinctly describes it thus: “…That the kingdom which he will establish will be the kingdom of Israel restored, in the territory it formerly occupied…” (BASF Clause XXI).
There are those who claim that the Kingdom will be world-wide, with Israel simply being allowed to exist in the land. But whilst according to Prophecy, the rule of Messiah will be over all of the beast-systems that have their dominion taken away from them (see Dan.7) - those nations will still retain their national identity. So, Messiah’s kingdom, and “first dominion” will be Israel, yet his empire will be over other subjugated nations: it will be a kingdom and an empire.
This is important, for “Israel shall be saved with an everlasting salvation” (see Isa.45:17-18), whilst the other subject nations will not: they will have an end (Jer. 30:11). Israel is the special kingdom that will continue “world without end” when the kingdoms of men will cease. We must therefore embrace her national hope, in order to partake of her salvation - for as Messiah himself taught, “Salvation is of the Jews”.
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The Genesis account describes light and darkness: “…God said, Let there be light: and there was light. And God saw the light, that it was good: and God divide the light from the darkness” (Gen.1:3-4). This is the first spoken Word, the first Light, and the first division - all by the hand of the all-wise Creator.
When we come to the New Creation in Christ, we have a similar pattern: “…God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2Cor4:6). Notice again, the sending forth of the Word, which gives light - but there is also the aspect of separation from darkness. So Paul exhorted the Ephesians: “have no fellowship with the unfruitful works of darkness, but rather reprove them” (Eph.5:11). Just as God caused a division between light and darkness, there must also be a division between the children of light, and those who remain in darkness.
Today’s verse describes things that differ from the Word of God. And the Divine assessment is not that they have a different point of view: “it is because there is no light in them”. But the words used go deeper than that: the marginal rendering here is “no morning” in them. The “morning’ is often used in Scripture to speak of a beginning: the dawning of a new day. Hence Malachi describes the rising of the sun of righteousness (Mal.4:2). For those in whom there is no light, there is no resurrectional morning. They will have no part in the day to come! The disciple of Christ must be discerning, examining any teachings in the light of the word: only then will they be separate from darkness, and possess the inheritance of the saints in light.
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It is common for preachers to make the message more palatable to men. Certain subjects such as the judgment to come (Acts 4:25), and reproving the works of darkness (Eph.5:11) are minimised, and the message diluted. But this was not the approach of the Apostle Paul, one of the greatest exponents of the Gospel message. He evidently experienced resistance for his preaching in Galatia, hence he asked: “Am I therefore become your enemy, because I tell you the truth?” (Gal.4:16). Again, he wrote to the Corinthians: “Moreover it is required in stewards, that a man be found faithful. But with me it is a very small thing that I should be judged of you, or of man’s judgment…” (1Cor.4:2-3). The Apostle did not desire popularity of men, and cared very little for their assessment of him. Hence he also wrote: “…do I seek to please men? For if I yet pleased men, I should not be the servant of Christ” (Gal.1:10).
Men pleasers only preach the things that people like to hear. And that inevitably includes errant doctrines such as the immortality of the soul, comforting the bereaved with the false hope that their loved ones are now living joyfully in heaven. The unpopular truth, is that if they died without faith in the true Gospel, they died in their sins, and have no hope of salvation through Christ. The Master said: “woe unto you, when all men shall speak well of you!” (Lu.6:26) - hence to seek popularity is not wise.
Paul was able to say: “…I am pure from the blood of all men. For I have not shunned to declare unto you all the counsel of God” (Act 20:26-27). True believers will teach True doctrines without compromise, or coveting the favour of men - and by doing this, they will save themselves, and those few who hear them (1 Tim. 4:16).
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King Uzziah went into the Temple to burn incense against the Divine Command (2Chron.26:16). Ordinarily, the priesthood and kingship were separate offices, with the priests being Levites, and the kings being from Judah. The king had no jurisdiction over the temple affairs, and effectively Uzziah – a king – was taking it upon himself to be a priest. The legitimate priest withstood him (v18), yet rather than to be corrected, the king became angry, and was smitten with leprosy in his forehead (v19). Whereas the true High Priests had a golden plate that said “holiness to Yahweh” upon their heads (Exo.28:36), Uzziah had the disease of leprosy there instead.
There is a marked contrast when we come to consider the Lord. In him, the roles of priest and king come together, for he is a king after the order of Melchisedec (Heb.5:6) – that is, a king-priest. Yet Christ did not glorify himself, he was rather ordained by God: “So also Christ glorified not himself to be made a high priest; but he that said unto him, Thou art my Son, today have I begotten thee” (Heb.5:5).
In Isaiah 6, the prophet saw a vision of the glory of Christ (cp.Jno.12:41) in the same year as Uzziah died. He saw Messiah upon a throne – which speaks of kingship – and in a temple – which speaks of a priesthood. He is therefore, a king-priest. And by contrast to Uzziah, as part of Isaiah’s glorious vision, there was a proclamation of “holy, holy, holy is Yahweh of hosts” (Isa.6:5). All glory went to the Lord, and not to man. The main lessons for ourselves are self-evident. True believers will not exalt themselves, but rather patiently wait to be lifted up in due course, to live and reign with their Redeemer as king-priests of the Age to come (Rev.1:6,5:10).
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A similar expression occurs in the previous chapter: “for it pleased the Father that in him should all fulness dwell” (Col.1:19). It is claimed by Trinitarians that Jesus is God, part of a Triune Godhead, and that this verse proves the point. However, it is important to notice what this verse is NOT saying. The words do not state that Jesus is God - nowhere in Scripture is this stated. Rather, it is that in Christ all the fulness of the Godhead dwells. What does that mean?
The same idea is referenced in Ephesians chapter 3, speaking of the believers: “ …and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God” (Eph.3:19). The believers then, can also be filled with “the fulness of God” - does that prove that the believers are God? By no means!
In Christ, the fulness of the Godhead dwelt “bodily.” To put it another way, in Christ “God was manifest in the flesh” (1Tim.3:16) of the Lord. Again, he said: “Lo, I come (in the volume of the book it is written of me,) to do thy will, O God” (Heb.10:7). Jesus was the embodiment of all of the attributes of the Father, as declared in the Word, where it was written of him. The ultimate purpose of God is to fill the entire earth with those who similarly display His Glorious Attributes (Hab.2:14): “that God may be all in all” (1Cor.15:28). That is, all of God will be in all of man.
The role of the believers, is to “shew forth the praises (Marg. virtues) of him who hath called you out of darkness into his marvellous light” (1 Pet. 2:9). They desire to be filled with all the fulness of God, like their Lord, being part of the kingdom to come, which will have no end (Isa.45:17, Eph.3:21), and where their God will be glorified upon the earth.
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In these words, we find that Jerusalem fell because of two things: “their tongue and their doings” were against the Lord: i.e., their words and their deeds. But by contrast, the Lord Jesus Christ was “mighty in deed and word before God” (Lu. 24:19). And again, we read of Paul’s instruction to the Colossians: “Whatsoever ye do in word or deed, do all in the name of Jesus Christ, giving thanks to God and the Father by him” (Col. 3:17).
The words that we speak are very important. Messiah – the Word Made Flesh (Jno. 1:14) – spoke of this: “I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment” (Mat. 12:36).
Again, the Preacher described how “the words of a wise man’s mouth are gracious …” (Eccl. 10:12). And the Apostle alluding back to this exhorted the believers: “walk in wisdom toward them that are without … let your speech be alway with grace” (Col. 46). It is important then, for us to consider very carefully what we speak.
But it is possible to be speaking the right things, yet be astray in action. There were those in the first century who had a name that they lived, but were dead (Rev. 3:1). They had an outward show of righteousness, a reputation for holding fast the truth – but the Lord admonished them: “I have not found thy works perfect before God” (Rev. 3:2).
We read of this class again elsewhere: “They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate” (Tit. 1:16). We need therefore to consider our own standing: we must ensure that our tongue and are doings are devoted to the Lord, and not against his Righteousness.
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Just before the Lord Jesus Christ ascended to heaven, his disciples asked him the question “Lord, wilt thou at this time restore again the kingdom to Israel?” (Acts 1:6). This question demonstrates their understanding, following a 40 day period of instruction from the Master “of the things pertaining to the kingdom of God” (Acts 1:3). Although the Master had evidently not disclosed to them the timing, they did understand that the Kingdom he will bring about will consist of Israel restored.
This is a fundamental point that is missed by many. The Christadelphian Statement of Faith summarises the position very succinctly: “That the Kingdom which he will establish will be the kingdom of Israel restored, in the territory it formerly occupied, viz., the land bequeathed for an everlasting possession to Abraham and his seed (the Christ) by covenant:- Mic 4:6-8; Am 9:11,15; Ezek 37:21,22; Jer 23:3-8; Gen 13:14-17; Heb 11:8,9; Gal 3:16; Lev 26:42; Mic 7:20.” (BASF, Clause XXI)
This clause is very specific in identifying the territory of the kingdom as being “Israel restored in the territory it formerly occupied”. To this agree the words of Scripture, as per the supporting citations given above. In that day, the kingdoms of men will retain their national identities, but they will have their dominion taken way (Dan.7:12), as Messiah’s empire shall encompass the whole earth.
Jerusalem then, will be the centre of operations for the Master, as he shall reign there. His Word “shall go forth” from thence to the ends of the earth, and the nations will go up to worship there (Isa.2:3, Psa.72:10-11, Isa.56:7). Then the hope of true believers - “the hope of Israel” (Acts 28:20) – shall be realised in glory.
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It is often said that God hears all prayers, yet our verse for today says otherwise. Of this class in Israel, it was said that He “will not hear” their prayers, and would instead hide His eyes from them. We have a case in point in the example of king Saul: “And when Saul enquired of the Lord, the Lord answered him not, neither by dreams, nor by Urim, or by prophets” (1Sam.28:6). Here is the most desolate situation a man can be in: being faced with imminent ruin and destruction, he prayed, yet God would not hear his prayer.
The scribes and Pharisees in Messiah’s day made many prayers as an outward show, to receive the praise of men: “Woe unto you, scribes and Pharisees, hypocrites! For ye devour widows’ houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation” (Mat.23:14). Notice that in reality, they were not even praying: it was all a “pretence” in order to receive the admiration of men!
Again, Jeremiah was told not to pray for wayward Israel: “therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee” (Jer.7:16). And Messiah also said: “… I pray not for the world …” (Jno.17:9).
“He that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him” (Rom.11:6). This is the criteria for acceptance. Those who are abandoned to disobedience do not have their prayers heard or answered: but for those who diligently seek the Lord - and the promised reward - their prayers are both heard, and answered. Hence this is the cry of the faithful: “Hear my prayer, O Lord, Give ear to my supplications in thy faithfulness answer me, and in thy righteousness” (Psalm.143:1).
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Elsewhere, the Apostle similarly spoke of the reason why he was in chains: “ …because that for the hope of Israel I am bound with this chain” (Acts 28:20).
In our Old Testament reading for today, we read of some of the curses that would come upon Israel consequent to their unrepentant waywardness: “The Lord shall scatter thee among all people, from the one end of the earth even unto the other … and among these nations shalt thou find none ease, neither shall the sole of thy foot have rest … And thy life shall hang in doubt before thee…” (see Deut.28:64-66).
But although Israel were to be – and have been – judged, “God hath not cast away his people which he foreknew” (Rom.11:2). There is a future for Israel in the purpose of God – as Isaiah testified: “Israel shall be saved in the Lord with an everlasting salvation: ye shall not be ashamed nor confounded world without end” (Isa. 45:17).
Although all the nations that Israel were scattered to will have an eventual end (see Jer.30:11), restored Israel shall endure for ever. If we wish to be saved with “an everlasting salvation” therefore, we need to forsake the nations, and become part of the “Israel of God” (Gal.6:16). The promise made to the fathers of old speaks of a future day when Abraham’s “seed” shall inherit the promised land (Gen.12:7), and the true believers can be heirs of that same promise (Gal.3:29). But by the same token, those who are outside the arena of salvation are said to be “aliens from the commonwealth of Israel, and strangers from the covenants of promise” (Eph.2:12). We need therefore, to consider our own position in relation to Israel, that we, with Paul, might embrace and stand for the promises made regarding her.
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Paul described: “ … By the deeds of the Law there shall no flesh be justified in his sight: for by the Law is the knowledge of sin” (Rom.3:20). Again, elsewhere: “It was imposed later on for the sake of defining sin, until the seed should come…” (Gal.3:19, Weymouth). It is because of this that it is referred to as “the ministration of condemnation” (2Cor.3:9). By it’s various clauses, it defined sin, and condemned those who “confirmed not all the words of this law to do them”. But because of the sinful flesh of humankind, no man (except the Lord) could keep the Law perfectly - it condemned all to be sinners.
But the Law also spoke of greater things: “…now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe…” (Rom.3:21-22). And again: “the law was our schoolmaster to bring us unto Christ, that we might be justified by faith” (Rom.3:24). As well as to condemn, it was to give hope - bringing those under it to Christ, that they might be justified by faith.
It is also written “that no man is justified by the Law in the sight of God, it is evident: for, the just shall live by faith” (Gal.3:11). Men are not intrinsically righteous, and cannot be made such by obedience to law. Rather, they are counted as righteous because of the faith they have in the promises of God (see Rom.4). And this makes the hope sure and certain: “therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed…” (Rom.4:16). Being recipients of Grace, the faithful can look forward with certainty and hope, trusting in the power of their God to save, and bring them into His kingdom to come.
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This verse shows the role of Israel in the purpose of God. He has chosen them as a “treasured possession”, by taking them as “a nation from the midst of another nation … by a mighty hand, and by a stretched out arm” (Deut.4:24). And although they did not “keep all his commandments”, God has not cast them away: “God hath not cast away his people which he foreknew…” (Rom.11:2). They are in a state of temporary alienation from their God, but it is His Purpose to bring them back in again, as broken branches being grafted back into their natural rootstock (see Rom.11:23). The prophecy is that “all Israel shall be saved as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob” (Rom.11:26, Isa.59:20-21).
There are others who claim to be the true Witnesses, teaching that they have replaced Israel in the purpose of God. But the teaching of the Apostle is not that Gentiles replace Israel - their salvation is by becoming part of Israel, and embracing the promises God made to their fathers of old. Pretenders may vaunt themselves against the Jewish branches (Rom.11:18), but the purpose of God with His “treasured possession” will not be thwarted: “they also, if they abide not still in unbelief, shall be graffed in, for God is able to graft them in again” (Rom.11:23).
This is why the Bible hope is “the hope of Israel” (Acts 28:20). It is written: “Israel shall be saved with an everlasting salvation: ye shall not be ashamed nor confounded world without end” (Isa.45:17). To be saved therefore, we need to embrace Israel’s national hope, and become part of God’s “treasured possession.” Only then will we be worthy of perpetuation into immortality, finding favour in His Sight.
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In these words, we find how that there would arise false teachers, motivated by self-interest. But these men would originate from within the ecclesia itself. John likewise taught: “They went out from us, but they were not of us; for if they had been of us, they would not doubt have continued with us: but they went out, that they might be manifested that they were not all of us” (1Jno.2:19).
The Apostle Paul was not unmoved by these things. He didn’t view them with a detached manner of indifference: he was personally troubled: “…therefore watch, and remember, that by the space of three years I ceased not to warn everyone night and day with tears” (Acts 20:31). He was of that class who sighed and cried for the errant doctrines and behaviours committed in the name of Christ (cp. Eze.9:4). Listing his sufferings in another place, he said: “…beside those things that are without, that which cometh upon me daily, the care of all the ecclesias” (2Cor.11:28). The care of the ecclesias was of utmost concern and importance to him.
Notice that these men who were to arise were said to be “speaking perverse things”. These are strong words indeed: in our age, they would be described as simply having “a different point of view”: but not so in the eyes of the inspired Apostle. Peter also spoke in similar strong terms: “…there shall be false teachers among you, who privily shall bring in damnable heresies…” (2Pet.2:1).
There is a very real need then, to “earnestly contend for the faith which was once delivered unto the saints” (Jude 3) - and true brethren will be of “…one mind striving together for the faith of the Gospel” (Phil.1:27). The wolves must be withstood and opposed - (not embraced in fellowship), and true brethren will not shirk from their duty in doing this!
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The context here is of the bride of Solomon foreshadowing the ecclesial bride of the Lord Jesus Christ. So the Apostle Paul spoke: “I have espoused you to one husband, that I may present you as a chaste virgin to Christ” (2Cor.11:2). And again: “husbands love your wives, even as Christ also loved the ecclesia, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious ecclesia, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish” (Eph.5:27).
Notice that again, the Ecclesial ‘bride’ of Christ is without spot, or blemish. Not that the various members are all individually perfect and without fault, for “all have sinned, and come short of the glory of God” (Rom.3:23). Rather, they are justified by faith (see Rom.4), not the righteousness of works. Of the true believers it is said that Christ “loved us, and washed us from our sins in his own blood” (Rev.1:5). Messiah’s brethren are forgiven for his name’s sake, and so having their sins washed away, they can stand before him blameless.
By contrast to the chaste virgin of which Paul speaks, the Apocalypse describes another woman, who has prostituted herself: “…the mother of harlots and abominations of the earth” (Rev.17:5). This is the false Roman religious system which has persecuted the true believers down through the ages. No longer being a pure virgin, she is a mother Church - a harlot, and a mother of harlots. We must, then, consider our own standing: are we part of the chaste virgin, betrothed to Christ, or do we follow the harlot church? Our eternal life is bound up with the answer.
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The context of these words, is that of the Apostle Paul preaching to the Bereans. They scrutinised his teachings, by way of comparing them with the Words of God that they already had. They searched the Scriptures daily, in order to ascertain the truth of Paul’s words.
There is a need to ensure that what we believe is the same as what the Bible teaches: “Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world” (1Jno.4:1). Again, the warning is given: “…there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction” (2Pet.2:1).
We live in an age where false teachers are all around us. Christianity as a whole is astray from Bible Truth, as can be seen by anyone who cares enough to compare their teachings with the Bible itself. The Bible is the Divine Standard: “To the law and to the testimony: if they speak not according to this word, it is because there is no light in them” (Isa.8:20).
Of the Bereans, we read that the consequence of their searching was that “many of them believed”. They believed and embraced the Gospel message, which is “the power of God unto salvation” (Rom.1:16). They received “the full assurance of understanding” (Col.2:2), which left them in no doubt that Jesus of Nazareth is the promised Messiah, and that his kingdom is yet to come. Those who would be the disciples of Christ, must heed their example. They must carefully study the holy writ, to see the True Gospel for themselves. Only by this means can they see whether or not the church’s teachings “are so,” and understand what the Truth actually is!
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This verse demonstrates the point that it is not in the purpose of God to save all men and women. God’s purpose is rather to select out of the morass of humankind a chosen people, to glorify his Name.
This principle is exhibited again in the history of Israel. It was not in the purpose of God to save the citizens of Egypt – on the contrary, they were to be judged. But His purpose was to bring Israel out of Egypt to be a holy people for the glory of his Name: “Or hath God assayed to go and take him a nation from the midst of another nation, by temptations, by signs, and by wonders, and by war, and by a mighty hand, and by a stretched out arm, and by great terrors according to all that Yahweh your God did for you in Egypt before your eyes?” (Deut.4:34).
This work of Divine selection continues in our day. It is not God’s purpose to save all the inhabitants of the world. If it were, the Way that leads to life, would be broad and not narrow (see Mat.7:13-14). The Way is narrow, for it is only designed to accommodate a few, and not the bulk of mankind. The narrowness of the way is by design – it is not of our making, but that of the Great Creator.
But though there be but a comparative few from each generation, collectively they comprise “a great multitude, which no man could number” (Rev.7:9). This is encouraging for the true believers in our day, who are very small in number. Though they be few, they will be part of a great multitude of like-minded men and women. Those are the days to look forward to, when the spiritual Egypt (Rev.11:8) will be judged, and God’s chosen people delivered.
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This Psalm is to do with the resurrection of the Lord, not his natural birth. He was raised up from the dead, in order to fulfil the words: “this day have I begotten thee”. This language is used elsewhere: “…he is the head of the body, the ecclesia; … the firstborn from the dead; that in all things he might have the preeminence (Col.1:18). And being “the firstborn” implies that others will follow - hence it is also written: “even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterwards they that are Christ’s at his coming” (1Cor.15:22-23).
The Lord himself taught: “…verily verily I say unto thee, Except a man be born of water and of the spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit” (Jno.3:5-6). To become “spirit” we need to be “born of the spirit.” “Flesh and blood cannot enter into the kingdom of God” (1Cor.15:50), and so it is of necessity that the bodies of the saints be changed into the image of Christ. He shall “change our vile body, that it may be fashioned like unto his glorious body..” (Phil.3:21).
But there is a misconception about what constitutes a spiritual body. “There is a natural body, and there is a spiritual body” it is true (1Cor.15:44), but the word “body” implies a bodily form. This is what Messiah himself has (Lu.24:39), so it is evident that the immortal state is not some sort of intangible essence, or soul. The hope of the believer is to be “born of the spirit”, being physically changed to become like him. Not immortal souls, but being a great company of changed ones (Psa.68:17), born again to a new life in the glorious splendour of bodily immortality, on Earth.
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The Words of God are living and powerful (Heb.4:12). They are not just ink upon the page: words are vehicles of meaning, and they are able to impart principles by which men can be saved. Hence as our verse for today has it, the words of the Apostle were able to save the house of Cornelius.
This point is crucial to understand for our salvation. The inspired Words of God can save, whereas the uninspired words of men cannot. Doctrines which form the first principles (Heb.5:12) are able to save the attentive hearers, hence Timothy was told: “take heed unto thyself, and unto the doctrine: continue in them: for in doing this thou shalt both save thyself, and them that hear thee” (1Tim.4:16). Sometimes - often in fact - doctrine is minimised, so that churches of differing opinions can join together. But the ecclesia of Christ can have no fellowship with such (Eph.5:11), they must hold fast to the True doctrine that can save.
But as long as the Words remain ink upon the page, they are of no use to us. We are told: “let the word of Christ dwell in you richly in all wisdom…” (Col.3:16). The words must be inscribed upon the “fleshy tables of the heart” (2Cor.3:3), indelibly written into our thinking. Then, they can become a motivating power for good, as Paul wrote to the Thessalonians: “…ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe” (1Thes.2:13).
We must therefore “labour in the word and doctrine” (1Tim.5:17) as workmen who need not to be ashamed (2Tim.2:15). We must allow it to work within our thinking to do that which is right before our God - and then we will truly become wise unto salvation through faith.
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These words show that there are certain prerequisites for salvation. To be accepted by God, we need to both fear him, and work righteousness. These principles are echoed by the Preacher in Ecclesiastes 12: “let us hear the conclusion of the whole matter: fear God and keep his commandments: for this is the whole duty of man” (Eccl.12:13).
These two principles then: to fear God and keep his commandments form “the whole duty of man”. The Lord taught a parable, and concluded: “so likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do” (Lu.17:10). To serve our Maker is our reasonable service (Rom.12:1): it is not something to boast about. We cannot earn Divine Favour by works of righteousness: we cannot earn our way into salvation. But to work righteousness and keep God’s commandments is still necessary to show a living faith: “Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works” (Jas.2:18). And again: “even so faith, if it hath not works, is dead, being alone” (Jas.2:17).
To say that we need to “keep his commandments” and “work righteousness” inevitably brings the charge of “legalism” from our adversaries. But it is a Scriptural principle, that the believers must do this. As the Lord taught: “Ye are my friends, if ye do whatsoever I command you” (Jno.15:14). It is written that “the work of righteousness is peace; and the effect of righteousness quietness and assurance for ever” (Isa.32:17). Those who seek peace and acceptance with God, must find Him, know Him (Jno.17:3) fear Him, and work righteousness - to be accepted before Him.
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It is written concerning the believers: “he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love” (Eph.1:4).
We see an instance of this in the Apostle Paul – or Saul as he was then known. Even whilst he was a blasphemer and persecutor of the early ecclesia, God had chosen him, and ordained him to be an apostle to the Gentiles. So it was that in the purpose of God, the persecutor became the persecuted, suffering many things for the Name that he once sought to destroy.
John declares to us: “Herein is love, not that we loved God, but that he loved us, and sent his son to be the propitiation for our sins”. And again: “we love him, because he first loved us” (1Jno.4:10,19). Although he had a zeal for God – or so he thought – Paul was directing his endeavours in the wrong direction, and today’s chapter demonstrates that once he had seen the vision of the glory of the Lord, he was turned around totally, to become an able exponent and defender of the Gospel. But it was not that he loved God, but rather that God loved him first, and chose him to reveal His Son in him.
Saul was a “Chosen vessel” – that is, he was selected for the purpose of holding forth the Gospel message. “in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour” (2Tim.2:20). The true believer seeks to be “a vessel unto honour, sanctified, and meet for the master’s use, and prepared unto every good work” (2Tim.2:21). In the case of the Apostle Paul, we have a “pattern” of how sinners become saints (1Tim.2:16). We must heed his example therefore, and whatever our past may be, devote our remaining lives to the service of God in Truth.
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There are 2 points to notice here: Firstly, it is necessary to be baptised, and secondly, in order to be baptised, a person must believe certain things “concerning the kingdom of God and the name of Jesus Christ”.
The importance of belief and baptism is confirmed by the Lord: “he that believeth and is baptised shall be saved; but he that believeth not shall be damned” (Mrk.16:16). Notice that again, Baptism follows Belief, and also, those who do not believe “shall be damned”, irrespective of whether or not they have been immersed. Paul also echoed these sentiments: “…that all might be damned who believed not the Truth, but had pleasure in unrighteousness” (2Thes.2:12).
It is clearly necessary then, to believe the Gospel Truth. To believe in something different instead cannot save: immortal soulism and heaven going, the rebel angel called “Satan”, the doctrine of the Trinity, the substitutionary sacrifice of Christ - and many more traditions are not Scriptural, but are instead the speculations of men who are not “wise unto salvation” (Cp.2Tim.3:15). It is necessary for us to measure our beliefs against the standard of the Word of God: if we are wrong, the sooner we stand corrected the better, and if we are right, then we would have the Truth reinforced in our minds by such an examination. For those who “believe and know the Truth” (1Tim.4:3), there is a wonderful time to come, at the appearing of the Master. But for those who “received not the love of the Truth, that they might be saved” (2Thes.2:10), and who do not obey the Gospel message (2Thes.1:88,1Pet.4:17), they are not in the Christ-Ark, and are therefore excluded from the means of Salvation that comes through faith in him.
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The context here is to do with Abraham, and the promises that God made concerning him. He was promised an inheritance in the land, yet he never actually received it. So it is written concerning him and others: “these all died in faith, not having received the promises…” (Heb.11:13).
Some of the promises referred to here are expressed thus: “Arise, walk through the land in the length of it and in the breadth of it; for I will give it unto thee” (Gen. 13:17). So it was that Abraham spent the rest of his life doing just that: walking throughout the land. The reference to walking is interesting here: he has not received any inheritance, “not so much as to set his foot on”. The only land he owned was the cave of Machpelah, to bury his dead, and this was a plot of land he bought himself: it was not given to him, hence the promise remains unfulfilled.
The implication of this, is that in order to possess the land for ever, Abraham needs to be raised from the dead, and be given the land for ever. But the promises were not made to Abraham alone - we also can have a part in them, if we share his faith. He is “the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham…” (Rom.4:12, also Gal.3:29). The steps of Abraham’s faith were all over the land, as he patiently waited for it to be given to him. We also must also walk in the steps of his faith, in order to become heirs of the world with him (Rom.4:13). The exceeding great and precious promises were made to us also - if we share the faith of Abraham (2Pet.1:4). Seeing the promises through the eye of faith like he did (Heb.11:13), only then can we look forward in hope, that we might inherit the promises with him.
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Most people desire the praise of men, but to hear “the song of fools” is not wise. The Jews were like this: “…when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, they have their reward” (Mat.6:2, also vv5,16). Notice, they desired glory from men - they delighted in the song of fools! They disregarded the rebuke of the wise Messiah - and so perished in their sins.
It is better to stand corrected than to continue in sin - even though to do so may attract the scorn of men. Apollos was “fervent in the spirit” and had a remarkable zeal for the things of God - yet he was deficient in his understanding, and had to stand corrected, having the Way of God expounded to him “more perfectly” (Acts 18:24-28). But once he had received the rebuke of the wise, his zeal continued in declaring the Truth with an improved understanding.
The natural way is to spurn criticism. It is received it as a personal slight, rather than caring advice from a wise friend. Yet: “faithful are the wounds of a friend; but the kisses of an enemy are deceitful” (Prov.27:6). It is far better to receive correction from friends who are wise in the things of the Truth than to have the false kisses of a deceitful enemy. The song of fools might make us feel justified, but Jesus warned: “woe unto you, when all men shall speak well of you!” (Lu.6:26). Those who have the zeal of Apollos must have the humility to accept wise correction, and the desire to improve themselves and their witness for the Truth - even if to do so makes them unpopular! Enjoying the song of fools has temporary rewards, but to hear the rebuke of the wise can save our lives!
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The spirit of the age in which we live encourages a mindset devoted to obtaining more and more of this world’s goods. But it is better to be thankful for the things that we have, rather than to crave more than what we need. Better is the sight of the eyes than the wandering of the desire. James uses similar language in describing the process of temptation: “…every man is tempted, when he is drawn away of his own lust, and enticed” (Jas.1:13-14). The process begins with the desire, or lust, wandering away from the things of the Truth. Then, like a woman enticing a man, that lust draws it’s possessors away – in a sequence of things that culminate with death.
The point here, is that lust – or the desire to have – will bring forth sin. To allow one’s own lust to wander, and draw us away from God is not wise: it is better to be thankful for, and be content with the blessings we have already been given.
The Lord Jesus Christ taught: “take heed, and beware of covetousness: for a man’s life consisteth not in the abundance of things which he possesseth” (Lu.12:15). Again, he exhorted his disciples to pray: “Our Father which art in heaven, Hallowed be thy Name. Thy kingdom come, Thy will be done in earth as it is in heaven. Give us this day our daily bread…” (Mat.6:9-10). The coming Kingdom is the first thing to pray for, even before daily bread itself!
Rather than seeking the riches of this life, we should “seek first the kingdom of God and his righteousness” (Mat.6:33). Only then, could we have a glorious hope for the future, which the very best of this world’s riches cannot provide.
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It is sometimes proposed that the Lord gave his body as a ransom for sinners, and that therefore, when he was raised from the dead, he had a new body of spirit given to him. But the above passage flatly contradicts this doctrine, for it plainly states that his flesh would rest in hope. The flesh was not destroyed, or dissolved into gases, or any such thing that men speculate upon: it rested in hope, which means that it would be reanimated and would emerge from the grave. The Lord was raised bodily and literally – in fact, he expressly denied being a spirit creature, or immortal soul: “Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones as ye see me have” (Lu.24:39).
The resurrected body of Messiah then, was tangible and physical – albeit immortal. But he is also referred to as a quickening spirit: “and so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit” (1Cor.15:45).
This informs us that a “spirit” body is not insubstantial. The Angels are also described as “spirits”, yet whenever they are spoken of they are living, corporeal beings. To be “spirit” therefore does not exclude a physical body. There is no scripture that defines “spirit” to be an insubstantial essence, as distinct from a bodily form.
The hope of the believer is to be made like their Lord: “the Lord Jesus Christ: who shall change our vile body that it may be fashioned like unto his glorious body …” (Phil.3:21). There is no question of them being spirit creatures, or immortal souls: their bodies will be just as physical as that of their Master. That is the true Bible Hope!
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The return of the Lord Jesus Christ to the earth is a fundamental principle of the Gospel message, and is spoken of many times in Scripture. This verse is very specific: the Lord will come again in the same way as he left his disciples. There are those who teach that the coming of Messiah again is simply Christ dwelling in men’s hearts. But this verse – and many others – teach otherwise: there was a literal bodily ascent, and so there will be a literal bodily return.
But the issue arises, how do we stand in relation to the return of Christ? We are told to “wait for his Son from heaven” (1Thes.1:10), and that “unto them that look for him shall he appear the second time without sin unto salvation” (Heb.9:28). We must therefore watch and wait for the second appearance of Messiah.
The coming of Christ again is not something to be believed as a matter of fact only. It should become a motivation force for good in the hearts of the believer. The apostle describes how a crown of life will be given to those “that love his appearing” (2Tim.4:8). This indicates a heart felt desire and longing for his coming.
When the Master comes, he will establish his Kingdom upon the earth (cp.2Tim.4:1). The Lord himself taught his disciples to: “seek ye first the kingdom of God, and his righteousness” (Mat.6:33). The primary things to be sought after in life therefore, are those things to do with the coming of Messiah and the establishment of the kingdom. It is not a passive thing: it is something we must prepare for, so that we will be ready for it. “Buy The Truth”(Prov.23:23) “without money and without price…even the sure mercies of David” (Isaiah 55:1-3) Eternal inheritance in the Kingdom to come.
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The Psalmist spake likewise: “Man that is in honour and understandeth not, is like the beasts that perish” (Psa.49:20,12). King Nebuchadnezzar is an illustration of this principle: he was a man in honour, yet did not recognise or understand the power of Israel’s God. So “…he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers: and his nails like birds’ claws” (Dan.4:33).
He was taught in a very graphic way, that in the Divine estimation, he was but a perishing beast with no understanding. But in Nebuchadnezzar’s case, all was not lost: through this experience, he came to recognise Yahweh, the God of the Hebrews: “Now I Nebuchadnezzar praise and extol and honour the King of Heaven, all whose works are truth, and his ways judgment: and those that walk in pride he is able to abase” (Dan.4:37).
Whether Nebuchadnezzar recognised that Yahweh alone is God, or whether he just regarded Him as being one of the most powerful of the pantheon of gods he worshipped is not revealed, but certainly he was made to know that he was a beast that would perish in his lack of understanding.
Daniel 7 uses the same imagery, where the the kingdoms of men are portrayed as beasts. Peter refers to false brethren: “as natural brute beasts, made to be taken and destroyed, [who] speak evil of the things that they understand not…” (2Pet.2:12). And John saw the apostate system as a Babylonian woman riding upon a beast - the European political animal (Rev.17:3). We must consider our own position before the Almighty: are we also brute beasts with no understanding, made to be taken and be destroyed, or are we sons of the Living God?
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Genesis recounts the introduction of Light: “ …God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness” (Gen.1:3-4). Note: the light was good - the darkness was not. And these are the first spoken words. So it is also in the New Creation: “In the beginning was the Word… in him was life; and the life was the light of men” (Jno.1:1-4). And again: “God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2Cor.4:6).
This light is “the light of the glorious gospel [i.e. good news] of Christ” (v4): it excels folly as much as natural light excels darkness. And there is also a division: those who are in darkness are “blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch” (Mat.15:14). Where there is no light, men stumble and fall. But for those who have the light of Divine Truth they walk circumspectly, and do not fall (Psa.119:105).
As there is a division between light and darkness, even so the children of light (1Thes.5:5), must be divided from those who are the darkness: “Have no fellowship with the unfruitful works of darkness, but rather reprove them” (Eph.5:11). To do this will bring the accusation of being self-righteous, but a little reflection will reveal otherwise. Light cannot be mixed with darkness - rather it excels it in every way. The Children of Light walk according to the word of God, whereas those in darkness walk according to the flesh - there is no amity between the two. It is wise therefore to be guided by Divine Light, and eschew every work of darkness - for only then can we be saved.
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From these words, we find that our eternal life is bound up with a knowledge of certain things. Those things comprise aspects of the Only True God, and His Son in whom He is well pleased. It is also written that: “without faith it is impossible to please him: for he that cometh to God must believe that He is, and that he is a rewarder of them that diligently seek him” (Heb.11:6).
It might seem to be a superfluous point to say that we have to believe that the Only True God exists, but a little reflection will reveal why it is so. Trinitarians do not believe in the God of the Bible, preferring instead to trust in a triune entity comprised of 3 members of an alleged Godhead, and making the Lord Jesus Christ God the Son, rather than the Son of God. Again, another common church teaching is that God has no bodily form or presence: “without form, body or parts”. Rejecting the Bible doctrine that Yahweh is a person with a specific dwelling place (1Tim.6:16), they rather teach that God is some intangible essence which they call “spirit”. They hold to the belief that God is everywhere, yet nowhere in particular, that He has no bodily existence or identity.
We find then, that Christendom at large does not know the One True God, nor Jesus Christ whom He has sent. God wrote though the prophet Jeremiah: “let him that glorieth glory in this, that he understandeth and knoweth me…” (Jer.9:24).
But do we “know” the only True God? Do we “understand” Him? Can we say, with the Master: “we know what we worship …” (Jno.4:22)? Let us forsake the imaginations of the flesh, and have faith in the revealed Person of Yahweh and that of His Son - for only then will we be given “life eternal”.
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There are many who claim friendship with the Son of God, yet who are not his friends at all. In the future day of judgment, there will be many profess to have given their lives to Jesus, and accept him as Lord – yet they will be bitterly disappointed. “Why call ye me Lord, Lord, and do not the things which I say?” (Lu.6:46). And again, “Many will say unto me in that day, Lord, Lord, have we not prophesied in thy name? And in thy name have cast out devils, and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity” (Mat.7:22-23).
It is important to consider our own position in relation to the Lord. There is such a thing as another Gospel, and another Jesus, which cannot save. So the Apostle warns of “he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another Gospel, which ye have not accepted” (2Cor.11:4), and he supplements the same idea to the Galatians by saying: “As we said before, so say I now again, If any man preach any other gospel unto you that ye have received, let him be accursed” (Gal.1:9).
Our eternal destiny is bound up with knowing the True God, and the True Christ – and doing what they command. According to Christ himself, “this is life eternal” (Jno.17:3)! There are those who set love as being distinct from obedience, denouncing the doing of commandments as “legalistic”. But they are tragically wrong: rather: “this is the love of God, that we keep his commandments, and his commandments are not grievous” (1Jno.5:3). We must therefore both seek and do the commandments in order to be saved by faith in the true Gospel message.
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The spirit of this Proverb is picked up again by the Lord Jesus Christ, in the model prayer he gave for his disciples to offer: “ …give us this day our daily bread” (Mat.6:11).
The point is, that to pursue riches is not a priority for the disciple of Christ. We must let our way of life “be without covetousness; and be content with such things as we have…” (Heb.13:5). As it is again written:
“…And having food and raiment let us be therewith content…” (1Tim.6:8) The Lord Jesus Christ taught: “take heed, and beware of covetousness: for a man’s life consisteth not in the abundance of the things which he possesseth” (Lu.12:15).
So, rather than seek after this world’s goods, we need to seek first the things of the Kingdom of God, trusting that all that we have need of will be granted to us: “Seek ye first the kingdom of God and his righteousness; and all these things shall be added to you” (Mat.6:33). The Proverbs elsewhere exhorts us “labour not to be rich” (Prov.23:4). There are those who suppose that “gain is godliness,” that a man’s personal worth is defined by their measure of success in the material things of this life. But God has rather “chosen the poor of this world, rich in faith, and heirs of the kingdom” (Jas.2:5).
Our desire is not to become rich in this life, but rather that we will be rich in spiritual things (cp.Rev.3:18). Seeking not the uncertainty of riches (1Tim.6:17), we must be satisfied with our “daily bread”, as “food convenient” for us; to gain entry into the coming Kingdom, and find true life and peace at last.
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The importance of maintaining a vision of the coming Kingdom of God is seen in the example of the Lord Jesus Christ. We are told to look at him from that aspect: i.e. one who overcame because of that vision: “..let us run with patience the race that is set before us. Looking unto Jesus the author and finisher of our 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” (Heb.12:1-2).
So it was that the joy of the Lord was his strength (cp.Neh.8:10), and it was because of that joyous vision that he was able to overcome the greatest of all trials, even the suffering of crucifixion.
Holy men of old also had a vision of the completion of the promises that were made to them:
“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…” (Heb.11:13). We also therefore, ought to form a mental picture of the days of coming glory. Because of such a vision, these men and women recognised that they belonged to an age to come, and not to the present kingdom of sin. The disciple of Christ will do likewise: forsake present advantage, and embrace the sufferings of Christ, looking for better days to come. Only if we can visualise ourselves in the kingdom will we be able to look forward to a place there, and inherit the promises with the worthies of old.
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There is a principle of Scripture, that salvation from death is not an end in itself. The raising of Lazarus, as described in our chapter for today, was not simply a humanitarian matter: it was specifically “for the glory of God.” Even so, when Messiah’s brethren are raised again “in the resurrection at the last day” (Jno.11:24), their salvation will also demonstrate the glory of their God. Hence it is written: “surely his salvation is nigh them that fear him; that glory may dwell in our land” (Psa.85:9).
This aspect of glory dwelling in the land is brought out in a number of other passages. For instance, Numbers chapter 14: “as truly as I live, all the earth shall be filled with the glory of the Lord” (Num.14:21). Again: “Blessed be the Lord God, the God of Israel, who only doth wondrous things. And blessed be his glorious name for ever: and let the whole earth be filled with his glory” (Psa.72:19).
Notice that here, the glory of God will fill all the earth, whereas Psalm 85 seems to be specifically the land of Israel. Ezekiel was shown a vision of the glory returning to Israel (see Eze.43), and the knowledge of that glory will be taught to the nations: “the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea” (Hab.2:14). Then ultimately, the people of the nations will themselves show forth the glory of God, resulting in all the earth being filled with it.
These teachings specifically refute immortal soulism. Rather than living in heaven, the hope of the believers is to be part of that glory which will fill the earth. The purpose of God is to fill the earth with his glory, and the prayer of the believer is that He will be magnified and glorified in their salvation.
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James similarly wrote: “Go to now, ye that say, Today or tomorrow we will go into such a city, and continue there a year, and buy and sell, and get gain: whereas ye know not what shall be on the morrow .. For that ye ought to say, If the Lord will, we shall live, and do this or that” (Jas.4:13-15).
There are those who trust in the uncertainty of riches (1Tim.6:17). They suppose that tomorrow will bring new opportunities to increase their wealth – whereas they do not know the day of their death. The Lord Jesus Christ also spoke of this class of men in his parable of the man who built bigger barns to store his riches: “he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods. And I will say to my soul, soul, thou hast much goods laid up for many years; take thine ease, eat, drink and be merry. But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided?” (Lu.12:16-20).
In this parable, the rich man boasted of tomorrow, and did not consider that his life could end abruptly. He was a fool, and was like Nabal of old, whose name means “fool” (1Sam.25:25). The disciples of Christ however, are not foolish - they do not trust in riches, but in the power of the Living God. No man is guaranteed tomorrow: none of us knows the day of our death – or the time of Messiah’s coming, whichever comes first. Those who would be the disciples of Christ must therefore look to the future with hope in God, that they might find life and forgiveness before the Lord in whom they trust.
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This is perhaps one of the most well known passages in the Bible. The context is of how a certain woman was taken in adultery, and brought before the Master for a verdict as to what should happen to her. The Law of Moses commanded that such should be stoned – but what would the Master say? The wording of the relevant law is interesting: “… the hands of the witnesses shall be first upon him to put him to death, and afterwards the hands of all the people. So thou shalt put the evil away from among you” (Deut.17:7).
Notice that here, the ones to be first in executing the death sentence were the witnesses. And the point of the death of the guilty party was to “put the evil away from among you”. The implication of this, is that those who stoned the offender were not evil – they were to destroy evil in the stoning of the guilty. This is the point that Messiah brings out – let him who is without sin, let him first cast a stone at her. They were all evil, and therefore could not in all good conscience condemn the woman, hence they all departed from her.
There is a related idea in the Masters words in Matthew 7: “why beholdest thou the mote that is in thy brother’s eye, but considereth not the beam that is in thine own eye?” (Mat. 7:3).
Notice that here, to cast out a defect in a brother’s eye assumes that our own eye is clear. And if not, remedial action on one’s own self is required first. Both of these sayings demonstrate that instead of seeking to find fault in others, we must examine our own selves! Self examination is always harder, but is necessary if we would find forgiveness before our Master.
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The Lord Jesus Christ similarly describes the necessary actions in response to a personal wrongdoing: “Moreover, if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother” (Mat.18:15).
He further describes how that in the event of this personal approach not being accepted, the offended party should bring one or two witnesses. And finally, if the offender still refuses to hear, to bring the matter to the ecclesia. The pattern closely follows the principles in this Proverb. In the Master’s provision for dealing with personal offences, there is no scope for gossip and the spreading of scandal. The emphasis is to approach the offended party alone, and not to make the offence known to others.
This is, of course, in direct opposition to the natural man. Naturally, the thing that is done, is to tell everyone how bad this person is, how he/she trespassed against us, with all the details – and perhaps some embellishment.
The way of the Spirit, however, is always best. How much trouble and strife could be avoided by following the Master’s command! To turn the other cheek is another related aspect (Mat.5:39), and to exercise the love that covers a multitude of sins (1Pe.4:8). Indeed, the object of the exercise is not self-vindication, but rather to restore one’s brother. It is not to prove a point, and demonstrate that we are in the right – it is to heal the breach, and return the errant member to friendship. We must always remember that we have trespassed against our God – and we must therefore show forgiveness to others in order to be forgiven ourselves (Mat.6:14).
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We must never underestimate the power of words. Words are vehicles of meaning, and can transform the lives of the hearers. Hence the Apostle spoke of the Words of God: “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, throughly furnished unto all good works” (2Tim.3:16-17).
It has so pleased the Almighty to save men by words. The Gospel message is “the power of God unto salvation to every one that believeth” (Rom.1:16). And of doctrine, Timothy was told: “take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee” (1Tim.4:16). The Words of Doctrine save, therefore they “are life”. Jesus has “the words of eternal life” (Jno.6:68), being the Word Made Flesh (Jno.1:14), the embodiment of all that is contained within the Word (Heb.10:7).
Creation began with words: “let there be light” - and the Apostle speaks of the New Creation: “in the beginning was the Word … all things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men” (Jno.1:1-4). Again, we see that the Word is a life-giving influence that illuminates the darkness of a spiritually bereft world, and enlightens the hearts of those that receive it.
This is an important reason as to why we should study the Word, and seek to have it indelibly written in our hearts: it is very powerful, and if we neglect it, we are depriving ourselves of that power. It behoves us then, to give attention to it, heeding it’s principles and believing it’s promises - for only then will it save us.
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Simon Peter also recognised the life-giving nature of the words of Christ: “Lord, to whom shall we go? Thou hast the words of eternal life” (Jno.6:68). This illustrates the importance of Bible Study: the words of the Lord can give life, hence if we wish to have life, we must have those words in us!
Peter also declared in his Epistle: “all flesh is grass, and the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away: but the word of the Lord endureth for ever. And this is the word by which the gospel is preached unto you” (1Pet.1:24-25). Notice here the perpetual nature of the Word of God - it endures for ever, and by implication it is able to preserve into immortality those who absorb it into their mindset and thinking.
This is a consistent theme throughout Scripture. Hence in the OT it is written: “wisdom is a defence, and money is a defence: but the excellency of knowledge, is that wisdom giveth life to them that have it” (Ec.7:12). Whilst men go to extraordinary lengths to obtain money, so few labour in the word and doctrine (1Tim.5:17). Yet it is the doctrines of the Gospel that save: “take heed unto thyself, and unto the doctrine: continue in them: for in doing this thou shalt both save thyself, and them that hear thee” (1Tim.4:16). If we desire to be saved, then we must “take heed” to the doctrine - which we cannot do unless we know what it is.
The Word of God is powerful, and can save. It testifies of the Lord Jesus Christ, whose name is the only name that can provide salvation (Acts 4:12), and we must therefore embrace and believe it. Only by searching out the hidden treasure of the Word can we become wise unto salvation (2Tim.3:15), and be given life when the Lord comes again.
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