Set thee up waymarks, make thee high heaps, set thine heart Toward the highway, even the way which thou wentest (Jer 31:21) THE CHRISTADELPHIAN

Transcription

1 Set thee up waymarks, make thee high heaps, set thine heart Toward the highway, even the way which thou wentest (Jer 31:21) THE CHRISTADELPHIAN WAYMARK Volume 9 Issue 5 Devoted to the Defence and Proclamation of the Way of Life in Opposition to the Dogmas of Papal and Protestant Christendom Hymn of Praise and Victory.2 Salvation Through a Narrow Channel The Resurrection of the Dead...16 Elijah and Three Years Famine. 22 Inspiration and the Endeavours of Balaam 28 The Path of Life I saw, and behold, a white horse; and he that sat upon him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer (Rev 6:2) The wisdom that is from above is first pure, then peaceable (Jas 3:17) Earnestly contend for the faith which was once delivered unto the saints (Jude 3) -1-

2 Reading: 1st Corinthians 15 Hymn of Praise & Victory We have come once again to remember our Heavenly Father s faithfulness as exhibited in the emblems before us upon the table. Our fellowship together in remembrance is not only of our Heavenly Fathers and our beloved Master s sacrifice. But it is, also importantly a visual reminder to us of the certainty of the fulfillment of the purpose of God, because of that sacrifice, we are shortly to remember. The emblems of bread and wine upon the table before us brethren and sisters are there to encourage us to endure unto the end. For as we read elsewhere, for as often as ye eat this bread, and drink this cup, ye do shew the Lord s death till he come. The coming of our Lord then is to be upon our minds brethren, for our hope is ultimately, like Israel bound up in his return. Philippians chapter 3 and verses For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: Who 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. For as Romans declares even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. Indeed it is to the redemption, the release of the body from the bondage of sin and death that the Apostle speaks in the 15th chapter of Corinthians. For as Hebrews declares we who through fear of death are all of our lifetimes subject to its bondage. Death is the great leveler; it comes to all men, to the great and the small, to the good and the evil man alike, as the preacher states one event happeneth to them all. None of us brethren and sisters should underestimate this fear of death, which is common to all humanity. Yet the scriptures comfort us for we who are in Christ - death is but a rest, a sleep. For our Heavenly Father is not the God of the dead, but of the living and all live unto him. For God, who quickeneth the dead, and calleth those things, which be not as though they were. It s not death we must fear, brethren and sisters, rather we like Paul ought to see the possibility of our death as a release for our next waking moment will be with our Lord, should that occur. But rather let us fear him even our Heavenly Father who is able to destroy both -2-

3 soul and body in hell. The Apostle Paul in 1st Corinthians makes it abundantly plain, that we need fear death no longer, because our Lord, the one we look for has already overcome its power. As is expressed elsewhere concerning his victory. But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel. Death has been abolished in that death hath no more dominion over him: in this we should rejoice. This Greek word translated abolished means, to cause its power and influence to cease. Now if that is true for him, it shall also be true for us, as the Apostle John states we know that, when he shall appear, we shall be like him; for we shall see him as he is. 2nd Corinthians chapter 5 and verses 1-4 For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: If so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. Whilst we groan and sigh at these vile bodies of death, which are indeed bringing us mercilessly down to the grave day by day, as our outward man perishes. Nevertheless we must resolve to faint not looking too the eternal. In longing for the redemption of our bodies that we might be clothed with eternal life and that our mortality might be swallowed up of life. Such is our great hope brethren and sisters to no longer be burdened anymore with the weakness and the frailty of our flesh, neither with its defiled nature, which brings us into conflict with our God, because of sin. Thus the Apostle at the end of 1st Corinthian chapter 15 presents us in the closing words of the chapter verses with a hymn of praise to our Heavenly Father. This is a hymn brethren and sisters of victory, even the victory of the resurrection of our Lord. That victory we shall shortly remember in the bread and the wine. These verses present to us the outworking of that victory in that - our Master will not be the only one who will be raised. For we read elsewhere in the chapter Christ the first-fruits; afterward they that are Christ s at his coming. -3-

4 Isaiah chapter 53 and verse 11 He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. This section of 1st Corinthians chapter fifteen is a celebration and these verses contain within them a sense of sustained excitement. Excitement for what yet shall shortly be a reality for us brethren and sisters in the mercy of our Heavenly Father in Christ. 1st Corinthians chapter 15 and verses Behold, I shew you a mystery (a secret); We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. 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 in victory. O death, where is thy sting? O grave, where is thy victory? The sting of death is sin; and the strength of sin is the law. But thanks be to God, which giveth us the victory through our Lord Jesus Christ. These verses build to an incredible crescendo thanking our Heavenly Father for what he has achieved in the Lord Jesus Christ. Take note brethren and sisters of verse fifty-five O death, where is thy sting? O grave, where is thy victory? Here the Apostle provides us with a couple of rhetorical questions, which are actually taunting and mocking death the last great enemy. Note carefully these taunts that are in the present tense, because the surety of what will yet come to pass, nothing can stop the reality of the new creation and its victory in Christ. For this once seemingly invincible enemy has now been rendered toothless and feeble. Like a scorpion whose sting can cause death, yet now it has no sting and no venom, it is harmless and need no longer be feared. Our Lord brethren and sisters has not only overcome death and the grave, but also the world, as we read elsewhere therefore we have nothing to fear. As Romans chapter 8 and verses 35, & 37 Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, Nor -4-

5 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. Nay, in all these things we are more than conquerors through him that loved us. Now these verses in 1st Corinthians fifteen show to us that although our redemption may appear to tarry, as we await it brethren and sisters. That redemption when it comes will come speedily. For we are given two descriptions of the speed in which our Lord shall transform our vile bodies to be like unto his glorious body. In verse fifty-two we read in a moment, in the twinkling of an eye. The word for moment in the Greek is where we get our word atom from and it indicates the smallest possible amount / unit of time, something that cannot be divided. Now this second expression in the twinkling of an eye is normally equated with the concept of our eye blinking, but this is not necessarily the case. Two possible ideas can be presented here: The speed a person blinks apparently 3-4 tenths of a second The time it takes for light to go from the iris to the retina which apparently 1/6th of a nanosecond If I understand this right a microsecond is 1 millionth of a second and a nanosecond is 1 thousand of a microsecond or a billionth of a second. So 1/6th of a nanosecond is a lot faster than the blinking of an eye. The change is therefore effectively instantaneous for us brethren and sisters and what a comfort this is to us. That it will not be a long drawn out process, but one which will powerfully show the power of our Heavenly Father to us. Just as was nearly always seen in the healing miracles performed by our Lord. As the verses continue we are presented with this change described as simply as the removal of the old set of clothing and the putting on of the new garment. This is exactly the same language used to speak of us putting on Christ and of the character of the new creation in Christ Jesus our Lord. Most importantly here though brethren and sisters the picture is one of investiture, such as took place at the appointment of the priests or of a king at the time of their coronation. For we in the mercy of our God are to be kings and priests after the order of Melchizedek and we are to reign with our Lord in the age to come. Psalm 132 and verses 9 & 16 Let thy priests be clothed with righteousness; and let thy saints shout for joy. I will also clothe her priests with salvation: and her saints shall shout aloud for joy. -5-

6 Now the timing of these wonderful events is to take place as verse fifty-two states as at the last trump, which must correspond with 1st Thessalonians chapter four. 1st Thessalonians chapter 4 and verses For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. At this point whether asleep in Christ or alive and patiently waiting we all shall be gathered unto our Lord, for he will have come and even so come Lord Jesus is our desire and prayer. The last trump to us brethren and sisters indicates to us the end of gentile times and the judgement seat of our Lord and on the other hand it announces the coming kingdom for which we all long. It is thought that the last trump may be based upon the breaking up of a Roman military camp. One commentator says that the last trumpet was a figure of speech that came from the Roman military, when they would break camp. The first trumpet meant, strike the tents and prepare to leave. The second trumpet meant, fall into line. The third and last trumpet meant march away. The last trumpet Paul speaks of describes the believer s marching orders to judgement. Twice we are told that our Heavenly Father in Christ has given us the victory, where as the enemy thought it had gained the victory, when the Master died upon that cruel Roman stake. Being bruised in the heal; yet our Lord delivered if you pardon the pun a deathblow to the enemy at the time of his resurrection in fulfilment of the promise of Genesis three. So we read elsewhere in Romans: Romans chapter 16 and verse 20 And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen. -6-

7 Our Heavenly Father has performed the impossible in that he has totally vanquished our greatest enemy through the agency of his beloved son, who we are here to remember. Therefore we like the Apostle ought to burst forth into praise. Verse 57 But thanks be to God, which giveth us the victory through our Lord Jesus Christ. It is our faith in the faithfulness of our Heavenly Father in Christ, which will overcome. For as we read elsewhere, this is the victory that overcometh the world, even our faith. We must believe and accept the grace of our God, as the Apostle Paul modeled for us brethren and sisters. Galatians chapter 2 and verse 20 I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith (or the faithfulness) of the Son of God, who loved me, and gave himself for me. Here is our response to live by faith and to manifest that faith in being truly crucified with Christ. As we read elsewhere in Galatians, they that are Christ s have crucified the flesh with the affections and lusts. From that passage in Galatians chapter two we see the Apostles motivation for his life in Christ, it was the love and the faithfulness of Christ, which energized his walk in the truth. Brethren and sisters the crucifixion of the Master must elicit a response from us after all he has and continues to love us and give himself for us day by day. No wonder then we read this great therefore passage in verse 58 of 1st Corinthians chapter 15. Verse 58 Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord. On account of understanding all that has been achieved for us in Christ and this great hope which shall shortly come to pass in the redemption of our bodies. Then surely it is our reasonable service or worship to apply the Apostle s exhortation here. -7-

8 The great doctrinal truths of scripture are meant brethren and sisters to bring out of us a living active sacrificial response. For because he laid down his life for us: and we ought to lay down our lives for the brethren. See the affection and the association the Apostle extends to these first century Corinthians and by extension to our selves in this phrase my beloved brethren. An appeal out of love for us to show that the truth we have espoused means something personal to us and that we will be a living witness to its power. A witness firstly to our God that we have not despised the blood of the covenant. Secondly to one another as an encouragement and example to imitate, as Paul does here for us. Then finally a witness to those outside the truth that there is something better, a hope and another way to live in this present evil age. The Apostle gives us three exhortations: To be steadfast To be unmoveable To be always abounding in the work of the Lord He states to them in that fifty-eighth verse be ye, the Greek here means, to become be fashioned or made. Now in the Greek this is a present imperative, so it is a command. The Apostle is saying if you want to be a partaker of the divine nature and to escape the corruption that is in this world through lust. Then this is what you must do! It is in the middle voice indicating to us that it is our choice, whether we follow the instruction or not and that both we and our God in Christ has a part to perform in their fulfillment. Firstly we are to become steadfast, the word means to be firm and is best illustrated with one of its other uses: Colossians chapter 1 and verse 23 If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister. We are to be firmly attached to the truth and not blown about by every wind of doctrine. Secondly we are instructed to be unmoveable, which means, to be persistent, to remain in place. This reinforces and emphasises the idea of having stability to our faith and to our practice. The Greek word is related to where we get our English word for cinema or moving pictures, -8-

9 although this is the negative form of it meaning something, which never moves or is completely unmoving. Then finally we are to be at work in the work of the Lord, which the Apostle does not specify at this point although this phrase only occurs elsewhere in today s reading in chapter sixteen and verse ten. Now note carefully brethren and sisters the two descriptors for this work of the Lord? Firstly we are to be involved always, at all and every time; in other words it is to be a continuous feature of our life in the truth. So whatever our circumstances, our health and our age we can do something, even if it is only to pray. Then secondly we are to abound in this work of the Lord. The sense of this superlative expression is of excelling and exceeding in that work, as we are able. Brethren and sisters in the light of the resurrection of our Lord and in the light of what great hope is ours, because of that sacrifice, which we shall in a few moments, remember. What other response could we give? Is this the measure of your service and indeed my service for our God? We ought to be lovingly constrained into service and ever more excelling and exceeding in that service, as our understanding, insight and appreciation of our Lords victory grows. This fifty-eighth verse ends with an assurance that our labour, our toil, will not be in vain, worthless in the Lord. We can rest assured that it will have value and be meaningful, because of the sacrifice of our Lord, as evidenced in these emblems before us. Quickly and finally I think the Apostles mind here is in Isaiah s prophecy: Isaiah chapter 49 and verse 4 Then I said, I have laboured in vain, I have spent my strength for nought, and in vain: yet surely my judgment is with Yahweh, and my work with my God. This is one of the servant songs, which speaks of Hezekiah s life, particularly of our Lord s ministry and then by extension of the Apostles who continued his work. Yet in all three cases at the time, it seemed as if all their efforts had achieved very little to show for it all. The same is likely to be true with regards to our work in the truth and that likewise we might become despondent and weary, but brethren and sisters. As this verse teaches us face value is not a good indicator of results for our Heavenly Father s ways are not our ways. As that verse in Isaiah ends yet -9-

10 surely my judgment is with Yahweh, and my work with my God. Let him be the judge of our work and let him give the increase as he pleases. Adversity appears to be a great purifier of motive and so our Heavenly Father uses such to try us that in due course we might come to know that results are: not by might, nor by power, but by my spirit, saith Yahweh of hosts. 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. Let us recall that the Lord s initial work up to his death appeared to convert very few, but some weeks later at Pentecost some three thousand were added in one day! And the impact of his life has since only been increasingly incredible! On the day of judgement there will be many surprises about the effectiveness of the work of individual saints that presently none of us could ever imagine? Let us resolve therefore to continue steadfast, unmoveable, always abounding in the work of our Lord. Committing our selves to him that judgeth righteously for our judgement too is with our Heavenly Father and our work and our reward is hid with Christ in our God. Wayne Marshall Salvation Through a Narrow Channel! The geographical unity of the Bible is remarkable. This breaking of bread was instituted in the Holy Land. The prophets, from whose writings we have read a portion this morning, prophesied in the Holy Land. The kings of Judah, whose proceedings are exhibited in the first of our three daily readings, reigned in the Holy Land. To the Holy Land Moses led Israel in the beginning of the wonderful works of God upon earth. In the Holy Land is always laid the scene of consummated salvation. What is the reason of this adherence to one place in the unfolding of the divine plan? Why, for 1,500 years, were the communications of God confined to one people and one spot on earth? Why did they not extend to China, to Libya, to Hindustan, to Greece, to Rome? Why did God, as Paul testified to the crowd at Lystra (Acts 14:16), suffer all nations to walk in their own ways? This question touches the roots of things. There is no answer to it if men are immortal souls. In that case, all men in all countries, in all ages, are in danger of eternal perdition, and as much in need of -10-

11 salvation as the descendants of Jacob. Why, then, were no steps taken anywhere for ages but in the narrow channel of Jewish national life? This is a hard problem for those who believe in popular theology. It is for them one of the most formidable of atheistical objections. I remember being staggered by its force before I knew the Truth. When I learnt the Truth, it vanished like smoke. That truth is a humbling truth, but one that we can see with our eyes to be a truth, as well as attested by the words of truth. It is that man is a mortal being, as ephemeral as the flowers of the field, though a little longer lived for the time being. Why he should be mortal with such adaptations to a perfect state, nature can tell us nothing. Nature exhibits only facts; it has nothing to do with the meaning or destiny of facts. The fact of man s perishability and relative insignificance it plainly tells. On the question how he came to be in this position, or how long it is likely to last so with him, it is necessarily silent. We can only learn this from God who placed man upon the earth and subjected him to his present lot, and this we do learn with a simplicity that is too plain for the wisdom of this world which delights more in the prestige of facts than in facts themselves. Man is mortal because sin has entered, and sin is nonconformity to the revealed will of God. We live in an age when the very idea of sin is disappearing. It is written that fools make a mock at sin. This is receiving enlarging illustration on every hand in this day of increased knowledge. The notion of sin is marked off as an exploded notion as the narrow conception of an age of ignorance and bigotry, at least in some directions. It is still allowed you may sin against your neighbour. You may hurt a man s interests; you may break the law; you may injure the State. You may even sin against yourself by violating the laws of health, or running counter to the conditions of wellbeing, but as for sinning against God, that has come to be regarded as a mere vagary, a fantasy of speech inherited from dark ages. The cause of this is doubtless to be found in the decline of faith in God, and this decline of faith is the result of increase in superficial knowledge. Bacon well said that a little science made a man an atheist, but that much science took him through to the opposite shore of everlasting faith or some such saying. In this sense, a little knowledge is a dangerous thing. Fulness of knowledge, including a knowledge of the true teaching of the Bible as distinguished from the fables of theology, will lead to the sublimest and most indomitable faith. It will lead a man to prostrate himself with the humility of a little child in the presence of eternal facts, one of which is the existence of sin. The very object of God s dealings with Israel through the Law of Moses for a thousand years was to establish this conception of sin as the cardinal element in the present relations of God and man. We find Paul saying, I had not known sin but by the law, and again, God hath concluded all -11-

12 under sin that the promise by faith of Jesus Christ might be given to them that believe. Hence we must either bear a reverential attitude towards the central fact, or take our place among the fools who, saying in their heart There is no God, make a mock at Him. There is no rational middle ground. Which of these two positions is the position of reason and truth, we have settled for ourselves in assembling round this Table; for this Table has expressly to do with the subject. This bread and this wine, on this occasion, have to do with nothing else; for when Jesus said, This is my body, this is my blood, it was with reference to the offering of the body and blood in sacrifice. And why offered? For sin. To what intent?! That sin might be condemned in the flesh. With what effect? That he might put away sin by the sacrifice of himself that the body of sin might be destroyed that henceforth we should not serve sin. All these things are apostolically testified as you know. It was for the sins of many, that we might be forgiven because of our faith in what was accomplished in Christ in this matter. We show our faith in having been baptised into his death, and thus assuming the fellowship of his sufferings, we receive forgiveness of sins for his sake, and stand justified in him, in hope of eternal life to which otherwise we had no access. Forgiveness is at root of the whole transaction forgiveness by favour, yet not relaxing the law of God s supremacy. Christ died that God might forgive; yet forgiveness in the case is an act of favour not of claim. Christ did not substitutionally pay a debt for others, from which they might then claim freedom. He submitted to the righteousness of God in crucifixion that God might be just, and, at the same time, exercise the prerogative of forgiveness without the compromise of His supremacy. Sin hath reigned unto death; even so grace (favour) reigns through righteousness in the death and resurrection of the sinless Jesus, who partook of our nature for the purpose. It is all an operation of righteousness (there is no unrighteousness in it), and it is all an arrangement of favour (there is no debt in it, either as regards the ransomer or the ransomed). The triumph is fittingly celebrated in the song put into the mouths of those who are saved at last: Worthy is the Lamb that was slain, and hath redeemed us to God by his blood. The matter is high and holy, and has no benefit for those who treat it in a flippant or indifferent spirit. God s own declaration governs all: To this man will I look, even to him that is poor and of a contrite spirit, and trembleth at My Word. -12-

13 It may seem as if all this had very little to do with the limited nature of the divine operations in the earth, I mean as affording an explanation of that limitation at which the learned stumble. It really has everything to do with it. If God cannot look on sin, if the wages of sin be death, and if all men are sinners, does it not follow that whole nations of mankind are really to Him as He declares less than nothing and vanity? The masses of barbarous human life as we survey them, say in China, in India, in Africa, in Russia, or even in our own country, may oppress human imagination as a nightmare problem; but what are they in relation to God? As they are here, is how they really are. If they were immortal beings, the problem would be great and distressing, but as the mere propagation of mortal life, with many gratifications while it exists, and disappearing from creation in the painless grave that waits it, the problem is far otherwise. They come without a right to come; they go without a claim to stay, it is an evil state while they are in it. Manifestly the only question is, what is the meaning of the phenomenon from the Creator s point of view? This is the question which human wisdom is not asking, will not ask. They look at the matter from the creature point of view; this is the wrong end to lay hold of! Endless stumble must be the result of this method of treating the problem. It cannot be understood from this end. How could it? The march of reproduction is endless as an affair of mechanical capacity; and if the question is to be debated as to how it bears on the creatures, the point would constantly press which set are we to specially consider? those that have been, those that are, of those that may come if fathers and mothers are not drowned. If it is those that have been, that are to be considered, why should they be considered? They are gone, they are nowhere, they are mere memory. If it is those now living that are to be considered, why only those that are living now, seeing that those who are gone had a now once, and therefore an equal claim? If those that are to come, how can we apply the problem, seeing they will only come as long as they have a chance of coming, and will never come at all if some great catastrophe should sweep the present inhabitants from the face of the earth? It is evident that the question cannot be debated from the creature end. It must be considered from the Creator s point of view alone, and from this point of view, it is simple. He has formed a purpose which He has revealed, of which the human race is but the raw material, and the purpose is of that character that but a very small proportion of the human race can be finally utilised in harmony with it. That purpose is to people the earth with an immortal race that will recognise His headship and heartily accord to Him the deference and praise which are reasonable towards Him as the author of all things and in which He delights. This race He produces, not by direct creation (which would exclude experience of evil), but by a preliminary education of faith and obedience during an evil state, brought on by sin. This process involves the development of character, which contains within it the highest excellence of ultimate result, inasmuch as those who have -13-

14 been faithful and submissive during evil, are by that very experience better qualified to enjoy the blessedness of a perfect state, and to afford to God the satisfaction in His works which He desires. This being the purpose, we have a key to the present state of things, and to the procedure God has adopted in bringing it about. All flesh is grass, who can deny it? It is a matter of painful experience. No theory gets rid of this; but here is a view that reconciles us to it. Though subject to evil, the human race is on its way to beautification, yet only in God s way, which will limit the result to those operated upon and chosen at last because fit and faithful. The nature of that way we see when we look back, for the work is largely advanced. We see Abraham chosen, and the land of his pilgrimage promised to him for an everlasting possession. We see his posterity chosen under a covenant of works, and organised into a nation under a law given through Moses. We see the nation as a whole disobedient, but a remnant in all their generations found faithful. We see the prophets sent generation after generation to prevent absolute failure. We see the Lord Jesus at last raised up in their midst as a protest against their evil works; as a declaration of God s readiness to forgive; as a manifestation of His power and love; and as the opening of the way of life eternal through death and resurrection for all who should believe on him, and submit to him as the Lord and Master appointed for law-giving now and judgment hereafter. We see this opened way afterwards proclaimed to the world in general, that whosoever will might enter into it and secure the covenanted blessings. As the centuries advance, we see the way corrupted by human gloss, human opinion, human tradition and fable. We see it concealed from view by the spreading growth of a time-serving political ecclesiasticism. But we see the Bible preserved in the midst of all the confusion, and we see the beams of its beautiful light shining out again and again on the prevailing darkness purifying life and inspiring hope. The course of the matter the channel of this revelation has all lain within the boundaries of Jewish national life. This is no accident. It is a thing declared.!!!!!!!!!!!!!!!!!!!!!!! You only have I known of all the families of the earth;!!!!!!!!!!!!!!!!!!!!!!! Salvation is of the Jews,!!!!!!!!!!!!!!!!!!!!!!! To them pertain the glory and the promises.!!!!!!! This is the plan to work from a chosen centre. It is a reasonable plan may we not say a necessary plan, seeing it has been chosen? They are not all Israel that are of Israel, neither because they are the seed of Abraham are they all children; But though they are not all Israel, some of them are, and in the end, these -14-

15 are all that will be needed. It must have been the same if any other nation had been chosen, only a selection would have proved suitable, the rest would have been as the decayed leaves of autumn. Why quarrel with the plan? Has not God a right to make a plan? And is not any plan made by Him sure to be a wise one? Is not our part to simply recognise and accept His plan, whatever it is? The learned of this world speak disparagingly of the Jewish conception of things as a tribal one a tribal history, a tribal religion, a tribal God. They think they have condemned and dismissed and disposed of the matter by calling it tribal, as against racial. What if in this they are simply defining the fact of the matter? What if the whole world lieth in wickedness? What if mankind by nature are strangers from the covenants of promise, having no hope, and without God in the world? What if death has passed upon all men, for that all have sinned? Could salvation in that case approach us in any other character than a tribal character? Must it not be a thing outside of us, fenced off from us, narrowed into a line of things to which we have no natural access? What is gained by calling it tribal? If it professed to be cosmopolitan, and were found to be tribal; if it proposed a benefit for every member of the human family and were found to restrict it to a few, there might be something damaging signified by this learned outcry of tribalism. But seeing it expressly limits its proposals, and expressly affirms the ineligibility of the human race in general, it is a curious discovery to convict it of being in harmony with its own professions. But, it may be said it proposes to bless all the families of mankind. So it does; and give it time enough, it will show you the blessing accomplished. No more curse is written at the end of its work; but you must allow it to get to that end before you cry failure. Brethren and sisters, let us not be laughed out of the hope of Israel, nor reasoned out of it, nor coaxed out of it, nor cajoled out of it, nor frightened out of it, nor moved out of it at all. There is not an objection to it that is founded on true reason. All objections have their root in incomplete knowledge on some point or other. They mostly originate in pride and sentiment, acting with much knowledge of natural things it may be, but in much ignorance of what God has revealed to His apostles and prophets by the Spirit. How vain are the thoughts and theories of men in the darkness that waits us all at last. How enlightening, and ennobling, and uplifting are the promises of God in that same hour. Christ is not only proclaimed the Light of the World; he is proved to be such by a history that cannot be overthrown, by words that cannot be matched in human utterances. His words ring through the world though heard only by ears attuned, He that followeth me shall not walk in darkness, but shall have the light of life. -15-

16 I will give to him that is athirst of the water of life freely. Where among the million-voiced babble of the world can you find a voice like this? Let us adhere to it and follow it to the very end, however dark and bitter may be tribulation s road. The tribulation is no accident. It is part of the plan. Out of it victoriously we shall at last come if we cast not away our well-founded confidence. At last we shall stand in the assembly of the tried men and women of all ages, who will stand on Mount Zion in the strength of immortality, in the gladness of acceptance, and in the rapture of praise that will only find fit expression in the song that John heard them sing in vision with a sound like mighty thunderings, and the roar of many waters.! Seasons of Comfort Vol. 2, Robert Roberts The Resurrection of the Dead When we come together to consider the sacrifice of our Lord Jesus Christ, we show his death in breaking bread and drinking wine until he come. At this time therefore, we also consider the coming of Messiah, and the things that will pertain to that epoch of human history. We memorialize not only the death of our Redeemer, but his resurrection also, as it is written: [he] was delivered for our offences, and was raised again for our justification (Rom. 4:25) And again: 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). 1 Corinthians chapter 15 is a chapter devoted to things concerning resurrection, and it again speaks of the importance of Messiah s being lifted up in glory: 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 (1 Cor. 15:17-18). The resurrection of Jesus Christ then, is fundamental, and part of the foundation of our faith. Our Master has gone before as a forerunner to -16-

17 prepare the way, and we shall surely follow, and partake of the victory against Sin that he has accomplished. As we read again in 1 Corinthians chapter 15: 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 (1 Cor. 15:22-23). When we consider the resurrection of our Master therefore, we consider the very basis of our own salvation a resurrection at the time of his coming. This was the hope of the Apostle Paul, who desired that he may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; if by any means I might attain unto the resurrection of the dead (Phil. 3:10-11). The context of this chapter of Philippians is most instructive. Here, the Apostle demonstrates how that after the flesh, he could enjoy the praise and glory of men. Yet he forsook all for Christ s sake, that he might attain unto the resurrection of the dead. He counted the things enumerated in that chapter as dung, that I may win Christ (Phil. 3:8). Even so, we must lay aside every weight, and the sin which doth so easily beset us, and run with patience the race that is set before us (Heb. 12:1). Those things that can hinder our journey towards the coming kingdom must be jettisoned, as being mere dung even if they appear respectable and desirous by fellow man. A BETTER RESURRECTION Hebrews chapter 11 catalogues men and women of vision: who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, Quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens. Women received their dead raised to life again: and other were tortured, not accepting deliverance; that they might obtain a better resurrection (Heb. 11:33-35). Here was the guiding vision that enabled them to endure and overcome such afflictions: that they might obtain a better resurrection. But what is a better resurrection? Our Master taught that there are two resurrections, characterized by what the end result will be: 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 the resurrection of life; and they that have done evil, unto the resurrection of damnation (Jno. 5:28-29). -17-

18 Of the two, the resurrection of life is clearly better. Whatever happens, for those counted responsible to judgment, a resurrection is an absolute guarantee. No matter how much a nominal brother falls away, being enticed by the cares of this life, it is still a certainty that he will be raised. What is questionable however, is which resurrection he shall attain to: a resurrection to life, or a resurrection to damnation. And that is dependent upon faith. The hope of true believers is a resurrection of life. This was the hope of Mary, expressed at the death of her brother Lazarus: I know that he shall rise again in the resurrection at the last day (Jno. 11:24), to which our Lord replied: I am the resurrection and the life: he that believeth in me, though he were dead, yet shall he live: and whosoever liveth and believeth in me shall not die in the Aion. Believest thou this? (Jno. 11:26). EQUAL TO ANGELS By contrast to the firm conviction of Mary, in the ecclesia at Corinth, there were those who taught, there is no resurrection of the dead. This was the position of the Sadducees who approached Jesus as recorded in Matthew chapter 22. Here, they approached Messiah claiming that there is no resurrection, and posing a scenario to the Master, to show their point. A childless brother died, and subsequently married the wives of his seven brothers in succession. The question they posed was this: Therefore in the resurrection, whose wife shall she be of the seven? For they all had her (Mat. 22:24-28). Our Lord s response was masterly, deftly turning things back at them: Ye do err, not knowing the scriptures, nor the power of God. For in the resurrection they neither marry, nor are given in marriage, but are as the Angels of God in heaven. But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living (Mat. 22:29-32). This gives us an interesting insight into the resurrection of life: those so raised will be as the Angels of God. Luke provides more information: They that shall be counted worthy to obtain that world, and the resurrection of the dead, neither marry, nor are given in marriage: 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 (Luke 20:35-36). -18-

19 Being raised from the dead then, is like a new birth (as we shall consider shortly), with those who experience it being the children of the resurrection. But what is of particular interest is the statement that these children shall be equal unto the angels. Being currently made a little lower than the angels (Psa. 8:5), they shall be elevated in status and nature, to become equal to them. The Old Testament equivalent to this expression is contained in Zechariah chapter 3: Thus saith Yahweh of hosts; If thou wilt walk in my ways, and if thou wilt keep my charge, then thou shalt also judge my house, and shalt also keep my courts, and I will give thee places to walk among these that stand by (Zech. 3:7). these that stand by are the Angels, and so to be given to walk among them implies an equality to them. Truly, the Sadducees did not understand their Bibles, nor the power of God. GLORY OF THE RESURRECTION Another Old Testament passage which specifically teaches the resurrection is Daniel chapter 12. Again, it describes a two fold rising: Many of them that dwell in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. But the passage continues to describe the glory of those who are granted everlasting life: and they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever (Dan. 12:2-3). This is drawn upon by the inspired Apostle, in describing the degrees of resurrectional glory: 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 (1 Cor. 15:41-42) Those who are the children of glory then, shall shine with the effulgence of Divine glory; as our Master put it: then shall the righteous shine forth as the sun in the kingdom of their Father (Mat. 13:43). -19-

20 THE CERTAINTY OF OUR HOPE There resurrection to life is a certainty for those who abide in the love of Christ. There is nothing worse than hearing of brethren and sisters being terrified of dying because they fear that they have not been good enough, or worthy and that they might be cast away at the judgment. The Scriptures state that: it is of faith that is might be by Grace; to the end that the promise might be sure to all the seed (Rom. 3:16). The fact of God s Grace being extended to us through faith is something that is ordained in order for the promise to be made sure, that is, not to be uncertain, or doubtful. Some translations render it guaranteed. Occasionally, those of the Churches ridicule us for having an uncertain hope: i.e. that we do not know whether we will be approved at the judgment seat or not. Indeed, we ourselves can look towards the judgment seat with vexation and uncertainty as to whether or not we will be admitted to the Kingdom. The Bible, on the other hand, speaks of our hope of Grace as being definite and certain: the full assurance of hope (Heb. 6:11). which hope we have as an anchor of the soul, both sure and steadfast (Heb. 6:19). If we trust in the Word of God, and believe that He is able to perform that which he has promised, then we are hoping in a thing that will become a definite reality. Our hope of having a place in God s kingdom is a full assurance being sure and steadfast, not an uncertain possibility that might or might not take place. Of what use is an anchor if it is not sure and steadfast? Even so, our faith should be an anchor of the soul. TWO WAYS Our Master likened a person s walk in life to traversing down a particular path, either broad or narrow: enter ye in at the strait gate; for wide is the gate, and broad is the way, that leadeth 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 by that find it (Mat. 7:13-14). Notice, which destination is ultimately reached depends solely upon what path is being followed. The narrow path does not lead to more than one place, to both destruction and life, depending upon the exertions of those who walk along it. The way of life leads only to life, and therefore if we are walking along that Way, arriving at the correct destination is guaranteed! -20-

21 In the case of Noah, who prepared an ark to the saving of his house (Heb. 11:7), entering into the Ark was his guarantee of salvation. Just so long as he remained in the ark, his salvation from the flood of waters was guaranteed! The Master exhorts us to seek ye the kingdom of God; and all these things shall be added unto you. Fear not, little flock, for it is the Father s good pleasure to give you the kingdom (Luke 12:32). The fact of the kingdom being given is something that enables us to fear not, and not cower in doubt and uncertainty. It is the Father s good pleasure to give us the kingdom, and so we must trust in faith that it will indeed be given to us. The Apostle Paul speaks of the love of Christ as something that is definite and unchanging: who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? 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, not any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord (Rom. 8:35, 38-39). The only thing that can separate us from the love of God is if we deny Him, and turn back to fulfilling our own lusts and desires. If we choose to leave the narrow way, and walk down the broad way which is more interesting to the flesh. Every man is tempted, when he is drawn away of his own lust, and enticed (Jas. 1:14). If we choose to be drawn away by our lusts, that is the only thing which can jeopardize our standing before God. So long as we stay in the antitypical Ark and remain in the Way of Life, our salvation is absolute, and guaranteed. As we already cited, truly we have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: which hope we have as an anchor of the soul, both sure and steadfast (Heb. 6:18-19). We come then, each Sunday, to consider the basis of our redemption through Christ Jesus. The promise is given to those who look for the Saviour, the Lord Jesus Christ that he shall change our vile body, that it may be fashioned like unto his glorious body (Phil. 3:21). We must therefore lay hold upon the stabilizing Hope set before us, and hold onto it with all diligence, lest we drift away and be lost. For if we do so, our hope is sure and steadfast, as we shall be raised by He who is the Resurrection and the Life, to share immortal glory with him throughout the ages to come. Christopher Maddocks -21-

22 Elijah and Three Years Famine The prophet Elijah appears in the Scripture narrative with virtually no introduction. The emphasis is on the message rather than the man: And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As Yahweh Elohim of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word (1 Kings 17:1). Here was a Divine pronouncement that a time of famine was approaching. But the New Testament commentary gives us details which are not apparent in this chapter: Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. And he prayed again, and the heaven gave her rain, and the earth brought forth her fruit (Jas. 5:17-18). We find then, that the prophecy of famine was in response to Elijah s own earnest prayer. He prayed for the famine to come, and three-and-a-half years later he prayed for the famine to end. But why did he do so? Again, the context of the New Testament commentary is helpful: Confess your faults one to another, and pray for one another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much. Elias was a man subject to like passions as we are, and he prayed earnestly... The effectual and fervent prayer of Elijah then, provides us with an example of how we ought to pray for one another, that ye may be healed. His prayer for a national famine was motivated by a desire that the spiritually diseased people would take heed to the Divine chastisement and be healed. Again, the verses that follow are in a similar vein:... brethren, if any of you do err from the truth, and one convert him: Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins (Jas. 5:19-20) Here, we see again that Elijah s prayer was for his people, that they would be converted, and be saved from death. But significantly, Elijah prayed for the famine with scant regard for his own needs. He would suffer hunger with his people: yet he had the faith that somehow if it was Yahweh s Will for the famine to take place, that He would also provide for Elijah s needs. -22-