Table of Contents

Ministry by F. A. Hughes

Answers to Correspondence by F. A. Hughes.

Contents

SEPT/OCT 1956 THRESHING FLOOR

AUG 1958 MELCHISEDEC/AARONIC PRIESTHOOD

JULY 1959 TEMPTATION

MAR/APR 1965 "OPEN" MEETING SPEAKERS

SEPT/OCT 1965 TREASURE — MATTHEW 13

MAR/APR 1967 DESIRE OF ALL NATIONS

JAN/FEB 1972 PROPHET, PRIEST, KING

NOV/DEC 1973 THE MYSTERY

ANSWER:

MAY/JUNE 1976 ADDRESSING THE FATHER AND THE SON

JULY/AUG 1976 FELLOWSHIP

"The Second Man . . . From Heaven"

1 Corinthians 15: 47.

NOV/DEC 1972

The Ability of God.

NOV/DEC. 1968

Access

JAN/FEB. 1968

The Activities of Divine Love.

MARCH 1957

Affection for Christ.

MAR/APR. 1969

Among You

JAN/FEB. 1970

"In the beginning."

Genesis 1: 1

JAN/FEB 1965

The Believer and the Creation.

OCT. 1957

God's Beloved

AUG 1959

The Care of God for his People.

1 Peter 5: 5-7

JULY/AUG 1971

Christianity as Related to Divine Love

APRIL 1960

Christ — Essential to God.

JAN 1959

The Dignity of Christian Marriage.

JULY 1959

Christ Supreme in the Affections.

MAY/JUNE 1971

Christ and the World

JULY/AUG 1966

The Church

APRIL 1963 The Church (2)

MAY 1963 The Church (3)

JUNE 1963 The Church (4)

JULY 1963 The Church (5)

AUG 1963 The Church (6)

Comfort

Psalm 94: 19

SEPT. 1963

Comfort

Isaiah 40:1.

MAR/APR 1975

Commital

JAN. 1962

"Continuing"

JAN. 1964

"Ye see the day approaching."

Hebrews 10: 25.

MAY/JUNE 1967

Deliverance

NOV/DEC 1975

Depth

Luke 5: 4; Ephesians 3: 16-19.

APRIL 1961

The Dignity of Christian Service.

NOV 1959

Divine Ordaining

NOV/DEC 1974

Divine Remedy for Unrest.

NOV/DEC 1965

Divine Speaking

JAN/FEB 1980

Divine Teaching

NOV/DEC. 1967

Divine Secrets

JAN/FEB 1974

"At eventide it shall be light"

JULY/AUG 1969

Experience with God.

FEB. 1963

Features of Faithfulness.

JAN/FEB 1981

"The Father"

JULY/AUG 1973

Features of Service

AUG. 1961

Fellowship one with Another.

1 John 1: 7

MAR/APR 1968

"The first and the last"

NOV/DEC 1976

Genealogies

MAR/APR 1979

"Generations"

SEPT/OCT 1975

"Glory that shines through all."

1 Corinthians 6.

JAN/FEB 1976

The Glory of God Secured in Christ.

AUG. 1962

The God of Peace

JAN. 1961

God's Alternatives

Acts 8: 34; Acts 17: 7; Matthew 2: 12.

FEB. 1961

God's Salvation.

MAY/JUNE 1972

The Goodness of God.

NOV/DEC. 1966

The Gospel of God.

Romans 1

MAY/JUNE 1979

Grace and Truth

John 1: 17

SEPT/OCT 1972

The Service of the Gospel.

Romans 1: 1-17

SEPT/OCT 1966

"He giveth his beloved sleep."

MAY/JUNE 1966

"At his feet."

MAR/APR 1965

The Holy Spirit's Service.

MAY/JUNE 1977

Holy Utterances

MAR/APR 1967

The Honour of the Son.

John 5: 22, 23

MAY/JUNE 1973

Households

MAR/APR 1976

"A Heavenly Outlook."

JAN 1963

Heavenly Resources

JULY 1958

The Importance of Our Days

NOV/DEC 1956

Incorruptibility

NOV/DEC 1978

The "Incorruptible God"

The "Incorruptible Christ"

The Precious Blood

Incorruptible Seed

Incorruptible Inheritance

Incorruptible Crown

"Jesus," "The Amen."

Acts 7: 55; Rev. 3: 14.

MAR/APR. 1972

John 9

MAY/JUNE 1981

The Joys and Privileges of "Fellowship one with another."

SEPT/OCT. 1970

The Kindness of God.

2 Samuel 9: 3; Titus 3: 4.

MAY/JUNE 1968

The Knowledge of God's Ways.

Romans 11: 25-29.

SEPT/OCT. 1967

Liberation

DEC. 1963

Life and Incorruptibility.

2 Timothy 1: 10.

JULY/AUG. 1968

A Meditation

MAR/APR 1978

"A morning without clouds."

2 Samuel 23: 4

DEC. 1964

"My Lord"

AUG. 1964

Nearness to God.

JAN/FEB 1975

Nearness to Christ

Gen. 45: 4; John 1: 38, 39; Luke 15: 1.

MAR/APR. 1970

The New Order of Manhood.

MARCH 1960

Not I, but Christ

SEPT/OCT 1978

The Opened Heavens.

The Believer's Outlook

JULY 1957

Parentheses of Scripture.

SEPT/OCT. 1971

The Pathway

JAN/FEB. 1972

Peace

JAN/FEB 1973

Preciousness

MAY/JUNE 1956

Precious Things

JAN/FEB 1956

ACTIVITIES OF THE HOLY SPIRIT

THE HOUSE OF GOD

Psalm 23

MAY/JUNE 1974

HOME

Rays of Divine Glory.

JULY/AUG. 1970

Received to Hold.

MAY/JUNE 1978

That which Remains.

MAY/JUNE 1970

Response to Divine Love.

MAR/APR. 1971

Psalm 69: 30, 31

Resources Available in Days of Departure.

MAR. 1961

Revelation 22: 21.

NOV/DEC 1971

Features of Revival.

JULY/AUG 1975

To see Jesus Who He was (is)

Luke 19: 3

JULY/AUG 1978

The Service of God.

MAR/APR 1980

The Son of Man.

NOV/DEC 1973

Speaking

Luke 3: 1-6; Proverbs 21: 28.

NOV/DEC. 1969

Steadfastness

JAN/FEB. 1969

Steadfastness (#1)

Gen. 18: 1, 2; John 1: 26; Rev. 3: 20.

Steadfastness (#2)

Romans 5: 2; 2 Cor. 1: 20-22.

SEPT/OCT. 1969

Stedfastness

The Standard of the Truth.

NOV/DEC. 1970

Steps in Spiritual Growth

Tears

Ecclesiastes 3: 4; Luke 19: 41.

AUG. 1960

The End

DEC. 1962

The Word

SEPT/OCT 1974

"The thread of scarlet"

JULY/AUG 1956

Threshing Floors

SEPT/OCT 1956

Together

Mark 10: 8; Amos 3: 3; 1 Peter 3: 7

True Desires

JAN 1960

True Intimacy

MAR/APR 1981

The Uniqueness of Christ.

NOV/DEC 1977.

Unity

JULY/AUG 1974

Unnamed Servants

NOV. 1962

Valleys

SEPT. 1961

The Victory of Christ and its Results

OCT 1959

Victory over Death

DEC. 1961

Walking with God

Gen. 5: 24; 6: 9.

OCT 1958

Walking

MAY/JUNE 1969

Which Glory?

MAY/JUNE 1965

"Without spot."

JULY/AUG. 1972

Worshippers - "Accepted in the Beloved."

John 4: 23

JAN/FEB 1989

The Zeal of God.

MAY 1962

F. A. Hughes - Articles from 'Precious Things' magazine

F. A. Hughes

This document may be found online at www.stempublishing.com

You are welcome to freely access and use this material for personal study or sending to other Bible students, compiling extracts for notes etc, but please do not republish without permission.

With the prayerful desire that the Lord Jesus Christ will use this God-given ministry in this form for His glory and the blessing of many in these last days before His coming. © Les Hodgett (contact@stempublishing.com) (2011)

Ministry by F. A. Hughes

Ministry by F. A. Hughes

Extracted from "Precious Things"

Published between 1956-1990

Contents

JAN/FEB 1956  PRECIOUS THINGS

MAY/JUNE 1956  PRECIOUSNESS

JULY/AUG 1956  "THE THREAD OF SCARLET"

SEPT/OCT 1956  THRESHING FLOORS

NOV/DEC 1956  THE IMPORTANCE OF OUR DAYS

SEPT/OCT 1956  THRESHING FLOOR

MARCH 1957  THE ACTIVITIES OF DIVINE LOVE

JULY 1957  THE BELIEVER'S OUTLOOK

OCT. 1957  THE BELIEVER AND THE CREATION

FEB 1958  TOGETHER-Spoken at a wedding

JULY 1958  HEAVENLY RESOURCES

AUG 1958  MELCHISEDEC/AARONIC PRIESTHOOD

OCT 1958  WALKING WITH GOD

JAN 1959  CHRIST — ESSENTIAL TO GOD

JULY 1959  THE DIGNITY OF CHRISTIAN MARRIAGE

JULY 1959  TEMPTATION

AUG 1959  GOD'S BELOVED

OCT 1959  THE VICTORY OF CHRIST AND ITS RESULTS

NOV 1959  THE DIGNITY OF CHRISTIAN SERVICE

JAN 1960  TRUE DESIRES

MARCH 1960  THE NEW ORDER OF MANHOOD

APRIL 1960  CHRISTIANITY AS RELATED TO DIVINE LOVE

AUG. 1960  TEARS

JAN. 1961  THE GOD OF PEACE

FEB. 1961  GOD'S ALTERNATIVES

MAR. 1961  RESOURCES AVAILABLE IN DAYS OF DEPARTURE

APRIL 1961  DEPTH

AUG. 1961  FEATURES OF SERVICE

SEPT. 1961  VALLEYS

DEC. 1961  VICTORY OVER DEATH

JAN. 1962  COMMITTAL

MAY 1962  THE ZEAL OF GOD

AUG. 1962  THE GLORY OF GOD SECURED IN CHRIST

NOV. 1962  UNNAMED SERVANTS

DEC. 1962  THE END

JAN 1963  "A HEAVENLY OUTLOOK"

FEB. 1963  EXPERIENCE WITH GOD

MARCH 1963  THE CHURCH (1)

APRIL 1963  THE CHURCH (2)

MAY 1963  THE CHURCH (3)

JUNE 1963  THE CHURCH (4)

JULY 1963  THE CHURCH (5)

AUG 1963  THE CHURCH (6)

SEPT. 1963  COMFORT

DEC. 1963  LIBERATION

JAN. 1964  "CONTINUING"

AUG. 1964  "MY LORD"

DEC. 1964  "A MORNING WITHOUT CLOUDS"

JAN/FEB. 1965  "IN THE BEGINNING"

MAR/APR. 1965  "AT HIS FEET"

MAR/APR 1965  "OPEN" MEETING SPEAKERS

MAY/JUNE 1965  WHICH GLORY?

SEPT/OCT 1965  TREASURE — MATTHEW 13

NOV/DEC. 1965  DIVINE REMEDY FOR UNREST

MAR/APR. 1966  STEPS IN SPIRITUAL GROWTH

MAY/JUNE 1966  "HE GIVETH HIS BELOVED SLEEP"

JULY/AUG.1966  CHRIST AND THE WORLD

SEPT/OCT. 1966  THE SERVICE OF THE GOSPEL

NOV/DEC. 1966  THE GOODNESS OF GOD

MAR/APR 1967  DESIRE OF ALL NATIONS

MAR/APR. 1967  HOLY UTTERANCES

MAY/JUNE 1967  "YE SEE THE DAY APPROACHING"

SEPT/OCT. 1967  THE KNOWLEDGE OF GOD'S WAYS

NOV/DEC. 1967  DIVINE TEACHING

JAN/FEB. 1968  ACCESS

MAR/APR 1968  FELLOWSHIP ONE WITH ANOTHER

MAY/JUNE 1968  THE KINDNESS OF GOD

JULY/AUG. 1968  LIFE AND INCORRUPTIBILITY

NOV/DEC. 1968  THE ABILITY OF GOD

JAN/FEB. 1969  STEADFASTNESS (#1)

SEPT/OCT. 1969  STEADFASTNESS (#2)

MAR/APR. 1969  AFFECTION FOR CHRIST

MAY/JUNE 1969  WALKING

JULY/AUG 1969  "AT EVENTIDE IT SHALL BE LIGHT"

NOV/DEC. 1969  SPEAKING

JAN/FEB. 1970  AMONG YOU

MAR/APR. 1970  NEARNESS TO CHRIST

MAY/JUNE 1970  THAT WHICH REMAINS

JULY/AUG. 1970  RAYS OF DIVINE GLORY

SEPT/OCT. 1970  THE JOYS AND PRIVILEGES OF

NOV/DEC. 1970  THE STANDARD OF THE TRUTH

MAR/APR. 1971  RESPONSE TO DIVINE LOVE

MAY/JUNE 1971  CHRIST SUPREME IN THE AFFECTIONS

JULY/AUG 1971  THE CARE OF GOD FOR HIS PEOPLE

SEPT/OCT. 1971  PARENTHESES OF SCRIPTURE

NOV/DEC. 1971  REVELATION 22: 21

JAN/FEB. 1972  THE PATHWAY

JAN/FEB 1972  PROPHET, PRIEST, KING

MAR/APR. 1972  "JESUS" — Acts 7: 55 "THE AMEN" — Rev. 3: 14.

MAY/JUNE 1972  GOD'S SALVATION

JULY/AUG. 1972  "WITHOUT SPOT"

SEPT/OCT 1972  GRACE AND TRUTH

NOV/DEC 1972  "THE SECOND MAN . . . FROM HEAVEN"

JAN/FEB 1973  PEACE

MAY/JUNE 1973  THE HONOUR OF THE SON

JULY/AUG 1973  "THE FATHER"

NOV/DEC 1973  THE MYSTERY

NOV/DEC 1973  THE SON OF MAN

JAN/FEB 1974  DIVINE SECRETS

MAY/JUNE 1974  PSALM 23

JULY/AUG 1974  UNITY

SEPT/OCT 1974  THE WORD

NOV/DEC 1974  DIVINE ORDAINING

JAN/FEB 1975  NEARNESS TO GOD

MAR/APR 1975  COMFORT

JULY/AUG 1975  FEATURES OF REVIVAL

SEPT/OCT 1975  "GENERATIONS"

NOV/DEC 1975  DELIVERANCE

JAN/FEB 1976  "GLORY THAT SHINES THROUGH ALL"

MAR/APR 1976  HOUSEHOLDS

MAY/JUNE 1976  ADDRESSING THE FATHER AND THE SON

JULY/AUG 1976  FELLOWSHIP

NOV/DEC 1976  "THE FIRST AND THE LAST"

MAY/JUNE 1977  THE HOLY SPIRIT'S SERVICE

NOV/DEC 1977  THE UNIQUENESS OF CHRIST

MAR/APR 1978  A MEDITATION

MAY/JUNE 1978  RECEIVED TO HOLD

JULY/AUG 1978  TO SEE JESUS WHO HE WAS (IS)

SEPT/OCT 1978  NOT I, BUT CHRIST

NOV/DEC 1978  INCORRUPTIBILITY

MAR/APR 1979  GENEALOGIES

MAY/JUNE 1979  THE GOSPEL OF GOD

JAN/FEB 1980  DIVINE SPEAKING

MAR/APR 1980  THE SERVICE OF GOD

JAN/FEB 1981  FEATURES OF FAITHFULNESS

MAR/APR 1981  TRUE INTIMACY

MAY/JUNE 1981  JOHN, CHAPTER 9

1984  "AT HIS FEET"  (MAR/APR 1965?)

JAN/FEB 1989  WORSHIPPERS — "ACCEPTED IN THE BELOVED"

NOV/DEC 1990  AT EVENTIDE IT SHALL BE LIGHT

Answers to Correspondence by F. A. Hughes.

Answers to Correspondence by F. A. Hughes.

Contents

SEPT/OCT 1956  THRESHING FLOOR

AUG 1958   MELCHISEDEC/AARONIC PRIESTHOOD

JULY 1959   TEMPTATION

MAR/APR 1965  "OPEN" MEETING SPEAKERS

SEPT/OCT 1965  TREASURE — MATTHEW 13

MAR/APR 1967  DESIRE OF ALL NATIONS

JAN/FEB 1972   PROPHET, PRIEST, KING

NOV/DEC 1973  THE MYSTERY

MAY/JUNE 1976 ADDRESSING THE FATHER AND THE SON

JULY/AUG 1976  FELLOWSHIP

SEPT/OCT 1956 THRESHING FLOOR

QUESTION: I should like some help on the two accounts of the threshing-floor, in 2 Samuel 24: 18-25, and in 1 Chronicles 21: 18-30. In some details they appear to vary.

ANSWER: As always, where at first sight there appears to be a variation in Scripture, careful consideration of the Word will reveal hidden truths and glories. Speaking generally the account in Samuel deals with the side of man's need; whereas Chronicles gives us the side of the purpose of God. This is by no means the only incident in these two books where the same principles are found.

Samuel speaks of silver — The glory of God in relation to the need of redemption for man.

Chronicles speaks of gold — The glory of God in relation to His own purposes, in which He displays Himself.

The movement commences in Samuel, "and Gad came up . . . ." whereas in Chronicles it says, "The Angel of Jehovah commanded Gad . . . ."

In Samuel the first words are from Araunah, expressive of a visitation to him. In Chronicles David at once speaks as to his desires as to what is for Jehovah.

Then again, in Samuel the threshing-floor only is mentioned as being bought (v. 21), whilst in Chronicles the "place" of the threshing-floor is in mind.

Once more, in Samuel Jehovah is entreated; in Chronicles He marks His complete acceptance of the matter by sending fire from heaven.

Finally, Chronicles adds, "This is the house of Jehovah Elohim, and this is the altar of burnt-offering for Israel" (1 Chron. 22: 1, J.N.D.). Not only has sin been judged, the sacrifice is accepted, the whole position secured on the basis of sovereign grace; the people are accepted in grace and the place of God's habitation, where they could draw near to Him, was established. Hence man's sin was the occasion for God to meet it, and to glorify Himself in doing it, (the silver); at the same time He declared the thoughts of His own heart in its desire to have the people near to Himself, a hint of Divine purpose (the gold).

Chronicles only tells us "Now Ornan was threshing wheat". The features of that Blessed Man, Who alone could bring into evidence the thoughts and purposes of God, were (typically) in view in his exercises.

Samuel speaks of the King and his servants, but in Chronicles David alone fills Ornan's vision. Chronicles only speaks of Ornan and his sons, a further suggestion of purpose, especially if linked with the thought underlying 1 Chronicles 22: 1.

AUG 1958 MELCHISEDEC/AARONIC PRIESTHOOD

QUESTION: Is Christ as Priest functioning after the Melchisedec order now or after the order of Aaron?

ANSWER: We must remember that Hebrews was written to Jewish believers, who would know the details of priesthood according to the old order.

The great point stressed in these chapters is the outstanding pre-eminence and glory and uniqueness of Christ as Priest. He is the Son. He is not subject to the limitations and weaknesses which marked other priests. The priesthood now is heavenly in character, and the personal glory and dignity of the One Who is there as Priest is reiterated. Hence there is the thought of "royalty" introduced, a royalty which will be manifested in a future day, but we, by the Spirit, understand and appreciate now the peculiar greatness attaching to the One Who is both King and Priest.

I believe Melchisedec is brought forward in so peculiar a way to give point to the uniqueness of the order of priesthood which is Christ's. Note, it says Melchisedec was "made like unto the Son of God" — not the Son of God made like unto Melchisedec.

A few well-known points may be referred to as showing the distinctive character of Christ's Priesthood. No mention of genealogy — for the priesthood according to Melchisedec was not derived through parentage, it was established by an oath. It abides for ever; is not transmitted to another; there is no thought of weakness nor of infirmity, but the outstanding feature and perhaps the only thing that is really said of Melchisedec is that he LIVED. This at once gives to the priesthood of Jesus a dignity and glory which are unique.

This new order of priesthood carries with it the thought of what is BETTER both as regards the sacrifices offered and of the covenant established. I am sure there is no need to go into detail as to that. The Scriptures clearly show the outstanding superiority of the whole order as now in the hands of this outstanding Person.

Thus the order of priesthood is seen to be glorious and abiding, and entirely suitable to those whose portion is not earthly but heavenly. It sets aside by its surpassing glory the Aaronic priesthood. Now, it must be noticed that there is no order of service recorded in relation to the Melchisedec priesthood, and hence the exercise of priesthood is after the pattern of Aaron, it must be so. We are still in the wilderness and the present service of priesthood is necessary, but we recognize the immense superiority of it, because whilst exercised after the pattern of Aaron, it is in the hands of One so much greater than Aaron, indeed God's Son. One Who is abidingly able to "save His people to the uttermost," and moreover One Who will shortly be manifested as King upon His throne.

JULY 1959 TEMPTATION

QUESTION: In Matthew 4: 1 it says, "Then Jesus was carried up into the wilderness by the Spirit to be tempted of the devil." In Matt. 6: 13 in instructing as to prayer it says, "and lead us not into temptation" (New Trans.). Could something be said to give help, the verses seem rather difficult to reconcile.

ANSWER: The passage in Matt. 4 is important as showing the perfection of Christ in Manhood, and we should have missed much if this incident had not been allowed and recorded. The following quotation from the Synopsis by J. N. Darby will be helpful.

"Having thus in grace taken up His position as man on earth, He commences (chapter 4) His earthly career, being led of the Spirit into the wilderness to be tempted of the devil. The righteous and Holy Man, the Son of God, enjoying the privileges proper to such a one, He must undergo the trial of those devices through which the first Adam fell. It is His spiritual condition which is tested. It is not now an innocent man in the enjoyment of all God's natural blessings, who is put to the proof in the midst of those blessings which should have made him remember God. Christ, nigh to God as His beloved Son, but in the midst of trial, having the knowledge of good and evil, and as to outward circumstances come down into the midst of man's fallen state, must have His faithfulness to this position fully tried with respect to His perfect obedience. To maintain this position, He must have no other will than that of His Father, and fulfil it or suffer it, whatever might be the consequences to Himself. He must fulfil it in the midst of all the difficulties, the privations, the isolation, the desert, where Satan's power was, which might tempt Him to follow an easier path than that which should be only for the glory of His Father. He must renounce all the rights that belonged to His own Person, save as He should receive them from God, yielding them up to Him with a perfect trust.

The enemy did his utmost to induce him to make use of His privileges, "If Thou be the Son of God," for His own relief, apart from the command of God, and in avoidance of the suffering which might accompany the performance of His will. But it was to lead Him to do His own will, not God's"

The prayer in chapter 6 will be taken up by the godly remnant in a coming day, and they will enter into the necessity of it with deep feeling and reality because of the conditions in which they will be found. But the spirit of it is ours now, and expresses the necessity of being maintained in constant dependence upon God, kept from Satan's power, and not regarding the testings of the pathway as something to be lightly entered upon. The soul that knows humility would not seek the temptations of an Abraham or of a Job.

MAR/APR 1965 "OPEN" MEETING SPEAKERS

QUESTION: Will you please give your judgment on the subject of four speakers in an open meeting? Are the instructions of 1 Corinthians 14: 29 still binding upon us? Why does it say "at the most by three" in v. 17 but omit "at the most" in v. 29?

ANSWER: It is evident from Peter's words in his second epistle, 2 Peter 3: 15, 16, that all Paul's epistles have the authority of holy Scripture. Further, Paul himself says in the chapter under review, "the things that I write to you are the commandments of the Lord" (v. 37). The exhortation in its limiting features has in mind the restraint of fleshly activity, and the promotion of order, in view of spiritual help. The exercise of gift needs to be regulated, and what more powerful regulation than the Scripture itself!

The inclusion of the words "at the most" in v. 27 would perhaps indicate that even three words were not always profitable! In practice have we not felt the danger of quality being overshadowed by quantity?

If we bore in mind that the meeting was for prophecy rather than for teaching, and that "edification, and exhortation, and comfort" were to result, then there may be fewer words yet a more distinct setting forth of God's present mind for His people.

In v.29 the apostle still limits the speakers to "two or three." Why do we so often think of "three and forget "two"?

The reading of J.N.D.'s helpful comments on the question in his synopsis is commended.

SEPT/OCT 1965 TREASURE — MATTHEW 13

QUESTION: Matthew 13: 44 speaks of a man who "selleth all that he hath" in order to buy the field in which the "treasure" was hidden. Vv. 45, 46 refer to the "merchant man" selling "all that he had" that he might purchase the "one pearl of great price."

What other treasure is there besides the Church — as given in verse 44?

ANSWER: The treasure in verse 44 is a wider thought than that of the pearl. It would involve the whole heavenly company, including the Old Testament saints, a wonderful number of whom are mentioned in Hebrews 11. The "pearl" would refer specifically to the church. The treasure is said to have been found and then hidden. This is not said of the "pearl." The Old Testament saints had already appeared for God in this world, and will be brought to light again in a coming day. The church did not come into evidence until after the death of Christ — it was formed as a result of suffering — hence its being likened to a pearl.

Further help on this can be obtained by a careful study of the "four and twenty elders" (both Old Testament and New Testament saints) in Revelation 5 and subsequent chapters, and the specific mention of the Lamb's wife in Revelation 19, from which point the four and twenty elders are not again mentioned as such.

MAR/APR 1967 DESIRE OF ALL NATIONS

QUESTION: What is meant by the expression "the desire of all nations" (Haggai 2: 7)?

ANSWER: Scholars are agreed that this is a difficult translation. Perhaps the chief difficulty lies in the fact that the verb "shall come" is in the plural; thus "desire" would not be limited to one person or one thing. A careful examination of this word and its cognates will help. In Genesis 2: 19 we get the first mention of this root — "every tree that is pleasant to the sight," etc.. Again we have the exact word, also translated as "pleasant" in Psalm 106: 24 — "they despised the pleasant land." This word is also found in Jeremiah 3: 19, "How shall I . . give thee a pleasant land?" In 2 Chronicles 32: 27 the same word is used to describe part of Hezekiah's wealth, and is there translated "precious." Now the striking thing is that in every one of these instances the pleasant, precious things which should have been a source of desire were either despised outright or not truly appreciated.

This spirit of non-appreciation was evident amongst the people of God in the days of Haggai. The lowly condition of the house of God did not appear to them in their low condition of soul, and the prophet was sent to awaken their interest, and to revive their appreciation and valuation of the things of their God. He is saying in effect "You may not think much of My house, but I will establish all that I have said in relation to it, and I will fill it with My glory." The fulfilment of this looks on to a future day, but it also involves the coming of the One blessed Person who alone could bring it about — hence the "desire" of necessity embraces the Messiah.

In the light of the New Testament we can see the reason for the plural verb. That blessed Man — Israel's Messiah, our Lord Jesus Christ — God's blessed Son, will in Himself bring into fruition and display every thought of God, every promise, every feature of glory. The whole earth will be filled with glory — the full display of every thought and declaration of the blessed God. The eyes of Israel, and, indeed, of the nations too, will be opened to see in the erstwhile "despised Jesus" every precious feature calculated to satisfy the heart of God and of man. Lord! hasten the day!

JAN/FEB 1972 PROPHET, PRIEST, KING

QUESTION: Could I ask your help in regard to your article in a recent issue of P.T.? I had always understood that our Lord only fulfilled all the three anointed orders — Prophet, Priest and King. David, I think, falls short in Matthew 12: 4; not lawful for him, only for the priests. However, recently it was pointed out that in Moses we see all three — Deuteronomy 18: 15, Psalm 99: 6 and Deuteronomy 33: 5. No doubt this does bring Moses out more fully as a type of Christ, but I shall be glad of your comments as to what extent they were carried out. Previously I thought that in the light of Colossians 1: 18 Christ alone could fulfil all three.

ANSWER: The question stresses how careful one must be in handling the Word of Scripture — especially when negatives are referred to. To state categorically that something is not to be found in Scripture, while oftentimes being actually true, does imply that one has, in measure at least, grasped the whole content of the book. How thankful we are for the help, correction, and even rebuke of the Inditer of the Word; and for those who, by their knowledge, are able also to help and correct.

Looking carefully at the question and at the passage to which it refers I do not find anything really wrong in the references to David. His acting as priest is not related to the incident referred to in Matthew 12, but concerns the details relative to the bringing up of the Ark in 2 Samuel 6. "He was girded with a linen ephod;" he "Offered up burnt offerings and peace offerings;" "He blessed the people in the Name of Jehovah of hosts." There is no suggestion that David was a priest "officially," he was not of the priestly tribe, but in 2 Samuel 6 he certainly acted with priestly instincts.

As to Moses — the Scriptures quoted by our questioner would establish quite definitely the features of priest and king, but that of prophet is perhaps not quiet so definitely stated. The reference by Peter in Acts 3 makes it clear that the One in mind is Christ personally — and in Deuteronomy 18 (and again in Deut. 34) the stress seems to be on the precious fact of Christ's humanity — "Of thy brethren, like unto me." Perhaps the outstanding feature in relation to Moses is the intimacy he enjoyed with God, and the freedom he had (even beyond that of Aaron) in going into the presence of Jehovah (see Exodus 25: 22 and other Scriptures; see also collected Writings Expos. Vol. 1 p. 364). The words "like unto me" would happily remind us of the perfect communion between the Lord Jesus as Man, and the Father (John's Gospel). After saying this we are of the opinion that our contributor may not press the word "exclusively" in his paper — although Moses is not actually called a prophet.

How gladly we subscribe to the importance of our questioner's comment on Colossians 1: 18! David, Moses and all others fulfilled their day — "Jesus Christ is the same yesterday, and today, and forever." The pre-eminence and glory of His holy Person shines uniquely in every sphere in which we are privileged to behold Him. His official glories are enhanced by the charm and beauty of His holy Person.

NOV/DEC 1973 THE MYSTERY

QUESTION: Concerning-

1) "the mystery of the Christ" (Ephesians 3: 4)

2) "the mystery of God" (Colossians 2: 2 and Revelation 10: 7)

3) "the mystery of the faith (1 Timothy 3: 9)

ANSWER:

1) Ephesians 3 speaks of that which was in the eternal purpose of God — hidden from eternity in God Himself, and involving the truth of the body in which, through the glad tidings both Jew and Gentile are "joint partakers." This truth by its very nature could not be made manifest in an earlier age in which Judaism had its place. It stands related to God's "promise in Christ Jesus by the glad tidings." God in counsel is thus the source of this ministry which was committed to the Apostle. Perhaps its most precious ingredient is the fact that God will "head up all things in the Christ."

2) Colossians deals with the same "mystery" from a somewhat different viewpoint. The Gentiles, who had no part in the privileges which were peculiar to God's earthly people, are now seen as those in whom Christ dwells as "the hope of glory." Christ, rejected on earth, is now the Head of the Church, and as in union with Himself the Gentiles are brought into a sphere of blessing and enjoyment beyond anything known in previous dispensations. The truth of the mystery is thus made effectual in affections by Christ Himself.

3) The "mystery of the faith" in 1 Timothy 3 is detailed in verse 16 of chapter 3. The wonder of the incarnation and all it involved. God manifested here and Man received in glory!

4) Revelation 10 speaks of the day when God will no longer act, as it were, behind the scenes — but His direct intervention in power will be manifested, and happenings which are now beyond our understanding will be clear. God will be justified in all His movements and ways in His dealing with men on the earth.

MAY/JUNE 1976 ADDRESSING THE FATHER AND THE SON

The exercise contained in the following question has reached us from several sources, and although we do not wish the pages of "Precious Things" to be devoted to controversial matters we deem the matter of such importance, and as so touching the honour of Christ, that we attempt an answer which we trust will be in accord with Scripture.

QUESTION: We understand that some brethren will not address the Lord Jesus personally either in prayer or in praise, and that this refusal is common to every occasion of gathering. Further we are led to believe that in some cases brethren who are free to so address the Lord have been excluded from fellowship.

ANSWER: We deal first with the latter part of the question. Even if brethren were right in their practice the attitude adopted with those who do not see eye to eye with them is sad indeed and finds no support in the Word of God. The writer is personally acquainted with two brothers (in different localities) who have been similarly treated. Would it not be more in accord with the Spirit of Christ if, in meekness and gentleness, brethren had opened their Bibles, knelt in prayer together, and sought the Lord's mind in the matter? There is absolutely no Scriptural ground for such an attitude to their brethren. On the other hand there is abundant testimony in the Scriptures that the Lord Jesus should be personally addressed both in prayer and in worship.

The refusal to pray to the Lord seems to be based on a misunderstanding of John 16: 23. The two Greek words translated as "ask" are entirely different. "In that day ye shall ask (demand — EROTAO) Me nothing." This word is one used for a familiar request between persons moving together in intimacy — as the disciples had been, through wonderful grace, with the blessed Lord in His lowly pathway here. This relationship was now ending — and thus another word is used for the second "ask" in the verse — AITEO, which is a word used when one addresses a superior.

"They might themselves go directly to the Father, who loved them, because they had believed in Jesus, and had received Him when he had humbled Himself in this world of sin . . so that their joy might be full in the consciousness of the blessed portion of unfailing favour into which they were brought, and of the value of all that they possessed in Christ" (J. N. Darby).

Thus the verse involves an added privilege; it does not breathe the atmosphere of loss.

Of the martyr Stephen it is recorded "And they stoned Stephen, praying, and saying, Lord Jesus, receive my spirit" (the word "God" in the A.V. is not in the original). Again — Acts 7: 60 — "he cried with a loud voice, Lord, lay not this sin to their charge." At the beginning of his Christian life Paul (Saul) asked the Lord Jesus directly, "What shall I do, Lord" (Acts 22: 10); Peter, too, had direct conversation with the Lord in relation to the blessing of Cornelius. In 2 Corinthians 12 Paul "thrice besought the Lord" that the thorn in the flesh might be removed. In 2 Timothy 1 he sought mercy from the Lord for Onesiphorus. Do not 2 Timothy 4: 14-18 indicate an atmosphere of precious communion between the aged servant and his Lord?

In Hebrews 4 we are exhorted to approach with boldness the throne of grace in order that, from that throne, we may obtain mercy and grace for present help. In Revelation 3 we read that the Lord Jesus is seated with His Father on His throne — the throne from which we are to seek help. In Ephesians and Colossians we read that Christ is both Head of and Head to the Church which is His body. Do not the members of the body receive direct impulse and instruction from the Head? And are we then not to seek such help and direction? The promise to the overcomer in Laodicea (Revelation 3) suggests a sphere of precious mutual intercourse — "I will . . sup with Him and he with Me." Would not such a precious occasion be marked by an affectionate interchange of thought and word?

The Lord's Supper — the breaking of bread — is surely an occasion when our gracious Lord would say to His loved ones — "Let Me hear thy voice" (Song of Songs). Can we deny Him this? If His earthly people are yet unresponsive to His desire, shall not we, His chosen bride, gladly and willingly yield the praises of our hearts to Himself? It is the LORD'S Supper — where He should have undisputed dominical rights; He says — "this do in remembrance of Me" — a request confirmed from the glory for us in our day. It is neither the Father's supper, nor the Spirit's supper, although They each have Their happy part in the matter — it is the Lord's Supper! Is He to be left out of our response? Paul commences his epistles with greetings of grace and peace from "God our Father, and the Lord Jesus Christ." As we respond in affection to these blessings should we limit such responses to the Father? Should we not bow in thanksgiving to the Lord Jesus too?

There are most precious outbursts of vocal praise directed to Christ in the Scriptures; how often we have rejoiced in the Apostle John's words in Revelation 1 — a chapter replete with intimate communications between the Lord and his servant — "Unto Him who has loved us (or, loves us), and washed us from our sins . . to Him be glory and dominion for ever and ever. Amen." Need we refer at all to chapters 4 and 5 and to other utterances in this book of the unfolding of God's ways?

The Lord Jesus in a Scripture which so powerfully asserts His deity, puts Himself alongside the blessed God as an object for faith (John 14: 1).

Finally — nothing that has been said would in any wise weaken our prayer and praise to our God and Father. Blessed privilege indeed! The writer himself is conscious that many of his prayers are so directed — but it is a divine decree "that all men should honour the Son, even as they honour the Father." "Even as" is a forceful word — in every way — in all things! Let us obey the Word!.

Postscript: Since writing the above I have noticed that in John 14: 14 the "Englishman's Greek New Testament" gives a footnote reading, "If ye shall ask Me anything." My attention has also been called to the fact that one of the latest Greek Lexicons (Nestle) actually puts the word "Me" in the text itself.

JULY/AUG 1976 FELLOWSHIP

QUESTION: "What is fellowship? Can it be found and enjoyed in the broken and scattered conditions today in Christendom?"

ANSWER: Fellowship is essentially related to the purpose and calling of God; there is no suggestion that man's thoughts and will have place in it at all. It has been rightly said that every division in Christendom has provided an avenue along which the will of man has run. Hence fellowship in its true sense has no place whatsoever in Christendom — it is Christian fellowship! It is not an organisation, neither is it strictly a religion; and although adherence to doctrine and truth is an integral element in it, yet it is not merely credal. Fellowship is related to the calling of the faithful God (1 Corinthians 1: 9), thus from the divine side it is inviolable, not subject to change (Romans 11: 29). The truth of this embedded in the soul would give stability and assurance in these difficult days.

"God is faithful, by whom ye have been called into the fellowship of His Son Jesus Christ our Lord." This verse is rich in unalterable blessedness, but carries also great responsibilities. Whilst the maintenance of the fellowship is in the hands of a faithful God, the enjoyment of it necessitates on the believer's part the recognition of God's holy nature. Something of the atmosphere of this fellowship is contained in the full title — "His Son Jesus Christ our Lord." The four-fold (universal) pre-eminence of the glorious Christ enriches the sphere with a fragrance which, as Himself, is unique. Pre-eminent as God's Beloved Son in whom He finds His delight; pre-eminent as Jesus the highly exalted of God; as Christ the One in whom "all things" will be headed up for God's own glory, and as Lord to whom undisputed universal allegiance shall be given. Called into this fellowship by the faithfulness of God, our hearts filled with joy and adoration as we contemplate the supremacy and glory of Christ, and maintained in the power and sanctity of so holy a sphere by the power of the Spirit of God. We rightly dwell upon the exhortation of Philippians 2: 5, and the outstanding preciousness of the following verses, but we see how the atmosphere necessary for a true appreciation of the word is found, amongst other things, in the fellowship of the Spirit (verse 2). Here is "firmness and unity of heart" to be found. "This is the testimony of the presence and operation of the Spirit in the assembly . . . He keeps Christians together by His presence; they have but one heart and one subject. They act in common by the Spirit" (J.N.D.).

Here then is true fellowship; here the kind of persons with whom one may walk in these broken days — hearts responsive to the call of God, appreciating the unique preciousness of Christ, and yielding willingly to the overtures and guidance of the Holy Spirit of God. Brethren, as feeding our souls upon these four verses the features of the flesh and the dictates of man's will would find no place, and fellowship would be the practical enjoyment of all. How truly the following verses would appeal to our hearts!

1 Corinthians 10 touches upon the truth of fellowship (Communion is the same word) in a very precious and appealing way. It is a fellowship enriched with the preciousness of all that is involved in Christ's body and blood — ingredients incomparably beyond those pertaining to any fellowship in man's world. The "table of the Lord" is indeed rich in its provision, and as our affections are strengthened and stimulated would there not be an increased outflow of worship to our beloved Lord as we appreciated the cost at which these blessings have reached us. With what joy and responsive affection should we embrace each occasion of the Lord's supper (1 Cor. 11)!

Acts 2 introduces a most practical line of truth in regard to our subject. "They continued steadfastly in the apostles' doctrine and fellowship, and in breaking bread and in prayers" (v. 42). Several most important points are to be observed, we can touch them but briefly. The apostles' teaching was Spirit-breathed (inspired). Every thought or idea of man, ritualistic, ecclesiastical, or merely personal will, is completely excluded. One of the outstanding features of the apostles' teaching in the days of the Acts was the way in which they guarded the Person of Christ and glorified His Name, holding tenaciously to the truth of His death and resurrection and glorification at God's right hand. Fellowship can only be known in company with those who follow this teaching; the introduction of any suggestion which mars the thought of Christ's glory and Person must be absolutely refused. The occasion of the Lord's Supper, the breaking of bread, will yield joy to His own heart from such who are found in fidelity to His Name, and the whole position will be maintained in the spirit of prayer and humility.

In 1 John 1 we have the expression that "fellowship is with the Father, and with His Son Jesus Christ." This is a vast subject. Sufficient for this paper to say that the relationship existing between the Father and the Son in revelation (John 17: 3) is the sphere of eternal life. The affections existing between divine Persons is, beloved brethren, the atmosphere of the fellowship — it is the realm of life eternal.

It is encouraging to see in the exhortation regarding fellowship as presented in 2 Corinthians 6: 14-18 what is right and good is mentioned first in each case. The attraction and power of features pleasurable to God will enable us to refuse all that is contrary to his holiness.

May the appreciation and enjoyment of what the fellowship really is so wean our hearts from man's world and thoughts, that we may be able in our measure to say with the Apostle Paul-"That I may know Him, and the power of His resurrection, and the fellowship of His sufferings, being made conformable unto His death" (Philippians 3: 10).

"The Second Man . . . From Heaven"

1 Corinthians 15: 47.

F. A. Hughes.

NOV/DEC 1972

The birth of Joseph, recorded in Genesis 30, would seem to indicate a point of departure in the history of Jacob. Prior to this he had, for many years, dwelt in conditions marked by intrigue, change and deceit (Genesis 31: 7), with little apparent communion with his God. Typically the atmosphere of Laban's house was completely out of accord with the mind of God. It is the purpose of God that Christ — "the Second Man" (1 Corinthians 15: 47) should have first place in all things; whereas the principle obtaining in Laban's country refused to recognize that the second must be first (Genesis 29: 26). Blessed indeed if we have the fervent desire to constantly breathe the atmosphere of a realm where Christ is supreme — "that in all things He might have the pre-eminence" (Colossians 1: 18).

It was when Joseph came into view that Jacob desired to return to his "own country" and although he was at times marked by failure, yet definite progress of soul became apparent, his affections reached beyond Bethel — the place, to El-Bethel — to God Himself. He is now Israel — a prince — before his God. In his conversation with Esau he confesses that the substance he had acquired was really the result of God's graciousness to him, and in reply to Esau's remark — "I have enough" — Jacob can say, as he acknowledges God's goodness, "I have everything" (Genesis 33: 11).

Later he was privileged to see Joseph in his exaltation and glory, and viewing his life in retrospect he attributes all to the God who had blessed him all his days — even the years spent in Padan-aram! What a tribute to the faithfulness of God! Jacob's affections and thoughts are now in full accord with the mind of the blessed God as he wittingly and deliberately puts Ephraim the younger before Manasseh the elder, saying — "I know it, my son, I know it." The last reference to him in the Scriptures carries its own unique touch, he alone of all the names in Hebrews 11 is said to be a "worshipper."

What blessed results accrue when Christ, Joseph's glorious Antitype, fills the vision of the soul! The hymn writer has expressed it in those simple words-

"O what blessing now through grace

Treasured up in Christ we know;

Glory beaming in His face,

Shines upon us here below."

Saul of Tarsus was completely transformed by the impact made upon his circumstances and upon himself by the risen and glorified Christ. Roman by birth, "a citizen of no mean city" — "free-born" (Acts 22: 28); a Jew by religion, he profited in Judaism above many his equals, being exceedingly zealous of the traditions of his fathers (Galatians 1: 14); brought up at the feet of Gamaliel (Acts 22: 3); of the seed of Abraham and of the tribe of Benjamin; a Pharisee of the Pharisees. Few, if any, in his day possessed the outstanding abilities of this truly remarkable Israelite. But the circle in which he moved, revolving as they did around the pride and self-seeking of man away from God, had no appreciation, either in their standing or religion or culture, of the one blessed Man in whom everything was centred for the glory of God. Paul's discourse before Agrippa, as related in Acts chapter 26, shews the vehemence with which he did "many things contrary to the name of Jesus of Nazareth," and his exceeding madness against the followers of Christ. As a "young man" (Acts 7: 58) he was truly characterized by the features predicated of Benjamin, from whom he sprang by birth — "Benjamin, as a wolf will he tear to pieces; In the morning he will devour the prey" (Genesis 49: 27, New Trans.); "He made havoc of the church;" he breathed "out threatenings and slaughter against the disciples of the Lord" (Acts 8 and 9). Having vented his fury on the believers in Jerusalem he pursues his headlong course towards Damascus when, suddenly, "light from heaven" dispels the influence of earthly glories, and the voice of the risen Lord silences the tumult of his rebellious intent. The light which brought the arrogant Pharisee to the ground, is now to be the illumination of his pathway, as a "chosen vessel" — one who should bear the Name (which hitherto he sought to exterminate), "before the Gentiles, and kings, and the people of Israel." The voice which he heard secured, on the one hand, his obedience to the will and authority of Christ as Lord, and also filled his heart with an ever deepening sense of the grace and mercy of the One who had met him in infinite love. His previous circumstances of affluence and power become completely untenable as his affections perceived the preciousness of Christ in glory. The self-willed assertive Saul of Tarsus becomes, as Paul the apostle, "less than the least of all saints." Christ is now his Object; for him to live is Christ; in all things and at all times Christ should be magnified in his movements here; he would "count all things but loss for the excellency of the knowledge of Christ Jesus my Lord." For Him he had suffered the loss of that which he beforehand had prized — and yet in the experience of Christ's love as his satisfying portion he could say "I have all things in full supply and abound" (Philippians 4: 18 New trans.). Suffering as perhaps no other follower of Christ suffered, his heart was so full of heavenly joy and peace that over and over again he breaks forth in those precious doxologies which adorn the pages of Scripture.

As to those whom he previously had persecuted his one desire was that Christ should be pre-eminent in their affections — His preciousness the abiding portion of their hearts. He is, in his movements and service toward them, seen as having the affection of a father, a nurse cherishing her own children, and as a mother. To him was committed the administration of the truth in its exceeding fullness; the Ephesian epistle with its precious unfolding of the "mystery;" the Lord's Supper in Corinthians; the truth of the rapture in Thessalonians; ministry which exalts the Person of Christ before His saints and fills their hearts with the boundless joy and blessedness of union with Himself. He thus "divides the spoil." As finishing his course, having "combated the good combat" (cf. 2 Timothy 4) he exhorts his child in the faith, Timothy, to continue in the pathway of devoted service to the Lord and to His own — being ever mindful of those things which he had learned and of which he had been fully persuaded "knowing of whom" he had learned them. In his letter to Philemon his compassionate desires for Onesimus and for Philemon himself shew how deeply, as Paul the aged, he had drunk into the fountain of love so perfectly expressed in Christ.

The richness of the ministry and its atmosphere of glory with which the Risen Lord entrusted His servant would enhance before us the greatness of God's eternal thoughts and purpose; and as recognizing the wonderful transformation in the Apostle's life which the impact of Christ in glory effected, would not our own hearts face the challenge as to how far our lives have been affected in a positive sense by the ministry given through him, and what increase of response in praise and worship to God has accrued. Paul's ministry, so often belittled in our day, would, in the Holy Spirit's power, hold our affections in relation to a realm where Christ — "the Second Man" — is pre-eminent, and would hold us in fidelity of heart to our absent Lord as we tread our pathways through the scene in which "the first man" dishonours His precious Name and rejects His authority and rights.

The Ability of God.

F. A. Hughes.

NOV/DEC. 1968

The inability of rulers and governments to deal with existing moral and physical problems is sadly apparent on every hand. Lawlessness, violence and anarchy itself are increasing with startling rapidity under the cloak of what is called "self-expression." The believer in Christ is not taken by surprise; such Scriptures as Mark 7: 21-23; 2 Timothy 3: 1-5, and many others plainly indicate what follows when the unregenerate man "expresses" himself. Neither does the believer look for any improvement as a consequence of human administration; a well-known Christian writer (now with Christ) commenting on the passage in 2 Timothy says " . . the wicked will go on growing worse and worse; nevertheless the hand of God in power will demonstrate their folly" (J. N. Darby).

Gladly then do we turn from the evil and impotence of man and, in the faith of our souls, find comfort and peace in the knowledge that "God is able."

Let us first consider the ability of God in relation to His own "eternal purpose." In Ephesians 3 we are let into the secret that the blessed God, long before the foundation of the world, purposed to establish a realm in which He would express the greatness of His own eternal purpose and desires. Contrary to the scene in which man vaunts his "self-expression," a scene filled with hatred and corruption, this realm is filled with and expressive of the love and glory of God. In this sphere of manifested glory both Jew and Gentile, separated now by racial hatred which no human administration is competent to remove, are brought together as "fellow-heirs . . in Christ by the gospel." What power is thus displayed! The Greek word "dunamai" would give an idea of its dynamic strength. No power in the universe can hinder the consummation of God's purpose nor prevent the display of it to His eternal glory. Yet what is perhaps more marvellous still is that, as possessing the Holy Spirit — "the power that worketh in us," we are capacitated to know and enjoy and reflect the features of that scene of love and glory now. Adoringly we enter into the apostle's mead of praise — "Now unto Him that is able to do exceedingly abundantly above all that we ask or think, according to the power that worketh in us, Unto Him be glory in the church by Christ Jesus, throughout all ages, world without end. Amen." Man's expression of himself, and the resultant scene of chaos fade into insignificance as we contemplate the sphere of love and glory which has been brought into view consequent upon God having revealed Himself in Christ.

Whilst God is able to bring into eternal display every thought and purpose of His great heart of love, He is also able to fulfil every promise made to His people in their pathway through this world. Not one of these "exceeding great and precious promises" (2 Peter 1: 4) are in any wise dependent upon man, nor can the expression of man's will affect their being carried out. All are established in His beloved Son, our Lord Jesus Christ, "For all the promises of God in Him are yea, and in Him Amen, unto the glory of God by us" (2 Corinthians 1: 20). Abraham was "fully persuaded that, what He (God) had promised, He was able also to perform" (Romans 4: 21). In the face of the most impossible circumstances Abraham's faith rested in God, and the whole of Galatians 3 shews us that the blessings and the fulfilment of promise are not Abraham's alone, but are the possession of "all the children of God by faith in Christ Jesus." "That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith." The details of the conversion of Cornelius as related in Acts 10, 11 shew the ability of God to bring this about; neither the prejudice of the Jew, nor yet the demurring of Peter could prevent the gift of the Spirit being poured out upon the nations. "For the promise is unto . . all that are afar off, even as many as the Lord our God shall call" (Acts 2: 39). How choice is this precious gift, and what power accompanies it! God Himself dwelling in us; our hearts filled with His eternal love, enabling us to stand as overcomers in a world dominated by the will of man under the control of Satan; giving to us power to withstand the fleshly desires of our own hearts in their movements towards "self-expression."

The opposition may be severe; the furnace heated "one seven times more than it was wont to be heated," but Hananiah (God is gracious), Mishael (who is like our God?), and Azariah (helped of God) though but youths can face the absolute power of a Nebuchadnezzar with the triumphant assurance "our God whom we serve is able to deliver us" (Daniel chapter 3). Paul too, as he faced the edict of a cruel Nero could say "I know whom I have believed, and am persuaded that He is able to keep that which I have committed unto Him against that day."

As knowing our Lord Jesus Christ ascended and made Priest "after the power of an endless life" may we not say with the writer to the Hebrews, "He is able also to save them to the uttermost that come unto God by Him." God is able; Christ is able; the "Spirit also helpeth;" the Scriptures also are able (2 Timothy 3: 15, the same word dunamai) — God's word has the same dynamic power as Himself (see Psalm 138: 2); and as taking "the whole armour of God" we too are "able to withstand in the evil day."

Jude in his short letter speaks of the failure which marks both angels and man, corruption and rebellion against dominion and against God Himself. Four times in one verse (15) he uses the word "ungodly," indicating thus the universal effects of man's self-expression. Precious indeed, in the face of such conditions, is his beautiful closing doxology — "But to Him that is able to keep you without stumbling, and to set you with exultation blameless before His glory, to the only God our Saviour, through Jesus Christ our Lord, be glory, majesty, might, and authority, from before the whole age, and now, and to all the ages, Amen." (New Trans.). "Even from eternity to eternity Thou art God" is the language of Moses the man of God (Psalm 90). Jehoshaphat, faced with a mighty multitude of enemies, could say "O Lord God . . art not Thou God in heaven? and rulest not Thou over all the kingdoms . . so that none is able to withstand Thee" (2 Chronicles 20). Nebuchadnezzar, the most mighty human monarch the world has ever known, was moved to declare "I blessed the Most High, and I praised and honoured Him that liveth for ever, whose dominion is an everlasting dominion, and His kingdom is from generation to generation . . none can stay His hand, or say unto Him, What doest Thou?" (Daniel 4).

Beloved, "this God is our God for ever and ever; He will be our guide even unto death" (Psalm 48). Resting peacefully in the known and proved ability of our God, may we in the face of all the unrest and violence around, value the four times repeated exhortation "Fret not thyself" (Psalm 37: 1, 7, 8; Proverbs 24: 19). Let us "confide in Jehovah;" delight in Him; commit our ways to Him; wait patiently for Him" — "for yet a little while, and the wicked shall not be . . But the meek shall inherit the earth; and shall delight themselves in the abundance of peace" (Psalm 37: 10, 11).

Access

Romans 5: 12; Ephesians 2: 18; Ephesians 3: 12

F. A. Hughes.

JAN/FEB. 1968

One of the most precious results of the death of Christ is that through it we have been brought near to God. "For Christ also hath once suffered for sins, the just for the unjust, that He might bring us to God" (1 Peter 3: 18). "But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ" (Ephesians 2: 13).

The Scriptures at the head of this paper, in each of which the word "access" appears, reveal to us something of the blessedness of the realm into which we have been brought as the result of that precious death.

"Our Lord Jesus Christ: by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God." Our sins dealt with "through faith in His blood;" justified and having peace with God — we now stand in the limitless ocean of God's grace, His boundless favour resting upon us. This is our present portion, the abiding unchanging favour of God is that to which we have access now. We rejoice in hope of coming glory — a certain hope with no consciousness of "coming short" of it, and as awaiting that wonderful day we stand on ground brought into evidence as a consequence of the death and resurrection of Christ, where the power and sweetness of an everlasting love, based on righteousness, is our present and abiding possession.

"For through Him we both (Jew and Gentile) have access by one Spirit to the Father." The truth implied in this verse is beyond the capacity of the human mind to grasp; it nevertheless contains that which is more than able to satisfy the heart for time and eternity. The chiefest of Jewish blessings cannot compare with this, and the Gentiles, those "which were afar off" had no claim whatever to such nearness. Access to the favour of God is a most blessed matter as we have seen, but to be brought right home to God from whom that favour flows, to the Source of eternal love — surely this is blessing beyond compare. Yet we see in this verse the activities of the whole Godhead, Father, Son and Holy Spirit — moving towards this blessed objective, that we, erstwhile sinners of the Gentiles "having no hope, and without God in the world," should have immediate access to the Father Himself — the "spring and Source of blessing."

"Now free access to the Father,

Through the Christ of God, we have;

By the Spirit here abiding,

Promise of the Father's love."

In Ephesians 3 we have the unfolding of the choicest thoughts of God in relation to that which was in His heart from before the world's foundation, "His eternal purpose" (v.11). The apostle received grace to announce among the Gentiles, "The unsearchable riches of Christ; and to make all men see what is the fellowship of the mystery." This is "to the intent that there might be known by the church the manifold wisdom of God, according to the eternal purpose which He purposed in Christ Jesus our Lord, in whom we have boldness and access with confidence by the faith of Him." Thus as brought near to God in Christ, He delights to reveal to us the treasured thoughts of His own wisdom and love, the precious truth of Christ, the exalted Man, and His church united to Himself in the bonds of eternal love.

How great then are our present blessings — standing consciously in the favour of God; brought into nearness and intimacy with the Father Himself; and to know "with all saints . . the love of Christ, which passeth knowledge," and to "be filled with the fulness of God."

The Activities of Divine Love.

Genesis 28: 10-15; Genesis 35: 9-20; John 11: 1-5; John 12: 1-3; Romans 8: 26-31.

F. A. Hughes.

MARCH 1957

I had in mind to draw attention to the activities of divine Persons in relation to the circumstances of the saints, with the desire that we might reach Paul's note of triumph, challenging his own heart and the saints — "What shall we then say to these things? If God be for us, who can be against us?, Rom. 8: 31. I believe, dear brethren. we have no authority to look forward to better times in this world; I think it would be fallacious for anyone to attempt in ministry to promise the saints better times; but what we can put our foot down upon without the slightest trepidation is the blessed fact that God is for His people, and if God is for us, all the powers of evil in their activities are not going to succeed against the saints.

I refer to these well-known Scriptures with the desire to encourage all our hearts as seeing the blessed activities of divine love in relation to the saints, in circumstances fully known and provided for; and that these activities secure not only the blessing , comfort and happiness of God's people, but a yield for the heart of God Himself. How often these Scriptures have been drawn upon, and yet ever remaining the powerful word of the living God to His people.

Note the dealings of God Himself with Jacob on this line; Jacob, a wandering man, as many of us have been, in his affections. If our feet have been kept outwardly in the pathway, we cannot perhaps say much about our affections, our hearts. But over against the wandering of our affections, there is the strength of divine love, the settled disposition of the blessed God to bless us, because of what he is, not because of what we are, Jacob in this movement, we might say, away from God, comes to the end of his day, lies down in a certain place to rest, and is withdrawn from the activities that engaged him in his pathway during the day. How often we are engaged in the passing things of the day, with no time for the things of God! But God in His mercy is withdrawing Jacob and securing his attention in his sleeping hours. Scripture abounds with the great things God can do with us when He closes our eyes to man's world, minimising the importance of present circumstances — for the main thing after all, is to learn what God is doing. God had much in mind for Jacob. The great thing God had in mind was to fashion him as a worshipper. God is moving in our circumstances in order to secure a yield for His own heart.

God allows Jacob to dream, and he sees a ladder whose top reaches to heaven. I believe God would encourage all our hearts in the understanding that heaven is not very far away. In our circumstances, and in our movements here, God would have us to understand that heaven is near to us and that angelic ministrations are available to us. These things show the deep and abiding interest God has in His people and in their circumstances. The angels of God are there in proximity to Jacob; these might beings who excel in strength and are always moving in relation to the will of God, are near to the saints. We do not know what may come in in the ways of God, but we do know heaven is near to us, and that all the power and all the skill resident in these holy beings are in close proximity to the saints, as Hebrews 1: 14 would show. Above all that, "The LORD" — God in relation to His people — is standing at the top of the ladder. The word "stand" there indicates no casual stance, but the settled disposition of the blessed God to station Himself in relation to the circumstances of the saints, so that they are brought through with positive gain to become worshippers of God. Nothing will make Him move from that stance. In another connection the Scripture says, "He be not far from every one of us," Acts 17: 27. That is in connection with moral matters. The blessed God is interested in you! How wonderful it is that the blessed, eternal, omnipotent, and omniscient God is interested in your circumstances and mine! It is no passing interest, such as marks us oftentimes. There appears to be in the history of Jacob a period of twenty years or so when he held little or no communion with God. But God shepherded him all the days of his life, including those twenty years when he did not commune with God. Oh, the continuity of divine love, in its disposition to bless us! The history of Jacob is chequered. He moves on into Padan-Aram, and in Padan-Aram he comes into contact with an atmosphere which would hinder his affections as to true thoughts of the intentions of the blessed God. If God is to bless us, He will do it in relation to Christ. He has in mind to fix our attention on Christ, and in Padan-Aram Jacob typically lost the view of Christ that God would give to him. The great lesson God was teaching Jacob is the lesson He would teach you and me; He would teach us that supremacy and pre-eminence stand in relation to Christ. All the blessing God has in mind for us is in relation to Christ. Even in regard to temporal blessings, food and raiment, it was because God found pleasure in Christ typically, in Noah's burnt offering, that He goes on with us. All God proposes to do for you and me is in relation to Christ, and God wants to show us the greatness and glory of this blessed Person.

Jacob comes into Padan-Aram. Many of us have lived there, morally. It is where Laban's house is, where speculation, and an attempt to get on without God, are rife; where Jacob is employing his own skill and wits in order to advance himself, and all the while breathing an atmosphere derogatory to the glory of Christ. No sense of the pre-eminence of Jesus is tolerated. God sets forth as a principle, "He takes away the first, that He may establish the second," (Heb. 10: 9). God would withdraw our attention from all around us, which belongs to the first man and is passing away and going into decay, and fix our attention on the Second Man, out of heaven. Laban says, "It must not be so done in our country, to give the younger before the first-born," (Gen. 29: 26). It is a serious thing to live as to our affections in a scene that is not putting the second before the first! God says He takes away the first that He might establish the second. If God is to bless you and me, He does it by rivetting our attention on the Second Man, out of heaven.

Eventually Jacob is delivered from that atmosphere. He comes as having wrestled with God, halting on his thigh, a limping man, but as he limps out of that condition of things, the sun rose upon him, (Gen. 32: 31). It is a good thing if we are weakened in our natural thoughts and desires, and brought into the shining of the light of Christ from heaven! May the Lord give this a practical fresh touch in all our hearts! Jacob limps out, a weakened man naturally, but he is in the shining of Christ; I would rather be weakened naturally and in the full shining of Christ in heaven than remain morally in Padan-Aram where the rights of Christ are denied. God makes known the settled disposition of His heart still to bless Jacob, and what eventuates is that Jacob puts up a pillar and pours a drink offering upon it, and oil upon it (Gen. 35: 14). He is brought to the fact that God would still bless him, and he responds now to God. God has that in mind, not only to bless us in our circumstances, but to give us to have such a sense that He is for us, and Who He is, that there is an adoration of Him as the God Who has shepherded us all our life. Even a Joseph does not reach to the heights of Jacob's spirituality at the end. When Joseph would seek to change the order of the blessing of his sons, Jacob says, "I know it, my son," it was a truth that was substantial in his soul. He says as it were, "I know the great thing God has had in mind for me from my birth. I was the heel-holder, asserting my rights, but God takes away the first that he might establish the second, and if I bless the boys, I must be in accord with the God Who has blessed me." If we are to bring thoughts of blessing powerfully home to one another's affections, it is only as we are in line with the thoughts of God Who has taken us up in relation to the blessedness and glory of Christ. So Jacob wittingly crosses his hands and puts the second before the first, and shows his full acquiescence, as a man here, with the thoughts of God for blessing. He worshipped. What an end for the man to reach in relation to whose circumstances God has stationed Himself! While He is giving, and keeping, and blessing, He is bringing us livingly and affectionately into accord with His own mind. There is thus drawn out from our affections the spirit of true worship and a note of praise to the blessed God Himself.

I proceed now to John, in relation to the movements of the Lord Jesus. How full the gospels are of the tender, powerful love of Christ towards His saints! Jesus loved these persons, it says. The sisters send to the Lord and in what they say they reveal that they have but partly understood the greatness of the love of Christ. How immature our thoughts are of the love of Jesus! They used the word that would indicate they understood His friendly disposition towards them, and that is not to be lightly spoken of. Would to God that all the saints appreciated Him thus! It goes on to say when Jesus heard that, He said, "This sickness is not unto death, but for the glory of God, that the Son of God may be glorified thereby." And it adds, "Now Jesus loved Martha, and her sister, and Lazarus." He does not use the word the sisters used, but the other word, as indicating that whilst there was some appreciation of His love in the hearts of the sisters, there was much more to be learned. He would say, "It is my settled disposition to love you right through everything," as it says in John 13, "Having loved His own which were in the world, He loved them unto the end." That word "end" suggests the thought of right through. Jesus was going out of the world to the father, and the suggestion is that He loves us right through the tunnel of circumstances into the Father's world. Such is the love of Christ! It is the blessed constancy of divine love. Whether it is expressed in God as Father, or in Jesus in Manhood, it is the settled disposition of divine love which will never vary. James says, "The Father of lights, with Whom is no variableness, neither shadow of turning." That reference is to the solar system, where the shadows lengthen according to the earth's position in relation to the sun; but the love of God enters into our circumstances, and is not altered by them. The shadow may be deep, and dark, and long; circumstances may be sombre, difficult and sad, or joyful and happy; but the blessed God remains the same, unchangeable, from Whom every good and perfect gift comes down.

Jesus loved Martha, and her sister, and Lazarus. He loved them so much that He had in mind to produce in their hearts exactly what God was after in His movements with Jacob. The Lord Jesus was perhaps not pre-eminent in their affections. They loved Him very dearly, but listen to the words coming exactly the same from each affection, "Lord, if Thou hadst been here, my brother had not died." The one large in the affections of the sisters was Lazarus, and the Lord was teaching them in the infinitude of His love that the first is to be taken away and the second established. He secures His end; He leads them to Bethany. Bethany is not the final thought, as it says in Luke 24: 50 that He led them "as far as to Bethany," but what a wonderful place it is, after all; where the Lord Jesus lifts the shadow of death from our spirits; the house of victory, as Paul says, "Thanks be unto God Who giveth us the victory." Death is yours, says the apostle. The Lord Jesus would bring us into all that Bethany stands related to. Think of what divine love has secured there! Not only lifting the pressure of death from the circumstances of His people, but securing much for itself! "There they made Him a supper." They are brought into the liberty of the knowledge of the glory of the Son of God. He is glorified in their hearts now; no other person fills the picture, Lazarus was one of them at table with Him. There was no outstanding personality now in the affections of the sisters. Christ is supreme to them. Martha serves well; Lazarus knows the blessedness of association with Christ in risen life; Mary takes that ointment and anoints the feet of Jesus, and the whole house is filled with the odour of the ointment.

I love to think of the result of divine love entering into our circumstances. It may give us to understand that the very best that we prize is corrupt, but oh, to be brought into the realisation of the pre-eminence and glory of Christ, so that the whole sphere is filled with the fragrant odour of hearts which appreciate Him. Divine love enters into our circumstances not only to bring us from under the shadow of death, but to bring us into the light of the glory of the Son of God, so that our hearts go out to Him, bringing an atmosphere among the saints which is an odour of a sweet-smelling sacrifice to God Himself.

I close with a brief word on the activities of the Holy Spirit. What is said in Romans 8 is addressed to saints who understand the freedom following the exercises of Romans 7. We do well to refer ever to the searching, and yet liberating truth contained in that chapter. The chapter is calculated to help us into fellowship with one another. In the body of the chapter the writer is mainly using the singular pronoun, and at the end he says, "Who shall deliver me?" And his answer is, "I thank God through Jesus Christ our Lord." We find ourselves in happy fellowship with those who have passed through similar exercises, brought to a judgment of the first man, and into the light of the pre-eminence and glory of the Second Man from heaven. So the eighth chapter opens with this wonderful suggestion of blessing that belongs to the position, freedom and joy and expansion in the Spirit. How blessed it is to see a divine Person here so fully committed to the circumstances of the saints! He expresses those thoughts and desires and exercises that cannot be put into words, feelings we cannot find words to clothe, desires inexpressible. We cannot fully divulge the feelings of our hearts, but the Holy Spirit is with us, a divine Person, with divine power, and divine skill, and divine love, entering fully into all the circumstances and feelings of the saints and giving expression to them. We have but little thought of what we owe to the service of the Holy Spirit. The love of God is shed abroad in our hearts by the Holy Spirit given to us, and as fully knowing the thoughts and desires of divine love, He enters sympathetically into our circumstances, liberating that which would never find expression if it were not for His blessed service.

And what is in mind is to bring us to the appreciation of the blessed fact that "all things work together for good to those who love God." The activities of the Father, the activities of the Son, and the activities of the Holy Spirit, would bring us to this definite conclusion that "We do know that all things work together for good to those who love God," (Rom. 8: 28 N.T.). And what is the "good" that God has in mind? I believe we must take this section as a whole. The great thing in mind is that God will conform us to the image of His Son. I ask, could you think of any greater thought than that? Divine love has set itself solidly and constantly to bless us. Divine love has entered sympathetically into every circumstance we could pass through. And what has it in mind? To bring us to the realisation of this very fact that God will conform us to the image of His Son; every feature of the first man gone, and we fully conformed to the Second.

Affection for Christ.

Song of Solomon 5: 9; Song of Solomon 1: 13; John 11: 18.

F. A. Hughes. Abbreviated Notes of an Address.

MAR/APR. 1969

I want to call attention to the privilege of being true in our affections to an absent Christ, and to show the way the Spirit takes in order that a place may be provided for the Lord Jesus in the developed affections of His own.

I refer particularly to this verse in John's Gospel, which tells us that Bethany was about two miles from Jerusalem.. Bethany is a wonderful spot in the Scriptures. It is a place of blessing to the lovers of Christ; it is the place where He lifted the shadow of death from spirits that were heavy at the loss of Lazarus; where they made Him a supper in the responsive affections of their hearts. Beloved, it was only two miles from Jerusalem where He was hated!

I want to bring that point home, I trust with some power. At this privileged spot, where He could spend the night encompassed in the developed affections of His people; there under the shadow of the "city of . . . calamities;" nigh unto Jerusalem where He was about to suffer. He was to be cast out there, despised, reviled, spat upon, disowned — the Christ of God! And within two miles was the place where affections welcomed Him, and made room for Him. May I apply the moral of it? We find ourselves to-day under the shadow of a world which hates our Saviour; we find ourselves in proximity to a system which is saying the most abominable things of the impeccable Christ! We find ourselves near to that which hesitates not to malign the character of the glorious Son of God, our precious Saviour! What a wonderful privilege for saints of God to make room for Him in their hearts under the very shadow of that which would obliterate His Name if it could!

This precious Bethany, this place that He would lead us to even now in our spirits — as we await His coming again, He would lead us "as far as to Bethany," the language suggesting that there is that which is beyond Bethany, and indeed there is! But He would lead us as far as to Bethany, and He would give us, as leading us there, to know the triumph of His death and resurrection, and His glorious ascension! He would thrill our hearts with that precious love which carried Him through all — that glorious Man who suffered and rose again and ascended to God's right hand.

May I challenge my heart and yours, beloved brethren; is there a Bethany in your affections for Christ? What is your "Beloved more than another beloved?" What intimacy is disclosed in this typical chapter! Only one in the nearness of intimate love could have described His Holy Person as she did! Ah! dear brethren, the closer we are to Jesus, the more intelligent and affectionate will be our appreciation when challenged as to who He is — "more than another beloved!" Men in their thoughts and words are degrading Him to the level of human leaders, and the challenge is — what is our Beloved more than another beloved? Let us search our hearts, and as we think of the answer of the spouse we see that she starts with His head — pure gold. And she goes right down to His blessed feet — and notice them! There is no change in the blessedness and glory of His Person! His head is of the purest gold! If we think of Nebuchadnezzar's image, the head was of gold, but all the way down there was deterioration, until we come to the feet of iron and clay. Everything deteriorates in this world, however brilliant its start may be. In that blessed glorious Person, our Beloved, there is nothing but absolute, scintillating glory from head to foot. Every feature marked by absolute durability, and all resplendent in glory! "What is your Beloved more than another beloved?" "A bundle of myrrh is my beloved unto me" (Song of Songs 1: 12).

Dear brethren, how do we value the suffering love of Christ? "A bundle of myrrh." Myrrh speaks of suffering. "All Thy garments smell of myrrh, and aloes, and cassia" (Psalm 45: 8). Matthew's Gospel records that when Herod's soldiery had derided Him, they took away the scarlet robe in which they had mocked Him, and put upon Him His own garments "and led Him away to crucify Him." Had we walked behind that blessed Saviour as He went to the Cross, we should have caught the fragrance of myrrh, and aloes, and cassia! Oh! the fragrance of Christ as He walked to the cross! The suffering love of Jesus, the bitterness of death, and over all the fragrance of the frankincense ascending to God! As He goes forward — "Not My will, but Thine be done." In obedience to His Father's will, and love to Him, was all fulfilled. In love He gave Himself, collectively for the Church, individually for every one of us; for we can say, can we not, "The Son of God, who loved me, and gave Himself for me." I remember a dear old brother who used to say that at the beginning of his Christian life he would quote that verse like this — "The Son of God, who loved me, and gave Himself for me." Later on, he learned to quote it; — "The Son of God, who loved me, and gave Himself for me." It is the preciousness of the Person that thrills the heart.

What is your Beloved to you more than another beloved?

"We have a little sister" says the Scripture (and one would desire to treat this with holy delicacy!) "and she hath no breasts" There is no developed affection for the Beloved! Alas! Alas! How often that might be recorded of the children of God! Affections have not developed responsively to Christ! "What shall we do for our sister in the day when she shall be spoken for?" "If she be a wall we will build upon her a palace of silver; and if she be a door, we will inclose here with boards of cedar."

Beloved brethren, whatever may be the interpretation of this verse, let us apply it to ourselves thus — if our affections are not developed after Christ, and our door is open to the world, that which will hold us in responsive affection to Him is the contemplation of His redeeming love, His holy sufferings, and the unique greatness of His Person. "Silver" and "Cedar wood."

The woman in Luke 7 — a delightful though sinful person — came, attracted by the knowledge that Jesus was there! No one else held her affections, it was Jesus she wanted. She came and stood at His feet. You will notice that in these short verses His blessed feet are mentioned seven times! Oh! the perfection of the walk of Jesus! The preciousness of the movements of Jesus in this scene! He has no peer, there is no one like Him! In His holy walk He ever manifested the deep, deep love of His heart; beautiful upon the mountains those precious feet of Christ, bringing glad tidings of peace! Have we sufficiently appreciated the feet of Jesus?

If you go through Luke's Gospel you will find that the feet of Jesus teach us progressively the greatness of His Person. There is a woman here standing at His feet; in Luke 10 there is a woman sitting at His feet, and listening to His words. Wherever you read of Mary of Bethany she is always at the feet of Jesus. And in Luke 19 there is a man on his face at His feet, and he worships! The more we go down before the glory of His Person, the greater He is in our view. Standing at His feet; sitting at His feet; on our face at His feet — worship! the heart going out as the greatness and glory of the preciousness of Christ fills the vision! Truly we can each say from our hearts — "My Beloved is . . the chiefest amongst ten thousand . . yea He is altogether lovely. This is my Beloved and this is my Friend."

May it be so increasingly till He comes.

Among You

John 1: 14; John 12: 35; John 13: 35; 1 Cor. 14: 25; Phil. 2: 15.

F. A. Hughes.

JAN/FEB. 1970

The words variously given in the above Scriptures as — "among," "with," "one to another," "in you" — all stem from the same root — and are translated in the J.N.D. Version as "among" (amongst) in each case. The word implies something much more than a casual visit or appearance, and has rather the thought of a position definitely taken up.

John 1: 14 possesses a glory which is unique! The truth contained in it, and resulting from it, has affected the history of this world as nothing else ever did or could. The destiny of every individual and of every nation is involved; eternal issues have been determined for both blessing and condemnation. Above all else the secrets of eternity have been unlocked, the heart of God and its ocean of eternal love made manifest; immeasurable blessing for mankind both now and throughout the ages of ages established; a righteous basis laid for the outshining of God's glory and the vindicating of His ways in the world-to-come, and the full and complete satisfying of His great heart of love throughout the eternal day. In short, the fullness of eternal purpose has reached this scene in the One who is "the Word," and the consummation of that purpose will be displayed in a realm where God shall "be all in all." Thus with adoring hearts we hear John's opening words "The Word became flesh and dwelt (tabernacled) among us" and then almost at the close of the Scriptures — "Behold the tabernacle of God is with men . . God Himself shall be with them, their God." Wondrous indeed, beyond all human ken, the mighty results of this most blessed truth — the Incarnate Son of God — our precious Lord.

Blessed indeed for our affections to be occupied with the results of this mighty stoop, but He who is "the Word" has been here among men that they might behold His glory. The word may be translated "contemplated" — to "look closely at." The suggestion is almost breath-taking in its import. Who is this glorious Person? Have we not time after time read and marvelled at the opening verses of this chapter? have we not listened, some of us for many years, to the oft-repeated words — "His existence eternal" — "His nature Divine" — "His Person distinct"? As fresh discoveries of the vastness and wonders of creation are made do we not, with worshipful spirits, say from glad hearts, "All things were made by Him; and without Him was not anything made that was made"? As believers life is given to us — blessed truth! but in Him life was! His "life was the light of men" — divine light expressed to men in Him who is the Eternal Word! This beloved brethren, is the One who has "dwelt among us" — that in holy nearness we may contemplate His glory. How great that glory is! We are indebted to J.N.D.'s "The Names of the Lord Jesus in the Epistles" for the information that from Romans 1 to Revelation 22 there are some 190 Names and Titles of Christ! What a field for our contemplation in time! What an Object for our adoration eternally! ". . enough the mind and heart to fill."

And yet the world, made by Him, "knew Him not" — and His earthly people "received Him not." The traditions of men, which they "received to hold" (Mark 7: 4) were more to them than the glory of the "Word." Does not history repeat itself? Blessed indeed to be found, through sovereign mercy, among those who have received Him and are free to contemplate His glory. Such are found throughout John's gospel, John himself being perhaps outstanding. "In the bosom" of Jesus! What holy intimacy!! How precious a position from which to contemplate the glory of His love — so obviously appreciated and enjoyed by the Apostle. John Baptist "looking upon Jesus as He walked said, "Behold the Lamb of God." What meditation such words afford! The Holy Sufferer laying down His precious life in unswerving devotion to the will of God, securing eternal glory to God and immeasurable blessing for man.

There glory bright and fair,

Shines with celestial beam;

For He who suffered once is there,

Its centre and its theme.

Andrew saw His glory as the Christ — the Messiah, One who answered to every prophetic word — God's Anointed Man. We do not wonder that Andrew is seen as introducing others to the One, a ray of whose glory had filled his vision. Nathaniel exclaimed "Thou art the Son of God; Thou art the King of Israel;" Nicodemus saw in Him "a Teacher come from God;" the woman of John 4 perceived Him to be "a prophet." Ray after ray of His glories penetrated the mind of the erstwhile blind man of John 9 — "a Man that is called Jesus;" "a prophet;" "the Son of God." The multitude hailed Him as the "King of Israel;" Mary Magdalene as "Rabboni" — (my Teacher); Thomas, hitherto doubting, as he looked upon His hands and His side, expressed his thoughts as no one else is recorded as doing — "My Lord and my God."

The contemplation of His glorious Person has nerved the warrior in the fight of faith; succoured the martyrs from Stephen onward; sustained the heralds of the Word; lightened the cell of the prisoner and illumined the bed of death. The recorded glories of His precious pathway — His triumphant death, His resurrection and ascension; the Spirit-given impressions of His glory at the right hand of God and the hope of His glorious appearing have been the spiritual food which has strengthened the footsteps of countless numbers of pilgrims in their journey heavenward. Blessed glorious Man! In Him the fulness dwelt; in Him the fulness dwells now — a glorified Man in heaven (Colossians 2: 9). He abides a Man for ever — our joy for time and eternity is to "contemplate" Him!

Brief comments on the other Scriptures must suffice. Never has such light entered this world as that which came in the Person of God's beloved Son. Never was such darkness apparent. Men could quote the law (John 12: 34) but failed to discern the One who gave it. Hiding Himself from them, He yet speaks of "sons of light" (v 36, New Trans.), envisaging those to whom the light would be precious and who would intelligently respond to it. Beloved brethren, He who was "the light of the world" has been rejected and cast out, but the light still streams from His blessed face in glory — it has reached us (and is among us) by the "radiancy of the glad tidings of the glory of the Christ" (2 Corinthians 4: 4, New trans.). The light which shone among His earthly people was unappreciated and refused. Today we see the gross darkness of apostasy and unbelief on every hand; even in spheres where the light once shone in its brilliance intense darkness now prevails. "The night is far spent, and the day is near; . . let us put on the armour of light . . let us walk becomingly" (Romans 13: 12, 13). Precious indeed are the words of Christ in John 8. She who had trodden a path of darkness and sin is told to "go, and sin no more." But go where! "Then spake Jesus again . . I am the light of the world; he that followeth Me shall not walk in darkness, but shall have the light of life."

In John 13 the Lord was going away from His disciples — He was going "to the Father." But "He loved them to the end," and beloved, that love is to remain among His own (v. 34). His love, which continued unaltered through all — through death itself — is to be among us as the substance and strength of our testimony now. "Love is of God" (1 John 4: 7), manifested to us in Christ, and as flooded into our hearts by the Holy Spirit (who abides with us during the absence of Christ) is the power which alone can unite the saints. The free movement and enjoyment of Divine love affords the solution to every difficulty — whether as moving together in the interests of Christ, or presenting those interests in testimony to others. Outstandingly precious (and yet withal challenging) is the content of 1 John 4: 7-14.

"God is light" — "God is love." We are exhorted to "walk in the light" and to "walk in love." That which is the very nature of God Himself to be seen in the demeanour of His people! This is something more than "brotherly love" (see 2 Peter 1: 7); it is the first ingredient in the fruit of the Spirit (Galatians 5: 22). In no other circle and by no other power can this love be expressed. It is beyond human kindness and philanthropy — important as these features are — it is dependent upon the presence and activity of God's Holy Spirit, and it is the most powerful testimony that God Himself is in (among) His people.

In 1 Corinthians 13, we have what love is in itself, and then the apostle exhorts "Follow after love." Love thus expresses itself in a practical way, the mind of God in prophecy is made known and the happy results of verses 24 and 25 made possible.

This theme of testimony is continued in Philippians 2. Verses 1 to 4 show what is internal, the base for unity; verse 5 is the mind of Christ so perfectly expressed in the movements of the following verses. We are to "let this mind be in us." As having received the "Spirit which is of God" we have, from the Divine side, the "mind of Christ" (1 Corinthians 2: 16), but here in Philippians 2 the matter is intensely practical. It has in view our ability to move as Christ moved here in holy Manhood, harmless, sincere, irreproachable, "lights in the world, holding forth the word of life." Beloved brethren, may we esteem the privilege and face the challenge of these verses as perhaps never before. The power of darkness and corruption, with its consequence of moral death lies like a pall over the world today, every aspect of society is affected by its foulness — and we find ourselves "in the midst of a crooked and perverted generation; among whom" we are to shine as lights. The word used here is that in Revelation 21 (and only there) which describes the shining of the heavenly Jerusalem in a coming day. The light of that day of manifested glory is to be the character of our walk and testimony in the "present evil world."

As we contemplate the glory of Christ, and appreciate the light and love which abide in Him, may those features be continually seen in us, binding us together in love one to another, and giving us increased power in testimony to men. Thus may we, as the apostle, look forward with gladsome anticipation to "the day of Christ" — "not having laboured in vain."

"In the beginning."

Genesis 1: 1

F. A. Hughes.

JAN/FEB 1965

"In the beginning God" — what a solid foundation for all that follows is found in these words! "From everlasting . . Thou art God" (Psalm 90: 2). He whom we know as Father — "The Father of mercies, and the God of all comfort" is the One who is "from everlasting." "The Lord (Jehovah) . . a Father . . the Lord Almighty" (the absolute and Sovereign Ruler), 2 Cor. 6: 17, 18. "Then cometh the end . . God . . all in all," (1 Cor. 15: 24, 25). "From everlasting to everlasting, Thou art God."

It is good, at the commencement of another year, that we should have an increased apprehension of the greatness and majesty of our God, the One who has set His love upon us. Several times in the New Testament He is referred to as the "Almighty" (Genesis 17: 1); who is known to us as "Father" (2 Corinthians 6), is the One of whom we read in relation to the city in the world-to-come, "The Lord God Almighty and the Lamb are the temple of it."

"In the beginning God created". These first "five words" of the Bible reveal a glory which is peculiar to God — He is the Creator. He alone has "brought into existence" (created) all that does exist. The word used in Genesis 1 — Elohimis a plural word and indicates that the Godhead was engaged in the mighty act of creation (cf. Job 26: 13; John 1: 3 and 10; etc.), and we are assured that a mead of praise will yet be raised to God as Creator, He who created all for His own pleasure (Revelation 4: 11; Psalm 150).

Thus whatever may eventuate in this world, we can confidently rest in the knowledge that God can "do everything, and that no thought can be withholden from Thee," (Job 42: 2). Daniel in his day knew the supremacy of God in the kingdoms of men — "His dominion is an everlasting dominion, which shall not pass away, and His kingdom that which shall not be destroyed" (Daniel 7: 14). Nebuchadnezzar, that absolute monarch — the "head of gold" — speaks of "the wonders that the High God hath wrought toward me. How great are His signs! and how mighty are His wonders! His kingdom is an everlasting kingdom, and His dominion is from generation to generation," (Daniel 4: 2, 3). How striking is this testimony from this great Gentile ruler of whom it is written — "God . . hath given thee a kingdom, power, and strength and glory. And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath He given into thine hand, and hath made thee ruler over them all." How infinitely great is our God!

As we read such Scriptures we are led to exclaim with David — "Great is the Lord (Jehovah) and greatly to be praised" (1 Chronicles 16: 25). "He also is to be feared above all gods." Such holy sentiments engaged also the heart of Solomon his son as he commenced to build the House of God — "The house which I build is great: for great is our God above all gods" (2 Chronicles 2: 5).

This mighty God, He who is "from everlasting to everlasting," has been revealed in Christ in perfect love, and His movements in grace towards us are characterized by what He is in Himself. That which Moses said of God's earthly people can most surely be known and enjoyed by us in our day — "The eternal God is thy refuge, and underneath are the everlasting arms" (Deuteronomy 33: 27). The words of David in Psalm 103 — "The mercy of the Lord is from everlasting to everlasting upon them that fear Him" — would also have their comfort for ourselves. In Him there is "everlasting strength;" His promises are established by an "everlasting covenant;" He leads in the "way everlasting," and finally He says (even to a wayward people), "Yea, I have loved thee with an everlasting love" (Jeremiah 31: 3).

The world through which we are passing is increasingly marked by uncleanness and materialism, the hideous features referred to in Romans 1 are showing themselves on every hand; men are busily engaged in turning "the truth of God into a lie," and the principle of worshipping and serving "the creature more than the Creator, who is blessed for ever" is seen in the materialistic cult which is gaining such headway even in this highly favoured land. In such circumstances we treasure the words of Isaiah, "Thou shalt know that I the LORD am thy Saviour and thy Redeemer, the mighty one of Jacob."

Thus we may tread our way in confidence, knowing that He who "dwellest between the cherubims" is the One who leads His people "like a flock" (Psalm 80: 1). His word, His mercy, His righteousness, His light, His way and His love are as everlasting as Himself, and "this God is our God for ever and ever" (Psalm 48: 14).

"How good is the God we adore,

Our faithful unchangeable Friend,

Whose love is as great as His power,

And knows neither measure nor end.

The Believer and the Creation.

Mark 10: 1-12; Mark 16: 15-20; Rom. 8: 18-25; Rev. 4: 8-11.

F. A. Hughes.

OCT. 1957

I think we might examine our links with the creation in the light of these Scriptures. James speaks of us as men, being a kind of first-fruits of His creation. One has wondered whether it would not be a salutary matter to consider whether alignment in relation to God's thoughts in creation is with us. Generally speaking things are awry and out of alignment; the danger is of our affections being caught by it. It is not suggested that this line of things is to take precedence in our hearts over the thought of new creation, what we have been brought to as in Christ, but I feel that we should move in our spheres of responsibility with more pleasure to God if our position as men here was really understood.

In the first Scripture we might see that any feature of compromise is foreign to God. The thought of God in relation to His creature is that their affections should be maintained in relation to himself and not influenced by circumstances which would bring in compromise. One is not thinking specifically of the institution of marriage, but rather that the verse would indicate to us that man's affections are to be held directly in relation to God. That would give us power to move in testimony to the creation and would help us according to Romans in our feelings with it in relation to what has come in. What balks us in our feelings and renders them less sensitive is the introduction of compromise, whereas, if hardness of heart was not with us, there would be a clearer testimony and more sensitive feelings, and that would make room for us to have our present place in the volume of praise that ascends to God as the Creator. It is a very significant fact that God is not only to be praised in connection with redemption glory, as Revelation 5 brings in, but He is to be praised, and should be praised, in connection with what is creatorial; and I understand we are to have our part in that. There is surely no mead of praise ascending to God that the saints in the light and gain of the Spirit's day should not have part in.

It is a very striking and solemn thing that there are several references in this gospel to the question of man's heart being hardened. That in itself is serious enough, but when it is considered that some of these references are in relation to believers, it would make the matter more urgent and more serious still. What a challenge to us and how it pulls us up and gives us to examine our position as to whether this question of hardness of heart has crept into our affections, because that will distort things.

Mark reaches in the first verse a most blessed point; he reaches the thought of the Son of God immediately. I wondered whether the revelation that God has made of Himself in His Son, in all the affections, all the intimacy, all the graciousness, dignity and preciousness that attend such a revelation, received into the soul in power would not hold our affections in tenderness.

In the Son of God you have One here (one would speak reverently of Him and carefully, too) Who in every thought, in every movement and every expression was in perfect alignment with the thoughts and heart of God.

Whatever may be the relationships man enters into down here, in his circumstances, it is essential that in his affections he should be maintained in direct touch with God Himself, and held as to what he may touch in relation to God. It is obvious from this Scripture that man's own self-gratification was more to him than his links with God. God was forgotten and self-gratification was foremost in the heart. That seems to be the general position of man; that God is forgotten.

The love of self-gratification, self-will, and self-pleasing is prominent, and we are challenged as to whether this principle is encroaching upon our affections.

Long before the truth of sonship was made known (we know it was in the heart of God eternally) He takes up men as creatures, and from them as creatures He rightly expects pleasure; and I suggest from this Scripture that a pathway of self-gratification and self-will, a pathway of compromise, ordered by circumstances, is not pleasurable to God. Whatever the circumstances are, whatever may have come in through failure, the original thought is that the affections of the creature are to be held in response to God. Then even the greatest blessing that can be given to man, the institution of marriage, is to be held, not as man's self-gratification but in direct touch with the God from Whom it sprang. it involves great refinement and an entirely opposite viewpoint from that which obtains in the world.

We can see the importance of our affections being in touch with God in a right and true way in relation to what is developed here because Paul's writings make it manifest that God's great thought in the institution of marriage was Christ and the church. So that whilst on the surface this may seem elementary, it underlines in a very special way what is spiritual.

The first moral question taken up in Romans is that man's affection has become so estranged from God that the creature has become more to him than the Creator. That is what was happening here. The institution was becoming more to the person than the pleasure of God Who instituted it.

The epistle to the Romans is for the adjustment of moral matters according to the declared righteousness of God. That is the standard, the basis. The declaration of the righteous claims of God is made, and every moral matter is taken up and adjusted in relation to that; and behind it all is the pent-up desire to reveal the truth of the mystery as the last few verses show. But we cannot come into the enjoyment of the mystery if moral matters are outstanding.

This would help us in our gospel movements. What clear testimony there would be if we were preserved in our affections from every feature of compromise. Nothing weakens any position more. Men are finding it out nationally and internationally. Compromise seems to be the one way out for the thoughts of men who have become diverted from God, but a Christian has no power in testimony if he is marked by compromise. Let a young man or a young girl compromise himself or herself in his or her movements in the shop or office or schoolroom, and what testimony has he or she in relation to the gospel? Because conditions have altered and circumstances are more testing, I am not to introduce some lower standard than God has brought in. Why should I? Can I experience the support of God in it?

The writer in the end of Ecclesiastes says, "Let us hear the end of the whole matter; Fear God, and keep His commandments; for this is the whole of man" (New Trans.).

The great burden of Paul's ministry was to espouse the saints as a chaste virgin to Christ. The Corinthians in the hardness of their hearts were bringing in compromise. They were not grieving over affections that had become alienated from God. The great sin at Corinth was that the affections of the saints did not feel things. "Ye are puffed up, and have not rather mourned," (1 Cor. 5: 2). That was the great sin there; that there could be this desertion from what was due to God in the assembly and the saints did not feel it. I believe careful consideration of these verses in mark would give us right feelings, and we should feel matters that come in which are wrong in relation to God. That would make way for the introduction of the wonderful unveilings of love in relation to Christ and the church.

Long before there is compromise of action over matters, something has gone wrong in our hearts. Nothing will keep us so tender in our affections as often considering the sufferings of Christ. Let us sit down, not in any sentimental way, but in true spiritual attraction, to look at what took place at Calvary — that will maintain tender hearts with us, for the only way man could be brought back to God to do His pleasure was through the death of Christ. There was no compromise with the Lord in the wilderness. He falls back on the Word of God. There was no compromise at Calvary. None at all. Thank God there was not.

The facing of these matters in the light of the death of Christ, and the feeding upon His sufferings during the week, would produce a great response and affection for Christ as we come together for the Supper, and that would produce the atmosphere for the going out of the gospel. I feel the importance of being able to stand up in any part of the creation and announce the blessedness of the goodness of God as my own heart is sensitive in relation to it. If I am keeping back any part of my affections from the shining of the love of God, in measure that will affect my testimony.

In Romans 8 there would be more ability to groan intelligently if our affections were right and not hardened. Creation itself is groaning under pressure. I suppose there never was a time when the creation was groaning under such pressure as today. The word used in relation to the groaning is the same word as used of the Lord in the Gospel we have been reading. It says, "and looking up to heaven He groaned," (Mark 7: 34). I suppose a good deal of the groaning with us is what we should speak of as "looking downward" groaning. We would like to know a little more the "looking upward" groaning in relation to God, as we take account of how the creation has slipped away from the thoughts of God. Not merely feeling things because of the pressure, but because of the way in which the heart of God is involved in it.

What underlies Romans 8 is that we know God and we love Him. It is not merely that God loves us, but our affections are with Him and we love God. Our affections are in line with Him.

As loving God we know even in relation to creatorial matters, that all things work together for good. What an incentive to have our affections right with God; that we should know that all things work together for good, and to have our present intelligent part in the praise that will eventually rise to Him from all creation.

God's Beloved

Ruth 4: 18; 1 Chronicles 12: 38-40; Song of Songs 5: 9-16; Luke 9: 28-36

F. A. Hughes.

AUG 1959

I want to speak to you of God's Beloved. It came home to my heart with very deep power when in our reading we were reminded so blessedly that the measure of our acceptance with the blessed God is in the Beloved. I had in mind to say a simple word as to the way in which God reaches His Beloved; I want also to say a word as to how the saints reach the Beloved. I desire to speak, if i may be so helped, of what the saints discover in intimacy with the Beloved, of the exquisiteness of His beauty; and I want to speak of the blessedness of hearing the Beloved's voice.

Beloved brethren, Christ is everything to God. The purpose of God; His mighty plan; His counsel; the deep feelings of His heart of love; the glorious overflowing of His grace; the wonderful provision of His richness in mercy, all depended for movement and display upon Christ. As we grow a little older we are beginning to see that what matters is not doctrine merely; but the blessedness of the Person, and we are seeing too that that Person Who has been made precious to us has been eternally precious to the heart of God. One of the most delightful verses in the whole of Scripture is in John 17: 24, where we read of that blessed Man lifting up His eyes and saying to the Father in holy intimacy, "Thou lovedst Me before the foundation of the world." And, beloved, that love has never ceased to set itself upon the darling of His heart. In that past eternity He was loved; here in Manhood He is the Beloved of God; and in the day to come the One in Whom, and the One in Whom alone, God can and will head up all things for Himself.

We have spoken together of many features which come to light in all their perfection in Christ. Think of God taking up Adam and giving him so wonderful a place in headship, only to see it all broken down in failure. Then He takes up Abraham, called out under the mighty influence of the voice of the God of glory, and gives to him wonderful promises, only to see death coming in and claiming him before the promises could mature. He connected government with Noah, and the government failed by the defilement of the person himself. But in Christ the blessedness of Headship in all its wonderful features is fully secured; "all the promises of God in Him are Yea, and in Him Amen unto the glory of God by us;" government is secured in His blessed hands; the world to come will be the outstanding evidence to the universe that government is secure in the hands of Christ. How blessed is Christ to God!

I refer to the generations of Pharez because they came to light at one of the darkest moments in the history of men in this world, as depicted in that sorrowful 38th chapter of Genesis. The awfulness of the flesh, and that in the intimate circle of those who are in relationship with God, is in evidence as dominating man's affections and turning them into lusts, bringing in the government of God because of the awfulness of the sin of man. And then there comes to light a "breaking through" and a "rising up" in the very midst of these things. Pharez means a "breaking through," and Zerah indicates a "rising up." This generation is brought in to show that God had another order of manhood in view, a generation which should consummate in the Beloved, in David, (Ruth 4: 18-22). His name, as you know, means Beloved, and God, in spite of all man's breakdown, in spite of all man's failure, in spite of all man's sin, reaches this wonderful point; He brings in David, a man after His own heart. I know that personally David failed, but I am not occupied with that at the moment. I would refer to that incident when men mighty in valour, with prepossessing external features, came before God's prophet only to be rejected; until one came of whom God could say, "Arise, anoint him; for this is he." "This is he." God reached His Beloved. Of course He ever reached Him in His heart, He was ever there. But He reached Him here (I am applying the type) in Manhood. He had a Man now before Him freighted, not only with the custody, but with the carrying out of every thought of God — God's beloved Son. Beloved brethren, God would attach our hearts to Christ tonight. The ministry we are having in all its richness, unfolding to us as it does what was in the heart of God from all eternity and what will be for the satisfying of the heart of God in the day of God, throughout a vast eternity, all rests upon the fact that God has found a blessed Man after His own heart. He has found His Beloved, and He is manifested here in order that you and I might be brought to Him in the appreciation of our hearts. There were many who came to David. They came to him in Ziklag; they came to him in the wilderness; they came to him first of all in the cave of Adullam; each of these incidents indicating in type a movement in our affections towards Christ. Wonderful men came to David. Read 1 Chronicles 12, carefully. You will find there were mighty men of valour, men with weapons of war; men with every weapon of war; men who could stand in a crisis; men who came to David ready to fight his battles. And then it says these are they which "came to David in Hebron." They came to David in Hebron. We read "Hebron was built seven years before Zoan in Egypt," (Numbers 13: 22). It is indicative to me that God had this wonderful circle in mind, for Hebron means fellowship, and God had it in mind before the cities of this world were founded. He had in view this wonderful circle of which Christ, the true David, should be the centre. And beloved brethren the point is this, not only had God determined that Christ the Beloved should be the centre, but He determined also that He would draw hearts to Him in that centre. I challenge your heart, beloved brother, beloved sister, I challenge it feelingly, as to whether you have found the true David in Hebron. We may have found Him as our Saviour; blessed be God we shall never cease to thank Him for that. We may have found Him in relation to the exercises of the testimony, and we may have found ourselves furnished with the necessary weapons of war to stand in the conflict; but beloved brethren, to find Him as the glorious centre of all God's thoughts in Hebron, what a blessed point! They were men of one heart, and it involves that the very centre of the moral being of every brother and sister in this room must be affectionately subjugated before the greatness of Christ if we are to find Him as the centre of the counsel of God. Allow one single principle of selfwill, allow one single feature to come into our hearts and affections which is not of God and contrary to His thoughts of Christ, and we shall break rank. We shall not be of one heart and we shall not be able to find Christ in Hebron as the centre of the counsel of God. God's Beloved as the very centre of every eternal thought of God. Oh! beloved brethren, may God by His Spirit press it right home upon our hearts. That is the point that God would draw your affections and my affections to tonight, to the Christ of God, His Beloved, as the very centre and circumference of all that there is for the glory and praise and eternal satisfaction of the heart of God. Much more could be said as to what a wonderful place Hebron is. Abraham found it, he found the stability of it in the oaks of Mamre; he found the fruit of it in the grapes of Eshcol; he found the scintillating preciousness of it in the waterfalls of Aner. It is the place from which you can view most blessedly the victory of Christ. When Samson took away the gates of Gaza and the bars thereof, he took them and put them on "the top of an hill that is before Hebron," (Judges 16: 3). And standing in Hebron that night one would have had a wonderful view of the complete victory of Samson — typically of Christ — over all the power of death. But O beloved, what exceeds all that, is to reach Hebron as the spot where the Beloved of God is enshrined as the centre of every thought that will glorify God eternally. To reach Him thus involves being of one heart and keeping rank. It involves that our steps are subjugated to His Lordship; it involves that our affections are under the influence of His Headship; it involves that the eyes of our hearts have been enlightened to take account of Who He is in relation to the counsel of God, and as such we are attracted to Him, the true David in Hebron. And as reaching the Beloved we reach the One Who fills the heart of God with absolute delight. See Him on that mountain of transfiguration; take account of Him there; no more glorious sight in the whole of Scripture since the mountain upon which the ram was held by his horns in the thicket. Glorious sight that! You say it was a wonderful moment for Abraham and a testimony to his faith and his obedience. Yes, but there is something in that chapter which is higher than that, for it necessitated Abraham "lifting up his eyes" to see the ram held by his horns in the thicket. What was it? A wonderful type of Christ, held by His own strength of devotion to the will of God in that thicket, in order that there might be carried into effect every thought that lay preciously near the heart of God, God providing Himself a Lamb for a burnt offering; the unswerving devotion of Christ to the will of God. I do not wonder that God later opened the heavens and said "This is My Beloved." It says of the disciples that "when they had lifted up their eyes, they saw no man, save Jesus only." And the Beloved of God is great enough to fill your vision and mine to the exclusion of all else. How blessed that the One Who ever fills the heart and vision of God with infinite delight is the One that God sets before you and me as our Beloved; "My Beloved" is the language of affection in the Song of Songs, "My Beloved." She speaks of her Beloved and the question is asked, "What is thy beloved more than another beloved?" And I want to say to you tonight, dear brethren, that she could not have given the answer she gave — (I know she is marked by failure, as we all are) — but she never could have given the answer she did give if she had not known what it was to be near Him in the embrace of love. How intimately she can describe Him, the blessedness of this glorious Person! Beloved brethren, the blessedness, the exquisite preciousness of Christ, was always there, it was always known by God, it was always appreciated by God. But the wonder, the marvel is that He draws you and me into the embrace of love so that we might have an intimate appreciation of the excellence and preciousness of Christ. As she looks at Him, she is able to describe the features of her Beloved from head to foot, and we see, as by the Spirit, something of the permanence and abiding blessedness that marks His Holy Person, and we see how uniquely He is set above all else that has ever been seen in this world. You will remember that in Nebuchadnezzar's image the head was of fine gold, but there was deterioration all the way down until the feet were seen as iron and clay. But in the description of the Beloved His head was "as the most fine gold," and as we follow the Scripture we read "His legs are as pillars of marble, set upon sockets of fine gold." Perfect in Deity — yes, but perfect too in holy Manhood! Oh! the blessedness of His Person, which is set before your appreciation and mine, in order that our hearts might be drawn out to Him in response of affection and in testimony. It is not only that she is herself appreciating His beauty as held in His own blessed embrace, but clearly, concisely, without any note of uncertainty, she is able to give to others who question her a detailed description of His glorious Person. Beloved brethren, think of the dignity of it; God has set you and me in this world tonight and has capacitated us in the Spirit (if we allow the Spirit so to control us) in order that we may be able to give testimony to the appreciation we have of God's Beloved. I know of nothing more blessed.

Then, finally, the word is "Hear Him." May I appeal to the young and old here tonight, whose voice are you listening to? "Hear Him." There are strident, blatant voices in this world but, beloved brethren, there is one precious voice sounding out, it is the voice of the Beloved. Read through the gospels and take account of the speaking of Jesus. The preciousness, the wonderful preciousness, the tenderness, the joy, the compassion found in the speaking of Jesus! "Her sins, which are many, are forgiven." What a blessed voice. "Come unto Me, all ye that labour and are heavy laden, and I will give you rest." "If any man thirst, let him come unto Me, and drink." Words of power, too. "Lazarus, come forth." And he that was dead, where corruption had already started, answers that mighty voice and comes out from the tomb. The power, the authority, the glory of the voice of Jesus. The voice that will penetrate soon into the very recesses of the graves themselves, the voice of the Son of God. The uniqueness of the voice of Christ as it sounds in your heart and mine, telling us above all else of the glories of the Father's Name; the unfoldings of the Father's heart; the wonders of the Father's word; the precious atmosphere of the Father's house. All these things come to us as we are prepared to hear the voice of the Beloved. And beloved brethren, there is no one to tell with accuracy and with clearness and with power, anything that obtains in the father's abode save Him Who eternally abode in the bosom of the Father's love; God's Beloved. Every day there is the possibility of the voice of that blessed Person Who has charmed the ear of God with His utterances here, Whose voice has such authority that untold myriads of angels obey Him and worship him, sounding in our hearts. In accents of pure affection He would delight to tell us the secrets of the Father's love, saying to us — "My Father and your Father . . My God and your God." May we know what it is on the one hand to have an understanding and an increased appreciation of the beauty of God's Beloved, and on the other hand may we be content to sit and listen to the communications of Divine love, eternal love, that He will make to our hearts, ravishing our affections and leading us out to the God and Father of our Lord Jesus Christ, the Source of every blessing.

The Care of God for his People.

1 Peter 5: 5-7

F. A. Hughes.

JULY/AUG 1971

"Casting all your care upon Him; for He careth for you." Over a period of some weeks these precious words seemed to be constantly upon the lips of the brethren, both in private conversation and in the gatherings together. What immeasurable comfort such words convey! How very many of the Lord's people have experienced the precious import of them in times of sickness, bereavement, and pressures of varying kinds and extent. Those sleepless nights of pain; days of concern for loved ones; the disappointments of youth; the trials and weakness of advancing years; family problems; business setbacks; increasing lawlessness and apostasy. Does God really care? How blessed to exclaim, not only by the repetition of this wonderful text, but by actual personal experience — indeed He does!

Spiritual help and enlargement should result from a closer consideration of these words and their context. Peter is writing to believers who, although scattered in various provinces, were nevertheless "Elect . . . of God," and were moving on to "an inheritance . . reserved in heaven." Peter, unlike the apostle Paul, does not enlarge upon the present blessings of the believer as seated "in heavenly places in Christ Jesus," but speaking of the sufferings of Christ (of which he had been a witness) as the basis for all blessing, he then looks on to the manifestation of the glory, and of the portion the saints will enjoy "at the revelation of Jesus Christ." He has already assured them of the "power of God" and its ability to keep them right on to that day, and now in the chapter before us he adds this precious testimony to the care of God for His own. Graciously would the Holy Spirit assure us that the God who cares thus for those to whom Peter writes is the same blessed God who in matchless love cares for His people today.

A prayerful consideration of verses 5 and 6 will give us a deeper appreciation of the context of verse 7. Peter's choice of words (especially his verbs and their tenses) are of immense importance, and would well repay a careful study; here we can but briefly refer to one or two outstanding examples. In verse 5 he stresses the thought of humility, and in so doing makes use of words which are peculiar to this passage of Scripture — "be clothed with humility," or as the marginal reading — "bind on humility." These words contain a great challenge as to our relations with our fellow-believers — the suggestion is the girding of oneself with the badge of servitude — a token of true and real deference one towards the other. The perfect example, as always, is seen in our precious Lord — He took "a bondman's form" serving here in the perfection of unchanging love. The beautiful incident of John 13 impresses the affections with the glory of One who in His Person "is over all, God blessed for ever," yet in holy Manhood would gird Himself to serve so wondrously in love. The practical carrying out of Philippians 2: 1-4, would establish the foundation for unity amongst the people of God.

Peter proceeds to say, "For God resisteth the proud." The love of God for His own neither ceases nor wanes — but if we are to know the nearness and blessedness of His solicitude and care, the feature of humility must of necessity displace that of natural pride, for "He looketh upon the lowly, and the proud He knoweth afar off" (Psalm 138: 6). The apostle exhorts us to humble ourselves "under the mighty hand of God." The word "mighty" implies not only power and strength but also dominion; the name EL (the mighty One) occurs some 250 times in Scripture, and there are many references to the might of His hand. The beautiful words of Isaiah 40 shew us something of its majesty and power — "Who hath measured the waters in the hollow of His hand, and meted out the heavens with a span, and grasped the dust of the earth in a measure, and weighed the mountains in a balance, and the hills in scales." Men at tremendous cost and labour and risk penetrate into the fringe of outer space — but God covers the whole of the heavens with the span of His hand; and the seas with all their power and vastness are held in the hollow of that same mighty hand. But, beloved brethren, that hand of power is the hand of love — "He will feed His flock like a shepherd; He will gather the lambs with His arm, and carry them in His bosom." Well might this precious chapter commence "Comfort ye, comfort ye My people, saith your God." The whole chapter should be read. From the powerful, loving hand of the Father (and that also of Christ Himself) no power can wrest any one of His flock! Jehovah Himself, the Lord Almighty, is to be known as Father, all the love and care which that relationship involves is made available to every individual saint (2 Corinthians 6: 17, 18).

"Casting (or, having cast) all your care (every anxiety) upon Him." The word "casting" is an emphatic word — it really means "to fling" — to entirely part company with — and is so used in Luke 19: 35, where the people cast their garments upon the colt, letting them completely go!

How often do we pour out our anxieties to the Lord, and then seek, after all, to carry them ourselves! Would not this suggest that the import of the preceding verses has not been fully grasped? Some element perhaps of self-sufficiency, a lack of that feature of "lowliness" which the eye of the blessed God delights to "look upon." Perhaps, too, an insufficient appreciation of the power of that "mighty hand" — the hand of One who "cares about" us? If the first mention of care in the text refers to anxiety and difficulties, the second reference is to the wondrous love and solicitude of God Himself for His saints. He is interested in us; He is concerned about our every problem, they matter to Him as the original word suggests.

Beloved brethren, the words and deeds of the precious Saviour in His present service in the glory, the gift and presence of the Holy Spirit of God, our present access to the Father Himself; the glorious prospect of being raptured from this scene to be "ever with the Lord," all bespeak the blessedness of divine interest in, and care for, every saint of God. The covering of God's mighty hand, the unceasing solicitude and loving concern in every step of our pathway! Let us seek earnestly that spirit of true humility so that the blessedness of the words "He careth about you" may calm our every fear and foreboding, and call forth from our hearts a deeper note of praise and thanksgiving to the blessed God. How precious are the words of our beloved Lord — "For the Father Himself loveth you, because ye have loved Me, and have believed that I came out from God" (John 16: 27).

The appreciation and enjoyment of God's unceasing care would be reflected in our daily work and testimony. In the book of Ezra we have a remarkable instance of this. Vessels of gold and silver and other precious things were to be carried from Babylon to Jerusalem, a long journey beset by many dangers. Apparently Ezra could have had a military escort from the king for protection by the way, but in true humility he besought of the Lord "a right way;" His testimony before the king had been clear and uncompromising — "the hand of our God is upon all them for good that seek Him." He knew the might of that hand, and the goodness of the heart of God. In humility and dependence upon the God he had proved he, in full and happy confidence "cast all his care upon Him" — refusing help from man and thus honouring God before all. The silver and the gold and the vessels were all safely brought to the house of his God (v. 32). What privileges are ours! In quietness and the confidence begotten of faith to enjoy the illimitable resources and tender care of the heart of God, as in humility and thankfulness we seek to magnify His Name in a world barren of joy and hope.

Yes! "He cares about us;" "underneath are the everlasting (eternal) arms;" "His banner over us is love," and "goodness and mercy" are our attendants all our days. "Yea, happy is that people, whose God is the Lord" (Psalm 144: 15).

Christianity as Related to Divine Love

John 1: 11, 12; John 10: 1-11; John 13: 1; John 20: 16, 17

F. A. Hughes.

APRIL 1960

I had before me the thought of Christianity as related to the love of divine Persons.

It is a wonderfully blessed, though perhaps not a sufficiently appreciated fact, that the love of God has been expressed most blessedly by each Person of the Godhead. God Himself has expressed His own love to us in the Person of His Son; He also commends that love to us, a matter involving the death of Jesus. Then as we read the precious record of the movements of Christ in Manhood as seen in the gospels, we are brought face to face with the fact that Jesus loved. Again, divine love has been poured into our hearts by the Holy Spirit, in order that we may not be spectators of this love merely, but that we might know the power and blessedness of it. The love of God has been deluged into our hearts; the word is that which is used to describe the flood in the book of Genesis.

But before proceeding with the thought of Christianity I would like to call attention to the word "Christian" itself. It is a word we often use, especially in this highly favoured land in which we live, but it is a word rarely used by the Spirit of God in the Scriptures. In the 11th chapter of Acts we have the comment of the Holy Spirit on this word; "the disciples were called Christians first in Antioch," (verse 26). They were "disciples," that is, they were followers of Christ. They had believed in Him; they had faith in Him; they had "turned unto the Lord", owning His rights over them. The evidences of God's grace in them gladdened the heart of Barnabas, as he perceived that the hand of the Lord was with them. He took account of them as being those whom he could exhort "that with purpose of heart they would cleave unto the Lord." Is it not a challenging matter to each one of us as we consider the characteristics of people who "were called Christians first"? Would not the prayerful consideration of these features lift the thought of Christianity out of all that is casual and nominal, and give us to see how vital a matter it is. Through infinite mercy we belong to Christ, redeemed by His precious blood; may it be evident to all that we are in very fact "Christ's ones."

Peter in his first Epistle introduces the word Christian in relation to a path of reproach and suffering for Christ's name sake. "If ye be reproached for the name of Christ, happy are ye; for the Spirit of Glory and of God resteth upon you . . if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf." Both these thoughts are brought before us in Paul in the 26th chapter of Acts. He, truly, was one in whom the features of true and vital Christianity were seen; and in that chapter his testimony to Christ had brought him into suffering and reproach, into a pathway that ended, we believe, in the intense suffering of martyrdom. And yet as facing that issue, he could say, "I think (or, count) myself happy, king Agrippa."

We see from these passages what are the Scriptural features of a Christian. His faith is in a risen Christ; he has turned to the Lord and so acknowledges His rights over him; he finds his place in that which is of interest to the Lord Jesus here; he is marked by cleaving to the Lord, and he is prepared to suffer for Christ's sake.

If we, in our measure, are desirous of setting forth these precious characteristics, we need a power outside of ourselves, and so I am referring to Christianity as a sphere in which the preciousness and power of divine love can be known.

Now I believe that there is a very real danger of thinking that Christianity and Christendom are one and the same thing. Christendom as a profession is a conception of the minds of men; it is a system maintained in the power of the will of man; it eventuates in man daring to usurp God's place, and in relation to its responsible history the end will be that the Lord will are it out of His mouth (Rev. 3: 16). On the other hand, Christianity is a Divine conception; it springs from the heart of the blessed God; the power in which it is maintained is that of the Holy Spirit of God, whose normal function is to glorify Christ, He who is the centre of all the thoughts of God; and it eventuates in the formation of a vessel which, throughout the world-to-come and into eternity itself, will be morally worthy to bear the glory of God. As having been brought livingly into this realm we have our part in that wonderful vessel, the church. It is the complement of Christ, competent to share administration with Him in the Kingdom, and to be by His side as His bride, the object of His affections, throughout the eternal day. This is the blessedness of what God in wondrous love has brought us into!

In the epistle to the Ephesians we see the great thoughts of God presented and developed in this atmosphere of divine love, "Blessed be the God and Father of our Lord Jesus Christ, who 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: 3, 4. That is the eternal purpose of God; and Christ Himself as loving the church 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 church . . holy and without blemish," Eph. 5: 25-27. Then the ministry functioning in the sphere of Christianity has in view the "increase of the body unto the edifying of itself in love; (or, its self-building up in love), Eph. 4: 16. Again, the apostle prays, "That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love may . . know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God," Eph. 3: 17-19. If Christ dwells in our hearts and Christ is the Centre of that wonderful sphere of love, then we must be in the very centre of love itself, and that is exactly where we are in Christianity.

Before the apostle proceeds to the exhortations which follow, including the word that we should "walk in love", Eph. 5: 2, he brings in a verse which links with the Scriptures we have read in John, "As the truth is in Jesus," Eph. 4: 21, and so far as I know that is the only reference to the life of Jesus here on earth which we find in the Ephesian epistle. All that of which the epistle speaks, the mercy of God; the grace of God, His kindness; His glory; the unsearchable riches of the Christ, and many other precious matters, would have been unknown to us had it not been for the coming into this world of the Lord Jesus Christ. The formation of what we know as Christianity awaited the coming of the Holy Spirit, as we see in Acts 2, but the moral features of it all were seen in the Person of Christ here in Manhood. He is the WORD; all these thoughts were in the heart of God eternally, and in Manhood Christ brought them into expression. It has been rightly said that moral nearness to God is the secret of the enjoyment of the fulness of His thoughts, and the Lord Jesus in coming into Manhood and accomplishing the will of God has drawn men to Himself, and in drawing men to Himself He has drawn them to the Father also. The blessedness of that which fills out the realm of Christianity can be known only in moral nearness to God.

Now Christ came into a world in which He already had interests. Perhaps we do not sufficiently realize what it must have been to the Lord Jesus to come to His own circle of interests and to be completely refused by His own people! (John 1: 11). but at that moment there came into view a new generation, "As many as received Him, to them gave He (the) right to be children of God," (New Trans.). And from that moment we see the attention of Christ focused on that new company. They are called His "own." Entrance into this new sphere was not by intelligence, nor was it by any ecclesiastical ceremony; it was as the result of receiving Christ, having faith in that blessed Person, believing on His Name. Faith, given of God, operating thus towards Christ, gives to each one of us the right to take account of ourselves in the dignity that attaches to this wonderful company that Christ calls "His own."

If we trace the references to "His own" in John's gospel we see that Christ is constantly bringing the thought of His love to bear upon them. John 10 is filled out with the most beautiful allusions to the love of Christ. We see the movements of the Good Shepherd, the One who gives His life for the sheep, and He desires that the sweetness of that love might affect every individual sheep. "My sheep hear My voice;" the voice of infinite compassion for His own, and as hearing His voice the sheep follow Him. Christianity is characterized by persons moving in response to divine love expressed in all its power and blessedness in Christ.

He leads His sheep out — from Judaism in John 10 — but for us from everything contrary to Himself and the thoughts of His love. He leads them out that He might lead them in; He brings His sheep into the practical enjoyment of salvation and into the enjoyment of a pasture which He alone has access to. Psalm 23 is an allusion to one day in the life of care of a shepherd for his sheep, a day repeated every day in the love of Christ for His own.

"Having loved His own which were in the world, He loved them unto the end," John 13: 1. There is not one step of the pathway, save in selfwill, in which we cannot enjoy the present blessedness and power of the love of Christ.

In John 13 the Lord does not speak of going into death; He, of course, was going there, but He speaks of going to the Father. The great bent of the Lord's movement in that gospel is towards the Father, and He desires to lead His own there too. He loves us to that "end;" His precious love will wait upon us in every contingency and every difficulty; He will love us through the dark tunnel of circumstances, and He will bring us into the light of the Father's presence where glory shines unclouded in His blessed face. That is the "end" to which His love will lead us, to the very Source of love itself, and the sweetness of that love, in all its desires for us, is to be enjoyed now.

There are several references to the Lord as "Teacher" in John's Gospel, the first of which is in relation to the two disciples of John who followed Jesus. He asked "What seek ye"? And they answered, "Teacher (as the word is) where dwellest thou?" He invited them to "Come and see," to come into the very abode of love itself, the love which he had eternally enjoyed as in the Father's bosom. It is in the realm where love is known and enjoyed that we begin to appreciate the blessedness of the great truths of Christianity, and our hearts will be led more and more into the sweetness of the truth, "as the truth is in Jesus."

In John 20 we see in Mary one who had a deep appreciation of the love of Christ, and who was marked by affectionate response to Him. She appropriates Him to herself, saying "Rabboni," my Teacher, and that brings forth the precious word, "I ascend unto My Father, and your Father; and to My God, and your God." Here we have the outstanding blessedness of Christianity, the Christ of God leading us as in the enjoyment of His own personal love and as in attachment to Himself, into the very presence of His Father and His God; there to know and enjoy divine love in its own sphere, our hearts resounding in praise and worship to the God and Father of our Lord Jesus Christ.

Christ — Essential to God.

Genesis 1: 1, 2; Matthew 3: 13-17; Acts 2: 1-3; 1 Corinthians 14: 25; 1 Corinthians 15: 28.

F. A. Hughes.

JAN 1959

If I were asked to summarise my remarks, I would say that what I want to show, by the help of the Holy Spirit, is the absolute essentiality of Christ to God. That is what I want to speak about. Is Christ essential to us? He is indeed, blessed be His Name, but He is essential to God.

"In the beginning God created the heaven and the earth." The scientist may search with his telescope or probe with his microscope; the agnostic may cavil in his dark lack of knowledge as to why God created the heaven and the earth, but we know. Let me say at once that faith enters into this matter. "Through faith we understand that the worlds were framed by the word of God," (Heb. 11: 3). "For Thy pleasure they are and were created," (Rev. 4: 11). The moment the will of God is introduced you get two things, one blessed, one malign. The moment the will of God is introduced the mind must of necessity be focused on Christ. In no other way could the will of God be brought in. It is established by One Who loved that will, Who enshrined it in His heart. But the moment the will of God is brought into the universe, the devil opposes it. He had opposed it before the condition seen in the second verse of Scripture. The earth was waste and empty, but God did not created it so. Satan had opposed the will of God, and how did he oppose it? In opposition to the Son of God. In Ezekiel 28, we read of that mighty being clothed in gold and precious stones, yet not content with the status that God had given him. He lifted up his heart in pride and it was against Christ, not yet known as Christ, but that blessed One. The feelings of God came into it. Could we think that God did not feel this opposition to His Well-Beloved Son? Beloved brethren, He did. Do we? If we felt the opposition to God's beloved Son it would bring us right out of the world, because all the world lies in the lap of the devil, the one who had opposed Christ from the outset. No lover of Jesus will want to have part in a system which is marked by diametrical opposition to Christ.

The Spirit moved upon the waters. Hidden in that word "moved" are the feelings of God. He was not moving arbitrarily; He was not moving casually; He took account of the fact that the creation which was brought into being for the will and glory of God which must centre in Christ, had been besmirched by the awful movements of the devil. You will find that the enemy made several definite attacks against the establishment of the will of God in this scene. One was in Egypt when he said through Pharaoh that every male child was to be thrown into the Nile. Why? In the garden of Eden God said that the seed of the woman would crush, as the word really is, the serpent's head. The devil was on the look-out for a man, and when God said, "In Isaac shall thy seed be called," he knew from whence that Man was coming, and he set himself vehemently against that nation. He would destroy that nation. Why? Not because he particularly hated the Jews but he would not have Christ come in. "If it be a son then ye shall kill him." God ordered otherwise. There were women there who treasured the thoughts of God, and feared Him. Beloved brethren, the will of God stands related, preciously and intimately, to His own subjective work by His Spirit in your heart and mine. That is the great banner against the movements of the devil, the consolidation of the work of God in the heart of His people. The position was saved by the women and God honoured them. He built them houses; not tents, houses. It would suggest God's desire that such features should have a permanent dwelling place amongst His people. How blessed if God can perceive in your heart and in mine a desire for the preservation of that which is precious to Christ!

In the book of Esther we see another crisis in the history of God's people. The Agagite was there, the enemy of God and His people; in type the enemy of Christ. The position was again saved by a woman, indicative as we have said of the subjective work in the hearts of the people of God. Esther, Hadassah her name as of Israel, meaning, "a myrtle tree." If the Scriptures are searched you will find that when God mentions the myrtle tree He is delighting in preserving that which stands related, typically, to Christ. "Instead of the brier shall come up the myrtle tree; and it shall be to the LORD for a name," (Isaiah 55: 13). Then we read in Zechariah of the "Angel of the LORD . . among the myrtle trees," and the LORD says, "I am returned to Jerusalem with mercies; . . . the LORD shall yet comfort Zion, and shall yet choose Jerusalem," (Zech. 1: 11, 16, 17).

In the day of recovery spoken of in Nehemiah, as the joy of the feast of booths entered into the heart of the recovered people, they fetched trees as instructed in Lev. 23, but, amongst others, they added the "myrtle tree." Surely there was joy to God as He regarded His peoples' affections rejoicing in Himself?

The God of glory appeared to Abraham calling him out, a man called out from idolatry to be here for God. Stephen, who speaks of this in Acts 7, looked into the opened heavens and saw "the glory of God, and Jesus." Beloved brethren, the glory of God and Jesus! Jesus is essential to the glory of God and if the God of glory appeared to Abraham calling him out, it is in Christ at God's right hand we see the mighty triumph God has secured, a Man in the glory of God. It says in Psalm 29, where the only other reference to the God of glory is made, "Jehovah sitteth upon the deluge" (New Trans.). The word for flood here is the same as in Genesis, but God sits above it all. He sits above all the judgments that have been necessary because of the failure of man to regard Him through listening to the devil, but He also reigns forever. The completeness of the victory is seen in Christ at His right hand. Then God takes up a people for Himself, to dwell among them. This involved the great truth of redemption and only the blood of that lamb — speaking so preciously of Christ — could effect this. Having brought His people out He indicates the details of His Sanctuary and commences with this precious word "Make an Ark," (Exodus 25: 8-10). Beloved, if God would dwell among His people, the central object of that sphere is the ark of shittim wood overlaid with pure gold, typically Christ.

The first Psalm brings before us the moral features of Christ. Each book of Psalms ends in a doxology, and the climax is "Let everything that hath breath praise the LORD." But all begins with the beauties of Jesus. What a victory, beloved brethren! This is how God works. All the Psalms, how blessed they are, ending with everything that hath breath praising the LORD and all based upon the fact that God has found a blessed Man whose every moral feature rejoices His heart. It is that Man Whom He sets on His holy hill of Zion. Let the heathen rage; let men in their concerted actions set themselves against the bands and cords of God; let them strive for the highest place, if they could get there they would find it occupied, for Christ is there.

In Proverbs, that book of wisdom, we have the prophecy of Agur, the son of Jakeh, (Prov. 30). The word prophecy there is the same word as that used in relation to Chenaniah the master of music. Ithiel means "God is;" Ucal means "God must prevail." I can understand that any prophecy with those thoughts in mind will take on the feature of music. Prophesying as having what Ithiel and Ucal represent in mind will cause the hearts of the saints to skip like lambs and bound in responsive joy to Christ. This prophecy was an utterance, and that utterance means there had been a discourse in his own heart, and he had the sense of confirmation in his own spirit that what he said would be established. We have this music ringing in our hearts tonight. We are assured that every word God has said in relation to that blessed Man is going to be established. God is, let the agnostic go out of sight, "he that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him." What will the reward be? — constant, continuous, fresh and blessed impressions of the preciousness of Jesus. The winds must be gathered, winds which the devil has raised in this world in his antagonism to God. Such an attempt was seen on the lakes of Gennesaret; but he did not know Who was there. Let us adoringly contemplate the majesty of the Man Who could stand up and say to the waves "be still."

The waters have to be bound, the waters of death needed to be overcome. Who can do it? Jesus. The rights of God have to be established to the ends of the earth. Who can do it? "What is His name and what is His son's name, if thou canst tell." God would tell me on every page of Scripture that Christ is essential to His glory.

I move on to Isaiah, the beginning of the prophets, and I see in Isaiah one who as a prophet is characterised by his word before he speaks it. His name means, "The salvation of Jah." As I think of Jah, my mind goes to Psalm 68, which is full of the movements of Jah. I see three outstanding things in that Psalm. I see every enemy scattered; then I see God filling the scene of death with the blessed compassionate love of His Own heart. God, Who is presented to us in that Psalm doing such marvellous things, is said to "A father of the fatherless, and a judge of the widows." What makes the fatherless and the widows? Death. In the scene where death has robbed God of His pleasure in man and the pleasure of man in his God, God pours out His compassion. What a triumph! How did He do it? In Jesus. See that poor woman coming out of the gate at Nain. The Lord was going to do something spectacular; He was going to cancel a funeral procession, but there was something greater than that, for it says, "He had compassion on her." "The father of the fatherless and the judge of the widows." There is a third thing in that Psalm, and it all stands related to a Man ascended on high. "Thou has ascended on high, Thou last led captivity captive; thou has received gifts in Man, and even for the rebellious, for the dwelling there of Jah Elohim," (Psalm 68: 18, New Trans.). That is the triumph, a scene where the enemies' power has been broken; where affections are filled with the compassions of God, and where God Himself dwells.

We go on to Isaiah 6. In the previous chapters, which are a preface to the book, we find, in spite of the rebellion of the people of God, that God holds to His thoughts. His righteousness is there; His redemption is there; the majesty of His glory is there; His ways are there; His paths are there. Then comes a moment when the man after the flesh goes out of sight and dies, that leprous man; and there comes into view a blessed Man. You say, It is the sixth of Isaiah! I know, but Christ is in mind, (See John 12: 39-41). "His train filled the temple," and "the whole earth is full of His glory." He fills heaven and earth. All the thoughts of God in heaven and earth shall be brought together. Indeed, He says in the beginning of the book, "Hear, O heavens, and give ear, O earth." The only way He can bring them together and fill them both with His glory is in Jesus, there is no other way. We could go through all the prophets in the same way, for "the testimony of Jesus is the spirit of prophecy," (Rev. 19: 10). The Eunuch in Acts 8 is reading from Isaiah; Philip goes to him and begins at the same Scripture and preaches to him, "Jesus." Wherever he had been reading, Philip could have commenced at the same Scripture and preached to him, "Jesus."

We come to the New Testament, "The book of the generation of Jesus Christ, the Son of David, the Son of Abraham." Christ comes to establish the rights of the throne of God, the Son of David; and as the Son of Abraham He is the blessed administrator of every promise. "For all the promises of God in Him are yea, and in Him Amen, unto the glory of God by us," (2 Cor. 1: 20). Not at the expense of the throne of God, nor at the expense of the glory of God; nor at the expense of the will of God. As He moved through this scene the gospels portray His every word, every act, as pleasurable to God; all that comes into the sphere of revelation was seen perfectly displayed in that blessed Man. "This is My beloved Son, in whom I am well pleased," (Matt. 3: 17).

At Pentecost the Holy Spirit came down and He did two things. He not only filled each one, but He filled the place where they sat. He established a realm in which He should work, and then He sat upon each one of them. Why did He do it? He was to take of the things of Christ and show them to them, He was commissioned to exalt that blessed Person. This is the Spirit's day and, beloved brethren, what the Holy Spirit has been doing right on from Pentecost is to exalt Christ. He came to exalt the Lord Jesus Christ, and to reproduce in the saints the features of the only Man Who has stood unswervingly for the will of God. The work of God in our heats is something that the enemy can find no point of contact with. This is the triumph of God in the very place where Jesus has been refused and cast out, when it looked as though the enemy had triumphed. One of the things which is going to rejoice my heart is that I am going to hear every tongue say Lord to Jesus. In the meanwhile, beloved, I have said Lord to Him; you have said Lord to Him, and what does it mean? As coming under His authority God would work out His will in us. God has made a new beginning, this wonderful beginning which He ever had in mind in Christ. In the day of the Spirit you find hearts coming under the influence of the preciousness of Christ. The glorious result is that in a world which wholly lies in the lap of the wicked one there are men and women who are bearing testimony to the fact that God is amongst them in truth. Everything that Jesus did or said was a perfect replica of how God would have done it. Beloved, I am not exalting the saints above measure, we should be nothing were it not we are the complement of Christ, but as brought to Him and under the power of the Spirit, our demeanour, our words, our actions should speak of God. If you and I desire to be here expressive of God, we do it as the love of God takes possession of our hearts. Where do I see the love of God? In Jesus. If the love of God takes possession of our hearts and transforms our minds, and thoughts, and words, and life, there is a testimony to men that God is amongst us.

The Dignity of Christian Marriage.

Exodus 2: 1; John 2: 1, 2, 11; John 4: 46, 54; Romans 16: 3, 4.

F. A. Hughes.

JULY 1959

Ex. 2: 1 "And there went a man of the house of Levi, and took to wife a daughter of Levi."

John 2: 1, 2, 11; John 4: 46, 54 "And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there; And both Jesus was called and His disciples, to the marriage. . . . This beginning of miracles did Jesus in Cana in Galilee, and manifested forth His glory; and His disciples believed on Him. . . . So Jesus came again into Cana of Galilee, where He made the water wine. And there was a certain nobleman whose son was sick at Capernaum. . . This is again the second miracle that Jesus did, when He was come out of Judaea into Galilee."

Romans 16: 3, 4 "Greet Priscilla and Aquila my helpers in Christ Jesus: Who have for my life laid down their own necks: unto whom not only I give thanks, but also all the churches of the Gentiles."

The exercise laid on my heart is that there might be a word spoken which will enhance the dignity of Christian marriage in all our affections and thoughts. I suppose we must face the fact that, in this world with its back upon God and Christ, the ordinance of marriage which comes from God in His rich mercy for His creature, is often entered into without regard to its precedings or its proceedings, and God is very much out of the picture. But beloved brethren, we do well to seek help from God that an institution which came freshly from His own blessed heart, might be held by those who know God in all the dignity of which it is worthy. The Scriptures make it abundantly plain that God has in mind that this mercy from Himself should be extensively enjoyed by His creature, and so we have the word which says that "Marriage is honourable in all," indicating that God has in mind that the blessings of the relationship which He Himself thought of for man, should be widely enjoyed.

Paul narrows the matter by telling us very distinctly that in relation to Christians, marriage is to be "Only in the Lord." That is to say a Christian who wishes to move in relation to God, not only takes with gladness and thanksgiving the blessings of the institution itself, but he or she would desire to move in relation to that institution as in direct subjection to the claims of the Lord. We are assured that our brother and sister have faced that matter.

But the Scripture with which I commenced in Exodus seems to me to narrow the matter still more, and to bring into it a lustre and dignity that we do well to take account of. "A man of . . Levi . . took to wife a daughter of Levi." It would indicate, beloved brethren, that not only was there a desire to hold the institution in relation to God Himself, and to accept it as a matter in which the rights of the Lord are to be acknowledged, but it would appear that the service of God itself is in mind in the movement. For the Levites were those who served God, they had to do with the holy things of God, and hence it is a most blessed thing to see a brother and a sister, a man and a woman, taking on this happy privilege as having in mind that the service of the Lord might be enriched. There is the recognition with our brethren of the joy of that which is natural, and also the desire to maintain that which is due to the Name of the Lord, but there is too the distinct desire that, in taking on this fresh link together, there might be a stimulating in their hearts of the preciousness of serving Divine Persons. A man of Levi — he would not be looking primarily for that which would appeal to him naturally, he would not demean the testimony by entering into a matter such as this without regard to what is due to the Name of the Lord; but more than that, our brother and sister would surely desire that their movements might, as helped of God, increase their usefulness and their ability in the service of God. We are told later on in the Scriptures that the names of these persons mentioned in Exodus 2 were Amram and Jochebed, and we have only to look at those names to see an indication of moral dignity and that the glory of Jehovah has its place. The honouring of the Name of God, and the bringing into evidence that which is due to God in testimony here is wrapped up in these two names. Amram — "an exalted people;" Jochebed — "the honour of Jehovah." And we are assured, dear brethren, that this is something we all need to face, so that, as embracing the privileges and mercies which come to us from God, we may do so in a way which will enhance His glory in testimony here.

In John 2, that well known Scripture, we have some beautiful touches brought before us. I know it is a well-worn Scripture in relation to marriage but the Lord has fixed my thoughts for some days upon this chapter particularly, and I desire help in what I may have to say in relation to it. You will observe that this marriage is set in Galilee. On the one hand we rightly delight in the dignity of this occasion and seek to hold it thus in our minds and affections; but we have, on the other hand, to remember that the setting of the incident in John is in a sphere where Christ is rejected, it is in Galilee. Beloved brethren, as finding ourselves enclosed within these walls, all our hearts are surely beating in unison in relation to the claims of Christ, but we have to take account of the fact that we are actually in a scene which has no regard for the preciousness of Christ, and which rejects all that would minister joy to His blessed heart. It is a scene where Christ is not wanted, where He is rejected. And one would desire for our beloved brother and sister, as facing the fact that they stand with us in a world where Christ is rejected, that in their movements they might make room for Christ to glorify Himself. There is a good deal of detail which has often been noticed in this wonderful incident; I don't wish to go into it, nor do I wish to strain the Scripture; but note it was on the third day. And if our brother and sister, together with ourselves, face the fact that we are in a scene where Christ is rejected, we have the light in our hearts of the present exaltation of that blessed Man in resurrection. We must face the rejection, but we rejoice with exaltation in the present place of Christ at the right hand of God.

There was that which was, so to speak, automatic about this wedding. The relatives and the friends came automatically, if I may use that word, even the mother of Jesus is found in that movement. She was there; it was an ordinary matter; a gathering together in an ordinary sense in regard to that which was natural; but not so with Jesus; He was invited. And whilst there is that about every wedding which of necessity must be automatic, a natural gathering together of kindred affections, we observe that a special place is made for Christ. He was invited. One delights to think that our brother and sister, whilst gladly accepting the gathering together of all that is natural in affection for them, have a special desire that this glorious Man the Lord Jesus Christ should have His place, a supreme place, in this ceremony today. He was invited. Now beloved brethren, if Christ is truly invited He must be supreme — and everything must be under His blessed hand. Hence we find there is One blessed Person whose glory is manifested. It is not the bridegroom, it is not the bride; they have their place, and we would gladly give our beloved brother and his dear wife the place that is theirs today; but shining above all that is the glory of this blessed Person; Jesus was invited, and his followers. What a blessed thing for our brother and sister to make a special point of bringing into the matter this glorious Person, Who will insist that every moral question is faced in order that joy might abound (v. 7). We are assured indeed, as knowing something of the history of our brother and our sister, that they too have faced moral matters. So to speak the waterpots have been filled to the brim; they have faced things before God in their individual pathways, and as having faced these matters they are, as now united, desirous of inviting into their lives this blessed Person Who alone can give them a satisfying portion of undiminished joy.

In the fourth chapter of John we have the second sign which Jesus did. It is one thing for our brother and his wife to share the joy of today, but they have to face matters day by day in their pathway. They will find themselves, as we do, in a scene which is marked by moral barrenness and death.. We find Sardis conditions all around us, "A name that thou livest, and art dead." We thus find ourselves in the midst of a condition of things in which there is no response to the heart of the blessed God, and no response to the Lord Jesus Christ. And beloved brethren, the only One who can maintain living conditions in any circle, including the domestic circle, is the One Who was first invited there and Who as coming in brought in abundant joy. I would commend this thought to our beloved brother and sister, and indeed to us all. It should not be on these special occasions only that we invite the Lord to come in, and make room for Him to glorify Himself, to show His glory forth. But day by day as we go along in a scene which is marked by death and a lack of response to Divine Persons, what a blessed thing it is to invite Him in, and to make room for Him to come in, so that we might be found here, in living conditions. One would greatly desire that our brethren might know something of the power of this. You will observe that I am not pressing the incident itself, but the moral and spiritual thought in it all, that we should not only invite the Lord on these special days, but that we should make room for Him day by day in our domestic matters, and in every circle we touch, and that we might thus get a fresh touch day by day of the glory of Christ.

Aquila and Priscilla (or, Priscilla and Aquila as it is in the verse we read in Romans) had, I believe, faced in a moral sense all that we have been saying. They were first at Rome, and they proved themselves to be good Roman Christians, subject to the powers that be. What it must have cost them to leave their home and surroundings and go elsewhere at the behest of Claudius, we cannot tell. But they were subject, seeking to move here in relation to the will of God. We find them next at Corinth, and I am sure that at Corinth the truth of the assembly in a locality was enshrined in their hearts. Then they move on to Ephesus and there room would be made in their affections for the unfolding of that which was so precious to the heart of Christ; including the dignity which was shed upon the marriage tie in that wonderful Ephesian epistle, where we read, "This is a great mystery; but I speak concerning Christ and the church." We feel sure that this man and his wife had secreted in their hearts all these various exercises, added to and valued day by day as they grew in the light and in the truth of the precious thoughts of God. Is not this where our beloved friends are today? have they not moved in relation to their matters as seeking to be found subject to the will of God? Have they not gone on day by day, week by week, month by month, year by year, seeking to be in accord with the mind of Christ as to His people in a locality, and have they not received into their hearts in the power of the Spirit something of the blessedness of the unfolding of the counsel of God and the wonderful sphere in which He is now glorified and will yet glorify Himself in Christ? Surely they have enjoyed that, and what is to be the response? They are to risk their neck for the testimony's sake. I want you to notice carefully that the letter "s" should not be on that word. It is not necks, it is neck. The "s" has been added by the translators. Priscilla and Aquila . . laid down (or, risked) their own neck. One neck; that is to say they are both moving together in one direction, they are welded together as having passed through the exercises of which we have spoken. They are welded together now with one resolve and that is that their affections and their mind — for the neck is that which conjoins the affections and the mind — should be at whatever cost true to the testimony, they will lay down their neck for the testimony's sake. The testimony at that moment was peculiarly related to Paul, but he adds that the whole of the assemblies of the Gentiles gave thanks to God for the wonderful way in which this man and his wife had devoted themselves to the service of the Lord. And so if "A man . . of Levi. . took to wife a daughter of Levi," and if they have known what it is under the hand of God to pass through these exercises, what a wonderful privilege is theirs as united now as man and wife, their lives dedicated to the furtherance of the interests of Christ in this scene. Aquila and Priscilla are spoken of six times in the Scriptures, three times the woman is put first, three times the man is put first, showing mutuality, one not preponderating over the other. The man taking his rightful place and the woman delighting to be subject to her husband, so that there is no friction, nothing brought in which would militate against the furtherance of the testimony of the Lord.

That was the simple word pressed upon my heart, beloved brethren. May the Lord give us all to face the exercise of it, to face the challenge of it, and to enjoy the blessedness of it. The wonderful dignity of Christian marriage, and the potentiality, how great it is. Think of every household here, affectionately welded together with one firm resolve, to make room for Christ, and to provide an atmosphere into which He may come, and abide and manifest forth His glory.

Christ Supreme in the Affections.

F. A. Hughes.

MAY/JUNE 1971

In a recent paper we referred to the love of Jonathan for David as he was moved to an appreciation of who he was. Perhaps we might enlarge a little further on the details seen in this section of 1st Samuel.

In 1 Samuel 16 David appears as the anointed of Jehovah, and something of the charm of his person is remarked on by the Spirit of God in verse 12. Men of commanding aspect and of imposing stature had been presented to Samuel and had greatly appealed to him. But there were inward features in David which God alone saw and rightly appreciated — "Jehovah looketh upon the heart." It was of David, of none else, that God said to Samuel — "this is he." As we ponder over this beautiful portion of God's word we discern other delightful features of moral worth in David — his humble and yet devoted occupation of caring for the sheep; his ability to sustain a joyous note of refreshment in the very presence of evil itself (1 Samuel 16: 23); his ready obedience to his father's command (1 Samuel 17: 20); his humility and conscious sense of his father's will and the need of others, and that in the presence of the cruel and angry reproach of his brethren. "What have I now done? Is there not a cause?" (or, "was it not laid upon me") vv. 28, 29; this referring to his father's will (v. 17); his ability to discern not merely the desperate position of the people but how the situation affected God — "this uncircumcised Philistine . . hath defied the armies of the living God." The word "defied" or "reproach" embraces the dual thoughts of blaspheming and placing in jeopardy. Goliath not only placed the people in desperate straits — but he defied God Himself — and David alone discerned it.

As we read 1 Samuel 17 we see further beautiful traits coming into evidence. Notice again his humility; he was already God's anointed king, but he says to Saul "thy servant" (v. 32). Observe, too, his readiness to restore the confidence of failing hearts — "I will go" — a confidence begotten surely of his experiences with his God and his absolute faith in God's power and protection — "He will deliver." Then refusing human aid he meets the enemy — "in the name of the Lord of hosts" — a name so prominent in days when weakness marked God's earthly people! The victory was won! the enemy defeated and destroyed; God's people delivered and above all — the Name of Jehovah of hosts magnified before all. The headship of the enemy was destroyed — but a long pathway of sorrow, hardship and rejection lay before God's anointed before he was eventually recognized as head of his people and kingdom. He was to know hunger and thirst, reviling and cursing; he must experience rejection, walking barefoot into exile, feeling in his soul the bitterness of his own household moving in hatred against him. Thankfully we read of loyal hearts; of one "the king's friend," of those who ministered to him of their substance, and eventually we see him established by God over all the people, "and the fame of David went out into all lands; and the Lord brought the fear of him upon all nations" (1 Chronicles 14: 17).

That day of acclamation is anticipated in the early verses of 1 Samuel 18. Jonathan's personal devotion is most striking, depicting as it did no mere outward appreciation but indicating the deep outgoing of his innermost soul, something which was so fully appreciated by David himself — "thy love to me was wonderful" (2 Samuel 1: 26). Then "the women came out of all cities of Israel . . and the women answered one another as they played, and said, "Saul hath slain his thousands, and David his ten thousands'." Affections were united in their appreciation of the pre-eminence of David, resulting in this collective outburst of praise from hearts in perfect harmony. Hearts thus welded together in their appreciation of the victor's supremacy was the evidence, even to Saul himself, that the kingdom must eventually be David's.

It is not difficult to see in all this a most beautiful picture of our Lord Jesus Christ. Every feature of worth seen in David, and indeed infinitely more, shines in absolute perfection in Christ. His beauty; His words of grace and authority; His words of power; His holy compassions; and yet withal His humility and obedience to His Father's will, all bespeak His worth and glory. Truly as our hearts search for one able to give effect to the desires of God and to meet the need of man, we look upon our precious Saviour and adoringly exclaim — "This is He"! As we think of David carrying out so willingly the desire of his father in 1 Samuel 16 do we not instinctively meditate with holy joy upon the first recorded words of our beloved Lord — "Wist ye not that I must be about My Father's business?" Do we wonder that Luke's gospel — a physician's case-book in very truth — abounds in situations of need which could be met only by the power of Divine compassion. Precious Saviour — "He came . . saw . . He had compassion . . He . . touched the bier . . he that was dead sat up . . and they glorified God."

And yet, as David, He was rejected, scorned, reviled — "He was despised." He knew hunger and thirst and weariness — He endured the contradiction of sinners against Himself — and finally was hanged by wicked hands on Calvary's cross. He conquered death, rose triumphantly and is now crowned with glory and honour. His supremacy is not yet manifested but He is enshrined in the hearts of His own. He is God's anointed, the Centre of the Father's counsel, the substance of prophetic witness and the blessed theme of the Spirit's testimony. Obedient to His father's will He entered the scene of conflict, defeated the enemy, bore reproach and in it completely glorified God and established the glory of His Name and throne for ever. He has delivered His people and has been exalted as head over all things. He is the great Reconciler, of His own now, of "all things" in a day fast approaching. In Him personally was the ministry of reconciliation displayed; by the Holy Spirit's testimony we have the word of reconciliation — and as our hearts meditate upon the preciousness involved in this we exclaim with joy — "that in all things He might have the pre-eminence."

As we await the day of Christ's public manifestation in glory, when every intelligence will be responsive to His claims as Lord, we have been accorded, through infinite grace, a peculiarly precious occasion in the which we can as His own recognize and respond to His rights now. He Himself instituted this — His supper — as gathered with His own in the upper room ere He suffered. The truth and blessed import of it is reiterated by the Apostle Paul to the Corinthian saints, and thus to "all that in every place call on the name of our Lord Jesus Christ" (1 Corinthians 1: 2). How immense the privilege! May we value it increasingly! The simplicity and preciousness of the occasion is outstanding; its profound depth beyond all human thought.

Perhaps we may venture to extract three thoughts from 1 Samuel 18 which bear, in a typical sense, upon the truth of the Supper. In verse 1 we see in Jonathan the feature of personal devotion to David. Should not this feature mark us as we come to the occasion of the Lord's Supper. As we have moved during the week in a world which has no appreciation of our precious Lord is it not a joy for us to embrace the sweetness of a moment when we can let all else go and allow our hearts, each one of us, to respond to the perfection of love and beauty seen in Christ? Personal devotion to our blessed Lord.

Then in vv. 6 and 7 we see the women coming out of all cities of Israel. The type may fail somewhat at this point, but what is so evident is the collective appreciation of David in their song. "They answered one another" — there was no divergence — each affection imbued with the sense of David's pre-eminence. Beloved what an atmosphere to be in! Individual devotion to Christ — and the Spirit's subjective work producing complete fellowship of mind and heart in their expression of Christ's superlative worth. How worthy He is!

Awake each soul! awake each tongue!

The subject is divine;

The Saviour's love demands our song;

Let all His people join.

Lastly in v. 8 we have Saul's reaction. He saw in this expression of appreciation and affection for David — the place of supremacy given to him — a foreshadowing of the fact that David would eventually be king over Israel. He was already God's anointed and affections were beginning to recognize his claims. There is an aspect of the Lord's Supper of which this is suggestive. The blessed God has been pleased to make known to us "the mystery of His will" and this involves the heading up of all things in Christ, the things in the heavens, and the things upon the earth" (Ephesians 2: 9, 10). The Lord Jesus awaits, in patience that moment — we await it too with earnest longing. The supper is "until He come" — we await His appearing. Dominical rights are His — the word "Lord" in 1 Corinthians 11 indicates this. For the moment those rights are denied Him — but those same rights are treasured in hearts that have been deeply affected by the preciousness of a love which went into death to secure a present recognition of and response to Himself. Rejected and disowned of men; chosen and anointed by God; Victor ever death and Satan, all power in His blessed hands enshrined in hearts kept loyal to Himself as in devotion to Him we come together and He makes Himself known to us "in the breaking of bread."

Apart from the truth of the Lord's Person nothing has been more attacked by the enemy than the truth of the Lord's Supper. In some professedly Christian circles it is completely ignored; in others ecclesiastical ritual has almost obliterated its precious import; even in circles where it still obtains the word which appears freshly in 1 Corinthians 11 — "as often" is apparently neglected and but an occasional partaking of this precious ordinance adopted. The blessed God in His infinite goodness has preserved in many parts of the earth those who rejoice in coming together in accord with the words of Scripture to remember their Lord and to announce His death "until He comes." Largely unrecognized in the ecclesiastical sphere, content to be obscure — they seek in their localities to hold the ground for their Lord — awaiting the day when His dominical rights will be publicly established and owned. Blessed indeed to have our portion with them!

Worthy of homage and of praise;

Worthy by all to be adored;

Exhaustless theme of heavenly lays!

Thou, Thou art worthy, Jesus, Lord.

Christ and the World

F. A. Hughes.

JULY/AUG 1966

In his writings John refers to "the world" well over 100 times, the word being mentioned in his gospel alone over 70 times. The majority of these references take account of the world as a system controlled by Satan who is twice mentioned as its "prince" (John 14: 30; John 16: 11). It has been pointed out that it was not until men had refused God's overtures of grace, and had rejected His Son in whom that grace was so wonderfully set forth, that this title was given to Satan. Referring to him as such the Lord says he "hath nothing in Me." In His walk, His life, His words, His deeds, and indeed in His precious death there was no point of contact. Of no other person in the world could this be said. As Jesus moved to the cross these precious words came from His holy lips — "The prince of this world cometh, and hath nothing in Me. But that the world may know that I love the Father; and as the Father gave Me commandment, even so I do. Arise let us go hence".

"Obedience to His Father's will,

And love to Him did all fulfil."

The world is viewed by John — in its entirety — as that which "lieth in wickedness" (it might read, "in the wicked one"), and thus we can understand his writing "If any man love the world, the love of the Father is not in him" (1 John 2: 15). James also is very searching as he writes "Know ye not that the friendship of the world is enmity with God?" (James 4: 4).

If John refers so often to the world he also refers over 100 times to the Father, and it is of the utmost importance to see the way in which he stresses the moral distance between them. Let one verse suffice — "For all that is in the world . . is not of the Father . . " (1 John 2: 16).

John has much to say both as to our lord's position in relation to the world, and also of His links with the Father. Either of these thoughts would furnish us with an inexhaustible study.

John's gospel records the world's rejection of the Lord much earlier than the other gospels. In Chapter 1 we read "He was in the world and the world knew Him not. He came unto His own (what belonged to Him), and His own (people) received Him not." The Gentile world, albeit wise in their own estimation (cf. 1 Corinthians 1: 21; 1 Corinthians 2: 6-8) were totally ignorant as to who was here; whilst His earthly people, who from the Scriptures should have recognized the One in their midst, completely rejected Him. This attitude of the world is unchanged, and we, as those who through grace love the Lord Jesus, do well to squarely face up to the truth of it. The first word "own" in John 1: 11 might be rendered "own home" and in fact is so translated in John 19: 27. Refused His rightful place amongst His own people — He yet had an abode to which He would invite the two disciples who asked "Master, where dwellest Thou?" His home was ever in the bosom of the Father's love.

In His holy Person the Lord Jesus was not of this world — He was ever morally apart from it. Three times we hear Him saying — "I am not of the world," including that striking word to the Jews, "Ye are from beneath; I am from above, ye are of this world; I am not of this world" (John 8: 23). His kingdom was "not of this world" (John 18: 36); the world hated Him (John 15: 18); and He is no longer seen by it (John 14: 19). But although unrecognized and refused the world has been greatly affected, and that for good, by His coming. He brought the love and grace of God into a scene of hatred and strife; in Him the light of heaven shone in the midst of utter moral darkness; He came as Saviour and not yet as Judge (John 3: 17). He came to "bear witness to the truth" in a world dominated by one who is a liar from the outset. In His Person He manifested the "way" to the Father, the truth as to the Father, and was Himself "that eternal life" into which He would introduce those who received Him.

If rejected in this world — He was ever adored in heaven. Whilst revealing heavenly things in His pathway of lowliness here, rejected and despised of men — He was always the centre of that heavenly scene above. "The Son of Man which is in heaven" (John 3: 13). Does not such a verse bespeak the Deity of His holy Person! Perfect Man — the Sent One of the Father; the Object of eternal worship and of the Father's affection (John 17: 24) — God's beloved Son.

Thankfully we recall that there were those who did receive Him! "But as many as received Him . . them that believe on His Name" (John 1: 12). Of such He could say "I have chosen you out of the world" (John 15: 19); "the men which Thou (the father) gavest Me out of the world" (John 17: 6); "they are not of the world" (John 17: 14). This then is the position morally of those who "believe on His Name." As to their bodies they are actually still "in the world" and as such they are the special objects of the Lord's love (John 13: 1). "He loved them unto the end" — that is — a definite point or goal was in view. Would this opening remark of this most wonderful discourse connect with the closing remarks of the same? — "Father, I will that they also . . be with Me where I am; that they may behold My glory" (John 17: 24). What an end to which His love would conduct us!

Wonderful indeed is the portion of those who "have believed on His Name;" who have been given by the Father to the Son. Their attachment to Christ may call down upon them the same hatred which the world accorded the Lord (John 15: 18), but how blessed indeed are the immense privileges accruing even at the present moment from association with Himself. We are loved by Him, and as responding to that love we are the objects of the Father's affection (John 16: 27). We are indwelt by the Holy Spirit — "Whom the world cannot receive" (John 14: 17); we are held secure from every enemy by the "Father's hand" (John 10: 29); an abode in the "Father's house" has been made ready for us; it has been the joy of the Lord to declare to us the "Father's Name," to communicate to us the Father's words and the Father's commandments, and to make known to us the blessedness of the Father's will. These are precious and abiding things which are completely unknown in the world, but which, by the Spirit, are the present enjoyed portion of the lovers of Jesus. How immense are the glories filling the sphere into which grace has brought us, and in which the Spirit of truth delights to engage us with the things of Christ! "All things that the Father hath are Mine; therefore said I, that He shall take of Mine, and shall shew it unto you" — the wealth of the Father's things centred in the Son, and displayed to our redeemed hearts by the Holy Spirit. Abiding, eternal blessings — calculated to satisfy our hearts both now and for ever. As in the present enjoyment of such privileges we shall surely heed the exhortation of the apostle, "Love not the world, neither the things that are in the world."

Beloved brethren, let us consider for a moment the cost at which these precious matters have been secured to us. Three times in his gospel John refers to the lifting upon on the cross of the Son of Man. In John 3 we see His death as a necessity for our being delivered from the consequences of sin, and that we might be introduced into the realm of eternal life — a realm in which "heavenly things" may be known and enjoyed and where the Father's love is the satisfying portion of our hearts — displacing the passing things of this world. In John 8 testimony is given as to who He is in His Person — the "I AM" — presently rejected by the nation — but in a future day to be recognized in His glory — then alas! too late for the blessing for those who had seen and rejected Him. In John 12 — He is "lifted up out of the earth" (New Trans.) — the absorbing Object of all who have been attracted to Him "out of the world." J. N. Darby refers most touchingly to this verse as follows:- "It is a Saviour rejected, suffering, dying, who has left the world for ever, a Saviour ignominiously rejected, driven away, cast out by the world . . it is He who is the attractive refuge of those who would flee from the world that has rejected Him."

"They are not of the world even as I am not of the world." Twice these words come from the lips of our Lord; in between He prays to His father "keep them from the evil." He gave His life to this end as we read in Galatians 1, "Who gave Himself for our sins, that He might deliver us from this present evil world, according to the will of God and our Father" (verse 4).

Rejected by the world, received up in glory — may He, where He is crowned with glory and honour, be the ever-absorbing Object of our affections.

In peaceful wonder we adore

The thoughts of love divine,

Which in that world for evermore,

Unite our lot with Thine.

The Church

F. A. Hughes.

MARCH 1963 The Church (1)

The words "church" and "churches" are mentioned some 120 times in the New Testament, and the same original word, meaning "a calling out" is used. The only exception is in Acts 19: 37 where the expression "Robbers of churches" is a compound word in the Greek. Quite obviously the subject is one of great interest to the Inditer of the New Testament — the Holy Spirit of God, as also to the men He has used to write that book.

Careful attention to the Scriptures should leave the honest searcher in no doubt at all as to the divine thought of the Church, (or, "assembly" as another translation speaks of it) and yet in the minds of men there exists all kinds of erroneous ideas as to this immensely important and precious matter. The following comments will be well known to and appreciated by many, but we do well to follow Peter's example in seeking to "stir up . . pure minds by way of remembrance."

The first Scripture to which we would call attention is in Matthew 16: 18, where the Lord, speaking to Peter as to his confession regarding the Person of Christ, says "Upon this rock will I build my church; and the gates of hell shall not prevail against it." Now it is important to notice the context in which this incident is set. The Lord had warned His disciples to "Take heed and beware of the leaven of the Pharisees and of the Sadducees," (verse 6). The Scriptures throughout speak of Christ, the pre-eminence of His Person and the value of His work. The Pharisees, whilst believing the Scriptures up to a point, refused to recognise the glory and greatness of the One of whom they speak; whereas the Sadducees, who denied the resurrection (Matthew 22: 29) had no knowledge of the "living God."

Before we can have a right conception of the Church we must be delivered from the conjecture and supposition referred to in the following verses (13, 14), and have a clear view of the greatness of the Person of Christ and that which God has established as the result of His death and rising again. Whilst at that moment the resurrection was future, and Peter and the other disciples were slow to understand what the Lord said to them regarding it, nevertheless the truth of it is implicit in Peter's reply to the Lord's question, "But whom say ye that I am?" "Thou art the Christ, the Son of the living God".

It is a most blessed and important matter to see that the first mention of the Church stands connected with the though of what is living. This implies the fact of the resurrection, a sphere which is beyond the conception of the mind of men, and the appreciation of which is dependent upon the revelation of divine Persons. The revelation by the Father to Peter as to the "Son of the living God" is that which the resurrection itself manifested "Declared . . . Son of God with power . . by the resurrection from the dead" or, "By resurrection of the dead," (Romans 1: 4). It is in resurrection that the "gates of hell" (the kingdom of Satan) are robbed of their power, the enemy's stronghold stormed and left defeated. To quote another, "That, then, which God founds upon this rock of the unchangeable power of life in His Son shall not be overthrown by the kingdom of death," (J.N.D.).

We should notice two further points in the Lord's remarks to Peter. Verse 18 reads in the New Translation, "And I also, I say unto thee." This is a magnificent assertion of the deity of Christ! Who but a divine Person Himself could, in referring to what God the Father had said, add "I also say." Hence we see that the Church is not built by human hands, it is the work of One who in His Person is "over all, God blessed for ever," (Romans 9: 5).

Then we read "I will build My Church." There is something very precious about these oft-quoted words. The Church is not only that which Christ Himself builds, but it is His. We may see in a future article how exceedingly precious His Church is to His own heart. Let us revel in the blessed knowledge that we, through infinite mercy, are part of that wonderful living organism which Christ calls "My Church."

Notice that He says, "I will build." He does not say, "I have built," or, "I am building". Whilst during His pathway here in this world Christ drew to Him by the words of infinite compassion persons who would form part of His Church, yet He did not build the Church when here. The work which he so fully and blessedly completed at Calvary, and His glorious resurrection and ascension to the right hand of God were all in view of the coming of the Holy Spirit at Pentecost. It was then, and not until then, that the Church was established. It is of the utmost importance to see this. The Church is not found in the Old Testament. The reference in Acts 7: 38 is to God's earthly people, who as the seed of Abraham were in fact "called out" to be a peculiar people to Himself. Neither is the Church an addition to, or a continuation of Judaism, it is something completely new, the truth of which was "kept secret" (Romans 16: 25) and awaited the Spirit's day for its revelation, a ministry given particularly, but not exclusively, (Ephesians 3: 5) to Paul.

In a future word we hope to show the way in which Scripture distinguishes between that which is built by divine Persons in relation to the Church and that which men have built.

APRIL 1963 The Church (2)

In a previous article we considered the church as that which is built by Christ Himself, and which is His own peculiar possession. "I will build My church" (Matthew 16: 18). From the Lord's own words in the earlier verses of that chapter we see how necessary it is to be free from the thoughts of men, and to have a clear vision of the greatness of the Person of Christ if we are to arrive at a true conception of what the church really is. As presented in Matthew 16 the church, as a divine structure, is impregnable, "the gates of hell shall not prevail against it." We can rest on the unalterable blessedness of the word of Christ; the church is His, and will be throughout time and eternity.

The church has an immense value in the minds of divine Persons, a brief consideration of which truth should serve to give it a large place in our own affections. In Acts 20: 28, we read, "the assembly of God, which He has purchased with the blood of His Own," (New Trans.). The reference to "all the flock," and the instruction "to feed (or, shepherd) the church of God," would suggest that the personnel rather than the church as a vessel are in view. Other Scriptures, to which reference may be made later, clearly refer to the church as a vessel. How blessed it is to realize that every member of this august company has been "purchased" at such a cost; what infinite value is thus placed upon each one by God Himself! The deep interest of the whole Godhead is apparent in that one verse of Scripture, and the transaction referred to is one which has glorified God in a most wonderful way. We understand that the verb (the "doing" word) "purchased" is one that causes the glory of what is done to reflect upon the doer, that is upon God Himself.

The glory of the whole transaction is His, but the consideration of this would give to us a greater understanding of the value of each individual saint to God.

O mind divine, so must it be

That glory all belongs to God;

O love divine, that did decree

We should be part, through Jesu's blood.

The church is infinitely precious to Christ. Whilst the parables spoken by the Lord as recorded in Matthew 13, have the "kingdom of heaven" in mind, the thought of the church as precious to Christ underlies verses 45 and 46. The New Translation gives verse 46 as "one pearl of great value". In the world around us price oft-times has but little reference to intrinsic value, but the Scriptures reveal the intimate link between the "great price" which the sufferings of Calvary involved, and the "great value" of the church to Christ. The truth of this is most blessedly seen in Ephesians 5, "Christ also loved the assembly, and has delivered Himself up for it, in order that He might sanctify it, purifying it by the washing of water by the word, that He might present the assembly to Himself glorious, having no spot, or wrinkle, or any of such things; but that it might be holy and blameless." How much is involved in those verses! He gave Himself; He sanctifies; He will present her to Himself. Love, eternal love, is seen in every movement; love that surrendered all; love that has continued its unceasing, unaltered service of devotion; love that will be completely satisfied in having secured its object for its own delight, entirely suited to the presence of God, and in absolute accord with His eternal thoughts. "According as He (God) has chosen us in Him before the world's foundation, that we should be holy and blameless before Him in love." That is the thought of God from eternity, and the result of Christ's movements in devoted love is that the church is secured in complete correspondence to the mind of God, "glorious . . holy and blameless". Thus the Lord Jesus secures an object for the joy of His own heart eternally, and that, too, which fully meets the thoughts and desires of the blessed God. How precious the church is to Christ!

With what delight the Holy Spirit indited those verses in Ephesians 5. The Scriptures had recorded the presentation of Eve to Adam in the beginning of man's history; a wonderful moment for Adam, and indeed for Eve too. Alas! the subsequent history is well known to us all. The securing of the church for the heart of Christ is something which will abide throughout time and eternity. Eve, as the result of divine workmanship, was peculiarly suitable to Adam in every way, and throughout eternity the church, in holy nearness to Christ, will be the joy and satisfaction of His own heart, and in Christ and His church will be displayed in a coming day the consummation of God's eternal purpose.

As we thus consider the value of the church to divine Persons, may the Holy Spirit of God impress upon our hearts the wonder and perfection of God's eternal thoughts, and cause us to abound in thanksgiving that, as the result of the precious, sacrificial love of Christ, we have an eternal part in that which divine love has secured for its own joy and glory.

MAY 1963 The Church (3)

Paul in writing to Timothy speaks of "the house of God, which is the church of the living God, the pillar and ground (or, base) of the truth," (1 Timothy 3: 15). Again, in the epistle to the Ephesians, we read of "the household of God" and of "an habitation of God through the Spirit," (Eph. 2: 19-22). In the first Scripture Paul was hoping to see Timothy "shortly," but if that was not possible he wrote instructing him how he should "behave . . . in the house of God, which is the church." It is therefore quite evident that God had found a dwelling place amongst His people on the earth.

A careful consideration of this stupendous fact must impress us with both its blessedness and its challenge. God is love, and the presence of One who in His nature is perfect love must indeed be most blessed; but God is also holy, and as dwelling among His people He does not surrender any feature of His holiness. "Holiness becometh Thine house, O Lord for ever," (Psalm 93: 5).

Throughout Scripture we see that it was God's desire to enjoy the company of His people, and a reference to some of the chapters in which this desire is expressed will show how carefully the Holy Spirit has guarded the thought of God's holiness as dwelling amongst His own. In Exodus 25: 8, we read "And let them make Me a sanctuary; that I may dwell among them." In the verses immediately preceding we have a collection of things which speak of priestly features, "Oil for the light, spices for anointing oil, and for sweet incense. Onyx stones, and stones to be set in the ephod, and in the breastplate." In Exodus 29: 44, we read "I will sanctify also both Aaron and his sons, to minister to Me in the priest's office." Then the next verse adds, "And I will dwell among the children of Israel, and will be their God." Would it not suggest that God is looking for such features of holiness to mark those among whom He desired to dwell?

Then in 1 Kings 6: 13, He says, "And I will dwell among the children of Israel." The verse preceding indicates the moral condition which God looks for amongst His people, "If thou wilt walk in My statutes, and execute My judgments, and keep all My commandments to walk in them." God could not dwell in the midst of a lawless, disobedient people.

In the New Testament Paul exhorts the Corinthian believers to judge and be separate from all that is inconsistent with the nature of God, reminding them that they "are the temple of the living God," adding the gracious promise of God Himself, "I will dwell in them, and walk in them; and I will be their God, and they shall be My people," (2 Corinthians 6: 14-18). It is perhaps good to remember (although this is after the church has been taken to heaven) that when God tabernacles with man in the eternal state, everything contrary to the nature of God will have been removed for ever (see Revelation 21: 3-5).

Now the important question arises, how is it possible for such as we, ruined by the fall and sinners by nature and by practice, to be part of that company amongst whom God now dwells? The first reference to God's habitation is found in Exodus 15. God had appeared to men in earlier times; Enoch and Noah had, "walked with God;" Abraham and Isaac had walked before Him (Genesis 48: 15), but there had been no company of people with whom God dwelt. The simple, yet profoundly blessed truth, is that the people amongst whom God dwells are those whom He has redeemed to Himself. This is plainly seen in a later verse of Exodus 15, "Thou in Thy mercy has led forth the people which Thou hast redeemed; Thou hast guided them in Thy strength unto Thy holy habitation," (verse 13). They are a people delivered by God from Egypt's power and bondage, standing before Him on the basis of blood that had been shed; brought safely through the Red Sea, God's "own people for ever," (1 Chronicles 17: 22).

If we turn to Ephesians 2 we find the same truth set forth in the most blessed way. The chapter commences with a reference to ourselves in our sinful, dead condition; a state in which we could in no wise be found enjoying the presence of God, nor could we in that condition be responsive to Him. Verse 4 introduces a completely new note — "But God". All depended upon God and upon what He would do to provide a dwelling place for Himself, His "rich . . mercy," His "great love," the "exceeding riches of His grace in His kindness," have all been operative in this great matter. "We are His workmanship", and we have been "made nigh by the blood of Christ. For He is our peace." The partition between Jew and Gentile has been broken down; we have been reconciled to God and we "have access by one Spirit to the Father." Thus we are brought into the "household of God . . builded together (Jew and Gentile) for an habitation of God through the Spirit." What a triumph this is for God — and what value is placed on the work of Christ!

It has ever been the thought of God that His saints, in nearness to Himself, should be responsive to the desires of His own blessed heart. The Psalmist could say, "Thou are holy, Thou that dwellest amid the praises of Israel." From Exodus 19: 6, we learn that God desired that all His people should be unto Him "a kingdom of priests, and an holy nation." It was not until breakdown came in that a special tribe was chosen for the priesthood. God has not given up His thoughts, and we read in Peter's first epistle (1 Peter 2) that those who "have tasted that the Lord is gracious" are "built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ." We have already referred to the "house of God, which is the church of the living God", and those who serve Him in His house are themselves referred to as "living stones." Long ago Hezekiah the king said, "The grave cannot praise Thee, death cannot celebrate Thee; . . . The living, the living, he shall praise Thee." Through infinite mercy we are numbered amongst those who are "alive unto God through Jesus Christ our Lord," (Romans 6: 11) and thus form part of that living structure where the living God dwells in the praises of His saints.

This note of praise is continuing, as we see from Hebrews 2: 12, "In the midst of the church I will sing Thy praise." It will continue, for in Revelation 5 the twenty-four elders — "kings and priests" — break out into a note of praise which finds its echo in "every creature." The number twenty-four is interesting and would perhaps link in a moral sense with 1 Chronicles 24 where the priestly service of "the house of the Lord" is seen functioning in its twenty-four courses as under the ordering of David.

Finally, the church is referred to in Timothy as "the pillar and ground (or, base) of the truth." Immediately following we have that remarkable 16th verse which brings the precious details of the incarnation before us in so wonderful a way. This surely is the great feature of the truth which is enshrined in the hearts of those who form part of the church today. The revelation of God in Christ, the testimony rendered to Him, the faith which has responded to that testimony, and the knowledge of His present place of exaltation in the glory of God, are cardinal truths which are an integral part of "the faith which was once delivered unto the saints," (Jude 3). The church does not teach these truths; nowhere in Scripture is the church referred to as teaching. She is herself taught by the Holy Spirit of God, and these great truths have been held in faithfulness by loyal hearts throughout the whole of the church's history here. In days of bitter persecution and martyrdom, in the so-called "dark ages" too, men and women have refused to surrender their faith, many have sealed it with their blood.

We live in days of comparative ease, free from outward persecution, but the call for faithfulness to the principles of God's house is as urgent as ever. "Evil men and seducers shall wax worse and worse, deceiving and being deceived," (2 Timothy 3: 13). From the very ranks of the profession men have arisen "speaking perverse things, to draw away disciples after them," (Acts 20: 30). It is significant that the only other place in the New Testament besides Ephesians 2 in which the same Greek word for "habitation" is used is in Revelation 18: 2. "Babylon" the great system of corruption and of challenge to the glory of God "is become the habitation of devils, and the hold of every foul spirit, and a cage for every unclean and hateful bird."

May we, as helped of God, ever recognize the holiness of His house; having our part in the praises of the living God, and holding steadfastly to the truth as it has been revealed in the power of the Spirit of God.

JUNE 1963 The Church (4)

"The church, which is His body, the fulness of Him that filleth all in all," (Ephesians 1: 22, 23).

"He is the head of the body, the church."

"For His body's sake, which is the church," (Colossians 1: 18-24).

The church is definitely stated in the Scriptures quoted above to be the "body of Christ." The truth of this is also seen in other portions of the Word, as 1 Corinthians 12; Acts 9: 4, etc..

It is largely in Paul's writings that this truth is taught, and the importance of it was conveyed to him in his first contact with the Lord Jesus on the way to Damascus. Perhaps it would not be too much to say that the interview he then had with Jesus as risen characterized the whole of his subsequent service to the saints. The knowledge that the persons on earth whom he was persecuting were in fact the body of the living Head in heaven, revolutionized the whole outlook of Saul of Tarsus. He saw something which completely swept away from his thoughts the religious system in which he had lived and in which he had thought he was serving God. He learned that there was a living organism here on earth — the body of Christ. This living organism, which stands in sharp contrast to all organizations, religious or otherwise, was brought into being when the Holy Spirit of God came down on the assembled believers at Pentecost. The disciples had been "breathed on" by the Lord Jesus in John 20, and were thus to be characterized by the same living impulses and features which were seen in Christ Himself, but the body as such awaited the coming of the Holy Spirit for its formation.

As the formation of the body was the direct action of the Holy Spirit of God, so every member of that body from Pentecost to the present day has been the subject of the same Holy Spirit's action. "For by one Spirit are we all baptized into one body." In that Scripture the apostle goes on to show how far beyond the principles of Judaism the truth of the body is. He adds "whether we be Jew or Gentiles, whether we be bond or free." This is one of the grand facts of the mystery of which Paul speaks in Ephesians 3, where in verse 6 he says, "That the Gentiles should be fellowheirs, and of the same body." We thus see, on the one hand, that our position in the body, which is the church, is dependent entirely upon the work of God by His Spirit, and on the other hand we see that the truth of the body is related to the choicest eternal thoughts of God Himself.

Whilst dwelling upon the important place the work of the Holy Spirit has in connection with the formation of the body, we must also remember with adoring hearts that the work of the Lord Jesus on the cross enters into the matter. In Ephesians 2: 16, we read "And that He might reconcile both (Jews and Gentiles) unto God in one body by the cross."

The outward condition of the church gives us anything but a true picture of the body. God's word is emphatic in saying, there is one body," or it might read simply "one body" (Ephesians 4: 4), as though God would impress upon our hearts the thought that is implicit in those two words. In that verse we again see the oneness of the body connected with the "one Spirit." As there is one only Holy Spirit, so as the result of His activities, there is one only body.

In Ephesians 1, something of the dignity of the body is brought before us. It is spoken of as "the fulness of Him that filleth all in all." The previous verses give us some indication of the glory of Christ in relation to the purpose of God. This glorious Person is "head over all things to the church which is His body." Now the church as the body is said to be the "fulness" of that glorious Man, that is to say she is capacitated to display the feelings, the mind, the affections and the desires of her glorious Head. In Romans 13: 10, love is said to be the "fulness of law;" that is the correct rendering of the word. It is in fact the same word as that used in the verse referred to in Ephesians, 1. Every thought of God in the law finds its expression and filling out in love. By no other principle could God's mind in the law be expressed. So the church as the body is unique in the fact that no other company is adequate to express that which is to be found in her glorious Head. What a place of dignity grace has set us in, and with what delight the blessed Lord takes account of His church!

Do we not see from such Scriptures as Ephesians 3: 6, and Acts 26: 18, that these great and glorious thoughts of the saints were in the mind of God in sending forth the precious gospel?

The value of the church as the body to Christ is shown in the gifts He has given. According to Ephesians 4: 12, these gifts (which we do not here enlarge upon) are, amongst other things, for the "edifying of the body of Christ." The "whole body" in "every part" (verse 16) is in mind, none are left out, the objective being the "increase of the body unto the edifying of itself in love." Thus the body is to be filled out by that which is the very nature of God Himself.

Whilst appreciating and enjoying the place of dignity into which we are brought as forming part of the body of Christ, we must ever remember that in this sphere, as indeed in all others, Christ must have the pre-eminence. How blessedly this is insisted upon in Colossians 1: 18! and how gladly would we give Him this place. Is it not striking that the only other reference in the Scriptures to this word, "pre-eminence" is in 3 John 9? Diotrephes sought the place for himself, and would seek to cast his brethren "out of the church."

In Colossians 2: 19, we see the necessity of "holding fast the Head" (New Trans.). The conduct and self-exaltation of those who do not do so is portrayed in the previous verse, but the result of "holding fast" is blessedly seen in the nourishment and unity which "increaseth with the increase of God."

Finally as seeking to fulfil the exhortation of Colossians 3, we can know and enjoy the peace of Christ presiding in our hearts, and move here as He did in a spirit of thankfulness to God. "And let the peace of Christ preside in your hearts, to which also ye have been called in one body, and be thankful. Let the word of the Christ dwell in you richly . . singing with grace in your hearts to God, (vv. 15, 16).

Head of the church, Thy body,

O Christ, the great Salvation!

Sweet to the saints

It is to think

Of all Thine exaltation!

All power's to Thee committed,

All power on earth, in heaven;

To Thee a name

Of widest fame

Above all glory's given.

Continued

JULY 1963 The Church (5)

In previous papers we have considered the church of God in its general features. Built by Christ Himself it is an impregnable structure; it is of supreme delight and value to divine Persons; it is the house of God, "an habitation of God through the Spirit," and it is the body of Christ united to Him as its Head in glory, and thus capacitated to be an expression of Christ down here.

In the epistle to the Corinthians Paul writes to "the church of God which is at Corinth." It is evident that when Paul wrote, the church of God in that city could be identified; in fact Paul clearly divides the inhabitants of Corinth into three distinct classes, "the Jews . . the Gentiles . . the church of God," (1 Cor. 10: 32). Thus a very great responsibility rested upon those who formed the church of God at Corinth, upon each one in his or her individual pathway as also upon the company as gathered together. The majority of these believers were doubtless Gentiles who had been converted to God, and were now, through grace, among those who called "upon the Name of Jesus Christ our Lord." Gentiles, as steeped in pagan darkness and idolatry knew nothing of this Name, and the Jews as a nation hated that Name, and had rejected the One who bore it. What a privilege, and yet how great a responsibility, to bear testimony to that Name, a Name which is above every name, in such circumstances.

They had been taken up by God for that very purpose, and He had given to them all that was necessary in order that they might be witnesses in Corinth, which was noted for its corruptness. They were "sanctified (or, set apart) in Christ Jesus;" the grace of God was given to them in Jesus Christ; they were "enriched by Him, in all utterance, and in all knowledge; and they came "behind in no gift." Further, they formed part of a vast company of saints similarly blessed, those who "in every place call upon the Name of Jesus Christ the Lord." Their resources and all that they needed were in God Himself. In the first nine verses of the first chapter, which verses form a kind of preface to the epistle, God is mentioned no less than six times, the last reference calling their attention to the fact that He "is faithful." His will, His grace, His peace, His faithfulness were all at the disposal of these believers who formed the church of God in Corinth in order that they might rightly represent God in that city. Later in the epistle we find Paul suggesting the possibility of an unbeliever, or a simple person, coming into their gathering and falling down on his face worshipping God, and saying "God is in you of a truth."

Before we speak of the failures which marked these believers let us notice the wonder and blessedness of verse 8. From the divine side, and in the operation of divine love, features of faithfulness and devotion to Christ will be maintained in His church right on to the end of the dispensation, and there will be that in the sight of God which is "blameless in the day of our Lord Jesus Christ." Perhaps there is a link here with the fact that an overcomer is in mind right through the public history of the church from Ephesus to Laodicea, (Revelation 2 and 3).

Having spoken of the truth from God's side (and it is always well for us to approach divine things in that way), Paul in verse 10 refers to their practical condition. Alas! the simplicity and unity which would have marked them had they realized that their resources were in God, were completely absent. "My brethren . . there are strifes among you" (verse 11, New Trans.). Men were before their eyes instead of Christ. How near this feature of strife is to us as believers; Midian, which means "strife" was a son of Abraham.

The history of the church at Corinth is alas! the history of the church in responsibility all through the centuries. Schools of opinions, human wisdom, all resulting in a "puffing up" of the flesh. Four times the apostle speaks of the Corinthian believers as being "puffed up." In 1 Cor. 4: 6, he speaks of them being "puffed up for one against another;" in verse 18 and 19 of the same chapter he refers to those who were puffed up in their speech, apparently against the apostle himself, and in 1 Cor. 5: 2, he has to reproach them for being puffed up when they should have mourned over the conditions prevailing amongst them. Is it not blessed to notice that, as moving in the "more excellent way" of love this feature will be absent? "Love . . is not puffed up," (1 Cor. 13: 4).

We do not dwell further upon the failure of these saints of God except to notice that occupation with men, and resorting to their own opinions, seems to have seriously impaired their views of the Lord's supper itself (see 1 Cor. 11 20-22). Let us thank God that in spite of the introduction of men's thoughts and methods, this precious ordinance has been preserved to us in our own day in all its simplicity and yet profound meaning. May we value it more and more, and constantly face the challenge (and yet the encouragement) of verse 28 in chapter 11.

The apostle meets the conditions at Corinth by the "preaching of the cross" (verse 18). This verse could read "the word (logos) which speaks of the cross." The Lord Jesus in the first chapter of John's gospel is introduce as "the Word" (Logos). In Him was the full expression of the mind and thoughts of God, God has made Himself perfectly known in Christ. Thus the "word" of the cross is the full and complete thought of God in relation to man after the flesh. That man is removed from God's sight for ever, and can have no place at all in the things of God. How much, beloved brethren, we should have been preserved from in our local gatherings if the "word of the cross" had had its right place in each heart! We have valued, and rightly so, the wonderful blessings which have reached us through the cross (1 Peter 2: 24. etc, etc.), may we also be ready to hear the "word of the cross," and seek help not to bring the features of the man whom God there set aside into the gatherings of His people.

In the last verse of chapter 1 the apostle sets out in one verse the true position of the Christian. He has shown that no flesh should boast before God, and now he says, "But of Him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption." As we understand in some measure the blessedness of such a position, and the resources which are available to us in that position, we would surely agree with what is written, "He that glorieth, let him glory in the Lord."

There is a priestly touch in Paul's two letters to Corinth. He was skilful in the first letter in the use of the "snuff-dishes," (Exodus 25: 38). His letter would have the character of trimming the lamp, removing all that would hinder the light from shining clearly, and in his second letter he is, by the richness of his ministry, pouring in the oil. That his labours were effective is seen in his commendation of 2 Corinthians 3: 2, 3. These verses imply that their testimony was no private matter only, known just amongst themselves, but it was well-known, read of all. How blessed to know that this could be the testimony of every local gathering today.

In closing we might refer to Paul's letters to the Thessalonians. He speaks of them not as the church which is in Thessalonica, but as "the church which is in God the Father and in the Lord Jesus Christ." Actually they were in Thessalonica, but Paul is stressing their place in intimacy in relation to divine Persons. They were the babes of Christianity, and John tells us in his epistle that the portion of the babes was that they "know the Father." It is our portion and privilege to know nearness to divine Persons, and to enjoy in intimacy the blessedness and sweetness of divine love. Surely as we are in the good of this we shall be better fitted to fulfil our responsibilities in the localities in which God has set us.

AUG 1963 The Church (6)

"And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband." (Revelation 21: 2)

"One of the seven angels . . . talked with me, saying, Come hither, I will shew thee the bride, the Lamb's wife." (Revelation 21: 9)

We have already thought of the church as the body of Christ. As such, and as united to her Head in heaven, she is capacitated to be the expression in the present day of the graces and features of Christ. This is the normal function and testimony of the church as a body.

In the thought of the bride and of the wife, we have that which is for the joy and satisfaction of the affections of Christ Himself. The words of John Baptist in John's gospel, chapter 3, would indicate something of the peculiar joy which fills the heart of Christ as He looks thus upon His church — "He that hath the bride is the Bridegroom" (verse 29). She is His own possession.

Whilst the "bride" and the "wife" are both mentioned in the same verse (Revelation 21: 9) a careful consideration of the Scriptures under the guidance of the Holy Spirit would help us to distinguish between the two thoughts. As "wife" she stands related to Him as "the Lamb." This is seen in the title given to her of "the Lamb's wife," and also again in Revelation 19: 7-9, "The marriage of the Lamb is come and His wife hath made herself ready." The moment of display is not seen until chapter 21, and she, as His wife, will be seen as "ready" for that day. But in chapter 19 she is made "ready" for Himself. He, who as the Lamb has trodden a path of humility and suffering even to death, will, in His exaltation, have by His side in the administration of the kingdom, one who is in every way morally fitted to share His throne. The "Lamb's wife" would suggest that she has herself known the path of suffering in sympathy with the Object of her affections. It is a principle of Scripture that suffering precedes glory.

The church as "wife" is therefore mentioned in the portion of Revelation 21 which refers to the reign of Christ in the world-to-come. The whole of that section, from verse 9 to the end of the chapter, is worthy of the most careful attention. As reading it one cannot but be impressed with the beauty and dignity of the vessel secured for the glory of God through the movements of divine love. She is referred to as the "holy city, Jerusalem, coming down out of the heaven from God, having the glory of God," (New Trans.). The words "that great city" should not be there; the word "great" is properly applicable to the system of iniquity called the "great harlot," but would be completely inconsistent with she who is the "wife of the Lamb," for the word used for "Lamb" throughout the book of the Revelation indicates a "little Lamb."

John saw the glory of the church in this presentation as "in the Spirit" and "on a great and high mountain." Such thoughts are beyond the mind of the flesh and possess a glory and an elevation unknown to the world.

In the history of Joseph we have a wonderful allusion to the thought of "the wife." Joseph had trodden a pathway of suffering; hated and rejected by his brethren, falsely accused and imprisoned. As exalted, Pharaoh decreed that the whole scene should be regulated by him and placed under his absolute control. In that exalted position a wife, Asanath, is given to him, and we may be assured that the monarch was careful to choose one who would be in every way fitted to share the place of supremacy which was given to Joseph. So the church, as the gift of the Father to the Son, is in every way suitable to be the "helpmeet" of the exalted Lamb, and to share with Him, as Head to the Church, in the administration of the day of display.

There is a challenging thought in verse 11. The "shining" which will mark the saints as the wife of the Lamb in the day of which we have spoken, is the "shining" that should mark us now. Paul in writing to the Philippians says in Phil 2, "That ye may . . shine as lights in the world" (verse 15). These are the only places in which this word for shining is used. What a privilege indeed is ours "in the midst of a crooked and perverse" condition of things to display the characteristics which will illuminate the "day of Christ," when the whole universe will be lighted up with the purity of the light shining in the church as the Lamb's wife. It is the brightness of "a most precious stone," the words used in reference to Christ in 1 Peter 2: 4.

It is well known that the earlier verses of Revelation 21, refer to the eternal state. Peter refers to this as "the day of God," and Paul speaks of it as characterized by God being "all in all." It is not difficult for us to accept these verses as referring to the eternal state. The fact that God Himself is alone referred to is consistent with the expression, "God all in all" and "the day of God." Then the mention of "new" four times is significant. Further we read "there was no more sea." It is obvious that the sea did exist at the judgment of the great white throne — for we read, "the sea gave up the dead which were in it" (Rev. 20: 13). In connection with the world-to-come we read of "a river of life;" whereas here in the eternal state we reach the "fountain of the water of life." That is, we are led to the very source in God Himself.

It is in relation to this scene, filled with the glory and presence of God Himself, that the details of the "bride" are given to us. There is no mention now of the wife, nor of the Lamb. It is a "bride adorned for her Husband". She comes "down out of the heaven from God". As coming from God she must of necessity be suitable to the glory of God, and none but a vessel suitable to, and expressive of, the glory of God could be morally fitted to be the "bride adorned" for such a Husband. Thus the glorious end of God is reached. The church "all glorious" herself and completely suitable to her glorious Head, is seen as held in the embrace of His eternal love in a scene from which every element contrary to the holy nature of God has been banished for ever.

John saw these blessed things; we too are to be occupied with them, for they are the very essence of the "depths of God" which are searched by the Spirit who reveals them to us (1 Corinthians 2: 10).

Finally let us ever remember that whilst the enemy of God has succeeded in producing a great counterfeit system filled with the glory of man, we are not called to view it except as we see it judged of God. John was invited to look directly upon "the bride, the Lamb's wife," but he was invited to see not the "harlot," but the "sentence of the great harlot" (Revelation 17: 1).

May the glory of that which God has secured for the joy of His own heart and for the glory of Christ fill our hearts to the exclusion of all that man and his world are occupied with.

Comfort

Psalm 94: 19

F. A. Hughes.

SEPT. 1963

There have been moments in the experience of each of us when our hearts have longed for comfort. The word most frequently used for "comfort" in the Old Testament would imply something of this deep inward desire, expressing itself so often in a sigh.

The first mention of the word is found on the lips of Lamech as he named his son — Noah. His utterance in Genesis 5: 29 intimates that he was feeling the sorrows of a cursed earth, and looked forward to something in which he could find rest or repose, as the name Noah signifies. Alas! the world in Noah's day was morally unaltered; it was unable to afford any comfort to the hearts of men; even after the flood it lay under the divine indictment "the imagination of man's heart is evil from his youth," (Genesis 8: 21).

The history of God's earthly people shows very plainly the forlorn and comfortless condition into which they came as turning their backs upon God. "How doth the city sit solitary, that was full of people! . . she hath none to comfort her" (Lamentations 1: 1, 2). "The comforter that should relieve (or, revive) my soul is far from me," (v.16). To this day they remain bereft and comfortless, but we see from Isaiah, Zechariah and other Scriptures that God has "good and comfortable words" in view for them, and when their "day of salvation' (Isaiah 49) shall have come, brought by the "beautiful . . feet of Him . . that announceth salvation" (Isaiah 52), then shall they "break forth into joy" singing "the Lord hath comforted His people, He hath redeemed Jerusalem."

In Psalm 23, which has been a solace to the people of God throughout the centuries, the Psalmist says "Thy rod and Thy staff they comfort me." The rod (or, sceptre) conveys the thought of correction and the staff that of support, but the comfort itself is experienced because both correction and support are known as in the company of the Shepherd, for the verse reads, "Thou art with me: Thy rod and Thy staff they comfort me." As we pass through a scene unable of itself to yield any element of comfort, and filled as it is with all kinds of moral dangers, how comforting it is to know that the "Sceptre shall rise" and destroy all that is found in opposition to God and to His people (Numbers 24: 17), and will also maintain that which is right and consistent with His own nature (Psalm 45: 6).

There are many Scriptures which convey the thought of comfort as connected with the rod of the Lord. In Ezekiel 20: 37 we read, "I will cause you to pass under the rod, and I will bring you into the bond of the covenant." Again in Jeremiah 33: 13, 14, Jehovah speaks of His flock as counted under the rod, saying "I will perform that good thing which I have promised." Then, too, in Micah 7: 14, we have the words, "Feed Thy people with Thy rod, the flock of Thine heritage." As we contemplate the comfort which God has in mind for His earthly people as passing them under the rod, dealing with them thus because they are His, shall we not value with increased appreciation the grand objective which the Lord has in view for His people in our own day as He passes us under the rod of correction, removing in the chastening that which is inconsistent with Himself in order that "we might be partakers of His holiness," (Hebrews 12). What positive comfort such words are to the heart that truly loves the Lord, and desires to be here for His interests.

In his second letter to the Corinthian believers the apostle Paul speaks of God as the "Father of mercies, and the God of all comfort." This is a most precious title, and whilst the word used carries with it more the thought of encouragement, the two meanings are not unrelated to each other. Our source of comfort and of encouragement is in God Himself. What perfect understanding the blessed God has of all our needs, and what infinite resources from which he can meet those needs, ministering comfort to our hearts in doing so. As encouraged by Him it is our happy privilege to act in like manner towards others, and how extensive the circle of those needing comfort is! "Who comforteth us in all our tribulations, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God." How precious a service! perhaps rendered in obscurity, but valued by God who is Himself the Source of all encouragement. A letter to a bereaved saint; a visit to the sick-bed; a word of cheer to the depressed; a helping hand to the harassed and weary; a word of encouragement to the young in the faith. In many and various ways the comfort wherewith we ourselves have been comforted can be ministered to others.

In Romans 15: 4, we read of the "comfort of the Scriptures." Here again the word has the force of encouragement. In Psalm 119, in which we have some 174 verses containing references to the word of God (expressed by several different words, but all referring to His word), the Psalmist in verse 50 uses the usual word for comfort, "This is my comfort in my affliction; for Thy word hath quickened me." Again in verses 76 and 82 the thought of comfort is connected with the word of the Lord. In a world so full of perplexity and uncertainty, where men's hearts are surely "failing them for fear," how thankful we are to have recourse to the Holy Scriptures. What comfort and encouragement is ours as we see in them the mind of the blessed God revealed, and the outpourings, too, of His eternal heart of love. The evil rampant in the world is all under the eye of God; nothing is out of control, all will be judged and removed for ever. Our souls can rest in His love and His power.

"Thy word is a lamp unto my feet, and a light unto my path," (Psalm 119: 105). "Truly the light is sweet" says the Preacher (Ecclesiastes 11: 7), and in this scene of moral darkness what comfort there is in possessing the pure light of the unalterable word of God, a lamp for each footstep, and our whole pathway illumined by the light of God.

The word of God is food for the soul; it is refreshment to the thirsty; it is the source of strength for the overcoming of the "wicked one" (1 John 2: 14). Untold comfort and encouragement is to be found in the Scriptures.

In Acts 9: 31 we read of "the comfort of the Holy Ghost," He who is Himself the "Comforter." This was something known and appreciated by the early believers in a very practical sense, it was no mere theory or doctrine, they "were walking in the fear of the Lord, and in the comfort of the Holy Ghost." As indwelt by the Holy Spirit of God untold wealth is available to us in this the Spirit's day. Many Scriptures speak of the service of the Holy Spirit, but the words of the Lord Jesus Himself in John 14, 15 and 16 as He speaks of the Comforter, manifest His tender consideration for His own during the time of His absence from them. That which He predicated of the Holy Spirit is for us to enjoy, a divine Person with unlimited power and affection abides with us for ever. He knows our every thought and desire, and is ever ready to engage our affections with the glories of Christ. Thus immeasurable comfort is ours as we are found walking in the power of an ungrieved Spirit.

1 Corinthians 14: 3 refers to a ministry of comfort, or encouragement, which is to characterise the service of those who serve the saints of God. "He that prophesieth speaketh unto men in edification, and exhortation, and comfort." This is a challenge to each of us. Fleshly zeal and human wisdom could never effect this. How necessary then to be ourselves in the enjoyment of the "comfort of the Scriptures," and to know in reality and power the presence and guidance of the Holy Spirit of God, the Comforter, in order that any service rendered by us may be for the encouragement of those whom we serve.

Finally, we have the precious verse in 1 Thessalonians 4: 18. The apostle in that chapter had been enlarging upon the details in connection with the Rapture, that wonderful moment the thought of which thrills the hearts of all who love the Lord, and he concludes by saying "Wherefore comfort (or, encourage) one another with these words." Beloved brethren, what a ministry of comfort is open to each of us, as we take up this exhortation. This world is moving with increased acceleration towards the day of judgment; the spirit of anti-Christ is already abroad; persecution is the portion of "all that will live godly in Christ Jesus;" "evil men and seducers" are waxing "worse and worse, deceiving and being deceived," but the end for the believer is sure and glorious. "The Lord Himself shall descend . . we . . shall be caught up . . and so shall we ever be with the Lord" .

Thus the position abounds with comfort. Many things of necessity occupy our minds, but let us in reality say with the Psalmist, "In the multitude of my thoughts within me Thy comforts delight my soul," and as thus delighting in what God is to us, may we be able in power to comfort others "by the comfort wherewith we ourselves are comforted of God."

Comfort

Isaiah 40:1.

F. A. Hughes.

MAR/APR 1975

"Comfort ye, comfort ye My people, saith your God." Isaiah 40:1.

The book of the prophet Isaiah has been referred to as "a miniature Bible," the first 39 chapters suggesting the atmosphere of the 39 books of the Old Testament, and the last 27 chapters that of the 27 books of the New. Whether that is a correct appraisement of the book or not the fact remains that chapter 40 commences with the precious thought of God's affections set upon the comfort of His people, a theme recurring some 11 or 12 times in the succeeding chapters until we reach Isa. 66: 13 where we read those beautiful words — "As one whom his mother comforteth, so will I comfort you; and ye shall be comforted." Chapter 40 stresses two important points in this ministry of comfort — the complete inability and weakness of the flesh (vv. 6-8), and on the other hand the glory and majesty of God — a pardoning God (v. 2); a God of glory (v. 5); whose word abides for ever (v. 8); a God of power (v. 16); affectionate and full of tenderness (v. 11). The magnificent section of the chapter from verse 12 tells of His creatorial power and greatness, His uniqueness and surpassing understanding, and withal His condescending gentleness as He imparts strength to all that wait upon Him. The setting of verse 31 is delightful — strength for moments of ecstasy; for running the race, and for the day by day consistent walk in the midst of opposing elements! The order is truly divine!

In the New Testament God is spoken of as "the Father of mercies and the God of all comfort" (or, encouragement) 2 Corinthians 1: 3. The glorious and mighty God, who desired the comfort of His earthly people, is known to us as "Father." Precious truth! He is to be known as the Source of all that is good. James in his Epistle tells us that "every good gift and every perfect gift . . . cometh down from the Father of lights, with whom there is no variableness, neither shadow of turning." What comfort there is in the knowledge that despite the constantly changing conditions around (generally for the worse) the blessed God is unceasingly engaged in ministering that which is good and perfect to His own. He is the "Father of glory" (Ephesians 1: 17), the Source of every ray of true glory is in Himself; and the following verses shew His desire for our hearts to be opened to an understanding of "the riches of the glory of His inheritance in the saints." What rest of heart is found in turning away from the tarnished glory of man's world, and in "the spirit of wisdom" being enabled to appreciate that which has been secured in Christ and His saints for the eternal glory of God. He is the "Father of spirits" (Hebrews 12: 9). Comforting indeed is the thought that God, in His patient chastening would refine us in our spirits from the coarse impulses of the flesh, having in view "that we might be partakers of His holiness." "What immense and perfect grace! What a means! It is the means by which to enjoy God Himself perfectly" (J.N.D.).

In writing to the Roman believers the apostle Paul desires "that we through patience and comfort of the Scriptures might have hope." What abiding and unshaken certainty we have as we allow the power of God's word its true place in our hearts! In the same chapter (Romans 15) Paul continues — "Now the God of hope fill you with all joy and peace in believing." Blessed indeed is the sphere of peace and comfort available to those whose faith rests upon the God who has been pleased to reveal Himself in His word. In a scene of change and decay that word abides impregnable; amidst the evil influences around the purity of God's calling and "the exceeding greatness of His power to usward who believe;" to know, too, the blessedness of our calling as related to the realm in which our "God and Father . . is above all, and through all, and in you (us) all" (Ephesians 4).

The Scriptures reveal the "hope laid up for us in heaven" (Colossians 1); a "living hope" (1 Peter 3); the "hope of eternal life" (Titus 1 and 3); and, supremely amongst many other references, "Christ in you, the hope of glory" (Colossians 1: 27). Blessed indeed is the comfort borne in upon our souls as we realise from God's own word that our hope is not related to conditions around us but to "Christ Jesus our hope" (1 Timothy 1: 1. N.T.)

Acts 9: 31 speaks of "the comfort of the Holy Ghost", with its accompanying blessings of edification, walking in the fear of the Lord, and of spiritual increase. In His many references to the "Comforter" in John's gospel the Lord Jesus plainly indicates the value and importance of all that is available to His disciples in the "comfort of the Holy Spirit." In our witness, in fruit-bearing, in our knowledge of the truth, as in many other exercises, we need the comforting presence of the One "alongside us," He who would ever refresh our affections as He speaks of the glories of Christ. By Him we are "sealed" — we belong indisputably to God; we are "anointed" in view of the fragrance and grace of the Anointed manifesting themselves in some measure at least in our pathways; He is the "Earnest" — our hearts are comforted as we allow His testimony in regard of the coming glory to illumine our minds and thoughts. The love of God, in all its eternal blessedness and power is deluged into our hearts by Him; He helps in our weaknesses by His intercession; His fruit is "love, joy, peace" and other precious features the evidence and power of which would lift our hearts above the restlessness of present happenings into the peace and tranquillity of the scene where Christ is supreme. There is immeasurable comfort to be found as we breathe the atmosphere where Christ's rule is supreme — where "righteousness, and peace, and joy in the Holy Ghost" are experienced.

Finally, we have the Apostle's word in 1 Thessalonians 4 — "For the Lord Himself shall descend from heaven with a shout, with the voice of the arch-angel, 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. Wherefore comfort one another with these words." What precious content fill these verses! — "Asleep in (through) Jesus"; "dead in "Christ"; eventuating in being "for ever with the Lord". Every earthly link broken — social, domestic, commercial; but the link with Christ in virtue of His redeeming blood, unbroken — gently loosed from earth (cf. Ecclesiastes 12: 6).

There Christ has our dwelling-place won,

And we in His glory shall be,

With Him everlastingly one,

His glory and bliss we shall see.

All tears shall have passed from our eyes,

When Him we behold in the cloud,

And taste the full joy of the skies,

The love of our Father and God.

The God of all comfort — whose mercy and grace, whose love and kindness are ever towards us, surrounding us with blessing, bestowing every good and perfect gift.

The comfort of the Scriptures in which the heart and mind of God are fully made known — the theme of which is Christ — He who though "over all, God blessed for ever." His inscrutable Person known only to the Father, would say — "Come unto Me . . . and ye shall find rest unto your souls."

The Comforter — the Holy Spirit — who fills our hearts with the eternal blessedness of God's love — and thrills our affections with His testimony to the glory of our Lord Jesus Christ as He brings the word of God home in power to our souls.

The Rapturous comfort of our eternal portion with the Lord — worshipping Him as the Centre of an adoring universe.

May the power of these things be experienced in our pathways so — "that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God."

Beloved brethren, let us ever remember that every feature of comfort and blessing reaches us through the sacrificial love of our beloved Lord, of whom, in the days of His sojourn on earth, it could be prophetically said He "looked for comforters, but . . found none."

Commital

2 Sam. 15: 19-22; Ruth 1: 15-22; John 6: 66-69.

F. A. Hughes.

JAN. 1962

We gather from the Lord's words to Laodicea in Revelation 3 that lukewarmness and a lack of vitality in relation to the interests of Christ are features which mark the closing days of the church's history in this world.

We cannot fail to observe that these features are all around us today. The general attitude of men and women (and alas! young people) in the world is one of almost complete indifference to the things of God; and this spirit of indifference seems, in some degree, to have crept into the lives of some of the Lord's people. Do we not need to remind one another of the vital importance, as also the preciousness, of divine interests?

In the three passages we have read we see persons marked by definite committal in days of declension and departure. In each chapter we see those who were giving up the position and moving away, and the question is raised with Ittai, with Ruth and with the disciples, as to whether they, too, would give up. The backward current is strong and often attractive, and it needs true devotion and courage to stand against it.

Ittai's test was regarding his loyalty to a person — to David, who was in rejection; a usurper, his own son Absalom, had seized the throne. It would appear that Ittai had not long been connected with David, but quite evidently David had won his affections. He was a "stranger" and an "exile," but he was marked by absolute loyalty to his rejected king. As the opportunity of returning from following David is put before him we hear his words of true committal, "As the LORD liveth, and as my lord the king liveth, surely in what place my lord the king shall be, whether in death or life, even there also will thy servant be." Notice that he puts death first; his devotion to David was such that even death itself would not deter him from completely following his rejected king.

Where are we as regards our loyalty to a rejected Christ? His rights for the moment have been usurped. Satan is spoken of as the "god of this world," (2 Cor. 4: 4), and as the "prince of this world," (John 12: 31). We are also told that "the whole world lieth in wickedness," or "in the wicked one," (1 John 5: 19). we see that the opposition is powerful, and Satan has many devices which he can use to divert believers from full committal to the Lord. Further, the religious profession around us is largely marked by deadness (see Revelation 3) and lack of response to the love of Christ. One meaning of Ittai's name is "living," and in the power of living affections he was prepared to cast in his lot with David in rejection. Such living affections, prompted in the power of the Holy Spirit, will enable us in our day to be marked by what is vital and true, and help us to give the interests of the Lord the pre-eminent place in our hearts and lives.

The motive which governed Ittai was devotion to David; there does not appear to have been any seeking of reward; indeed he was prepared to die with the king. But in 2 Samuel 18, we find David restored to the throne, and verse 5 of that chapter shows the appreciation David had of his devotion; a third part of the people is put under his control.

Many Scriptures speak of the compensation which awaits those who are marked by true committal to Christ in these days. Paul writing to Timothy says, "If we suffer, we shall also reign with Him," (2 Timothy 2: 12), and to the young saints at Thessalonica he says "that ye may be counted worthy of the kingdom of God, for which ye also suffer," (2 Thess. 1: 5). Let us seek grace to be fully committed to the Person of the Lord Jesus Christ.

The days of the judges, to which times the book of Ruth relates, were difficult days, marked by constant failure on the part of God's people. Elimelech and his wife Naomi, discontented with the condition of things in the land, went down to Moab. Discontent and weakness amongst the people of God results from lack of appreciation of God's purpose and of what is centred in Christ; and when these things cease to attract the heart there is always a movement towards the apparent advantage of man's world. The result of every such movement is disappointment, sorrow and death. In such circumstances Ruth shines. She was by birth a stranger to the commonwealth of Israel, but in her affection for Naomi she says, "Thy people shall be my people." There was nothing outwardly attractive in those people, but evidently her heart had been won in some way by Naomi and she "clave unto her." Again the opportunity to return is presented, but "she was steadfastly minded to go with her," and her committal is perhaps more remarkable and more far-reaching than any other. Her name means "friendship," and she is minded to be friendly with the people of God. She is prepared to cast in her whole life with God's people, and to be completely committed to the sphere where God's inheritance was to be found. The words she used are worthy of careful notice, "And Ruth said, Intreat me not to leave thee, or to return from following after thee; for whither thou goest, I will go; and where thou lodgest, I will lodge; thy people shall be my people, and thy God my God; Where thou diest, will I die, and there will I be buried; the LORD do so to me, and more also, if ought but death part thee and me," (Ruth 1: 16, 17).

James speaks of those who are marked by the "friendship of the world," and solemnly adds that such are enemies of God. There are many spheres of interest, many circles of fellowship, many organizations which Satan may use to allure the children of God. Some of them may appear on the surface to be comparatively harmless, but they have no place for Christ who is the centre of all the interests of God. Let us seek help to refuse their beckoning voice, remembering that it is in this world that our Lord was rejected and crucified.

The vastness and fulness of "the inheritance of the saints in light," (Colossians 1: 12) is open to us. Ruth had no claim to the sphere of blessing (Nehemiah 13: 1); she came in on the ground of sovereign mercy, and verse 14 of the chapter quoted from Colossians shews the cost at which we have been given a place in the realm of divine interests.

The further chapters in this book shew the wonderful blessings and privileges into which Ruth was brought, culminating in her being brought into the line from which David sprang; and she is found in "the book of the generation of Jesus Christ," as recorded in Matthew 1: 5. What a portion was thus opened to her consequent upon her sincere and definite committal to the people of God! The blessings and privileges available to us in our day are inexhaustible, but they are enjoyed as we are found in the path of full committal.

In Ittai we see one committed to a "person;" in Ruth we see committal to a circle of interest; in John 6 the question of committal to the truth is raised. The Lord Jesus had been speaking of searching things, and many were not prepared to accept the word. "From that time many of His disciples went back, and walked no more with Him," (verse 66). the apostles were challenged "Will ye also go away?." Peter's answer was clear and definite; he recognized that the words spoken were the "words of eternal life," and that He who spake them was "Christ, the Son of the living God." This is a challenge which is not unknown in our day; the truths of Christianity often cut across our natural inclinations and desires, and sometimes across our ecclesiastical links. We may seek to add our own thoughts to what is written, or we may endeavour to turn the edge of the word away from us.

At the beginning there were those who "continued steadfastly in the apostles' doctrine," (Acts 2: 42). It is through the apostles that the word of God has reached us, and Paul says, "the things that I write unto you are the commandments of the Lord," (1 Cor. 14: 37). John also says, "We are of God; he that knoweth God heareth us," (1 John 4: 6).

As we read the words of the apostles, words which are inspired by the Spirit of God, we see how in all things they magnify Christ; He is the theme of their ministry. Paul could say to those to whom he had made known the choicest truth, "Ye have heard Him, and have been taught by Him, as the truth is in Jesus," (Eph. 4: 21). Let us not refuse the searching character of the truth, or falter in our following the One who is Himself the truth, but rather let us value it and allow it to have an ever-increasing place in our hearts and in our lives. The Psalmist could say "O send out Thy light and Thy truth; let them lead me," (Psalm 43: 3).

Committal to David brought great reward to Ittai; Ruth too, as committed to God's people, entered into wonderful blessing and privilege; and as we read the Acts we see Peter boldly and joyfully taking his place in the testimony of his Lord. May we each be enabled to say in truth, "Thy words were found, and I did eat them; and Thy word was unto me the joy and rejoicing of my heart," (Jer. 15: 16). Thus may we be found fully committed to a rejected Christ; to the sphere of His interests, and to His word.

"Continuing"

F. A. Hughes.

JAN. 1964

The feature of continuing, of "going on," has a very great place in Scripture, and comes to us as an encouragement and also as a challenge. How often many of us have been inclined to "give up."

The Holy Spirit of God emphasizes the importance of the matter by His extensive use of the words "continual," "continuing," etc., in the Old Testament as well as in the New. Although not quite in line with the thought we have in mind in this short paper, it may be profitable to consider the oft-repeated reference to the "continual burnt offering." This expression occurs many times in the Old Testament, but it is found in the Book of Numbers more times than it is elsewhere. As we tread our way through this world, God would have us ever keep in our hearts and minds the preciousness of Christ as the One who was marked by unswerving devotion to the will of God, that of which the burnt offering so plainly speaks.

We are thankful that the ways and attributes of God Himself are marked by this feature of continuance. His Name is the "Same;" in Him there is "no variableness, neither shadow of turning," (James 1: 17). His love continues; His mercy and loving kindness, His word, His faithfulness, all abide unchanging and unchangeable. In the greatness and majesty of His deity as the Son it is said of Christ, "Thou art the Same, and Thy years shall not fail;" and in the glory of His manhood He is "Jesus Christ the Same yesterday, and today, and for ever." What an encouragement to our hearts as we commence another year in these changing scenes of unreality and uncertainty!

In every dispensation there have been men and women marked by continuance. The Psalmist could speak of God's praise being "continually" in his mouth; Daniel is twice spoken of as serving his God "continually," and he "continued even unto the first year of King Cyrus," which was a very long time indeed. In the early days of Christianity we read of those who gave themselves "continually to prayer, and to the ministry of the word." Again we read of the company in the upper room "These all continued with one accord in prayer and supplication," and this marked both men and women! We have the record, too, of that company of 3,000 newly converted souls who "continued steadfastly in the apostles' doctrine and fellowship, and in breaking of bread and prayers." May we not thank God that such features and such persons have been preserved right down to our day? Throughout the chequered history of the Church, through all the persecutions of the "dark ages" and other times, in spite of all the corruption which has crept in, there have been these "continuing" ones. The saints of Hebrews 11 continued in the path of faith amidst all the persecution and suffering and loss which that pathway entailed; Anna in Luke was marked by the same precious feature, continuing in the interests of her God right on to old age. Happy indeed if we are marked by the same desire to "go on" in the things of God and of Christ.

Let us briefly remind ourselves of some of the things in which we, in our day, may continue. We have already referred to continuing in the "apostles' doctrine and fellowship." In days when the mind of man is intruding itself so blatantly into the things of God, how necessary such continuance becomes us, and how increasingly necessary it is for our affections to be strengthened by a continued sense of the love of Christ as He makes Himself known to us in the breaking of bread, and for our spirits to be subdued and our faith increased as we wait upon God in prayer.

In John 8 we are to continue in the Lord's word; in John 15 we are exhorted "continue ye in My love;" in Acts 13 Paul and Barnabas exhorted the believers to "continue in the grace of God," and in the next chapter other believers were exhorted "to continue in the faith." Colossians 1 speaks also of continuing "in the faith grounded and settled . . not moved away from the hope of the gospel." Paul, writing to Timothy, speaks of the practical salvation which follows continuance "in faith and charity (love) and holiness." He also refers to the salvation which would accrue to Timothy himself and to those who heard him as he continued in the doctrine he had received, and finally he charges him to continue in "the things which thou hast learned and has been assured of." What invaluable instruction to a young man in the faith! What priceless instruction today for both young and old!

Continuance in these things is no easy matter, for within ourselves and around us are elements which would halt our progress, but as Christians we have the presence and help of the Spirit of God who abides with us for ever. Then, too, the day is coming when "God . . 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."

"Therefore turn thou to thy God; keep mercy and judgment, and wait on thy God continually", (Hosea 12: 6)

"Ye see the day approaching."

Hebrews 10: 25.

F. A. Hughes.

MAY/JUNE 1967

This world's night is rapidly drawing near; moral darkness abounds on every hand. Intensely is it found in places where light has once shone. A canon of the Anglican Church recently said, "The body of Christ did not rise from the grave . . were they practising rocketry on the Mount of Olives?" Not content with this awful pronouncement he added later that the address to Thyatira in Revelation 3 was "blasphemous nonsense." "If therefore the light that is in thee be darkness, how great is that darkness!"

"But ye, brethren, are not in darkness . . we are not of the night, nor of darkness" (2 Thessalonians 1: 4, 5). Our hearts go out in profound thankfulness to the "Father . . who hath delivered us from the power of darkness" having "made us meet to be partakers of the inheritance of the saints in light" (Colossians 1). Physically darkness may be negative — the absence of light; but in spiritual matters it has a kingdom (Revelation 16: 10); there are its "rulers" (Ephesians 6: 12) and it has "power" (Luke 22: 53; Colossians 1: 13).

How infinitely precious the possession, in faith, of the day-dawn and the bright morning star in our hearts! Already called "out of darkness into His marvellous light," we gladly show forth the praises of the blessed God, and await the moment when Christ our Lord will come, as the Morning Star, and receive us to Himself ere the day of glory itself is manifested.

Was not this day in the thoughts of God from the beginning? Darkness, doubtless through angelic sin, had entered His creation, and as moving with feeling over the scene, He commands "Let there be light." This was creatorial power — the prerogative of God Himself; but it also says "God saw the light, that it was good" — the first moral pronouncement of Scripture! "And God divided the light from the darkness."

As the Holy Spirit of God illumines our minds our hearts are thrilled by the beauty and accuracy of Scripture. God, forming man for His own pleasure, knew that the first man — Adam — would fail and so plunge the whole race into the darkness of sin and guilt. Placing the man in circumstances replete with every delight which His beneficent heart would bestow, yet knowing how quickly he would succumb to Satan's approach, God planted "a garden eastward in Eden." Darkness and despair would eventuate through the evil machinations of Satan, and would persist through successive generations — but God indicates the coming in of another day — a day in which the activities of "the woman's Seed" should dispel the darkness and bring in eternal light. Thus the "morning" was ever in view — "the evening" moving on towards "the morning." The enemy of God's people may present himself "morning and evening" for full forty days — but his Conqueror can speak of "the light of the morning, when the sun riseth, even a morning without clouds." Dagon may hold sway in the darkness of Ichabod, but "early on the morrow morning, behold, Dagon was fallen upon his face . . before the ark of the LORD."

The glory of the coming day has shone in measure in the hearts of saints throughout every age — "One Anna, a prophetess" (who had known the dark shadow of death) "served God . . night and day"; Paul, seeing the dark shadow of apostasy athwart the testimony, could "warn every one night and day"; the tribulation of ten days is lighted up with the shining "crown of life." Yes — beloved, the day is at hand! In the construction of their religious edifices (cathedrals and the like) men have imitated the position, but true priestly instincts will ever hold the sunrising in their affections (Numbers 3: 38).

Truly the light of another day was in the heart of the blessed Lord as He "endured the cross." Joy indeed was set before Him. Night — a Christless night — was falling upon Jerusalem, the "light of the world" had been refused, but He could speak to the repentant thief of "to-day" in Paradise. "It is yet dark" when Mary came to the sepulchre — no ray of light in the world for her; but soon the bright light of a realm which she had never envisaged in her brightest moments shone into her heart — "My Father, and your Father; . . My God, and your God." How sweet to her heart were those words of "the Chief Musician upon Aijeleth Shahar" — the "hind of the morning." He who had gone into the darkness of abandonment with the light of an eternal day in His soul, would flood her erstwhile bereft heart with its glorious rays. Does not the blessed Spirit of God enlarge upon the glory of this resurrection day and all that follows in its train — "He is not ashamed to call them brethren. Saying, I will declare Thy Name unto My brethren, in the midst of the church will I sing praise unto Thee."

Before the "day of God" — eternity itself — is brought in, there will be a wonderful time of blessing (depicted in Revelation 21: 9 et seq) one feature of which is "there shall be no night there." Here again we find the beauty of the prophetic word — Ezekiel speaks of a "morning lamb" only. The "lamb, and the meat offering" (chapter 46). No need then for an evening lamb!

"The arrow of the LORD'S deliverance" was shot towards the east (2 Kings 13). Lack of faith might mark the king, but the prophet of the LORD would say, "Open the window eastward." May this be our outlook beloved brethren! Let us be exercised that the spirit of such exhortation may pervade our meetings. Oh! that the coming of our Lord might engage us more, in conversation and in expectancy. Peter, who had seen the glory of "His majesty" on the mount, suggests that by our "holy conversation and godliness" we may actually hasten "the coming of the day of God" (2 Peter 3: 11, 12).

The whole armour of God is available to us, enabling us to stand victoriously "against the rulers of the darkness of this world, against spiritual wickedness in high places" (Ephesians 6). As thus equipped, and as being even already "light in the Lord," may we seek grace to "walk as children of light," having "no fellowship with the unfruitful works of darkness, but rather reprove them" (Ephesians 5).

"The night is far spent, the day is at hand; let us therefore cast off the works of darkness, and let us put on the armour of light" (Romans 13: 12. "That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world" (Philippians 2). The light which will illumine the day of Christ, shining from "the bride, the Lamb's wife . . the holy city, Jerusalem" is of the same quality as that which should mark us now in the day of testimony. How great the privilege! how great the challenge!

There is th'unsullied way

Which His own hand hath dressed,

My feet press on where brightest day

Shines forth on all the rest.

But who that glorious blaze

Of living light shall tell

Where all His brightness God displays,

And the Lamb's glories dwell?

God and the Lamb shall there

The light and temple be,

And radiant hosts for ever share

The unveiled mystery.

Deliverance

F. A. Hughes.

NOV/DEC 1975

It has ever been the desire of God that men should respond to Him in intelligent and affectionate service. Relevant to this Mark 7 contains a beautiful epitome of the ministry of Christ — "He does all things well; He makes the deaf to hear, and the speechless to speak" (v. 37). Precious service — opening ears to the tenderness and compassionate love of His communications to men, the very words of the Father of Compassions (John 14: 24), and unloosing tongues in responsive thanksgiving and praise. The verb "does" being the perfect tense would carry its own importance. The character of this most blessed ministry is perpetuated in the activities of the Holy Spirit of Truth. His speaking of the glories and preciousness of Christ is music to our ears, resulting in the formation of substance in the soul finding an outlet in praise and worship. Surely the heart of God Himself rejoices as He hears His own responding in the very words of Christ — "Abba Father" (Romans 8: 15).

In the early chapters of Exodus God sends a five-times repeated message to Pharaoh — "Let my people go." The first occasion reveals the highest motive governing His command — speaking of Israel as "son" He adds "that he may serve me." In Ex. 5 God expresses His desire "that they may hold a feast to Me in the wilderness." Set free from Egypt's bondage they are found in wilderness circumstances where every need is met in the abounding goodness and mercy of God, and in the midst of them an order of service established by God Himself in relation to which their affections should have expanded in response to His care and protection. Alas! the sad story of their failure to appreciate His goodness is so plainly stated in Acts 7 (quoting Amos 5). Verses 42 and 43 of this chapter have been referred to by one now with Christ "as the saddest verses in the long history of Israel."

In the Galatian epistle Paul speaks of "bondage" some six times, but in chapter 1 he tells us of the death of Christ as the way God has taken for our complete deliverance from every feature of "the present evil world." We exult in this, rightly so; but may we remind ourselves that our deliverance cost the blessed Lord all that the cross involved, and further the end in view is the glory of God the Father. Brethren, let us ponder carefully and prayerfully Galatians 1: 4, 5. If the mighty transaction which secured our deliverance from bondage is to render glory to God the Father in every age, then surely the present age should have its own blessed part in a response of praise and worship.

The gospels abound in incidents of the many who experienced liberation from bondage under the gracious touch of Christ. We refer briefly to a few of these, differing from each other as to the particular form of bondage which had held them, but all coming under the powerful command of One having supreme power over every circumstance, setting them free from the thraldom of sin, of condemnation, of Satan's power and of death. They were, in the authority of His word to "go" in liberty. No special service is in view in every case, but each incident furnishes for our consideration a moral condition which is absolutely vital if we, as set free, are to happily serve the Lord.

The woman in the end of Luke 7 was held in the bondage of sins, sins which were apparent to men (v. 39), but their full extent known only to God (v. 47). Her deep sense of need and of her sinful state was manifest in her contrition and her attitude at the feet of Christ. But her heart's affections were drawn to Himself — He filled her vision — all else mattered not! "Her sins, which are many, are forgiven" (again the perfect tense). She hears the words of salvation accompanied by the command of authority and love — "thy faith hath saved thee, go in peace". Abiding, unchanging peace, for the imperative command of love implies a pathway trodden in the constant appreciation and joy of the peace which love provides at such cost to itself (see Colossians 1: 20). "She loved much" — it was not that her love was meritorious, but it was that which she had seen in Jesus Himself, which, by grace, melted her heart and produced the love she had to Him — "she thinks only of Him; He has taken possession of her heart so as to shut out all other influences" (J.N.D.). Beloved brethren, how precious to be thus set at liberty from every contrary influence, and in an atmosphere of perfect peace to contemplate the beauty of Christ, finding our joy in a service of responsive love.

The woman in John 8 stood under the condemnation of the law — justly so. Whatever the dual writing on the ground may indicate (the endorsement of law (Matthew 5: 17); the words of grace and mercy) the outstanding feature of these verses is the glory of Christ as over against all that was before. The hearts of the Pharisees, unaffected by the law they professed to quote, were all known to Him, as was the guilt of the sinner they had brought. As feeling all in His spirit He stoops to the ground; but He lifts Himself up in triumph over all. Who but He could say "Neither do I condemn thee"! Infinite grace, but perfection of holiness alike are seen in Christ. "Go and sin no more." The shadow of condemnation is lifted — but where is she to go. The following verses may not be strictly applicable to the incident in mind, but the moral teaching is of utmost importance. "I am the light of the world; he that followeth Me shall not walk in darkness, but shall have the light of life." The path of freedom is a path lit up with the glory of Christ, and in such a pathway we find liberty in the service of God.

In Mark 5 we see a man in bondage to Satan. No human remedy avails. The authority of the Lord's word sets him free, free to obey the command — "Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee." The breaking of Satan's power has tremendous results — men were afraid (v. 15) for God was there (see Psalm 14: 5); circumstances were disrupted — but a soul was liberated and a tongue opened to proclaim the glories of Christ.

The account of the raising of Lazarus (John 11) contains much of importance but we can but briefly touch upon the chapter. It is perhaps of the deepest significance that the word translated "wept" in verse 35 is unique to that verse. How truly the blessed Lord felt the sorrow which death had brought into God's creation! Again His power and glory are witnessed as with "a loud voice" He commanded "Lazarus, come forth." Death must obey that voice! Again He said "Loose him and let him go." To where was he to go? We cannot here enlarge upon the thought, but John 12 gives the answer — "Lazarus was one of them that sat at table with Him." Loosed from death and corruption — set free to be happily in the company of Christ, in an atmosphere fragrant with the expression of devoted appreciation of himself.

Brethren, it has cost our beloved Lord much to effect these deliverances for His own. Peace was made by the blood of His cross! The light manifest in Him was unappreciated by men — "who loved darkness rather than light;" it was in His being lifted up that the prince of the world was cast out; and it was His precious death and rising again that broke death's power. Life and incorruption have been brought into evidence in His glad tidings. Blessed indeed if our hearts respond increasingly to His command of love to go in peace; in the light of His glory; in freedom from Satan and all his wiles, and in the power of a life which is beyond the grave. Thus may we have a part in His service; testimony to men on the one hand and pouring out our hearts' affection as we sit happily in His presence, in company with those thus liberated to praise and worship Him.

Depth

Depth

Luke 5: 4; Ephesians 3: 16-19.

F. A. Hughes.

APRIL 1961

I had in mind to refer to the feature of depth. I believe one of the difficulties with us is that we are inclined to be superficial in relation to the things of God. You will remember that in both Matthew and Mark the reason for non-productivity from the sowing was in one case the lack of depth; and I am convinced that one of the reasons for lack of growth in relation to divine things is the absence of depth.

There are other Scriptures which speak of two or three dimensions, and three would appear to be sufficient for every human measurement; but in relation to the things of God we have "breadth, and length, and depth, and height." The apostle Paul is concerned in his prayer for the saints that all these measurements might be understood, and further that they may know "the love of Christ, which passeth knowledge." Thus they "might be filled with all the fullness of God."

One of the questions that God asked Job was, "Hast thou walked in the search of the depth?" I would ask myself and the brethren whether we are content with the externals of Christianity, or whether the deep things of God have gripped our hearts in power? Job was asked that question, and may we in love to one another ask that question of each other today, have we searched "the recesses of the deep?" (New Trans.). Are we content to have but a superficial knowledge of the things of God? Or do we know in the power of the Spirit of God the blessedness of the deep things of God which have been revealed to us? These "deep things of God" are far more important and far more precious than all besides; they are the precious things that stand related to Christ in glory, for the depths of God stand related to a risen Christ. In Psalm 33: 7, God speaks of the storehouses of the depth, an indication surely of the abundance available to us as we are found with real desire for these things.

In Romans 11, Paul is referring to the ways of God in mercy, and he then breaks out into that doxology, "O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and His ways past finding out," (v. 33). God had in His heart from eternity thoughts of love and glory; thoughts of blessing which were not revealed until this present dispensation; truths which awaited the coming of Christ and the manifestation in power of the Spirit of God; God had them stored in His heart, and in His affection desired that we should enjoy the preciousness of these deep things of God. But before these precious things could be known and entered into by us it was necessary that the depths of God's mercy should be seen at Calvary's cross; it was there that Jesus suffered, and it is because He has died that we can be morally freed from all that is shallow and casual, and enter in the power of the Spirit into the enjoyment of the "depths of the riches both of the wisdom and knowledge of God." It involved the death of Christ on the cross.

In Luke 5, after teaching the people, the Lord says to Peter, "Launch out into the deep." Peter did so, and as a result the disciples witnessed that which gave them a wonderful impression of the greatness of Christ. Beloved brethren, let us "launch out into the deep," and we shall find that the depths of God are lighted up with the glory and preciousness and pre-eminence of Jesus. That is what the deep yielded for Peter; that is what it will yield for us; fresh and wonderful impressions of the greatness of Christ.

The Dignity of Christian Service.

Luke. 24: 32-35; Zeph. 3: 8, 9; Romans 16: 3, 4; Luke 17: 7-10.

F. A. Hughes.

NOV 1959

I want to say a word on the dignity of service. It is a blessed matter that there should be a desire in our hearts to serve God, and especially so in the day in which we live. It is well when the motive for service is lifted above all that which is casual on to the dignified plane to which it really belongs, for it is no light matter to serve the blessed God. It is a matter that has an influence not upon this world only but upon the world to come. Every true desire for service is appraised at its full value by the blessed God Himself. I believe it is a joy to the hearts of Divine Persons, Who have Themselves so blessedly served in love, when They see a real desire in our hearts to serve in responsive affection to the love that has so blessedly served each one of us; and let us say at once that any service not actuated by responsive affection to the love which has reached us from God Himself is of no value at all. Job tells us that wicked men say, "Who is the Almighty, that we should serve Him?" That sentiment is not confined to Job 21, it is a sentiment extant in our day. How solemn is this attitude of the world towards God, refusing the allegiance that is due to Him creatorially; having no respect for the way in which He has come out in the compassionate love of His own blessed heart; and having no intention at all of serving Him.

What is more solemn is the language of God's own people in the book of Malachi, a people who had been served by God for centuries in the greatness of His love, and yet who say "It is vain to serve God." Solemn indeed that men in the world should refuse His service; but more solemn, intensely more solemn, that those who had experienced the blessedness of His love should say, "It is vain to serve God." It is in that dual realm we find ourselves tonight; a world which is estranged from the life of God, a world which worships the creature rather than the Creator; and a Christendom which, at the end of the dispensation, is largely marked by the features which marked God's earthly people in Malachi days.

If, because we appreciate the way in which divine love has served us, we have a true desire to serve in response, how blessed it is to know that our service "is not in vain in the Lord," (1 Cor. 15: 58); to know too that all such service is valued by the blessed God Who Himself has served so blessedly. "My Father worketh hitherto and I work," is the record of the unceasing service of love on the part of Divine Persons. There has been nothing more excellent, nothing more blessed, nothing more powerful, nothing more potentially yielding of results than the wonderful service of love on the part of Divine Persons. And this is the fulcrum in our affections which would lever our hearts in responsive and affectionate service to God.

When God took up the people of Israel, He set His love upon them, and desired that they should serve Him in response. The beginning of the book of Exodus shows them subjected to a servitude that was anything but what God would desire for them; they were Pharoah's slaves. Seven times, so far as I can trace, God said "Let my son (or. let My people) go that they may serve Me." Though they were for the moment the servants of Pharoah, God regarded them as "the sons of Israel," (Exod. 1: 1. New Trans.), and He accomplishes their deliverance in order that they might serve Him. The first time that God speaks of His people serving Him, He declares His Name as the "I AM, indicating that that service must be in keeping with the dignity of Who He is; the I AM. What a blessed thing to be accounted worthy to serve the Eternal I AM. The great and glorious Eternal One declaring Himself in the majesty of His name and yet desiring that as known by that Name He should be served. The "I AM" has served us in love. In Gethsemane's garden we see the One Who in His person is the Eternal "I AM" saying in love to His own "If therefore ye seek Me, let these go their way." The "I AM was there serving in the perfection of a love that would lead Him into death for His own, and that blessed One would cause our hearts, as appreciating His love, to spring up in reciprocal love and service to Himself.

The next time God mentions His people serving Him He says "Israel is my son, even my firstborn;" the dignity of the people is in mind. If we are to serve God as knowing something of the greatness of the name "I AM," we are also to serve Him in the consciousness of the dignity that divine love has set upon us, the firstborn ones; and beloved, the One Who is uniquely the "Firstborn" has served us in love.

The next time God speaks of His people's service He brings in the thought of their responsible pathway. He says "Let my people go, that they may hold a feast unto Me in the wilderness." The service is not abstract; it stands related to our responsibility, to our pathway in the wilderness. And in the pathway of Christ in this world we see the glory of divine love in its precious service of unceasing love.

Beloved brethren, if we are to serve at all let us have our eyes upon the perfect Servant. In Mark, the gospel which portrays Christ as the Servant, and where we are told that He has "done all things well," He is introduced at once as the Son; He is serving in the dignity of a Son. It is Christ Whom we need to have before us as our pattern in service.

In the Prophet Isaiah I believe we have seven servants named, and the central one is in Isa. 42. "Behold My servant, Whom I uphold; Mine elect, in whom My soul delighteth; I have put My Spirit upon Him." In Luke 4, we have a fulfilment of this word as we see the Lord Jesus serving in the perfection of love — as God's Anointed, in the place where He "had been brought up," where everybody knew Him. In Acts chapter two we see the pouring out of the Holy Spirit upon His followers, and there is no reason at all why, in the power of God's Spirit, in the appreciation of God's love, there should not be from each of us this service in the place where we have been brought up; a testimony to the fact that we on the one hand appreciate the blessedness of God having served us in love, and that we desire to serve in return.

There are several words used for "service." There is the service of the bondman; there is also the service of worship. The service of the bondservant was preciously seen in Jesus. We often refer to the Hebrew servant in Exodus who went to the door and had his ear bored, and thus plainly said "I love." How preciously this speaks to us of Calvary. In Revelation 22 there is a wonderful verse. It says "His servants (the bondslaves) shall serve Him," (the worship service). Both kinds of service are brought together in that one verse, the bondmen serve, and the worship flows; and if Christ has served perfectly as a bondman, how blessedly also has He served in relation to worship. "In the midst of the assembly will I sing Thy praise."

And now I come to a very special side of the matter. You know, dear brethren, we cannot serve Him unless we know Him. We are in the midst of outward shipwreck. Paul standing in the shipwreck in his day says, "God, whose I am, and Whom I serve." There must be the consciousness of this link with God before He can be served by any one of us. What do we know of this secret history with God? "The God Whose I am." The conditions were not conducive to ease and comfort; it was a shipwreck — exactly the condition in which we are, a moral shipwreck. But towering above the shipwreck is the blessedness of God in all the glory of His precious love; He is to be known, and the link we have with Him as in Christ is to be known, and is to be the basis of our service. If I am to serve Him I must know Him, and how can I get to know God? Surely the way to know God is to walk through this scene in companionship with Jesus. "Have I been so long time with you, and yet hast thou not known Me, Philip?" As we find ourselves in close companionship with that blessed Man, He makes Himself known to us, and as He makes Himself known to us, He discloses to us the secrets of the eternal love of the heart of God.

Companionship with Jesus will knit heart of saint with heart of saint. "Did not our heart burn within us?" As they walked in holy converse with Jesus He opened up to them the revelation of God in His Word, the precious Scriptures of truth. At the commencement of their walk they were very ignorant, but they were talking about the most precious Person in the universe, and as He drew near and walked with them He unfolded to them further glories in relation to His person. Eventually they go back to Jerusalem and say "The Lord is risen". They are moving now under the influence of a risen Christ, and they find themselves in a realm where He is not only risen, but where He manifests Himself, and it was upon one of those appearances that He gave them that wonderful commission in relation to their service.

I want now to speak of Zephaniah for a moment. It is a day of power, I do not go into the dispensational or prophetic side of the truth; I want only to draw a moral application of it. There is a moment coming when in relation to God's earthly people His power will so obtain in the world that under the subjugating influence of that power His people will serve Him with one consent, or one shoulder as the margin reads. Can you tell me anything or anybody that could weld together every brother and sister in this room so that we all should serve with one consent? We have different measures, we have different appreciations and perhaps different desires. The only thing that can make this company or any other company serve with one shoulder is the power of God. And the power of God in this dispensation is in the Holy Spirit. It is as room is made for the power of the Holy Spirit that the saints are bound together in service in one consent, and in no other way.

Then as in communion with Christ and under the power of the blessed Spirit of God there are those who are prepared to lay down their lives in the service. The testimony at that time was pre-eminently in the hand of Paul; and Priscilla and Aquila staked their neck in his behalf. They had one neck. This man and wife are mentioned six times in the Scriptures; three times the man first, three times the woman; indicating mutuality in the things of God. Held together with one consent by the Spirit of God — having but one desire; how blessed thus to serve in response to divine love.

In Luke 17 a question is propounded — we see a servant ploughing, and at the end of the day he may think, "Well I have served pretty well today; some hard clods had to be moved; but I ploughed a straight furrow; I did not deviate from the path a bit; I went straight forward in my work; I kept at it, I am due to a rest." You know, we are all apt to talk like that, but the Master says, "Ah, there is one little bit of service that I am going to have, however much you might have served Me in the field today; there is one little bit of personal service I am looking for, I want you for a moment away from all the activities of the day and of all else; I want you to just set on for Me. I want you just to minister to Me, I want that little bit of personal service which only you can give to Me". May this touch all our hearts! When we retire at night, when the heat and burden of the day is over, we ofttimes feel so tired. But beloved, how blessed just to seek to be alone with Himself, to give to Him Who has served us so magnificently in love, that touch of personal response to His blessed heart that no-one else can give to Him. It is open to the youngest sister, the youngest brother in this room. We are not all called upon to stand on the platform, that is a small service compared with what we are speaking of now. Beloved brethren, I appeal to you tonight as I appeal to myself, see to it that that blessed One Who has served us so blessedly in love, see to it that we set on for Him, see to it that He does not miss that little touch from your heart which His heart of love is yearning for.

Divine Ordaining

F. A. Hughes.

NOV/DEC 1974

It is a moment of surpassing joy and importance when, as believers, we are brought to the realisation that all God's activities have in view the securing of His own glory. To none other does this right belong. He is the "Father of glory" — every ray of true glory finds its source in Himself; He is the "God of glory" — in His sovereignty He has the undisputed right of its administration. The truly magnificent words of David in 1 Chronicles 29 thrill the affections — "Thine, O LORD, is the greatness, and the power, and the glory, and the victory, and the majesty; for all that is in the heaven and in the earth is Thine; Thine is the kingdom, O LORD, and Thou art exalted as head above all" (v.11). Psalm 19 tells that "the heavens declare the glory of God" and in Numbers 14 we hear His words — "And the Lord said . . . as truly as I live, all the earth shall be filled with the glory of the Lord." The marginal reading of Isaiah 6: 3 is — "His glory is the fulness of the whole earth." In Psalm 8: 1 we have the word which forms the title of this short paper — "O LORD our LORD, how excellent is Thy Name in all the earth! who has set (ordained) Thy glory above the heavens." This word first appears in Genesis 1: 17, where we read that God set "two great lights" in the firmament. The verb here is in the middle voice, reflexive, the glory of the action belonging to the One who performed it. The word is used extensively in the O.T. both in relation to creation (Genesis 9: 13) and in respect to God's interest in and dealings with His earthly people. The shewbread; the altars (of gold and for burnt offerings); the laver; the court of the tabernacle ; His sanctuary and the land are all "set" in relation to God's will, and notwithstanding the ruin which the failure of man has produced, God will yet glorify Himself both in regard of His creation and His earthly people. The sun and the moon, set by Him in Genesis 1 are seen responding in praise in Psalm 148! His people too, made obedient to Him will be set "supreme above all nations of the earth" (Deuteronomy 28: 1). Thus shall God be glorified in that which He has ordained.

In Psalm 2 we have the blessed God Himself saying of the Son — "Yet have I set (or, anointed) My King upon My holy hill of Zion" (v. 6). The verb in this verse comes from an entirely different root, and although translated in several other ways in the Scriptures, apparently appears as "set" in this verse and in the words of Christ as wisdom in Proverbs 8: 23 only. Is there not a unique and precious fragrance attaching to the one blessed Person, our Lord Jesus Christ — the exalted Man who will yet cause the glory of God to be manifested both in His power to deal with the concerted enmity and opposition of men (Psalm 2), and in the expression of His eternal thoughts of wisdom (Proverbs 8) — "Christ (the Anointed) the power of God, and the wisdom of God" (1 Corinthians 1: 24)? He was "set at nought" by men (Mark 9: 12); by Herod's men of war (Luke 23: 11); and by the religious leaders in Acts 4: 11. The verb here signifies "utterly worthless;" contemptible! Thus man, seeking his own glory, has no appreciation of One whose every motive, every word and every action had the glory of God in view; He who could say, as none other could — "I have glorified Thee on the earth" (John 17: 4). Glorious indeed is God's own valuation of this precious Christ -"Yet have I set my King;" "Thou crownedst Him with glory and honour, and didst set Him over the works of Thy hands" (Hebrews 2: 7); "Who is set on the right hand of the Majesty in the heavens" (Hebrews 8: 1); "set down at the right hand of the throne of God" (Hebrews 12: 2). Here the word signifies "permanence," "immoveable" — steadfast. The whole realm of glory and its eternal manifestation are safe in His blessed hands.

Finally a word of challenge and withal of encouragement. "And God has set some in the church" (1 Corinthians 12: 28). Here we have the various gifts which are for the edifying of the body of Christ. Again the reflexive character of the verb engages our attention. Every gift, outstanding or obscure, is to be taken up with the glory of God in mind — He is to be glorified in the service — not the recipient of the gift. Even the apparently small, but yet wide-open gift of "helps" has the glory of God Himself in view. Beloved brethren, how many difficulties and sorrows could have been averted! Speaking to the elders of Ephesus Paul stressed two important points. First their service in relation to the Assembly — they were set there by God for His glory; secondly, those whom they were to shepherd were of immense value to God Himself — He had purchased them "with the blood of His own." Again we have a reflexive verb — "purchased" — the mighty transaction was of infinite cost to the blessed God, and He shall yet be glorified in every one of the unnumbered myriads so secured (Acts 20: 28 N.T.). Let us seek grace to so regard the saints, each one of them reflecting glory upon the blessed God — and thus in true humility embrace the privilege of serving "God acceptably with reverence and godly fear."

Divine Remedy for Unrest.

F. A. Hughes.

NOV/DEC 1965

"For three things the earth is disquieted, and for four things which it cannot bear." Proverbs 30: 21.

How true are these words today! In every circle unrest and uncertainty seem to persist, bringing with them a pressure which is almost intolerable. Domestic conditions are estranged; industrial relationships strained almost to breaking point, as also are national and international affairs. The circle of Christian profession, alas! is not immune from these disturbing elements.

As the end of another year approaches we may enquire into the reason for these things, and enquire, too, what the divine remedy is.

The Scripture at the head of this paper cites four things which accompany unrest, and without straining the word, or importing into it the thoughts of the human mind, we believe other parts of the Scripture help us to see the bearing of these four matters upon conditions in our own day.

"For a servant when he reigneth." The occupation of a position without the necessary moral qualifications invariably results in a sense of self importance, and a disregard of true values. This is seen in the history of "Jeroboam the son of Nebat" (1 Kings 12: 28-30). He is known throughout history as he "who made Israel to sin," and we are told what that sin was in verses 28 to 30 of that chapter. He "made two calves of gold, and said . . behold thy gods, O Israel which brought thee up out of the land of Egypt." In short this was a complete denial of the sovereign mercy of God, who by the power of His own hand had delivered His people. The antidote for highmindedness is to be preserved with a deep sense of sovereign mercy in our souls. An increased appreciation of the "love." the "mercy;" the "grace," and the "kindness" of God as seen in Ephesians 2 would give us to know, with adoring hearts, the way in which our deliverance from Satan's domain has been effected. May we ever be preserved with a deep sense of sovereign mercy in our souls! Resting there, "disquietude" would give way to peace.

"And a fool when he is filled with meat." Nabal (fool) in 1 Samuel 25 would surely fit into this verse. Briefly his attitude was one of total disregard for David, God's anointed. "Who is David? and who is the son of Jesse?" He speaks of "my bread;" "my water;" "my flesh;" "my shearers," not realizing how much he owed to this presently rejected, yet anointed God-chosen king (cf. vv. 14-16). Full of what he deemed to be his own, and with no thought of the man of God's choice, he presents to us a striking picture of the Laodicean condition of the church as seen in Revelation 3 — "rich, and increased with goods, and have need of nothing," and yet Christ was outside! Is not this a contributory cause of the unrest in Christendom today? Beloved brethren, let us cherish right thoughts of our Lord Jesus Christ, He who has victoriously fought "the battles of the LORD;" He who "though He was rich . . became poor," that we "through His poverty might be rich."

"For an odious woman when she is married." The history of such a woman is evident in Jezebel the wife of king Ahab. In 1 Kings 21 we have the account of Ahab's desire for the vineyard of Naboth. The movements and language of Naboth in that chapter are of deep significance for us in the present day. He cherished his inheritance, and although as the result of the wicked intrigue of the odious Jezebel he lost his life, yet he would not give up that of which he spoke — "The inheritance of my fathers." Ahab would have made this into "a garden of herbs;" "herbs" are for the use of men; the vineyard is that which "maketh glad the heart of God and man." In a day when modernism, humanism, and other cults which are the produce of the minds of men, are tending to weaken an appreciation of the heavenly calling, let us hold fast to the inheritance which, having its source in the eternal heart of God, has come down to us at the cost of martyrs' blood — "reaching forth . . towards the mark for the prize of the high calling of God in Christ Jesus."

"And a handmaid that is heir to her mistress." Hagar is surely in view here. She was the mother of Ishmael — the son of the bondwoman. The Epistle to the Galatians shows the intolerable burden which the recognition of the principle for which Hagar and Ishmael stand involves. The purpose and counsel of God are related to one blessed Person — Christ. "He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ". In the mind and ways of God the first man is entirely displaced by the "second Man . . the Lord from heaven." The breakdown and failure around us today is in large measure occasioned by the prominence given to the first man with a consequent lack of appreciation of "the Lord from heaven." May our hearts be held in constant and increasing occupation with the One in whom the mind of God has been so perfectly expressed, and in whom all our blessing and joy is secured for time and eternity. From Genesis 31: 41 and Genesis 29: 26 we learn that Jacob lived for 20 years in a land where the first was put before the second, and the result was sorrow and disappointment. Spiritual enlargement and its joys are to be found only in the realm where Christ the second Man is supreme.

Is it not worthy of note that the next verses in Proverbs 30 refer to "things which are little." Dear brethren, let us be content to be small, having no high thoughts of self and seeking no position of ecclesiastical greatness. Thus the wisdom and grace necessary for the pathway which verse 29 to 31 have in mind will be ours, and we shall move through this scene of moral ruin with a "stately step" which will honour God and be a testimony to Him before men. The four things "comely in going" may be seen in the movements of Christ in the four Gospels, and He has left "us an example that ye should follow His steps."

Divine Speaking

John 7: 45, 46; Luke 2: 47-50; John 19: 24-30.

F. A. Hughes.

JAN/FEB 1980

A sense of complete inadequacy presses upon the mind as one seeks to say anything at all of so vast and searching a subject — the blessed God, incomparable in power and majesty, speaking to men! Yet encouragement is found in His first recorded words in Genesis 1: 28, 29 where He speaks of blessing and giving, revealing thus the thoughts of His own heart of grace. Alas! another voice, one of untruth and evil interposed, and the voice of God must enquire of man "where art thou?" This important question of where we stand in relation to God must be settled if we are to understand, appreciate and respond to His speaking. Throughout the whole of the Old Testament the voice of God is heard in the expression of His righteous claims; His desires of blessing for all who respond to Him; His patience, His mercy, His full provision for man's every need and the rich reward for those who, like Abraham, obey His call. The Theophanies of Genesis 18 and Judges 13 will yield much regarding Divine Speaking to those who carefully read them. The bringing in of the true Isaac in whom all blessing for men and glory to God is enshrined (see Galatians 3); and the introduction of that name "Wonderful" enlarged upon in Isaiah 9: 6, a word so often used of the Person and works of the Lord Jesus in the gospel. Blessed indeed to notice that in spite of man's persistent refusal of God's speaking throughout the Old Testament he so preciously reminds His people in Malachi — "I have loved you, saith Jehovah."

Hebrews 1 commences with those wonderful words — "God having spoken in many parts and in many ways formerly to the fathers in the prophets, at the end of these days has spoken to us in the Person of the Son." Many pages would be needed to express the sayings of God to and of His blessed Son in the gospels, but we desire to call attention to a few of the actual words of Christ Himself, all well-known but ever competent to reveal fresh rays of His glory to our hearts. He is "the Word" -eternally so! "The Word was with God, and the Word was God." Not only did He manifest all that lay in the Divine heart and mind but He Himself was the very substance of it all. He is the embodiment of all that the Scriptures say. Not only the "Alpha and Omega," but the "Aleph and the Tau" (the word "ME" in Zechariah 12: 10 is composed of the first and last letters of the Hebrew language). He is the living Word — the written word becomes vibrant, powerful and exceedingly glorious in character and appeal as we see Christ Himself as the "Beginning and the End," "He who is, and who was, and who is to come" (Revelation 1). Kindly not carefully the order of the tenses.

In His holy Manhood, as indeed in all else, His speech was unique. "Never man spake thus, as this Man speaks." Our accent will often reveal our domicile; so with our blessed Lord. His domicile was heaven itself — "the Son of Man who is in heaven" were His words whilst speaking to Nicodemus on earth, to whom He spoke "heavenly things" (John 3: 12). His accent was truly heavenly — gracious words and full of authority. To the Jews who, under the influence of Satan, could not "know His speech," and would question who He was in His Person, He replied "Altogether that which I also say unto you" (John 8). "His speech presented Himself, being the truth" (JND). His words are "Spirit and life" (John 6) reaching to the innermost recesses of our being and producing living response to Himself and to the Father whose words He spoke. The voice that calmed the storm; that rent the grave and halted the ravages of corruption (John 11), endears itself by its compassionate tones to the hearts of those who know and love Him. Such desire ever to be within reach of that voice. "My sheep hear My voice and I know them, and they follow Me". To where will that voice lead? Even into the realm of eternal life itself. How precious the portion of those thus drawn to Him! Mary of Bethany sitting at His feet "was listening to His word." How blessed her portion — paramount above all else. Briefly we refer to Samuel who "lay . . where the Ark of God was." Not only did God reveal His mind to him in relation to the evil conditions then obtaining, but we see later the tremendous effect upon Samuel himself — "and Samuel grew, and Jehovah was with him, and let none of His words fall to the ground." "And what Samuel said happened" (1 Samuel 3: 4). In 2 Samuel 7 we read "And king David went in and sat before Jehovah." the word "sat" indicates "tarrying" — he remained there and his subsequent words reveal the marvellous impressions he received of the greatness of God and His Name, culminating in his appreciation of that wondrous Name of God — Thou art that God," the "SAME," the unchanging and unchangeable God. Many other such incidents could be cited — but we refrain — earnestly desiring that each of us may say from our hearts "Speak Lord, for Thy servant heareth." Thus may we learn the sure way in which God will deal with all that is contrary to His will, and eventually fill the whole universe with His glory.

In Luke 2 we have the first recorded words spoken by the Lord Jesus — "Wist ye not that I must be about my Father's business?" This was His whole occupation — the revelation of the Father. Might we not enquire as to what constitutes the "Father's business"? He is, as Father, the Source of all; His love, His desires, His purpose, His glory, are immeasurable; eternal in their existence and needing an eternity for their ultimate display. Who but the Son could make the greatness of these things known to men, and secure a place and appreciation for them in our hearts? He is the "Father of compassions and God of all encouragement." Preciously do we read those words so often upon the lips of Christ — "He saw and had compassion." He is the "Father of lights, with whom is no variation or shadow of turning," and from Whom "Every good gift and every perfect gift comes down" (James 1); He is the "Father of glory" with Whom is associated the hope of our calling — the riches of His inheritance in the saints, the surpassing greatness of His power, and much more as Ephesians 1 contains; He is the "Father of spirits" having in view our being made "partakers of His holiness" (Hebrews 12). Every ray of love and power and glory finds its source in Him, the full knowledge of which was dependent upon the One of Whom it is written — "Nor does any one know the Father, but the Son, and he to whom the Son may be pleased to reveal Him" (Matthew 11). Beloved brethren, shall we not bow in adoration before Him who eternally dwelt in the Divine bosom, listening to His voice as He speaks of the One He came to make known? The riches of His love, the glory of His power and might, the pure eternal light ever shining from His holy presence.

The final Scripture we mention contains the last recorded words of our precious Lord before He gave up His spirit to the Father — "It is finished." We bow again in worship! The work He came to do was completed, the foundation upon which the revelation of the Father could be made was laid, the Father's will to the bitter end was accomplished, and He could say to the broken-hearted Magdalene — "I ascend to My Father, and your Father, and to My God, and to your God." He has done "all things well;" He has made the deaf to hear His heavenly accents and He has opened mouths to respond to God in praise and worship (Mark 7).

How right it is said that there are but two voices in this world — the voice of the foolish woman whose words of flattering, filled with evil and corruption, are blatant on every hand in Satan's world; and the voice of wisdom. Christ the "Wisdom of God," whose sayings will give life and intelligence, teaching us the way of wisdom itself, leading in paths of righteousness, helping us to run the spiritual course without stumbling, our eyes looking straight on to the glory, our paths well ordered, ears inclined to understanding and lips preserved from every feature of corruption and marked by purity and knowledge (cf. Proverbs 4).

"Sweet it is to sit before Thee,

Sweet to hear Thy blessed voice,

Sweet to worship and adore Thee,

While our hearts in Thee rejoice."

Soon we shall hear that voice in all its attractive power and love, calling us hence away.

"For the Lord Himself, with an assembling shout, with archangel's voice shall descend from heaven; and the dead in Christ shall rise first, then we, the living who remain, shall be caught up together with them in the clouds, to meet the Lord in the air, and thus we shall be always with the Lord. So encourage one another with these words."

Divine Teaching

John 1: 38; John 11: 28; John 13: 13, 14; John 20: 16.

F. A. Hughes.

NOV/DEC. 1967

Consideration of such a subject would surely result in our hearts overflowing with worship — albeit causing us to approach with unshod feet — holy ground indeed! Enshrined therein is infinite mercy, matchless grace, incomparable love. Divine Persons the Teachers of failing men! "They shall all be taught of God". Thus spake the prophets Isaiah, Jeremiah, Micah and thus spake our Lord (John 6: 45). "Ye call me the Teacher, . . for I am so" — are the words of Christ Himself in John 13: 13 (New Trans.). "The Comforter, the Holy Spirit . . He shall teach you all things," (John 14: 26). What vast potentiality is there! how scanty our appreciation of its content!

Early in the Bible record God said to Moses — "I will . . teach thee" (Exodus 4: 12), and under the patient instruction of the blessed God this erstwhile reluctant, unresponsive servant became the greatest man of his generation — "Moses, the man of God" (Psalm 90).

In the verses from John's gospel the words variously given as "Rabbi," "Master," "Rabboni," all carry the thought of "Teacher," and as looking a little into the incidents recorded, we may see not only the gain received through the teaching, but the outstanding glory of the One who is the Teacher — our blessed Lord. As the rays of His glory and the sense of His most precious love illumine our hearts we shall readily allow the teaching of this wonderful Saviour and Lord to be unchallenged in our lives. Such teaching, by such a Teacher, is worthy of the utmost response. "Gracious words" words of "authority and power" (Luke 4) proceeding from the lips of One who, having demonstrated His love and grace towards us in the poverty which marked Him here in Manhood (2 Corinthians 8: 9), is nevertheless the One "who is over all, God blessed for ever" (Romans 9: 5).

Precious beyond words is the atmosphere surrounding this first mention of the "Teacher" in John's writings! The preceding verses are replete with the glory of His Person; John, under the Holy Spirit's guidance, reaches back to a "beginning" before time and writes "In the beginning was the Word, and the Word was with God, and the Word was God." Eternal in existence, distinct in personality, Divine in nature! Uncreated — the Creator Himself of all that exists! Do we not read with wonder that such a One as He "was made flesh, and dwelt among us"? As we contemplate the glory of His Person and His creatorial power, we listen with amazement to the words of His herald — "Behold the Lamb of God." Ah! beloved brethren who can measure the depth of suffering and yet the supremacy of glory hidden in that expression — the "Lamb of God"! It is this testimony that draws hearts to Himself, "Teacher where abidest Thou?"

How blessed this first reference to the Teacher is! Not immediately to be instructed in doctrine, but to reach Him as the gathering Centre of the heart's affections; to reach where He abides; to breathe the atmosphere pervading that scene of holy joy; to abide with One whose own dwelling place is the "bosom of the Father." No other gathering-point can compare with this; here only does the heart find its rest, its peace, its joy; a blessed realm fragrant with the incense of holy love and lighted with the rays of a glory which that love would sacrifice itself to secure in eternal display; a sphere where Jesus — wondrous Teacher indeed — would tell us of the Father's love, the Father's Name, the Father's house, thrilling our hearts with the sweetness and blessedness of His Father's words. Beloved brethren, may our affections be found more and more responsive to His gracious words "Come and see." They abode with Him". Blessed indeed to experience something of the sweetness implicit in John's oft-repeated word — abide! continue! dwell! Our hearts are charmed as we meditate upon the precious content of this gospel by John, following with joy and wonder as we see the glory of One who ever abode in the Father's love; His pathway devoted completely to the will of God; hearing the words of His Father and finding His own joy in doing His Father's works. As by the leading of the Holy Spirit we appreciate — and assimilate — the grandeur of this most wondrous objective truth, shall we not with gladdened hearts respond to the Apostle's subjective appeal, "And now, children, abide in Him" (1 John 2: 28).

The incident in the beginning of John 8, where we find this word "Teacher" on the lips of His enemies, again manifests the glory of our Lord. Completely void of honesty and uprightness the scribes and Pharisees attempt to use the law to entangle the Lord, not realizing that if He applied the law they, together with the whole world, would be condemned. Self-condemned they leave the scene to One who, having searched heart and conscience, could yet dispense mercy. How precious the teaching of the following verses, indicating that in following Him the sphere of moral darkness and death would be exchanged for a path leading to the "light of life." What surpassing glory shines in the Person of One who came "not . . to condemn" but to establish by His death and resurrection the rights of God in sovereign mercy.

In the record of John 11 we discover a further ray of divine glory radiating from our Lord as Teacher. The details shew the desire of the Lord that His own should witness this glory — "Let us go unto him." Lazarus was dead; the grave and corruption held him, but the Lord knowing what He would do, would have His disciples with Him. Wondrous grace! Martha and Mary were loved by the Lord — and they loved Him; but they were to learn His love and power, and the glory of His Person in a way not known before. Death had extinguished their hopes, but they were to learn that death must yield before the power of the Son of God. "I know that he shall rise again in the resurrection at the last day" were words which (as another has said) could be said of the greatest enemies of Christ. Divine power will effect this, but that power was resident in Jesus. He is "the resurrection and the life." Faith in Him can appreciate the wonder of His own words — "he that believeth in Me, though he were dead, yet shall he live; and whosoever liveth and believeth in Me shall never die." Precious words of the Teacher, to be fulfilled in all their blessedness when He raptures His saints to Himself. What volumes for our hearts are to be found in that shortest verse — "Jesus wept." The glorious Son of God (the very occasion itself marking Him out as such "with power") weeping in the presence of death. We cannot think that His tears were confined to the sorrow of the sisters — He was about to turn their sorrow into joy; those tears revealed the deep feelings of His heart as He contemplated the awful havoc that sin and death had made in His fair creation. As He entered so feelingly into the sorrows of the human race, can we not rejoice with Him in the anticipation of that day when the triumphant cry shall go forth, "Death shall not exist any more" (Revelation 21: 4). Thus in the darkest circumstances would He teach us the unchallenged glory of His Person and the incomparable love of His tender heart. The sympathies of our precious Lord are unique (the original of the verb in v. 35 appears nowhere else in Scripture), and we rejoice as by the Holy Spirit we discern glories and power peculiar to Himself.

As the Lord washed the feet of His disciples (John 13) their hearts must have been affected by His love and consideration for them, but it is apparent from verse 7 that what He would teach them by His service was not understood by them until they later received the Holy Spirit. He had ever loved them, and now as going to the Father His love continues "unto the end." He was about to change His circumstances of rejection, in which the hatred and betrayal of men had manifested itself, for the affection and glory of His Father's presence. He must leave His own here in a hostile scene, but would assure them of His constant unceasing love for them — a love which would continue to serve them through all. Love which could feel in every way for them as here, but more than this, love which would so serve them that they might have "part with Him" in the enjoyment of the Father's love and in communion with Him. He had served them here in circumstances of humility, as glorified in heaven He would serve them still.

Precious indeed to our hearts is the content of these verses as by the Holy Spirit we enter a little into the purport of their teaching; embracing as it does the Lord's present service as Priest and Advocate. How often we consider, and rightly so, the doctrinal bearing of this service; how incomparably blessed to understand and appreciate the unceasing love in which it is carried out! Love manifested in its perfection at every point in His pathway here; love which has conquered death; love which has nourished and cherished "His own" throughout the centuries of the Church's sojourn here; love which will never cease in the day of glory yet to come (Luke 12: 37). Such love has its own rights, and with adoring hearts we recognize the order of the words used by the Saviour in verse 14 — "the Lord and the Teacher." As in responsive affection we more readily yield to His claims as Lord so will our hearts be led into the joy and gain of divine teaching.

Mary Magdalene (John 20) sorrowful of heart and mystified by all that had happened comes to the sepulchre in early morn. The stone is rolled away, the tomb is empty — glorious fact! Others may find their home in the place where Jesus was not, but Jesus alone could satisfy the longings of Mary's heart. Unintelligent, but with an overflowing heart, she would have embraced her Lord, satisfied to have Him again in her circumstances here. Had she not proved the power of His love and known the preciousness of His company here? But He whom she had addressed as "Rabboni" would illumine her heart and mind with words the bearing of which transcended her every thought and desire. "I ascend to My Father, and your Father, and to My God, and your God." What wondrous words are these — association with Himself, uninterruptedly and for ever, before His Father and His God. Glorious realm of satisfied affections! The eternal heart of God rejoicing in those secured for His glory by the Son; the Son's affections gladdened by those given to Him by the Father, and myriads of the redeemed having hearts filled to overflowing with praise and worship, responsive to divine love throughout an eternal day.

Thus, as in John 1, divine teaching would conduct us to the very source of eternal love — the bosom of the Father, where in company with the Son, we may enjoy even now the secrets of love and glory which have filled that bosom from eternity.

Love divine, our present portion,

Heaven's choicest store,

Thee we worship, God and Father,

Thee adore!

Divine Secrets

F. A. Hughes.

JAN/FEB 1974

As year succeeds year it is obvious to every seriously minded person that things in this world are becoming more and more insecure and sinister. The words of the Lord Jesus in Luke 21: 26, referring as they do to a future era, yet have most surely a moral significance at the present time — "Men's hearts failing them for fear, and for looking after those things which are coming on the earth." This world, the scene of man's rebellion against God, where His beloved Son has been cast out and crucified, is doomed. Neither man's occupation with himself and his achievements, nor yet his rejection of God and His claims, can avert the impending judgment.

All true believers in our Lord Jesus Christ redeemed by His precious blood, have been delivered "from this present evil world" (Galatians 1: 4); from "the power of darkness" (Colossians 1:13) and "from the wrath to come" (1 Thessalonians 1: 10). Moreover another world, of which Christ is the Centre, has been opened up to faith. The features of that world are completely foreign to the thoughts of man and altogether beyond his intelligence to discover — they are among the "secrets of the Lord" and known only by divine revelation . The Scriptures bear full testimony to the fact that God, in His wondrous mercy, would have all men to know the blessed truth of this revelation — His love is towards all — but there are conditions!

In Psalm 25: 14 we read — "The secret of the LORD is with them that fear Him". Job's friends could speak of the secrets of God (see Job 15: 8-11; Job 11: 6), but it is evident from the last chapter of the book that they had no real appreciation or right thoughts of God Himself. But in Abraham God found a man to whom He could reveal His ways. Abraham "walked before God" (Genesis 24: 40); he was a man of faith and marked by obedience (Hebrews 11: 8). Three times in the Scriptures he is spoken of as the "friend of God" (2 Chronicles 20: 7; Isaiah 41: 8; James 3: 23); indeed in Isaiah it is God Himself who speaks of him — "My friend." We do not wonder that of such a man God says — "Shall I hide from Abraham that thing which I do? . . For I know him, that he will command his children and his household after him (Genesis 18). The chapter discloses a dual revelation of the intents of God; first, He would bring in Isaac; secondly — He took account of the wickedness of man's world and would visit it in judgment. The typical importance of these divine revelations is beyond human thought and expression and should move our hearts and minds in holy adoration and worship before our God! Abraham appears to have accepted that Sodom must be judged, but was not so ready to grasp the wonderful fact of the promised seed. Beloved, do we realise the immense privilege which is ours as having been initiated into these divine secrets? Let us at once bring the Cross into this matter. It is here that the secrets of God's heart and ways are revealed. "Now is the judgment of this world; now shall the prince of this world be cast out." The New Translation version of Revelation 18: 20 would suggest that this should affect the saints in a moral sense — our judgment of the godless scene around found to be in accord with God's judgment of it in the cross of Christ. But John 12 has more to say about the Cross! "And I, if I be lifted up from the earth, will draw all men unto Me. This He said, signifying what death He should die" (vv. 32-33). Precious Lord! Here is the promised Seed — "thy seed, which is Christ" (Galatians 3: 16). Here is the basis for the unfolding of all the eternal secrets of the heart of the blessed God; here God's righteous judgment of a godless scene is revealed; here is the true Isaac — the promised Seed, the fullness of God's heart of eternal love flows in all its blessedness — the erstwhile "hidden riches of secret places." Beloved brethren as appreciating the power and wisdom of God in His ability through Christ to deal with all that sin and Satan have introduced into the world, may we as drawn to Him know more preciously the secrets of divine love which were in the heart of God from before the foundation of the world.

Blessed indeed to know that in the difficulties of the pathway "He shall hide me in His pavilion, in the secret of His tabernacle shall He hide me; He shall set me up upon a rock." Hidden too from the "pride of man" and the "strife of tongues." David in Psalm 31 can speak of being shewn "his marvellous kindness." What precious secrets the Apostle had in his heart for the Corinthian believers as he desired them to be free from these features of the flesh! The wonderful disclosures of his first letter to them, in 1 Cor. 15, culminating in the stupendous content of verses 51-57! Can we not discern the same theme in all his letters — the revelation to him of the Lord's own deep desire for His saints to remember Him in the supper; the truth of the mystery; the truth of the body; the rapture of the saints; the pre-eminence of Christ, the One in whom God will head up all things — and many more precious secrets which the Lord delighted to make known — "Surely . . . He revealeth His secrets unto His servants" (Amos 3: 7).

Space permits of but a passing reference to the experience of Moses in the "cleft of the rock" (Exodus 33); of Elisha's confidence in 2 Kings 6 — "they that be with us are more than they that be with them." Had the prophet absorbed something of the promise in Psalm 91? — "He that dwelleth in the secret place of the Most High (EL ELYON) shall abide under the shadow of the Almighty" (Shaddai). These great and powerful names of God pledged to the support of those who know "the secret of the Lord."

We conclude by referring to two most precious words of Scripture — the first disclosing a secret in relation to our Lord which rejoices the hearts of all who love Him-

"Wherefore God also hath highly exalted Him, and given Him a Name which is above every name; that at the Name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that at the name of Jesus every tongue should confess that Jesus Christ is Lord to the glory of God the Father" (Philippians 2: 9-11).

The second reference is one of unspeakable comfort to the saints of God in their journey homeward through this scene of strife, sorrow and bereavement-

"Behold the tabernacle of God is with men . . . and God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain; for the former things are passed away . . . Behold I make all things new."

The future and public exaltation of Christ and the removal of every vestige of sin and its consequences are the precious secrets enjoyed by those of whom, through infinite mercy it can be said — "His secret is with the righteous."

"At eventide it shall be light"

"At eventide it shall be light"

Gen. 24: 63-67; Zech. 14: 7; Luke 24: 27.

F. A. Hughes. Notes of an Address.

JULY/AUG 1969

I want to relate two sentences together — "the things concerning Himself," and "At eventide it shall be light." I have no doubt, dear brethren, the shadows are lengthening. One feels in one's spirit what it must mean to the heart of Christ to see the dark shadow of apostasy settling over that part of the earth where the light has shone. It is the eventide, and that which will help us in the eventide is for our hearts to be set upon "the things concerning Himself." One delights in the fact that in spite of the accumulating darkness God has said "at eventide it shall be light." We can refer that to the thief on the cross. As the shadows deepened a bright light as to the Saviourship of Jesus shone into is heart, and he, having already testified to the fact that this blessed Man had done nothing amiss, could say "Remember me, Lord, when Thou comest in Thy kingdom" (New Trans.). At eventide it was light! I think of the aged Simeon too. In the darkness that surrounded God's people at that time, taking the Child into his arms and receiving, as he did, a ray of light beyond all that he had ever experienced said, "Mine eyes have seen Thy salvation . . a light to lighten the Gentiles, and the glory of Thy people Israel." Light at eventide!

Now these dear people in Luke 24 in the gloom and despair that the crucifixion had pressed upon their spirits, were moving to their home despondent and sad. One feels that we hardly enter into what their spirits must have felt as they had seen the One upon whom every hope of Israel was set, crucified — and as they move He joins them. How blessed it is in a day of gloom and despair to experience the company of Christ! There is nothing to equal it. He drew near and went with them. Ah, beloved brethren, let us take courage; however dark the path we can have His blessed company and that makes up for all. Apostate Christendom! Yes, but the intrinsic glory of Christ remaining in all its superlative blessedness, and He drawing near. Do we experience His drawing near? He loves to draw near and cause our hearts to burn. It was about eventide — it was getting dark, darker; and suddenly there is an awakening in their hearts, the light of who He is, the risen Christ. They had constrained Him to come in, and He made Himself known to them in the breaking of bread — precious moment! The Lord Jesus would delight to do that to our hearts today; as we hold the ground in the face of the darkness of impending apostasy, He will draw near. Not only will He say "Come near to Me, My brethren" but in the infinite love of His heart, He would draw near, and make Himself known to us. It is a very blessed and very real moment when our affections go out to Him in response to His own affections, but may we also have the desire that on each occasion, in these apostate days, He might give us a fresh ray of the charm of His blessed person. He is so infinitely great, coming to us, making Himself known to us in the breaking of bread.

One of the things that He did was to speak of the things in the Psalms concerning Himself. Let us allow our affections to absorb something of the preciousness of the things concerning Christ as related in the Psalms. Let us draw near — holy ground this, brethren — precious ground; one's heart almost fails as one speaks of the abandonment of Jesus, "My God, My God, why hast Thou forsaken Me?" Preserved for us, in the skill of the Spirit of God, in the very words that Jesus used — "Eloi, Eloi, lama sabachthani?" Brethren, I desire that the Holy Spirit might press upon us the fact that this is one of the things in the Psalms concerning Himself, this blessed, glorious Person. "Who is over all, God blessed for ever" here in holy manhood. What infinite love that could take such a place for you and for me. Those three hours of darkness! What they meant to the heart of Christ! what they meant to the heart of God! is unknown to us. There is only one answer to that question. "Thou art holy, O Thou that inhabitest the praises of Israel." He was there to sustain all that was due to the holy throne of God. The Psalms are a book of feelings. The Psalms are a book of experience with God. Let us challenge our hearts as to how far our feelings, and how far our experience with God have been enriched as we have read this Psalm, so well known. As we have contemplated these words so often quoted, have our feelings been touched, have the depths of our affections been stimulated in response to Christ; has there been brought about a deeper experience of the blessed God who could spare His Son in order that every blessing which we have contemplated and thought of in these days might be assured for His glory and our blessing.

"Thou wilt not suffer Thine Holy One to see corruption." God saw to it that no odour of corruption came from that tomb. It is the only tomb in the universe, beloved brethren, from which no odour of corruption has arisen. Do we realize what the feelings of God must have been when He took that blessed Person from the grave; when He raised Him "from the dead by the glory of the Father"? If in sympathy with the feelings of God, we realize in our measure what the darkness of abandonment must have been, do we not rejoice when we take account of the fact that glory has visited that tomb and brought Him out?

Then again we read, "Sit Thou at My right hand, until I make Thine enemies Thy footstool." We know these truths so well, but do we see them in relation to the feelings of divine Persons? Think of the blessed God as He takes account of Christ at His right hand and says, "Sit Thou at My right hand until I make Thine enemies Thy footstool." God is taking account of all those who stood against His beloved Son; He is taking account of the day when every enemy shall be laid low and Christ alone shall be exalted in that day. We marvel at the patience of divine Persons waiting for that day, and desire, as the Lord may help us, to enter sympathetically into the feelings of God as He takes account of a blessed Man at His right hand, in whom He will head up all things for Himself.

These are things, dear brethren, that should engage our hearts as the evening shadows lengthen. The darkness has been dealt with in the abandonment; triumph has been seen in the resurrection. The control of all things is in the blessed hands of Christ at God's right hand, and our hearts are at rest; our hearts are filled with joy and responsive affection to Christ.

In referring to Genesis 24, I want to raise the question as to our appreciation of this blessed Man who comes typically before us. The servant was sent to procure a bride for Isaac, and we read at eventide Isaac was meditating in the field. The blessed Lord is waiting; He is waiting patiently in the eventide of this dispensation. The Holy Spirit being sympathetic with the feelings of Christ would impress those same feelings upon our hearts as He speaks to us of the precious things concerning Christ. The test comes to this woman as to whether she is prepared to follow the leading of the servant; and the test comes to us as to whether we are prepared for the Holy Spirit to engage our affections exclusively with Christ. How worthy He is of His bride! Whilst He waits He is impressing our hearts with the greatness of who He is in His person. There are many questions asked as to the person of Christ. The Lord Jesus could challenge His disciples "Whom do men say that I am?" There was conjecture; there was supposition; but one answer stands out most preciously — "Thou are the Christ, the Son of the living God." He, beloved brethren, is the One who would hold our affections in this day of deepening darkness. The scene of death lighted up by the charm of the Son of the living God! Sardis, protestantism — a name to live but dead — and over against that the truth of the cross and the Son of the living God. These are the things concerning Himself.

There was a question raised in the minds of the Pharisees — who is this Man that forgiveth sins? Have we ever sat down really to consider Who the blessed Man is who has forgiven us our sins? Who is this that forgiveth sins? It is so easy to take the blessings that come to us without our feelings being deeply affected. Our sins have been forgiven us for His Name's sake. We are here to stand for what is due to His precious Name. The forgiveness of sins is not something we just take and go on our pathway without regard to the preciousness of the One who has forgiven us our sins. These truths so well known to us should arouse feelings in our hearts that we might understand something of the depth of feeling that was His when He went to Calvary's cross in order that our sins might be forgiven.

Saul, on the way to Damascus, asked "Who art thou, Lord?" We know that He is Lord, that God has made Him both Lord and Christ, but how far has the knowledge of Christ as Lord really affected us in responsiveness to Himself? There is no question that has arisen amongst the saints that could not have been settled at once if our feelings were held in relation to the Lordship of Christ. If it were a matter of intense feeling to us instead of mere doctrine, then I am convinced there would be no difficulties at all, in homes, businesses, or in assemblies. I am convinced of this, that what I need, what the brethren need, is that our feelings be gripped by the fact that Jesus is Lord.

"Who art thou, Lord?" "I am Jesus!" Precious Saviour; glorious Christ, risen Blessed Man in Heaven, the One who went into the abandonment that our sins might be forgiven. Is He not worthy to be recognised as Lord in every movement of our lives?

The blind man in John 9 — "Dost thou believe on the Son of God?" "Who is he, Lord?" Do we believe on the Son of God? Yes, of course we do, but how far has the truth of the Son of God affected us feelingly? What new experience with God has the truth of the Son of God brought about? The most important thing that can happen to any of us in these days is to have an increased experience with the blessed God. Of that I have no doubt at all. As we think of Jesus as the One who has forgiven our sins, it should give us a fresh experience of the love of God; as we think of Christ Jesus as Lord, it should give us a fresh experience of the rights of God; and as we realize the truth of the Son of God it should give us a fresh experience of the glory of God. What a blessed, glorious Person the Son of God is! The knowledge of Him as such opens up a vista that is beyond the human eye. The glory that surrounds the Christ of God as the Son of God is beyond the comprehension of men. In His personal name as Son we cannot know Him, but ministry is given that we should arrive at the knowledge of the Son of God, and it is a heart matter to arrive at the knowledge of the Son of God. The Father loveth the Son! He has given all things to be in His hands. Everything has been given over to that blessed Person. A blessed Man whose every movement was towards God, every word He spake expressing God, every deed He did being the replica of what God would do, in all things pleasing God! Have our affections entered livingly into what God must have felt in regard of His beloved Son when He took account of Him? That holy thing that shall be born shall be called "Son of God." He moved through this scene as the One who had all things of the Father committed to His hands; the One who had power to give life; the One who has power to speak and empty the grave. As the darkness gets more intense, the light and the glory shining in the face of the Son of God should affect our every movement and our every thought.

He forgives our sins; He is our Lord; we know Him as God's blessed Son; we know the day is coming when we are going to be conformed to the image of God's Son. Blessed fact that! glorious fact! It should affect us inwardly. Have we sufficiently thought, dear brethren, of the feelings of the blessed God when He looks round on all those that are exactly like Christ? but there is more. In Genesis 24 Isaac is meditating in the field at eventide. Waiting! I would that I could express to you what I feel in relation to that. The patience of the heart of Christ as he waits for His bride. The glorious Son of God; the One who has been into death; the true Isaac; the One who has been bereaved of His earthly people. Sarah had died, and Christ, I speak feelingly, has been bereaved of His earthly people. Israel has forsaken Him. Israel has no feelings of reciprocity to the love of Christ. He looked for comforters and found none. He looked for pity and found no man. He came unto His own and His own received Him not. He is the rejected One. Not only that He has been rejected but He is despised and rejected; and it is in such a scene as this, that He would engage our affections feelingly with Himself. Rebecca sees Isaac coming to meet her. Beloved brethren, this glorious Person is coming to meet us! What is He meditating upon? I would not like to strain Scripture. I believe He is meditating upon that glorious moment when love reaches its consummation, and He will have His bride to Himself. The bride goes right through to eternity. He is meditating upon that glorious, eternal scene, when His love will receive full response from the hearts of His lovers. He is coming to meet us with these thoughts in His blessed heart. And what is our response? Who is the Man that is coming to meet us? Of course, we know the doctrine, but what do we know of the blessed Man who is coming to meet us? This is what I am pleading for — that our feelings might go out towards Him; whether it be as the One who forgives us our sins; whether it be as Lord; whether it be as Son of God; that these things might not be pious platitudes to us but that they might produce from our hearts a response to His own blessed heart. There is a Man coming to meet us. A blessed, glorious Man. Gabriel is not coming; He is coming Himself; coming to meet us, and affection for His own fills His heart as He meditates.

"At eventide it shall be light." Just at this moment the Holy Spirit floods the Person of Christ typically with immense light. All down the chapter the servant has been saying "He is my master's son." Who is this man that is coming to meet us? It is my Master! In one sentence all the glory that belongs to the blessed God is put upon His blessed head. In these last days, beloved brethren, I believe the Holy Spirit, in the face of the darkness of apostasy, is enlarging before us the glory of this blessed Person, and just before He comes to meet us He is flooding our hearts with a fresh sense of the glories of our beloved Lord. It should affect our hearts. Feelingly, lovingly, preciously, the charm of Jesus touches our affections as we take account of His coming to meet us. He is coming to meet us. Our Saviour, our Lord, the Son of God, a blessed Man, who has feelings as a man, whose heart is centred on His bride, who has waited patiently that He might have a full response from the hearts of His lovers.

May the Lord help us to respond fully to Him; not to be content to know about Him, but to have our affections deeply impressed by the blessedness of the Christ of God. Beloved brethren, He is coming to meet us. It is eventide, but soon we are going to be in the light of His blessed presence, and until He comes He says "He that followeth Me shall not walk in darkness, but shall have the light of life."

Experience with God.

Psalm 1: 1, 2; Matthew 27: 46; Luke. 24: 25-27; Romans 3: 10-12; Romans 4: 6-8; Ephesians 5: 18-20; Colossians 3: 16.

F. A. Hughes.

FEB. 1963

It will be noticed that each of the Scriptures read is either a quotation from, or a reference to, the Psalms. A Psalm indicates the thought of experience with God, and I have in mind to show the moral way in which we may gain such experience.

In Psalm 1 we have features of the godly man, and it must be evident to each of us that if we take account of the blessed Man who obviously is in mind in the Psalm, we must admit how very far short we come. The Psalm commences on a negative note, telling us where the godly man does not walk, or stand, or sit, but in the Gospels we see the wonderful way in which the Lord Jesus, the truly godly Man, did walk, and stand, and sit. It is delightful to our hearts to contemplate His every movement in this world until the moment He took His seat at the right hand of God on high — blessed answer to the perfection of His holy walk here.

But when we consider ourselves we have to confess that such features are foreign to us naturally, and we have to admit the truth of the words we read in the epistle to the Romans, that left to ourselves we have become entirely unprofitable to God. We may, in the mercy of God, have been preserved from the overt sins and degradation recorded in these early chapters of Romans, but which of us can say that in ourselves, apart from the work of God, there has been anything that approximates in any way to the features of the godly Man?

Now I would like to speak of the wonderful way the blessed God has taken in order that those features so perfectly seen in Jesus, might in their measure be seen in you and in me, and having referred to the quotations from the Psalms recorded in Romans 3, which indicate the condition in which we were found as away from God, I turn now to that wonderful verse, (and one scarcely knows how to speak about it at all) found in Psalm 22 containing words which fell from the holy lips of that precious Victim on Calvary's cross.

We have said to one another more than once in private conversation that there are portions of Scripture in relation to which we do well to hold our tongues, and one would seek in the anointing of the Spirit to speak but a word as to this holy exclamation from the lips of our Lord. That precious holy Victim, that blessed Man, who never in one single thought, or movement, or word, was found in any way contrary to the holy will of God, went to Calvary's cross for you and for me. There is one thing that should touch our hearts more than all else, the fact that our sins, our guilt, in love divine were confessed and borne by Him. Let us listen with subdued spirits to that cry, "My God, My God, why hast Thou forsaken Me?" Beloved brethren, if those holy features which were seen in perfection in Christ were to be formed in you and in me, it was necessary that the blessed God should maintain inviolate the holiness of His character. Hence it is Christ Himself who prophetically gives us the answer to that most solemn question, "Thou art holy, O Thou that inhabitest the praises of Israel," (Psalm 22: 3). As a result of the death of Christ God lives in the praises of His people without having surrendered one iota of His holiness. This cry of abandonment was wrung from the very depths of His holy soul, as He, the holy One of God, "suffered for sins, the Just for the unjust, that He might bring us to God," (1 Peter 3: 18). The only One who had a right to be in the sunshine of the favour of God was abandoned that we might be brought into a pathway in which we could have the knowledge of God and enjoy nearness to Himself.

In Romans 4 we have a quotation from Psalm 32, "Blessed are they whose iniquities are forgiven." If we think again of Christ, He was ever the "blessed Man," there was never the slightest distance between His heart and God, in His pathway here there never was a moment of interrupted communion with His God. But with you and with me there was that which prevented our enjoyment of the presence of God and what is so blessedly causative in relation to our happiness is that our sins have been forgiven. We need not apologize for introducing this simple note; we need to see how God has acted in grace in order that we might be brought into the enjoyment of uninterrupted experience with Himself, which is normal Christianity. It was our sins which separated us from God, and before we could be brought into communion with God, before we could really know what experience with God is, the question of our sins had to be dealt with. Thank God they have been dealt with in the cross of Christ. It is not wealth, it is not ecclesiastical status, it is not the ability to quote Scripture, not the ability to enunciate doctrine that gives true Christian happiness, but that through the precious work of Christ we have been brought right home to God, and have the privilege of growing in our knowledge of God, and in experience with Him.

In Luke 24 we find the Lord Jesus conversing with those who had some experience of the ways of God, and some knowledge of the Scriptures. The circumstances in which they found themselves were entirely different from what they had expected. As He spoke with them the Lord Jesus opened up the Scriptures in a way they had not known before, showing that their theme was not primarily the "restoration of Israel," wonderful as that will be, but the things written in "Moses, and in the Prophets, and in the Psalms," were things concerning Himself. How do we read the Scriptures? Is it to feed a little more upon Him? His preciousness, His majesty, His glory, His moral worth, His official dignity, the charm, the exquisite preciousness that shines in every word, in every act, and every movement of that holy blessed Man? They are they which concern Him. And as having been brought to God, if we are to gain experience with God, if we are to enjoy nearness to God, the only food that will sustain us in such a pathway is Christ Himself. Do we not see — indeed we do — how precious He is to God! And if I am to share God's thoughts, if I am to have in common with God that which delights His own heart, instinctively my affections must be drawn to Christ. That beautiful hymn expresses it most sweetly,

"And to know the blessed secret

Of His preciousness to Thee."

Let us trace in the word the blessedness of what Christ is to His Father and His God; let us feed upon the preciousness of Christ to God, opening the Scriptures wherever we may to find in them the features of a blessed man who was ever delightful to the heart of His God. the innermost motives of our moral beings would thus be affected by the fact that the Scriptures bring before us the delight of God in the Person of His Son. That is what we are to feed on, and that, beloved, I suggest without any fear of contradiction, is the only kind of food suitable to those who wish to move in experience with God.

In the epistle to the Ephesians we have the unfolding of the counsel of God. There is that in relation to God which is beyond us, but there is one feature of God the whole of which has been declared, and that is His precious love. It has been declared in all its fulness in the Person of Christ. Behind the purpose and counsel of God is his eternal love. Behind all that has been brought into revelation is the blessed fact that God is love. God being love He desires that we should respond to that love, and in the epistle to the Ephesians, after speaking of that which God unfolds to us in relation to the mystery, the apostle refers to our walk. Many references to our walk are brought before us in this epistle, but one thing is said that is perhaps outstanding, we are to walk in love. That which is to characterize our walk is the very nature of God Himself. If we are to walk in love, we need to be in the enjoyment inwardly of that which will sustain us in such a pathway. So amongst other things, the Psalms, the heart of the Scriptures, are to have a place in our affections, producing a spirit of joy and thanksgiving as they bring before us the feelings of Christ as in Manhood. The precious features of that blessed Man, manifested in His life and in His death, are to be the delight of our souls; bringing our hearts constantly into fresh experience with the blessed God who has made Himself known to us through the Man Christ Jesus. There is nothing, dear brethren, and I want to suggest this in all soberness and with affection, which can contribute to our joys more than personal intimate experience with God. We do not boast only in hope of the glory of God, which according to Romans chapter 5 is our portion as justified persons, but as reconciled, as brought right home to God for God's own pleasure, we boast in God Himself, we joy in God. God has in mind, in bringing us right home to Himself, that we should not only boast in what He is doing, and what He will eventually display in glory, but that we might boast in God Himself. It is written of Christ that He joyed in God. "In that hour Jesus rejoiced in spirit, and said, I thank Thee, O Father" (Luke 10: 21). At that time of crisis His inward affections were as always, rejoicing in God. This, beloved, is God's mind for us, that we might know what it is to be brought right home to God, enjoying day by day experiences with God, and every fresh experience with God will increase our appreciation of all that has been made known to us of God in Christ, and our joy will be full.

We see in the epistle to the Colossians that the experience with God which we enjoy inwardly and which is to affect our walk and give to us an increased sense of what it is to joy in God, is to help us in our relations one with another. Unless we know the value of these Psalms as promoting our own experience with God, we shall be deficient in helping our brethren. In the verse we have read in Colossians, where the apostle speaks of "admonishing one another," the first thing mentioned is "in Psalms." What does it mean? Let us consider it carefully. The only way in which we can admonish one another in relation to the truth, is as having experience with God. The word "admonishing" implies a loving caution, a gentle rebuke, and such features are formed in us through communion with God. In Romans 15 we read that the saints were "full of goodness, filled with all knowledge," and were thus "able to admonish one another." We can never truly admonish one another unless we are ourselves in the enjoyment of personal experience with God. If there is one thing above all else that one would desire for oneself and for the brethren in this day, it is personal history with God. The measure of our experience with God is the measure of our usefulness to our brethren in relation to the things of God. May we all seek the Lord's help as to this.

In closing I refer to a verse in Romans 10, "How beautiful are the feet of them that preach the gospel of peace." Isaiah 52: 7 reads, "How beautiful upon the mountains are the feet of Him that bringeth good tidings," a prophetic reference to the precious feet of Christ. The woman in the 7th chapter of Luke; Mary who sat at those blessed feet in Luke 10; the leper who fell on his face at His feet and worshipped (Luke 17), were amongst those who appreciated the beauty of the feet of Christ as He moved on to the cross, coming from Godhead's fullest glory to Calvary's depth of woe, in order that He might bring to your heart and to mine the good tidings of the infinite eternal love of the heart of God. How blessedly He did it! "No man hath seen God at any time; The only begotten Son, which is in the bosom of the Father, He hath declared Him," (John 1: 18). The pathway of Jesus in this world ended at the cross, and so John in his epistle writes "No man hath seen God at any time. If we love one another, God dwelleth in us, and His love is perfected in us," (1 John 4: 12). What a testimony there can be from each one of us! But how can we set forth one whom we do not know? Let us seek grace to speak of a God whom we know, whose love we are in the conscious enjoyment of, One with whom we are daily walking, gaining fresh and increased experience of Himself as we pass along our pilgrim pathway. What a moral revolution is presented to us in the epistle to the Romans! Feet which are no longer "swift to shed blood," but so affected by the compassions of God made known in the gospel that their movements are now so absolutely in accord with God, that when He crushes Satan He will do it under the feet of the saints, feet that have been made beautiful and triumphant through the love of God made known in Christ. Thus experience with God is that which will give us power in our testimony to men, and power over the enemy.

These beautiful feet are essential if we are to walk with God. Feet that are self-willed, independent, proud, cannot keep step with God. And as walking in step with God, we shall have power in our relations with our brethren, and in our testimony to men.

Features of Faithfulness.

F. A. Hughes.

JAN/FEB 1981

The subject of this short paper is not the prophetic content of Daniel — that must be left in more competent hands. The book in its opening chapters, clearly shows the moral features which are of necessity to mark the people of God if He is to be glorified in times of failure and crisis.

The defection of king Hezekiah (Isaiah 39) resulted in the pronouncement by God that Judah would be carried away, with their possessions, into Babylon, and here we find the fulfilment of that word. Sadly we read "part of the vessels of the house of God . . . carried . . . into the land of Shinar" (Daniel 1: 2). Precious vessels, hallowed for the service of God's house, now found in the house of a pagan's god! Shinar is introduced in Scripture (see Genesis 10, 11 and 14) as marked by rebellion; man seeking to challenge the rights of God and make a name for himself; and a kingdom of war and conflict. This is the character of the scene which, in God's governmental dealings, His people were found in. Do we not find similar conditions surrounding us today?

In such circumstances devoid of true morality, features delightful to the heart of God shine out in the lives of the four men mentioned in the early chapters of Daniel. Their names are of great significance. Daniel — God is judge (we shall refer to this later); Hananiah — God is gracious; Azariah — the support of God; Mishael — who is there like God? They were of the royal seed of Judah, of noble birth and lineage; dignity was manifest in their every movement and word, and yet they were marked by prayer, dependence and faith in God. In every circumstance whether testing or otherwise they moved in true fellowship together, experiencing thus full assurance and confidence in the will of God, in His grace and support. Their lives were lived in relation to the God of heaven — and as constantly breathing such an atmosphere they were enabled to refuse the meat and drink of the king. Thus their responsible pathways (indicated in the ten days) were marked by attractiveness and formation. Above all else they rejoiced in the knowledge of God's ability and were rewarded not by His protection only but by His very presence with them in a time of fiery testing.

What marvellous results followed! These three young men had experienced the constancy of God's grace in their pathways; they had known His support and presence in the extreme trial and testing they endured; but above all else they were a channel through which was manifested the power and greatness of God Himself. Great indeed was the effect of their testimony and demeanour upon Nebuchadnezzar as he admitted that, powerful as he was, his word could be changed (Dan. 3: 28) and his subsequent testimony to God. He had much still to learn, much to be stripped of, but the first few verses and the last verse of Daniel 4 (his last utterance in the book) show the change of heart produced through the faithful walk and testimony of Daniel and his friends.

Briefly we notice the knowledge possessed by Daniel as to God's judgment in relation to the whole of the age. The dreams of Nebuchadnezzar; the interpretation of God's pronouncement of judgment in Belshazzar; his assurance that the word of Darius, which the law of the Medes and Persians insisted could not be revoked, would indeed be set aside by the command of the "living God." We rejoice in the witness of such men, and challenge ourselves as to whether we are found true to our name as Christians (Christ's ones) whatever the path may be. The word "witness" is "martyr." Suffering may be known — but God is faithful. We in our day know His unalterable judgment in regard to every matter; we know the sufficiency of his grace; and in the gift of the Holy Spirit we are assured of his presence and support.

The power of God; the grace of Christ our Lord; the abiding presence of the Comforter!

May we all as realizing constantly the blessedness and power of the Godhead towards us, so walk that our testimony before all is "Who is like our God?"

"The Father"

". . Shew us the Father, and it sufficeth us". John 14: 8

F. A. Hughes.

JULY/AUG 1973

Questions from the perhaps not so prominent apostles have been, in the hands of the Holy Spirit of God, the means by which some of the most precious truths have been revealed. In verse 5 of this chapter Thomas says — "Lord, we know not whither Thou goest; and how can we know the way?" How often the hearts of believers have been encouraged by the Lord's gracious reply, focusing our attention upon none other but Himself — "I am the Way, the truth, and the life; No man cometh unto the Father, but by Me." A pathway illumined with the glory of Christ and exclusive of all else! The further words of Jesus provoke Philip's question quoted at the head of this paper, a question which whilst demonstrating Philip's lack of understanding, yet furnishes the Lord with the opportunity of revealing some preciously important truths concerning the One of whom Philip enquired. "He that hath seen Me hath seen the Father;" "I am in the Father, and the Father in Me;" the Lord was going to His Father and among other results of this movement "greater works" would be done by the disciples (the result of the Spirit's presence as sent from the Father) and whatsoever they asked in Christ's Name would be granted by the Son "that the Father may be glorified." This paper has no claim for inclusion in the "greater works," but it carries the earnest desire that the name and glory of the Father may have a larger and deeper place in our affections.

In its fullest sense the name Father is the peculiar possession of believers in this dispensation — "to us there is one God, the Father" (1 Corinthians 8: 6 New Trans.). In the dignity of sonship, having the Spirit of God's Son in our hearts, we are privileged to cry "Abba, Father" (Galatians 4: 6). Enjoying this place of intimacy and privilege we are conscious that the One we know as Father is none other than the "Lord Almighty" — Jehovah Shaddai of the Old Testament (cf. 2 Corinthians 6: 18), the One too, "of whom every family in (the) heavens and on earth is named" (Ephesians 3: 15).

It is the unique privilege of Christ as Son to reveal the Father, and included in those so favoured are the "little children" — the "babes" of Matthew 11. "I write unto you, little children, because ye have known the Father" (1 John 2: 13). Immeasurable privilege indeed! The newly converted saints at Thessalonica are spoken of as "in God the Father." How precious is the circle of affection and favour into which the youngest believers are introduced, a sphere in which the Father's Name is known; His words the sustenance of the soul; His will determining the pathway for our feet; His hand enfolding us with protection and safety, and His house with its many abodes our eternal home. Our hearts are thrilled as we listen to the words of our precious Lord, the Sent One of the Father, who in John's Gospel delights to tell of the intimacy enjoyed by His own in their relation with the Father — "For the Father Himself loveth you, because ye have loved Me" (John 14: 27); "that the love wherewith Thou hast love Me may be in them, and I in them" (John 17: 26). In this we surely find that which "sufficeth."

In the synoptic Gospels our relationship with the Father is seen in His tender care and consideration for His children in their present circumstances; He knows (and supplies) our needs; He sees our secret motives and rewards accordingly; He has compassion, He forgives. In 2 Corinthians 1 we read that He is "the Father of mercies, and the God of all comfort; who comforteth us in all our tribulation." James tells us that "every good gift and every perfect gift; . . cometh down from the Father of lights, with whom is no variableness, neither shadow of turning" (2 Cor. 1: 17).

John in his writing delights to occupy our thoughts and affections with the preciousness of the love existing between the Father and the Son and the blessedness of our privilege and portion in that holy sphere. How precious to our souls is the atmosphere of John 13-17, commencing as they do with that most wonderful expression of love by our Lord as He contemplates His departure "out of this world unto the Father;" knowing, too, that "the Father had given all things into His hands," and revealing the desires of His own affections for His own that we should have part with Him. Is not the full blessedness of these holy desires seen at the end of this precious section when He says "Father, I will that they also, whom Thou has given Me, be with Me where I am; that they may behold My glory, which Thou hast given Me; for Thou lovedst me before the foundation of the world." The intimacy of the Father's realm was opened up to our wondering hearts on that glorious resurrection day of triumph. Calvary's work with all that it entailed to His holy soul was finished, the glory of the Father had visited the tomb (cf. Romans 6: 4). A glorious Man ascends from this earth to the Father, and it the infinitude of eternal love He associates His own with Himself, the fruit of His victory — "Go to My brethren, and say unto them, I ascend unto My Father, and your Father; and to My God, and your God" (John 20: 17). His words in John 16 had indicated to them the immensity of their present portion — "The Father Himself loveth you, because ye have loved Me, and have believed that I came out from God" (v. 27). Their future portion of infinite and eternal blessedness had been opened up to them in John 14; the eternity of the Father's love made ours — the blessedness of it is beyond human thought! Precious Lord — how much we owe to His "going to the Father." His presence there has resulted in the coming here of the Comforter, the blessed Spirit of God, He would guide us "into all truth;" He who glorifies Christ before our adoring hearts, receiving the things of the glorified Christ and shewing them to us. "All things that the Father hath are Mine; therefore said I, that He shall take of Mine, and shall shew it unto you" (John 16: 13-15). How glorious is the content of these verses — the riches of love and glory unique to Father and Son revealed to us in the Spirit's service as He glorifies Christ. Truly, the eternal wealth of the Godhead is indicated here! Our Lord's presence with the Father assures us of His constant interest in His people both as High Priest and as an Advocate — precious services indeed!

The Father's Name is referred to well over 100 times in John's Gospel, each occasion having its own peculiar atmosphere of glory. It is most interesting to see the varying ways in which the Lord Jesus speaks of the Father in John 17. When speaking of Himself He says in the most precious intimacy — "Father" (vv. 1, 5, 21, 24); when referring to the world in its ignorance of God, He says — "Righteous Father" (v. 25); and when specifically referring to His desires for His own, He says — "Holy Father" (v. 11). How full of meaning these holy utterances of Christ are!

Whilst the Name of Father is so definitely associated with the activities of divine love and grace there is, nevertheless, a real note of challenge as we take that Name upon our lips. 2 Peter 1 reads as follows — "But as He which hath called you is holy, so be ye holy in all manner of conversation (manner of life) . . . and if ye call on the Father . . pass the time of your sojourning here in fear" (vv. 15-17). Recognition of the cost of our redemption; our souls purified by obedience to the truth; love towards one another from a pure heart, are some of the features which are to mark those who have the immense privilege of "calling on the Father." In 1 John 2 the world, and the love of the world, is shown to be opposed to the Father, and in Galatians 1 we are told that our deliverance from the world through the sacrifice of Christ is "according to the will of God and our Father." Blessed indeed when, in the appreciation of divine grace, the world loses its attraction for the believer. It can offer no real element of satisfaction — all is marred by sin; it is a sphere where the Father is unknown. It's glory is sullied by its god — Satan — every true and pure ray of glory is from He who is the Father of glory (Ephesians 1: 17) — the Source of all that is pure and abiding.

It is the Father who "sent the Son . . . the Saviour of the world." Who can measure the blessings which have reached us through that wondrous Gift! The true "Zaphnath-paaneah" (Genesis 41: 45). His Name involves fullness of salvation; the sustainment of life; the revelation of Divine secrets — and all found its source in the heart of the Father! How much more there is for our affections in this glorious matter!

As we allow something of the blessedness of the Father's Name and the Father's love to fill our hearts shall we not gladly respond to the desire of our precious Lord in His words to the woman of Sychar — "The hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth; for the Father seeketh such to worship Him" (John 4: 23).

"Rise our hearts, and bless the Father,

Ceaseless song e'en here begun,

Endless praise and adoration,

To the Father and the Son."

Features of Service

Acts 9: 1-8; Acts 11: 27-30; Acts 13: 14-16; Acts 19: 8-12; Acts 20: 32-35; Acts 28: 1-5 Galatians 6: 11 & 17.

F. A. Hughes.

AUG. 1961

These Scriptures refer to the service of the apostle Paul. You will have noticed that in each Scripture his hand is mentioned. We have spoken often together of hands being filled, and whilst the primary thought of the filling of the hands is service Godward, yet it would be true to say that the precious ingredients which fill our hands in service to God are also the ingredients which should fill our hands in service to men. We serve God in the sanctuary as we present to Him the appreciation which we have of Christ, and as serving in relation to the saints, we would surely desire to present to their hearts the Person of our Lord Jesus Christ. We read in Proverbs 29: 18, "where there is no vision, the people perish," and it would seem that no service can be fruitful in preserving the affections of the saints, unless the one who serves has had a vision. Paul is introduced, as Saul of Tarsus, as a man who had a vision, a vision of Christ in glory. He had a vision which, for the moment, blinded him to everything on earth, but which opened his heart, as well as his eyes, to the glory of that blessed Person at God's right hand. The glory of God stands related in a very unique way to the calling and to the commissioning of the apostle Paul. On two occasions we have the expression in Scripture "the God of glory." It is mentioned in Acts 7 in relation to the call of Abraham, and also in the 29th Psalm, If Psalm 29 is read carefully many details will be seen which have a moral bearing upon the call of the apostle Paul.

At the end of the chapter in which Stephen uses the expression "the God of glory," Saul of Tarsus is mentioned for the first time, and it would appear he himself received at that time an impression which remained with him. No one gives us the preciousness of the title "Lord Jesus" as Paul does. It would seem to be something peculiar in the way of possession to the assembly, Lord Jesus, speaking of His supremacy, and also of the charm of His holy Person. Paul heard that expression first from the lips of the martyr Stephen. He himself refers to that incident later, showing that it left an impression upon him. He was called by glory, and as he moved towards Damascus the glory of that blessed Man shone into his heart. The word used there for shining is the same word that is used in Luke's gospel, when it speaks of the lightning shining from one end of the earth to the other, and it would seem to suggest that the whole pathway of Saul from that moment was trodden in the light that shone from the face of a glorified Christ.

This is one of the essentials to service; this is what we each need, the vision of a blessed Man at God's right hand; and unless we have that vision in our souls, we shall not serve in freshness or in power.

The first feature we notice in relation to the hand of Paul (or, Saul) is that it was brought under the control of another; he was led by the hand. This man, whose hand had been furnished with the authority of the Sanhedrim in opposition to the Name of Christ, is now seen as subjugated to the will of another; an important matter for us to observe. If we are to serve we must know what it is to have our wills subdued. We cannot serve well with a weakened appreciation of the Lordship of Christ. We need to see the moral bearing of these incidents in the history of the apostle. Here is a man who was previously marked by violent opposition to Christ, now "led by the hand." The hand is the symbol of service. In Mark, the gospel of the perfect Servant, we read in verse 41 of the 1st chapter that "Jesus, moved with compassion, put forth His hand." In that same gospel we are told that "He hath done all things well." How blessed to be controlled in our service by the One whose every act brought blessing to men and praise to God.

As led by the hand Saul is found in "the street which is called straight, and . . . in the house of Judas." This is of deep significance. The word used for "straight" is that which is used in Matthew, Mark and Luke as referring to the way of the Lord, and at the commencement of his service the apostle is found in a pathway of righteousness and of truth, a pathway in which the crookedness of the mind of man has no place.

It was a pathway, too, which would yield for the praise of God, as the name of Judas (or, Judah) suggests. Here this chosen vessel is visited by Ananias (the grace of God). He was later to learn the precious link of grace with his apostleship, (Romans 1: 5), and also that that same grace was sufficient for all his needs. From the very commencement of his service his heart was captivated in relation to the excellency of the Person of Christ, and "straightway he preached . . that He is the Son of God."

In Acts 11 Agabus the prophet tells of an approaching dearth, and the saints, affected by the prophetic word "determined to send relief unto the brethren." They sent it by the hand (the letter "s" should not be there), of Barnabas and Saul. Later on we read Paul and Barnabas, but here in the commencement of his service, he is content to be named last. It is a good thing not to seek pre-eminence in our service. There is a Secundus in Scripture; a Tertius; and a Quartus, but the first place must be Christ's. Content with the second place, Saul is moving in fellowship with Barnabas. The service here was in relation to temporal matters, but one has discerned that those who minister spiritual help to the saints are those not moving on independent lines, but in fellowship with their brethren. I grant you fully and simply that our service is individual, it is to our own Master we stand or fall, but I would not like to undertake any service in which I felt I had not the fellowship of my brethren.

In our next Scripture we find Paul, his will subdued and he in fellowship with his brethren, responding to the expressed desire for a "word of exhortation." The setting of the incident does not suggest that he went to give a word, but the occasion itself brought to light the fact that he had the word and the substance for the moment. Notice, beloved, that he does not refer to himself individually in this word; he speaks of God, His movements towards the people, and His movements and testimony regarding Christ. There were those who opposed the word, but verses 42, 43, 44, 48, 49, and 52, of Acts 13 show the evident blessing and encouragement which resulted from it. Are there not important lessons for us in these incidents? How pleasurable to God and how helpful to the saints would be the service of one marked by these features.

In Acts 19 we read, "God wrought special miracles by the hands of Paul," or as the New Translation, "And God wrought no ordinary miracles by the hands of Paul." We would expect something specially given by God from such a servant. The very atmosphere he brought in was so spiritual that the evil spirits went out. The words "of them" have been added. It was not so much that the evil spirits went out from those in whom they had taken their abode, but they went out. The atmosphere that Paul brought in in his ministry was of such power that there was no room for the activities of the devil. Let us each seek help that our service may be so marked by the power of the Holy Spirit that God might use it for the exaltation of Christ in the affections of His people, and hence for the defeat of the efforts of the enemy.

In Acts 20, Paul in speaking to the elders of Ephesus, recounts the features of his ministry amongst them. He had testified "both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ." He had testified, too, of "the gospel of the grace of God;" he had gone among them "preaching the kingdom of God," and he had declared to them "all the counsel of God." What a universal character there was in his ministry! But Paul is not content only to speak of these things, he could say "Yea, ye yourselves know, that these hands have ministered . . to them that were with me. I have shewed you all things." His example was to affect their "labouring" — and in their service, as in his own, there was to be a reflection of the love of Christ as they remembered "the words of the Lord Jesus, how He said, It is more blessed to give than to receive." We are not told when, or where, these words were said by the Lord, but they are a wonderful epitome of His whole service, in which He so blessedly revealed the heart of the giving God. When asked by the Jews, "Who art Thou?" the Lord answered "altogether that which I say unto you," (John 8: 25, New Trans.). What grace was given to the apostle as he referred to the knowledge these elders had of his actions being in accord with his ministry. Again he could write to his son Timothy, "Thou hast fully known my doctrine, manner of life," etc. (2 Timothy 3: 10).

We may be assured that Satan will oppose such a servant and such service. The concentrated fury of the enemy is seen in the viper as it fastens on the hand of Paul. Satan hated those hands; hands that would remind us in their service of Christ will be hated by the enemy. But those hands had been engaged in a service of lowliness and love to the brethren (following again the example of his Lord as seen in John 13) and the attack of the enemy was negatived in the very atmosphere of warmth that his service had produced.

The enemy says, "I cannot kill him, I will put him in prison," and we have received more ministry from the hand of Paul in prison, than ever before. Think of those choice epistles, Ephesians, Colossians, Philippians; of that wonderful letter to the servant who was to follow him. Paul, about to be emptied, says, "the time of my release is come," (2 Timothy 4: 6, New Trans.). A vessel about to be emptied, and he says to Timothy, "fill up the full measure of thy ministry." How much we should value the choiceness of the ministry of this great servant of Christ — "The prisoner of Jesus Christ for you Gentiles," (Eph. 3: 1).

In our last Scripture Paul says "From henceforth let no man trouble me; for I bear in my body the marks of the Lord Jesus." The word "marks" is really "stigma." It is an incision made upon the body to indicate the ownership of a master. The Hebrew servant in Exodus 21, as having the mark of the awl in his ear, became a servant "for ever." The Lord said of Paul, "I will shew him how great things he must suffer for My Name's sake," (Acts 9: 16). He becomes the willing bondman of Christ, completely devoted to His interests, and content to bear His reproach in this world.

Beloved brethren, "Unto you it is given in the behalf of Christ, not only to believe on Him, but also to suffer for His sake." Every bit of true service will involve suffering, for it will involve displacement of the flesh, and it will involve the opposition of every influence in this world which is against Christ. In the 11th chapter of Matthew, when the cities in which His great works had been done had all turned from Him, Jesus said "I thank Thee, O Father, Lord of heaven and earth . . Even so, Father; for so it seemed good in Thy sight."

As seeking, in our measure, to serve in lowliness and in fidelity to Christ, let us be content with the consciousness of divine approval, in the joy of which we shall, in some small degree, be enabled to bear the reproach attached by men to the Name of Him whom we serve.

Fellowship one with Another.

1 John 1: 7

F. A. Hughes.

MAR/APR 1968

It is cause for thanksgiving that, in spite of the general breakdown, the blessed God has preserved those with whom His people can associate. Doubtless there are still saints of God who, like John on Patmos, find themselves alone; to such, as to John, the Lord would draw particularly near, speaking to them of His unceasing love, and assuring them of the sympathy of One who had felt loneliness as none other. "I looked for some . . for comforters, but I found none" (Psalm 69: 20).

In general, and especially in our favoured land, we can take up with gladness the word "God setteth the solitary in families" (Psalm 68: 6). This was ever His mind; of His earthly people we read "They wandered in a solitary way;" but when they "cried to the LORD," "He led them . . to a city of habitation" (Psalm 107).

In the very early days of Christianity the apostles, after their trial by the rulers, "went to their own company" (Acts 4: 23); and in Acts 13: 13 and Acts 21: 8 we read of "Paul's company;" again at Appia Forum (Acts 28) Paul "thanked God and took courage" as his brethren came to meet him. Blessed indeed that the privilege of fellowship one with another has continued, surviving all the failure and the opposition of he "that speaketh lies, and he that soweth discord among brethren" (Proverbs 6: 19). Thus Paul in writing to Timothy, with last days in view, exhorts him to "follow . . with them that call on the Lord out of a pure heart" (2 Timothy 2: 22). May we not be encouraged to believe and to prove that such a path will continue to be available to all who seek it?

Amos, the rugged herdman of Tekoa, raises the question "Can two walk together, except they be agreed?" We may perhaps be inclined to question the action of the two who went "to a village called Emmaus" (Luke 24), but they at least were "agreed" as they walked — "they talked together" (v.14); "they communed together" (v.15), and their whole conversation shows how completely they were "one" in their thoughts. Surely the Lord, as He drew near to them, appreciated this. And He said unto them, "What manner of communications are these that ye have one to another". Again He says to them "what things? And they said unto Him, concerning Jesus of Nazareth." "Slow of heart" and unbelieving — yes, indeed; the glory of that lowly Man as the Christ of God, the subject of all the Scriptures, had not illumined their beings — but they were speaking together of Him. Beloved brethren, is not this a challenge to each one of us? And does it not contain the secret of being "agreed"? How should we answer the question — "What communications are these?" If our minds and affections were definitely fixed upon our Lord, and the glories of His person which have been revealed to us, we should speak less (except in secret prayer and confession) of the failures and divisions amongst His people, and more of Himself and His interests.

Psalm 40 describes the blessedness of the position in which sovereign mercy, in answer to the cry of distress, has set the feet of the saints. Again the experience is an individual one — "He brought me up . . and set my feet upon a rock, and established my goings." But the happy result is the mingling of praises from those of like experience. "He hath put a new song in my mouth, even praise unto our God." Blessed indeed are the notes of joy issuing from hearts which appreciate the sovereign movements of God in mercy and in love. Infectious joy, too! for "many shall see it, and fear, and shall trust in the Lord." As Paul and Silas, in dire circumstances indeed, caused the praises of God to ring through the prison at Philippi, what results there were for the blessing of men and the glory of God! "The doors were opened, and everyone's bands were loosed," and a whole household "rejoiced, believing in God." Do we wonder that Paul's subsequent letter to the believers at Philippi should be so replete with the feature of "rejoicing"? he would have all to know the joy that Silas and he shared together as they thought upon the preciousness of the One to whom they were soon to render so powerful a testimony.

Finally — "Draw me, we will run after thee" (Song of Solomon 1: 4). Have we not proved that there is no love like that of our precious Lord — no name so fragrant as His (vv. 2, 3). How wonderfully the beauty and charm of the Beloved is set forth in this Song! We are in no doubt as to whom "the chiefest among ten thousand" — the "altogether lovely" One is! Weaned from all else, attracted to Himself; speaking amongst our brethren of Him and His glories alone — how precious to thus influence others to run with reciprocal affections after our precious Lord! What a blessed feature of fellowship is this — each individual affection in the appreciation of His infinite preciousness and delighting to share those impressions with His lovers. Satisfied hearts, affections led by the Spirit in ever increasing attraction to a glorious Christ, enjoying together that which is beyond and outside of all this world can offer; meditating upon the incomparable preciousness of Him who is God's Beloved and — through wondrous grace — our Beloved too!

Is it not a further source of joy to our hearts to realize that, whilst we enjoy these precious times of communion with one another, the blessed Lord Himself derives pleasure and joy too? Surely the blessedness of Malachi 3: 16,17 remains true today — "Then they that feared the LORD spake often one to another, and the LORD hearkened . . and they shall be Mine, saith the LORD of hosts."

Implicit in all this is the present enjoyment of eternal life — "Behold, how good and how pleasant it is for brethren to dwell together in unity! . . there the LORD commanded the blessing, even life for evermore."

"If then there be any comfort in Christ, if any consolation of love, if any fellowship of the Spirit, if any bowels and compassions, fulfil my joy, that ye may think the same thing, having the same love, joined in soul, thinking one thing." Here are the beautiful inward features which make for happy fellowship — and here is the practical outward effect "in lowliness of mind, each esteeming the other as more excellent than themselves" (Philippians 2. New Trans.).

Thus may we abide in union

With each other and the Lord,

And possess, in sweet communion,

Joys which earth can ne'er afford.

"The first and the last"

F. A. Hughes.

NOV/DEC 1976

In the book of the Revelation (the unveiling of God's mind for the universe) the Lord Jesus refers to Himself and is referred to many times as "the Beginning and the Ending;" "the First and the Last;" "the Alpha and Omega" — expressions denoting the absolute greatness and pre-eminence of His Person. It is just this precious thought — His greatness — which one hopes will establish the atmosphere of this paper, and will also find an abidingly deeper place in the affections of every reader. It is abundantly clear from many Scriptures, outstandingly the magnificent words of John 1, Colossians 1 and Hebrews 1, that He was and is before all, that all creation sprang from His mighty creatorial Word; indeed Isaiah 9: 6 invests Him with the name "Father of eternity" itself (N. Trans.).

It is of course well known that the title "Alpha and Omega" in Revelation 1: 8, covers the whole of the Greek alphabet; and equally remarkable is the word "Me" in Zechariah 12: 10 from which verse 7 is quoted — "And they shall look upon Me whom they have pierced." The word "Me" is composed of the Hebrew letters "Aleph" and "Tau" — the first and last letters in that language (cf. first and last stanzas of Psalm 119). In Him, the Eternal Logos, is the full expression of the mind and heart of God; His every utterance in complete accord with the will of God; His words replete with grace and divine authority (Luke 7: 22, 36).

He is the beginning — before all things, and the end is safely in His hands too! He is "the Alpha and Omega," the presence of the Greek article focuses attention upon Him as being uniquely thus. Ephesians chapter 1 unfolds to us the "mystery of God's will" in that He will "head up all things in the Christ." I quote the words of one now with Christ — "It will be a grand spectacle, as the result of the ways of God, to see all things united in perfect peace and union under the authority of man, of the Last Adam, the Son of God; ourselves . . . His companions in the heavenly glory" (J.N.Darby). And then the grand finale of 1 Corinthians 15 — "then the end." Every contrary rule and authority and power annulled; every mark, and the effect of every mark, of Satan's malice and man's failure completely removed; the whole scene scintillating with a glory that only Christ could have established; the eternal day of God is introduced, what a majestic end — the platform entirely clear, and the glorious utterance from the throne rings out — "Behold I make all things new."

Would it be consistent with the above to consider briefly the first and last recorded words of the precious Saviour to men in the gospels? Some of these are of a definitely dispensational character, but the desire in this paper is to see a little of their moral importance to ourselves in this day. Space permits but a short reference to each. In Matthew 3: 15 we read — "Suffer it to be so now; for thus it becometh us to fulfil all righteousness." In the scene of man's sinful departure from God, Christ is saluted as the one Object of delight to the Father's heart, and in order that man might be secured for God's pleasure, and that a righteous basis for this might be established, the blessed Lord would go into death (of which baptism is a figure). Precious words indeed from the lips of the mighty Son of God found here in lowly grace.

Mark records that "Jesus came . . . preaching the gospel": Hebrews 2 tells us that the grand message of salvation was "first (began to be) spoken by the Lord." Can we measure the joy to His own blessed heart as He thus spake of God's glad tidings for men? The "Son of God" (v.1) Himself making known the attitude of God's heart toward men. "Grace reigns through righteousness." The incident in Luke 2 is most precious in its content. The questions and answers of the Lord are not recorded for us, but His words — "Wist ye not that I must be about my Father's business" indicate a service of devotion to the will of God and love to men which is unique in action and in result. 2 Corinthians 1: 3 speaks of the "Father of compassions" (N. Trans.). How often this heavenly compassion was manifest in the Saviour's approach to weary hearts! "He saw . . . and had compassion." Behind the manifest miracle of Nain's gate was the compassionate heart of One committed to His Father's business — Eternal love the might sphere from which the acts of power sprang.

In John's gospel the Baptist sees Jesus "Coming unto him". If the One whose majesty and glory as the Eternal Word fill the early verses of this chapter moves towards man, moral questions are at once involved — hence John's testimony in verse 29 to the work of Christ. Then in verse 36 John utters those simple yet profoundly blessed words — "Behold the Lamb of God!" Words fail to suggest the deep abiding significance of such an utterance; does not the glory of them shine out in the succeeding incident! God's Lamb — "of full deity possessed;" the Creator, the Light of the world, manifested here as the Lamb about to suffer in order that men might be drawn, as attracted by the glory of His Person, and cleared of guilt by His perfect sacrifice, into the very abode of eternal love, to be at home with Himself. Righteousness established; the glorious glad tidings preached; the Father's heart declared and the love and tranquillity of the Father's abode enjoyed in the company of the Son Himself.

"In Thee most perfectly expressed,

The Father's self doth shine;

Fulness of Godhead, too; the Blest,

Eternally divine.

Worthy, O Lamb of God art Thou,

That every knee to Thee should bow."

The last words of this precious Christ in the gospels can be referred to but very briefly. The confidence engendered by His words in Matthew is surely something we would all greatly appreciate in these days of disintegration on every hand. "All power is given unto Me in heaven and in earth . . and, lo, I am with you alway even unto the end of the world; Amen." The original language reads — "I with you am". The mighty "I AM" before whom the power of Egypt was broken that His people might be free; the One before whom the pride and power of the Pharisees and chief priests "went backward and fell to the ground;" He who could say "I am the Good Shepherd" enfolds His sheep in the clasp of Divine power and love — "I with you AM." And this, beloved, to "the end of the world." "He hath said, I will never leave thee, nor forsake thee. so that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me" (Hebrews 13). The everlasting arms beneath, the banner of love above, goodness and mercy our constant companions unto the end.

In the fortifying power of this we can venture on the Lord's command in Mark 16 — "Go . . . and preach the gospel." Strengthened by His clasp of unchanging love, moving in our service as in obedience to His will, we shall know the blessedness of His presence with us in our labours — "the Lord working with them." Only in such service can there be fruit abiding for God.

The Savour's words in Luke 24 open up a subject of vastly blessed dimensions — the promise of the Holy Spirit. We see in Acts the dynamic change in the movements of His disciples as they came into the blessing and power of the indwelling Spirit of God. What immense vistas of blessing are opened up to us, what unfailing resources are ours! As ungrieved in our hearts He leads us into all truth; He is the One by whom the love of God is deluged into our lives; it is as led by Him that we can walk through this scene in the dignity of sons of God. Much, much more indeed is involved in the "promise of the Father." "He led them out as far as to Bethany." Bethany is not the end of the pathway — but it is where the shadow of death is lifted from our spirits — and where the fruits of victory are to be enjoyed.

Finally we have the precious command in John 21 — "Follow Me." This, beloved, is "better felt than told." His searching words of love discovering all that would tend to hold us from full committal to Himself, shall we not say "Lord thou knowest all things; Thou knowest that I love Thee." His love has wrought this; He desires our company — shall we not respond to such love?

Lead on Almighty Lord,

Lead on to victory;

Encouraged by Thy blessed Word,

With joy we follow Thee.

We follow Thee, our Guide

Who didst salvation bring;

We follow Thee, through grace supplied

From heaven's eternal spring.

Genealogies

F. A. Hughes.

MAR/APR 1979

Names in Scripture are numerous and almost beyond comment, but a careful study of them, so far as one is capable, yields much interest and a deep moral challenge. It is purposed in this article to glance at very few, desirous of promoting an interest in a subject which can promote considerable spiritual profit — especially if the Scriptures from which suggestions are taken are carefully read. One cannot be interested in this subject without gaining a fresh impression of the unlimited knowledge and greatness attaching to Divine Persons. Adam was given intelligence which enabled him to give names to all creatures, but God alone could number and name the countless millions of stars — "He counteth the number of the stars; He giveth names to them all" (Psalm 147: 4). How preciously significant that this verse follows the words "He healeth the broken in heart." The Lord Jesus calls the myriads of His own sheep "by name." "I know them" He says — each name recorded in the eternity of the "Lamb's book of life." What marvellous wisdom and power; what infinitely precious love!

Names in Scripture often denote the characteristics of those who bear them, the name given to the first man born into the world amply shows this. As God in His wisdom took account of potentialities, so He changed names — Abram to Abraham; Jacob to Israel; Simon to Peter; etc.. The alteration of Saul to Paul deserves the most careful attention — especially in regard to the precise occasion on which it took place! Sad indeed the circumstances which prompted Naomi (pleasant) to change her name to Marah (bitterness). The blessed Lord alone can preserve us from similar failure. Yet this incident provides us with one of the choicest genealogies in Scripture.

The last verse of Judges refers to a point in Israel's history of extreme failure and departure from God — a condition of complete anarchy and disregard of God's will for His people. "In those days there was no king in Israel; every man did what was right in his own eyes." The book of Ruth tells us that a famine in Israel resulted.

Alas! an almost exact picture of conditions prevailing in the world today! It is in such circumstances that the name "Elimelech" appears. Belonging to the city of Bethlehem Judah (the house of bread and praise); bearing the name "whose God is king" he goes to sojourn in the fields of Moab — reaping nothing but death and barrenness. We touch the details but briefly. God is in command — He visits His people with bread — the devotion of Ruth and her cleaving to Naomi and subsequent union with Boaz, result in the blessed God reaching His great objective — His king, David (Beloved). In my early Christian life I was gently rebuked when I remarked to an older brother (we were discussing the book of Ruth) that I never took much notice of genealogies. "You have missed the great objective of the book," he replied. If this little incident energizes the young brethren to realize that "all Scripture" is divinely inspired, spiritual progress will result. "No king in Israel" — "God as king" unsought — but God reaching His great thought in the last word of the book — "DAVID." This is the first mention in Scripture of that name. Brethren, however dark conditions in Christendom are, the blessed God has secured everything for His glory and the blessing of His people in David's Son and Lord — God's beloved Son.

In the following book, Samuel, God having now reached His objective in David (as yet in promise only) begins to work out the preciousness of that which fills His own heart, in the hearts of His people. From a scene of barrenness Samuel comes to light, one who found his rest near the Ark and whose every word was established by God. In 1 Samuel 2 (called the prayer of Hannah although she does not ask for anything) in her outburst of praise to God for all His mighty acts, she reaches the same end reached by God in the book of Ruth — "His Anointed." The Christ of God. May we possibly read that this was in her heart in verse 5. Later in the chapter it is evident she bore six children — but in this verse she says "the barren beareth seven" (perfection); was she looking on in faith to the one whom Samuel would anoint — David the type of God's perfect Man — Christ — His Anointed?

In the midst of very many names and generations in the Bible there are but two "books of generations" — "the book of the generation of Adam," and "the book of the generation of Jesus Christ." In the former (Genesis 5) we read over and over again, "and he died" (Enoch the exception). We need not elaborate — "death has passed upon all men." But in "the book of the generation of Jesus Christ" (Matthew 1) the sovereign mercy of God would include the names of four women who otherwise would have no claim to be there; three openly wrongdoers and one a stranger to God's people — a universal testimony to God's abounding grace. In this "book of generations" the Lord Jesus is presented first as "Son of David" and then "Son of Abraham," a different order from that line of succession which follows — the rights of God's throne must first be upheld before His promises in grace and mercy can be dispensed.

Briefly we refer to Paul's letters to Timothy in which the atmosphere of "generations" may be seen. Although by nature the son of a Greek, Timothy is greeted by Paul as "my true child in faith," and again "my beloved child." His childhood and his youth are also affectionately referred to by the Apostle. Then, too, he is addressed as a "man of God," the only person so addressed in the New Testament. His genealogy as given in 2 Timothy 1 is deeply instructive. The name of his grandmother, Lois, indicates "that which is better," and his mother's name Eunice speaks of "victory." In such a circle the sacred letters were valued and practised, the results of which were manifest in Timothy — "one who honours God." Precious indeed the atmosphere of such a home, where parents seeking help to instruct their young in the Scriptures, where the love and blessedness of Christ and His interests are found, receive the reward of seeing the children developing features and practises which "honour God." In 2 Timothy 2 we have what may be called the generation of the Christian testimony. Paul's vision was not limited by prison walls, nor impaired by those defecting from the faith. He had much to pass on to his son Timothy; knowing too that Timothy in turn would have the wisdom necessary to recognize "faithful men." How thankful we are for the ministry of such! May it not be confined to our bookshelves, but treasured in our minds and hearts! Thus we may be found in this precious succession, albeit just "others also," seeking no prominence for self but in the Spirit's power cleaving to the Apostle's doctrine, desirous that Christ might be glorified and the blessed God honoured.

Finally, we refer to the One who bears the greatest Name of all — the Name of Jesus. In the Epistles and the Revelation there are many different titles given to Christ — but it is at the Name of Jesus the whole universe will bow — "At the Name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth." A divine decree which through infinite grace operates in our hearts now. To Him is all the praise.

"Generations"

F. A. Hughes.

SEPT/OCT 1975

There are many genealogies in Scripture, but two only "books of generation." Genesis 5 is "the book of the generation of Adam," a chapter over which the shadow of death is apparent in the oft repeated expression "and he died," a shadow universal in it effects (cf. 1 Corinthians 15: 22) and which the power of God, the living God, alone can remove. Blessed indeed to read in such a chapter that "Enoch walked with God . . . and God took him." By faith Enoch was translated that he should not see death (Hebrews 11: 5). The book of the Old Testament refers in the last verse of Genesis to a "coffin" (death) and in the last verse of Malachi to a "curse."

The New Testament commences — "the book of the generation of Jesus Christ" and in it the blessed God has been pleased to reveal the eternal secrets of His heart of love. In that scene of eternal splendour, the "excellent glory" obtained (2 Peter 1: 17); that glory together with a love surpassing all human thought is seen to be the atmosphere of eternal affections (John 17: 24); ineffable light and holiness are there, it is the dwelling of God!

From that realm of majesty and power One came whose Name adorns the first verse of Matthew's gospel. It is beyond the scope of this paper to enlarge upon the eternal importance and results of His advent. The purpose of God, adorned with the power and blessedness of eternity itself, depended for its revelation and its subsequent fulfilment upon the coming of Christ into this world. Creation shall be freed from the consequences of death and the curse; God's earthly people shall be brought into happy relationship with Himself — the enjoyment of millennial blessings their portion; as Son of David He shall maintain in the fullest degree the rights of God's throne and government; as Son of Abraham He shall be manifestly seen as the Yea and Amen of every promise of God.

Yet still more! Thoughts conceived in eternity — eternal in their scope and intent, need an eternal age for their manifestation and a generation marked by intelligence and affections beyond all human powers — the "generation of Jesus Christ" is in view!

Let us pause here with unshod feet! None but He who is eternal in His Person could fully make known eternal thoughts, and none but He could fill a universe with hearts capacitated to respond worthily to the blessed God from whom such precious matters spring. Blessed indeed to have part in such a generation, but from whence is it derived? Angels excelling in might, wonderful in intelligence, prostrated in adoration and worship are passed by. In the few Scripture references to the eternal state, where the supremacy of God is stressed, we are told (Revelation 21) that God will surround Himself with men.

"The generation of Jesus Christ" — it is His Name in holy Manhood. Stupendous thought! He, who in the eternity of His Person, created all things, sustains all things, by whom all things subsist, became Man, the firstborn of a new generation, those who through infinite mercy would be enabled to appreciate the atmosphere of eternity and respond in eternal praise. Beloved brethren, how full the Scriptures are of this blessed truth of the Incarnation! May it move our hearts in a spirit of holy and constant worship to God.

Yet still more! How could those forming part of a generation lying under the shadow of death and the curse be brought into living association with the glorious, impeccable, sinless Christ of God? We are again on most holy ground — albeit well known in terms. Let us hear His own blessed words — "Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone". In Isaiah 53 the question is asked — "Who shall declare His generation? for He was cut off out of the land of the living." Beloved that holy sinless life of Jesus stands out in its uniqueness — the delight of the heart of God — His "beloved Son." With adoring hearts we hear the Lord's further words in John 12 — "but if it die, it bringeth forth much fruit." Here is the new generation — the product of His precious death and rising again.

Out of Thy death has sprung.

A mighty living throng;

All, all to Thee belong,

And in Thee live!

What wondrous love! What infinite mercy and grace! He is now the "firstborn among many brethren," the Leader of a Heavenly race! The truly magnificent language of Hebrews chapter 2 enlarges upon Peter's theme — "the sufferings of Christ, and the glory that should follow" (1 Peter 1: 11). A generation of whom "He is not ashamed to call them brethren;" all of one with Himself; the many sons whom He is bringing to glory, whom He will present with joy to His God — "Behold I and the children which God hath given me;" and in the midst of whom He hymns the praise of God. A generation whose hearts have been opened to receive him, becoming thus the "children of God . . . which were born . . . of God" (John 1). The Apostle Peter says — "The Word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you" (1 Peter 1). In the next chapter he speaks of them as "living stones;" "a spiritual house, an holy priesthood." What precious results accrue from the reception of God's Word! — "Living stones" partaking of the character of The Living Stone," a people capacitated to "offer up spiritual sacrifices, acceptable to God by Jesus Christ;" able to appreciate the unique preciousness of Christ Himself, and to "shew forth the praises of Him who hath called you (us) out of darkness into His marvellous light." Blessed indeed when affections are thus happily regulated towards God, towards Christ, and in testimony to men.

The word of the gospel, the reception of which has brought to light the "generation of Christ" is spoken of in 1 Corinthians 1 as the "preaching (word) of the cross." The word used is logos — indicating the expression of God's mind in regard to all that marks the generation of Adam, the complete removal of it from before Him, and the basis for the establishment of a new generation which shall abide eternally to His glory.

The inclusion of four women in the genealogy of Matthew 1 (indicating the subjective work of God in the heart) has often been remarked as magnifying the sovereignty of God's mercy. Is it too much to say that the features of those vessels of mercy are to be seen morally in the generation of "others also" with whom Paul desired Timothy to walk? Righteousness — Tamar (cf. Genesis 38: 26). See also the genealogy in Ruth 4, culminating in David the man after God's own heart. "Love" — Ruth; "Faith" — Rahab; "Peace" — the wife of Solomon the man of peace.

The end verses of the four gospel books indicate some of the privileges belonging to this happy generation. Matthew — "Lo, I am with you alway." The original language reads — "I with you am" -the saints enclosed in the clasp of the great "I AM." Mark — "the Lord working with them." Jehovah's Servant graciously identifying Himself with the labours of His own. Luke — their hearts filled with joy and worship as they accompany Him to Bethany — the house of victory, their thoughts, too, directed to His coming again (Acts 1). John — (John 20) the possession of eternal life through His Name.

May we, as helped of God appreciate increasingly the realms of blessing into which, as of His generation, we have been brought -the embrace of the I AM to whom all power in heaven and in earth has been given; His abiding presence and support in our paths of service for His Name. The present joy of temple conditions with its outlet in holy worship, our hearts anticipating His soon return; eternal life our present portion — the region of Divine affections in which the Father and the Son are to be known (John 17).

Beloved brethren, let us rejoice that our names are inscribed in the "Lamb's book of life." Scripture never speaks of any name being erased from that book — they are there because Jesus — God's Lamb — died, they will remain there to the eternal glory of God's blessed Son.

"Glory that shines through all."

1 Corinthians 6.

F. A. Hughes.

JAN/FEB 1976

How dark the conditions depicted in this chapter! Conditions of moral evil indeed. Disputing among believers, corruption in the world. Dare we say that the principles of the "present evil world" are not invading the very portals of professing christendom? The chapter must however be read. It is part of God's word — every detail of which is marked by purity — yea "very pure" (Psalm 119: 140).

Against this sombre background the Holy Spirit has graciously illumined the scene with the most precious rays of divine glory; divine love and compassion, expressive of the deep concern and earnest desires of the heart of the blessed God. Let us seek beloved brethren, to savour the preciousness of these divine beams of eternal purpose, let the sweetness of them refresh our spiritual palates! "How sweet are Thy words unto my taste! more than honey to my mouth" (Psalm 119: 103). Words replete indeed with heavenly peace and love and purity, words to charm and encourage and fortify the heart in the darkest days. Meditate upon the precious content of verse 11! "Ye are washed . . ye are sanctified . . ye are justified".

"Washed", the word suggests a complete cleansing, a total reversal from one's previous condition. David in Psalm 51 desired to be fully washed (v.2) and says again in verse 7 — "wash me, and I shall be whiter than snow." How great the contrast — the brilliant pure whiteness of the snow against the dark uncleanness of iniquity and sin, but nothing less would satisfy the heart of eternal love. Many references to washing are found in Scripture, some perhaps a little outside the context of the chapter in view. The gracious service of the "Lord and Teacher" in John 13, in view of His own having part with himself; the "washing of water by the word" (Ephesians 5) in view of the church being presented to Christ without one spot of defilement; the "washing of regeneration" (Titus 3) which would suggest our recognising the error of that in which we once lived, and the being brought to entirely new ground through the kindness and love of our Saviour God. The theme persists to Revelation chapter 1 where John the Apostle moves our hearts in his outburst of praise — "To Him who loves us, and has washed us from our sins in His blood — to Him be the glory and the might to the ages of ages. Amen." The source — eternal love! The result — eternal praise! Precious ray of divine purpose — the joy of which even now dissipates the darkest days. "We shall be like Him", conformed to the image of that glorious heavenly Man! "Every man that hath this hope in Him (Christ) purifieth himself even as He is pure." How blessed the hope! How challenging the response!

"Sanctified" — set apart for God. Beloved brethren, how much has been involved from the divine side that this might be accomplished. "Wherefore Jesus also, that He might sanctify the people with His own blood, suffered without the gate." Access to heaven itself — moral separation from the elements of man's world. May we know more the practical blessedness of going forth "unto Him" — and the immense privilege of offering "the sacrifice of praise to God continually." "Sanctify them through Thy truth; Thy word is truth." How precious the content of this desire of our blessed Lord! What resources we have to garrison our hearts and minds against the evil and untruth of a scene which lies in the lap of he who is a liar from the onset! The profound depths of verse 17 in this chapter (John 17) engage our affections and promote a sustained spirit of holy worship — every thought and word and movement of the Son in complete accord with the God of truth. The content of verse 19 is beyond the writer's pen — we quote the words of one now with Christ — "He sanctified Himself. He set Himself apart as a heavenly Man in the Glory, in order that all truth might shine forth in Him, in His Person, raised up from the dead by the glory of the Father" (J.N.D.). What practical separation in heart and walk as we allow the truth subsisting in that glorified Man to engage us! In Ephesians chapter 5 sanctification of believers is viewed in relation to the past, present and future service of the Lord Jesus in his love to us. "He gave Himself" in love to His church; He is presently engaged in His service of cleansing and washing "by the word;" He will soon present her to Himself — "a glorious church, not having spot." Finally, in 1 Thessalonians 5 God Himself is the Sanctifier. "And the very God of peace sanctify you wholly . . your whole spirit, soul and body be preserved blameless unto the coming of our Lord Jesus Christ." Responsive to these movements and desires of divine love shall we not readily obey the Holy Spirit's word through the Apostle — "Sanctify the Lord the Christ in your hearts" (1 Peter 3: 15).

"Justified" — every stain removed; every charge refuted; peace with God, "We boast in hope of the glory of God" itself. "It is God that justifies," no one can condemn, for what God does is for ever. Blessed indeed to be thus set free before God. But, beloved, how great the cost! "Justified by His blood" (Romans 5: 9). How familiar we are with the words, but how much more we would seek to be affected by their import! The price of our redemption — the basis of our justification before a holy God. "Being justified freely by His grace through the redemption that is in Christ Jesus." We have before noticed the importance of parentheses in Scripture — and with grateful hearts we read the words of the sons of Korah in Psalm 49 — "For the redemption of their soul is costly, and must be given up forever" (cf. Luke 24: 39). What infinite grace! Love in its precious movements — divine love the motive of every attribute of God.

Washed, sanctified, justified — unfailingly secure for time and eternity as related to "the Name of the Lord Jesus," and made good in our hearts now "by the Spirit of our God."

What shall be our response? The chapter is intensely practical in its references to the believers body (the words "And in your spirit", verse 20, are probably extraneous). Says the Apostle to the Corinthians, and thus to us, "Your bodies are the members of Christ;" "Your body is the temple of the Holy Ghost which is in you." Marvellous truths, speaking of an intimacy with divine Persons unique in its bearing! but, beloved brethren, how searching the challenge, and how great the cost at which such glorious nearness has been secured. "Ye are bought with a price". How great is that price! The assembly has been "purchased with the blood of His own" (Acts 20). Redeemed, Peter says, "By precious blood . . of Christ." Bought with Christ's own precious blood, indwelt by the Holy Spirit of God. What powerful motives for holy living — what an incentive indeed to "glorify God in our bodies, which are God's."

Dear brethren, as we thus take account with grateful hearts of the deep interest of the whole Godhead — the sacrificial love, the immensity of the cost at which we have been purchased and set free from the uncleanness and moral darkness of the world, in order that our bodies may be vessels for the glory of God, shall we not also heed the teaching of this chapter in regard of our conduct towards each other? Are our bodies — "the members of Christ" — to be used in carnal disputes and quarrellings? Material things may be in view in this chapter — but how quickly assembly difficulties and exercises could be settled if we were not anxious to maintain what we deemed to be our rights. "Why do ye not rather suffer wrong? Why are ye not rather defrauded?" (v.7). Acting to the contrary can it be said that "we glorify God in our bodies"? We are not our own, we are bondmen — slaves — it is incongruous for such to insist upon what they consider to be their rights.

Delivered at such infinite cost from a world of moral evil, may we also seek to be free in our actions one with another from its features of self-seeking. Our joy and blessing will increase and God's glory in His people secured.

Thus may we abide in union,

With each other and the Lord,

And possess in sweet communion,

Joys which earth can ne'er afford.

The Glory of God Secured in Christ.

Isaiah 9: 6; Judges 13: 18, 22; Luke 4: 22; Luke 8 : 25; Luke 9: 43, 44; Luke 11: 14; Luke 24: 38-45.

F. A. Hughes.

AUG. 1962

I want to refer very simply to the glory of the Person of Christ, a theme which is very dear to all our hearts. It is a theme which I am assured becomes dearer to us as we grow older, and yet is dear and precious to the youngest lover of Christ. One's desire is that we may each have an increased appreciation of the preciousness of Christ.

Some seven times or so the thought of men glorifying God is brought before us in Luke, and if we study the passages we see prominence given to the greatness of Christ. What is more, it would be observed that, in general, the ascription of glory to God is secured in circumstances marked by weakness so far as man is concerned. It would seem from these Scriptures, that there is a moral triumph for God in that He secures glory to Himself in the most unexpected conditions.

It is unnecessary to remind the brethren that at the moment when the sin of man seemed to dominate the scene at the cross, it was there that God so blessedly glorified Himself in the Person and the work of our Lord Jesus Christ. At the very outset when sin came in and seemed to spoil the whole creation for God, it was then that God spoke of the "seed of the woman." And in relation to the seed of the woman, that scene marked by failure and breakdown and the apparent triumph of the devil is to be removed and the whole earth filled with the glory of God.

As we take account of the breakdown in the professing church around us, of which, alas, we form part, and as we come to that which answers to Laodicean conditions, conditions of extreme weakness and failure, we again see the glory of Christ shining in a most blessed way. He speaks of Himself as the One "who overcame, and am set down with My Father in His throne," Rev. 3: 21. What an encouragement to us in a day of breakdown to see the glory of One who in Manhood here overcame everything that would challenge the glory of God, and as having done it completely and gloriously, He has sat down with His Father on His throne.

In the history of the people of God in Numbers we see how God answered their murmurings time after time. Each time they murmured, God answered it with the manifesting of His glory; the people murmured, and the glory of God appeared. And as we take account of the murmuring and the breakdown, and the sorrow, and the failure around us today, we may be assured that God has the answer in Christ to it all. Let us keep our eyes upon that blessed One, He who overcame, and the One who alone can help each one of us to overcome. It is as having our eyes and our affections set upon Himself, that we shall see the shining of the glory of God.

There is a moment coming when the uncreated glory of Christ will shine throughout the scene, the glory will be that of God and of the Lamb. That is the ultimate that God has in mind in relation to this world, that there is to be a scene filled with His glory radiating from the Person of Christ.

If you go through Luke's gospel you will find that there were those who glorified God whilst in the weakest of conditions. Could we think of any position more removed from ecclesiastical greatness than that of a few shepherds sitting in a field by night, keeping their sheep. No church dignitary with them, no one to teach them ecclesiastical phrases, but from those shepherds there issued a song of glory and praise to God. They were but ordinary folk as we are, but their hearts had been affected by the angelic message in relation to the greatness of Christ, "Christ the Lord" (Luke 2: 11). They are moved towards that glorious Person in response to the message, and their hearts were so filled with what they saw in Him, that they returned "glorifying and praising God."

In chapter 4 the Lord goes to Nazareth, a place so despised that it could be asked, "Can there any good thing come out of Nazareth?" John 1: 46. What poverty of thought! There in Nazareth "where He had been brought up" the Lord Jesus went into the synagogue and preached. Perhaps that is one of the hardest places in which to preach — where we have been brought up! To our neighbours, to those with whom we work day by day, to those who know us intimately. It was in such circumstances, where He was known, that "all bare Him witness, and wondered at the gracious words which proceeded out of His mouth," (Luke 4: 22). What an answer to the challenge, "Can there any good thing come out of Nazareth?" "Gracious words" sprang from the lips of Christ in Nazareth; in that lowly despised place He brought to men words which revealed to those who would hear the compassion of the heart of God, and the glory of His grace. What infinite glory has accrued to the blessed God as a consequence of those communications which have reached men in the Person of Christ.

Then we have the case of the palsied man. What weakness we see there! Four men carried him, making five in all, a symbol of human weakness. And as coming into living contact by faith with the compassion and the greatness of the One who was there, the weakness and helplessness of the position is removed, and the man "departed to his own house, glorifying God, and they were all amazed, and they glorified God."

In Luke 17 it was the Samaritan who "returned to give glory to God." As coming under the healing touch of Christ, there comes from this stranger a tribute of praise and glory to the blessed God. The Lord's words are full of deep feeling "there are not found that returned to give glory to God, save this stranger".

And finally we reach the scene of Calvary. We are reminded that it is in relation to the cross that the weakness of Christ is referred to, "He was crucified through weakness," (2 Cor. 13: 4). There we see that blessed Man suffering, dying on Calvary's cross in order that the mighty strength of the glorious thoughts of God might be revealed to you and to me. The centurion saw Him there. Would we have thought that a centurion of the Roman Empire would be one who would express his sense of the glory of God? But so it is. Such is the greatness of His work, such is the preciousness of the Person of Christ, that from the most unexpected quarters there issues through him glory to God.

Now let us bring the matter home to ourselves. One is conscious of being the most unlikely person from whom there could be anything expected for the glory of God. Born in sin, "shapen in iniquity," how we have loved to go our own ways; but God came in in the sovereignty of mercy. In whom did He show us that mercy? "Whom God has set forth a mercy-seat, through faith in His blood," Romans 3: 25 (N.T.). In the Person of Christ, the sovereign mercy of God has shone out in all its glory, and here we are "Vessels of mercy . . prepared unto glory," Romans 9: 23. Thus from the most unlikely persons there comes today, in the power of the Spirit, a tribute of praise and of glory to the blessed God. Let us adore Him; let us praise His Holy Name for the way in which in all our weakness and helplessness He has moved to us in the Person of the Lord Jesus Christ.

His name is "Wonderful," indeed it is, and He has done wonderful things. I understand that this word "wonderful" in Luke's gospel is practically the same word as that used in Isaiah 9. What He has done is in accord with what He is in the glory of His Person. His actions, His words bespeak who He is. Is there not the evidence in each one of us that what He does is wonderful?

Manoah having heard that the name of God was Wonderful, said, "We shall surely die," Judges 13: 22. In our day we also have seen that His name is Wonderful, but we live! Men "Wondered at the gracious words which proceeded out of His mouth," Luke 4: 22. Have we not sat in holy wonder as we have taken account of the words which have proceeded from the mouth of Christ? How blessed to read in the gospels the actual words that Jesus uttered; they are infinitely precious. They reveal to us as nothing else could, the eternal thoughts of the heart of God. They are words of preciousness, and graciousness, and beauty, and yet withal words of authority. Do we not wonder that such an One as He should speak to us of such glorious matters?

In Luke 8 we see this glorious Person in the boat with His disciples. It is so easy for us to be occupied with the breakdown around, and the apparent success of the enemy to spoil the testimony, but do not let us be occupied unduly with conditions around. Let us take full account of the fact that Christ is with us in the boat in all our forebodings and weakness. They "were in jeopardy." The winds were powerful; and today the winds are boisterous against the testimony, the position is such that we are helpless ourselves to deal with it. But beloved brethren, we have Christ with us in the boat, and the glory of that blessed Person is undiminished.

Christ will do wondrously; He will fill us with holy wonder and amazement and worship at the way in which He can handle the situation. He can say, "peace be still;" He can still the troublesome waves; He can cause the winds to abate; He can carry us safely through, and He will carry us through. We are not the testimony, Christ is the testimony, and the testimony will go through, and we can go through with Him in wonderment at the skilful way in which He can guide His own through all the labyrinth of ecclesiastical failure. "What manner of Man is this?" we may well exclaim. It is through Him, and through Him alone, that there shall be glory to God "in the church by Christ Jesus throughout all ages," (Eph. 3: 21).

In Luke 9 we have the power of Satan as he seeks to bring about the destruction of the rising generation. We are often concerned as we see the young people coming under the malign influence of Satan, and thus departing from the pathway. Many have come under the destructive influence of the god of this world. In Luke 9 the disciples could not deal with the situation. Why could they not deal with it? Because the spirit of their own greatness and importance was working in them! The only power that could deal with the matter came by prayer and fasting, and these things were deficient. Beloved brethren, prayer brings God in, and fasting keeps the world out. We shall never hold the young people if we are not marked by prayer and fasting. In the presence of the weakness and helplessness of the disciples, Christ speaks the word, and the enemy is completely routed. He spoke the word and "they were all amazed," they "were astonished at the glorious greatness of God," (verse 43, N.T.). Why could He speak the word? Perfect in His humanity, standing here for His God, in all the excellence that marked His Holy Person, immune from every attack of the enemy, and thus able to deal in power with every element that would seek to weaken and destroy the people of God.

In Luke 11 we have a man with a dumb spirit, unable to speak; no praise issuing from his lips to God. It is the work of the enemy to stop the praise of God. Again this blessed Man dismisses the enemy, and "the dumb spake, and the people wondered". Have we not wondered as we have listened to the praise from lips hitherto unable to respond to God?

Think of a man like J. Newton, that slave trader, a wicked, obscene, swearing shipmaster, and as he comes under the power of the Christ of God there comes from his pen those beautiful words that we so often sing:-

"How sweet the name of Jesus sounds

In a believer's ear!"

The most unexpected quarter! Who would have thought that from such lips there would come that precious note of praise. We may well wonder at the marvellous things that He who is "Wonderful" does.

This blessed Man is He who has been into death, He has suffered on the cross. He Himself could say, "Ought not Christ to have suffered these things, and to enter into His glory?" And there on the other side of death there is a living blessed man, not a spirit, but a Man, a living Man, and the bringing into display of a scene filled with the glory of God, to the wonderment of the whole universe, hangs upon this blessed Man, the Lord Jesus Christ. The scene of failure, marked by weakness and lack of response to God shall be swept away, and the words of the Psalmist fulfilled, "Let everything that hath breath praise the LORD," (Psalm 150: 6). What a glorious consummation of the ways of God!

The God of Peace

Heb. 13: 20; 1 Thess. 5: 23; Rom. 16: 20; Phil. 4: 7-9.

F. A. Hughes.

JAN. 1961

The beginning of another year in the history of this world is marked by conditions of unrest on every hand; the knowledge and research of men are leading them constantly into paths fraught with danger, and the quest for peace seems more remote from success than ever before.

At the outset of man's history, it is evident that there were conditions of restfulness in Eden, if only for a brief period. What was it that spoiled those conditions? In short it was the success of Satan as he sought to implant into man's mind distrust of God; and it is this principle of distrust which has robbed man of the enjoyment of peace. Distrust brought in disobedience, and this principle of sin is the root cause of all the disruption and unrest in the world.

It is a sad yet true reflection that not only has man lost the enjoyment of peace, but he is quite incapable of regaining it. In that wonderful summary of man's activities and shortcomings which Paul gives to us by the Holy Spirit in Romans 3, he concludes by saying, "And the way of peace have they not known; There is no fear of God before their eyes," (vv. 17, 18). How plainly the truth of these words is evidenced today! Men away from God, seeking the way of peace, and all their efforts proving futile.

The Scriptures mentioned above bring the blessed God before us as the God of peace, a title which the apostle so often gives to Him. It is blessed to contemplate God as moving in the tranquillity of His own thoughts, carrying out His purpose undisturbed by the unrest which sin has brought in, having in Himself the resources of love and of power sufficient to deal with the whole problem. When Zacharias prophesied in Luke, chapter 1, he concluded his prophetic reference to Christ (yet to be born) by saying that He would "guide our feet into the way of peace." Do we not discern here the blessed secret of how peace is to be secured? The "God of peace" brings into the scene One who is competent to carry out every thought of His heart. In Isaiah 9, we read "For unto us a Child is born, unto us a Son is given . . . and His Name shall be called . . Prince of peace. Of the increase of His government and peace there shall be no end," (vv. 6, 7). When that moment arrived, the moment of Christ's birth, the angelic host said, "Glory to God in the Highest, and on earth peace," (Luke 2: 14).

In this short article only a brief reference can be made to all that was involved in the coming into this scene of Christ. Colossians 1: 20, is a concise, yet deeply profound, setting forth of the truth. There we see that things in heaven and upon earth were in need of reconciliation, and in order to bring this reconciliation about it was necessary that the Lord Jesus should make "peace through the blood of His cross." Luke 2, as we have seen, speaks of "peace on earth;" Luke 19: 38, speaks of "peace in heaven." Glory in the highest is related to both, and all will be brought into evidence through the work of the cross.

In Hebrews 13, the writer of the Epistle brings the saints into living touch with the God who has established this great matter of settled peace through the death of Christ, the proof of it being seen in His resurrection from the dead. An "everlasting covenant" has been established which nothing can shake, and hence as believers we touch a realm of abiding peace.

If the Scripture in Hebrews speaks of what the "God of peace" has done, and its abiding results, the verse in Thessalonians speaks of His present activities in relation to the whole being of the believer. How blessed to be thus affected in "spirit, soul and body" by the precious influence of peace. We are given to understand that the vast solar system, including the sun and all its planets, moves constantly under the "sweet influences of the Pleiades" (Job 38: 31). How blessed to think of the saints held and controlled by the God of peace; the spirit unruffled by contrary elements around, and able to rise in responsive praise to God. Perfectly this was seen in Christ Himself; His mighty works had been refused in Chorazin and Bethsaida, but as in communion with His God He could rejoice in spirit and say, "I thank Thee, O Father," (Luke 10: 21). Do we not realise that practical sanctification is dependent upon communion with God? — and as thus in living touch with the God of peace we find ourselves set apart in our affections from this scene of dissatisfaction and unrest. Would not this be reflected in our speech and actions amongst men? If our affections were in the enjoyment of the restfulness of the presence of God, we should not be marked by the expressions of complaint and uncertainty which are common in this world, but the very restfulness of our spirits, reflected in our conversation and in our ways, would be a testimony to those around.

In the verse from Romans we see what the God of peace will do in a future day. The one who has brought all the unrest into the world is to be completely crushed, as the word implies, and this under the feet of the saints. What a wonderful triumph of God this is! As without God the feet of men are "swift to shed blood," (Rom. 3: 15), but as having come under the control of Christ the feet of the saints have been guided into the "way of peace," and are thus found in moral superiority to all the evil which Satan has brought in, and as in moral accord with the God of peace are available to Him in His dealing with it.

As we wait for this coming day, how precious it is to have our hearts and minds kept in the enjoyment of the "peace of God, which passeth all understanding," and as engaged with the morally beautiful things enumerated in Philippians 4: 8, 9, to find ourselves even now in the very company of the God of peace.

God's Alternatives

Acts 8: 34; Acts 17: 7; Matthew 2: 12.

F. A. Hughes.

FEB. 1961

In speaking of the alternatives of God there is no suggestion that God was forced, through existing circumstances, to bring in His own thoughts. On the contrary, all that we refer to was in the mind of God before the failing ways of man were ever seen, And we see how true the word is, "For 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," (Isaiah 55: 8, 9). This must ever be so, for man's thoughts centre around himself, whereas the thoughts of God are centred in Christ, the Son of His bosom. The prophet could say of the "many nations," "They know not the thoughts of the LORD, neither understand they His counsel," (Micah 4: 12). From the earliest days God proclaimed against the thoughts of man, that they were "only evil continually," (Genesis 6: 5); whereas we read that God's thoughts towards us are abundant and wonderful (Psalm 40: 5); and in Psalm 139 we are told again of their abundance and preciousness (vv. 17, 18). Again the Psalmist says, "Thy thoughts are very deep", (Psalm 92: 5); they are eternal in their conception, and their full display will involve an eternal day; but they have been expressed in a blessed Man.

Of this glorious Man our first Scripture speaks! "Of whom speaketh the prophet this? of himself, or of some other man? Then Philip . . preached unto him Jesus". In verse 8 of this chapter we read of a man who was "giving out that himself was some great one; To whom they all gave heed . . saying, This man is the great power of God." Pride and self-exaltation have ever been the features marking man, and thus they have become an easy prey for Satan — he whose thoughts and desires have always been marked by opposition to God and His Christ. What a contrast we see in the blessed Man whom Philip preached! "The place of the Scripture which he read was this . . In His humiliation His judgment was taken away . . for His life is taken from the earth." Here was a blessed Man whose movements were exactly opposite to those of every other man. Others "loved darkness," (John 3: 19), He "loved righteousness," (Hebrews 1: 9); there was "none that doeth good, no, not one," (Rom. 3: 12); He "went about doing good," (Acts 10: 38). Men were marked by "walking after their own lusts," (Jude 16, Eph. 2). He came specifically to do the will of God (Heb. 10: 9); the heavens were opened upon Him and the Father's voice was heard declaring His good pleasure in that blessed Man, (Matt. 3: 17, etc.). From the heart of man sevenfold evil proceeds (Matt. 15: 19), but He could say, "I am meek and lowly in heart," (Matt. 11: 29). Over and over again we find the compassions of His heart flowing out to needy ones; whereas He had to rebuke even His disciples for their hardness of heart, (Mark 8: 17). In the face of the opposition of the Pharisees, "every man went unto his own house," (John 7: 53); but "Jesus went unto the mount of Olives," (John 8: 1); He would be alone with His God in whose love He found His home. He had "all power" in His blessed hands, (Matt. 28: 18), yet the same gospel tells us "a bruised reed shall He not break, and smoking flax shall He not quench," (Matt. 12: 20). Other men used power in tyranny, He used power in the tenderest love; He healed the blind, the deaf, the leper; He fed the hungry crowds; He comforted the broken hearts; He spoke peace to sin-stricken consciences; yea "He hath done all things well," (Mark 7: 37).

He respected nature's ties even in a moment of direst agony (John 19: 26); yet He never allowed such ties to divert him from His devotion to the will of God (John 2: 4); and whilst every other man was enslaved by the influence of Satan, He, as living by the word of God, completely vanquished him, (Matt. 4: 1-10). "Every man at his best state is altogether vanity" (Psalm 39: 5), and the children of men have become "altogether filthy" (Psalm 53: 3); but He is "altogether lovely" (Solomon's Song 5: 16).

This then is the "other Man," God's beloved Son; the One preached by Philip; the One witnessed to by the Holy Spirit throughout the whole of the present dispensation; the One in whom all blessing for man is secured. The whole purpose of God is steadfast in His blessed hands; the will of God is enshrined in His heart; and eventually He will hand back to God a scene filled to the full with the glory of God, from which every taint of the first man's failure has been removed, in order that "God may be all in all," (1 Cor. 15: 28).

Beloved brethren, do we wonder that the Eunuch "went on his way rejoicing"? Could it be otherwise with any one of us if the testimony as to this "other Man" has gripped our hearts? He is competent to carry out the entire will of God; He is competent abundantly to satisfy our hearts.

In our second Scripture we have two kings brought before us in one verse — a striking contrast. The features of Caesar have been apparent in earthly kings from the beginning. The first king in Scripture is Nimrod (Genesis 10: 9, 10); his name means "Rebel;" the beginning of his kingdom was "Babel," that awful system which is seen in Revelation 18 as having completely enslaved the "souls of men." Violence and corruption, the very weapons of Satan himself, have thus in large measure marked the kingdoms of men from beginning to end.

God's king is beautifully portrayed for us in many Scriptures. when God gave the people a king, He "took him from the sheepfolds; from following the ewes great with young," (Psalm 78: 70, 71), and how blessedly we see this Shepherd character related to divine glory; "Give ear, O Shepherd of Israel, Thou that dwellest between the cherubims shine forth (Psalm 80: 1). And then do we not see divine greatness and shepherd care in One blessed Person who can be none other than He who is spoken of in our verse, "another king, one Jesus"? "But thou, Bethlehem Ephratah . . out of thee shall he come forth unto Me that is to be Ruler in Israel; whose goings forth have been from of old, from everlasting", (Micah 5: 2). He, the Eternal One, is the Ruler of His people!

Again we read, "Rejoice greatly . . . O daughters of Jerusalem; behold thy king cometh unto thee; he is just (see 2 Samuel 23: 3), and having salvation; lowly, and riding on an ass, and upon a colt the foal of an ass," (Zechariah 9: 9); and as we read Matthew, chapter 21, we have no doubt to whom the prophet refers, it is "another King, one Jesus." All those precious features, so different from the features of earthly kings, shone out in their perfection in Christ.

As we read the end of the gospels, we are confronted with the awful fact that this King was rejected. In John 19, we see several references to the kingship of Jesus, yet we read in verse 15 the solemn pronouncement of the chief priests, "We have no king but Caesar." These two kings brought together again — God's King refused — Caesar chosen! Solemn have been the governmental consequences to God's earthly people.

The cross has been lighted up with the kingship of Jesus. "And Pilate wrote a title, and put it on the cross . . JESUS OF NAZARETH THE KING OF THE JEWS."

"By weakness and defeat,

He won the mead and crown."

In that mighty stoop He triumphed over all the powers of evil and, in suffering, established the foundations of that kingdom of which there is no end.

God could say by the Psalmist, "Yet have I set My King upon My holy hill of Zion," (Psalm 2: 6). All opposition is futile — the inheritance shall be His even to the uttermost parts of the earth.

The malefactor recognized His kingship; and have not our hearts been attracted to Him in the supremacy of His suffering love? The whole of this world's power and glory was judged at the cross, and at the same time He — the Christ of God — becomes the absorbing Object to faith, (John 12: 31-33).

In Revelation 17, we see the two characters of kingship brought together again, but the "other King, one Jesus," is no longer the rejected One. Ten kings combine their forces against him, but as the Lamb, "He overcomes them; for He is Lord of lords, and King of kings," (v. 14). The lowly King, the suffering Lamb, has triumphed, and in Rev. 19 we see Him coming forth as "King of kings, and Lord of lords," implementing His victory and destroying the powers of evil.

Can we not sing with gladsome heart:-

"King of glory, set on high,

Girt with strength and majesty,

We Thy holy Name confess;

Thee with adoration bless"?

The wise men of Matthew 2, following the lead of "His Star," came to Him, and having found Him, "fell down, and worshipped Him." Their treasures would perhaps speak of His Names in that Gospel, "Emmanuel . . God with us" — the gold; "Jesus" — the frankincense: "a Nazarene" — the myrrh. It is said "they departed . . another way".

If by the Spirit's power we, beloved brethren, have been given to see the uniqueness of this blessed Man — this "other Man," and if we have seen in Him the glory of true Kingship, all based upon what He is essentially in His Person, should not we be found treading "another way"? A way of faithfulness and loyalty to Him; a way of moral superiority to all that we find in this world; a way of faith, and withal a way of holy joy as the preciousness of "the second Man . . the Lord from heaven" fills our hearts.

Lord of glory, we adore Thee!

Christ of God, ascended high!

Heart and soul be bow before Thee,

Glorious now beyond the sky!

Thee we worship,

Thee we praise

Excellent in all Thy ways.

Royal robes shall soon invest Thee,

Royal splendours crown Thy brow;

Christ of God, our souls confess Thee

King and Sovereign even now!

Thee we reverence,

Thee obey

Own Thee Lord and Christ alway.

God's Salvation.

Ex. 14: 13, 14; 2 Chr. 20: 17; Luke 2: 27-32.

F. A. Hughes.

MAY/JUNE 1972

Salvation is a theme running throughout Scripture, the word itself appears over 160 times, and there are other words of kindred meaning. In many instances salvation is introduced in circumstances in which enemies exist. Indeed the first mention of the word is in the presence of the adversary's attack with its consequent retrograde effect. In Genesis chapter 49 Dan is spoken of as "a serpent by the way, an adder in the path, that biteth the horse heels, so that his rider shall fall backwards." In the face of this Jacob exclaims "I have waited for Thy salvation, O LORD" (v. 18). The Psalmist exclaims — "Princes have persecuted me without a cause," and then finds rejoicing and peace as he adds "LORD, I have hoped for Thy salvation" (Psalm 119: 161 and 166). Again the theme is seen in Isaiah 25. The "blast of the terrible ones;" "the noise (tumult) of strangers" will be silenced and subdued; victory over death (the "last enemy") is assured and the rebuke of God's people taken away. "And it shall be said in that day, Lo this is our God; we have waited for Him, and He will save us; this is the LORD; we have waited for Him, we will be glad and rejoice in His salvation" (v. 9).

In Revelation 19 we have the last mention of this word "salvation," and here we see the complete judgment of that unholy system which has persecuted the saints of God. "Hallelujah; the salvation and the glory and the power of our God" (v. 1 New Trans.). The chapter is one of absolute triumph and victory with its universal Hallelujahs, and the manifestation of He who is "King of kings and Lord of lords." "The Lord God omnipotent reigneth, Let us be glad and rejoice, and give honour to Him" (v. 6).

There are three occasions upon which the attention of God's people is specially engaged with the blessedness of salvation and He from whom it comes. There are, of course, many other Scripture references in similar strain, but we refer to these special occasions and to the conditions involved in each case.

In Exodus 12 - 15 we have the account of Israel's deliverance from the bondage of Pharaoh and from Egypt, and their subsequent crossing of the Red Sea. Morally their state was as that of the Egyptians. They were equally under the sentence of death and guilty before God; if they were to be established in righteousness before Him the "lamb" must be slain and they sheltered by blood. God Himself took account of and valued the blood, and they were set free. The New Testament (and in particular the Epistle to the Romans) is replete with this precious theme — the righteousness of God has been manifested, it is "by faith of Jesus Christ towards all, and upon all those who believe." "All have sinned and come short of the glory of God," but the blessed God has brought in "redemption which is in Christ Jesus; whom God has set forth a mercy-seat, through faith in His blood" (Romans 3). In type this was Israel's position, and in precious reality it is ours too!

Out from Egypt and its bondage, moving on towards their inheritance, this redeemed people (Ex. 15: 13) were not yet in complete liberty, not yet able to respond to God in the song of Scripture! The enemy pursued and they were helpless before him — they needed salvation! The precious blood had settled the question of their standing before God — they did not need salvation from God — He was not their enemy — He had "come down to deliver them" (Ex. 3: 8). But they did need salvation from their enemy, and we are to take account of the way in which that salvation reached them — "And Moses said unto the people, Fear ye not, stand still, and see the salvation of the LORD, which He will shew to you this day." The whole position was under the eye of God, the people's helplessness, the enemy's power; and His arm brought salvation. Their part was to "stand still," and take account of the way in which God dealt with the situation and then in faith to "go forward."

We too have need to appreciate more fully the greatness of God's movements towards us. The precious blood of Christ has freed us from our guilt, and in His death the power of Satan and of the world has been judged and broken — we are free! The truth of those grand early chapters of Romans, if assimilated and enjoyed, would enable us to say from the heart, "If God be for us, who can be against us?" (Romans 8: 31). Our sins; the law of sin and death; the power of Satan and the world of which he is god have all been dealt with by God, and we can joyfully exclaim "I will sing unto the LORD, for He hath triumphed gloriously . . and He is become my salvation."

In 2 Chronicles 20: 17 we find these words again — "Stand ye still, and see the salvation of the LORD." The position of God's people is different here from that of Exodus — they are in the land to which God had intended to bring them. Subsequent to the reigns of David and Solomon their history was a chequered one. Division amongst themselves, idolatry and disregard of the rights of God and of the truth resulted in weakness and moral decline. Nevertheless there were bright periods and a few kings of Judah who "did what was right before the Lord." Jehoshaphat was one such ruler and in 2 Chron. 19, having heard the solemn words of the seer, the king, evidently regretting his previous condition of compromise, sought to encourage his people to "follow the LORD." Judges were "set" and exhorted to "judge not for man, but for the LORD." Likewise Levites were also "set" with instructions to "do in the fear of the LORD faithfully, and with a perfect heart;" and "all matters of the LORD" were in priestly hands. When all had thus been established the king's word to the people was "Deal courageously, and the LORD shall be with the good." All this betokened a happy condition, in which the blessed God doubtless took pleasure.

Can we not rejoice, dear brethren, in every feature obtaining amongst the saints today which gives pleasure to the heart of God? There are those, albeit weak in themselves and obscure, who seek in the power of the Spirit of God and in faithfulness to His Word — to act for the Lord and not as before men. Levitical and priestly service — not now official nor marked by ecclesiastical pretension — but in moral suitability before the Lord is yet to be found in the gatherings of believers. Such conditions will attract the attack of the enemy as surely today as in the time of Jehoshaphat. Worldly and unholy elements, which the Moabites and Ammonites are typical of, will intrude in an endeavour to prevent the saints enjoying the inheritance — the heavenly portion which is theirs in Christ Jesus. 2 Chron. 20: 3-30 is a heart-warming description of the way in which the enemy was foiled. "The battle is not yours, but God's" — was the Spirit's word to the company. God would act for His people — they should see the "salvation of the LORD." But it is interesting and instructive to see again the condition of heart which the enemy's threat produced. "And Jehoshaphat feared, and set himself to seek the Lord, and proclaimed a fast throughout all Judah. And Judah gathered themselves together, to ask help from the LORD": even out of all the cities of Judah they came to seek the LORD" (vv. 3, 4). How gladly and how quickly the blessed God would respond to such features. Beloved brethren, may we take this to heart! This, and this alone, is the way the present practical gain of salvation is found. How often we attempt to face assembly exercise as though we were those primarily affected, not realising the "the battle is not yours, but God's ". The true and sustained fear of God, the bringing of Him in in prayer; the exclusion of fleshly activities by means of the fasting, will most certainly eventuate in a fresh experience of the "salvation of the Lord." A spirit of worship will ensue (v.18); saints will be established and the prophetic word shall prosper among them; the singing from joyful hearts and "praise in holy splendour" — (the beauty of holiness) will gladden the heart of our beloved Lord, and the triumphant testimony before men will be "Praise the LORD; for His mercy endureth for ever" (v. 21). Spoil (spiritual gain) beyond measure is the consequent happy portion of those who find themselves together in Berachah — "the valley of blessing," every feature which had attempted their disruption completely overthrown. Beloved, may we truly experience the conditions which bring in so blessedly "the salvation of the Lord."

Finally — a reference to the New Testament. In Luke 2 Simeon is brought before us as a "man in Jerusalem" — he was in his own locality! He was privileged beyond many — he took "Him (the Child Jesus) up in his arms, and blessed God, and said, Lord now lettest Thou Thy servant depart in peace, according to Thy word; For mine eyes have seen Thy salvation" (vv. 28-30). With adoring hearts let us "stand still" in holy wonder and contemplate the greatness and the glory which was enshrined in that Holy Babe. There was in Him that which could not be restricted or confined. The marvellous unfolding of the truth of the mystery by the Apostle Paul was not yet extant, but do we not get some precious indication of what was contained in the vessel of God's salvation? "A light to lighten the Gentiles, and the glory of Thy people Israel" (v. 32). Putting the Gentiles first is truly an Ephesian touch, see Ephesians 2: 17 and other verses.

How blessed indeed if our hearts are open to such a view of our beloved Lord. One competent to bring to fruition and into display every thought of the eternal heart of God Himself. How necessary to take account of the conditions involved! This precious presentation of our beloved Lord is beyond all human perception; the education of the mind, even religious zeal itself, is unable to perceive such hidden glory. Simeon's abstraction from things of earth and his waiting attitude as he watched for divine intervention is reflected in the words "the Holy Ghost was upon him." It was to this attitude of heart that the same Holy Ghost revealed to him the coming in of Christ and it was in the leading of the Spirit of God that he moved to the temple.

These are the conditions, beloved brethren. We have the Holy Spirit, His normal function is to reveal the preciousness of Christ to our hearts and as moving in His power we shall find such beauty and worth in that precious Vessel of God's salvation that the world and all its glory will fade from view.

The Goodness of God.

"Thou crownest the year with Thy goodness" Psalm 65: 11.

F. A. Hughes.

NOV/DEC. 1966

Happy indeed is our portion if, as believers, we can look back over the year now drawing to its close and recognize with thankful hearts that its outstanding feature has been the goodness of our God!

The word "crownest" might be rendered "encircled for protection" or "compassed about," and is so given in Psalm 5: 12 — "For thou, Lord, wilt bless the righteous; with favour wilt Thou compass him as with a shield." The same word is again seen in Psalm 103 where the Psalmist breaks forth "Bless the LORD, O my soul: and all that is within me bless His holy Name. Bless the LORD, O my soul, and forget not all His benefits . . Who crowneth thee with loving-kindness and tender mercies; who satisfieth thy mouth with good things."

As we read the context in which these verses appear, our hearts must surely well over in praise and thankfulness to our God for His gracious continuing care throughout a year marked by increased lawlessness and danger on every hand. These conditions we cannot, and would not, ignore; but it is blessed indeed to prove the encircling, protecting hand of our God day by day, and occupied with His goodness, find an outlet for our affections as we each would say in response to Him "Bless the LORD, O my soul".

"Let all those that put their trust in Thee rejoice; let them ever shout for joy, because Thou defendest them: let them also that love Thy Name be joyful in Thee," (Psalm 5: 11).

"We shall be satisfied with the goodness of Thy house . . O God of our salvation: who art the confidence of all the ends of the earth . . which stilleth . . the tumult of the people . . thou visiteth the earth, and waterest it: Thou greatly enrichest it with the river of God, which is full of water," (Psalm 65: 4-9).

Again David says, "Thou makest the outgoings of the morning and evening to rejoice" — or "to shout with joy." "Outgoings" suggest a variety of blessedness, — liberty, fountains of refreshment; a mine of wealth; quiet pastures — are all embedded in the word, and under the hand of God can enrich our every day — our mornings and our evenings, too.

The "goodness of God" cannot be measured by human terms, containing as it does that which is bountiful, joyful, loving; expressive of what He Himself is — for God is good. The inheritance into which God would bring His people of old was a land upon which His eyes rested "from the beginning of the year even unto the end of the year" (Deuteronomy 11: 12); so also our portion is centred in One who is ever the Object of God's pleasure and delight, He of whom the Psalmist could speak prophetically, "Thou hast met Him with the blessings of goodness; thou hast set a crown of pure gold on His head" (Psalm 21: 3).

Enriched, satisfied, defended, accepted in God's Beloved, may we go forward in confidence saying from full hearts "Surely goodness and mercy shall follow me all the days of my life;" and in reciprocal affection to the God who has so blessed us may we desire to be ever near to Himself, knowing even in the present day the blessedness of dwelling "in the house of the LORD."

The Gospel of God.

Romans 1

F. A. Hughes.

MAY/JUNE 1979

No apology is advanced relative to the introduction of this subject, one so often referred to as "elementary," a word quite correct if used in its true place. Nothing can be more blessed, more important, or of such value as that which is "of God." Its source is the heart of the eternal God and, as eternal in its character, an eternity is essential for the full results of its objective. The charm and preciousness of its contents — the blessed God's thoughts and desires towards men — endears it and the Source from which it comes, to the hearts of those to whom it is addressed — the "beloved of God" (Romans 1: 7).

Whilst the reception of and obedience to the gospel assures our eternal salvation, it has a very definite word as to our conduct here. Romans, the great gospel Epistle, does not take us from the earth, but it has in mind the character of our whole lives here — the true relationship of man to God. The movement of a holy God towards men involves at once the revelation of His wrath against all that is offensive to Him, and in the precious glad tidings we see the way in which God Himself introduces a power, a righteousness and a love which establishes the conditions wherein man can be in peace and acceptability with Himself. In Genesis 1: 1 we see the whole Godhead (Elohim) moving in absolute unity (`created' is a singular verb) as to the creation of man. Sin (which a holy God cannot look upon) has spoiled that relationship, and now we see the whole Godhead moving in power and righteousness in the glad tidings of God with the result that man can be happily in God's presence and in the enjoyment of His love. Thus the primary objective of the gospel is that God thereby secures joy to Himself in the recovery of man!

The gospel is introduced as "concerning His son . . . Jesus Christ our Lord." First He is referred to as "come of David's seed." He, and He alone was capable of maintaining to the full the rights of the throne of God; He alone could give effect to the "sure mercies of David" (Isaiah 55: 3). Then, too, He is "marked out Son of God in power, according to the Spirit of holiness" (v. 4). Perfect, spotless, holy in His pathway, manifesting a power over death itself "by resurrection of (the) dead," and establishing in His own resurrection the basis upon which death shall no more separate man from his God — He Himself "the resurrection and the life." Every hostile feature removed, Paul can rejoice in the gospel as "God's power to salvation, to everyone that believes." The word 'power' is dunamis, from which we derive our word "dynamic." No other power can withstand it, and hence Paul says "I am not ashamed of the glad tidings." The Greek idiom could equally be translated "I am proud of the gospel."

"He Satan's power laid low;

Made sin, sin's reign o'erthrew;

Bow'd to the grave, destroyed it so,

And death by dying slew."

It stands related to the prophetic Scriptures (of 1 Corinthians 15) and to the "commandment of the eternal God" (1 Cor. 16: 26). Paul was "separated to it" — a word indicating the enlargement of his horizon. No longer bound by Pharisaical practices, he was ready to preach the glad tidings of God to all — Jew and Greek alike. "Ready" is a militant word. He could refer to himself at the end of his pathway as having "combated the good combat," and would encourage Timothy to be marked as "a good soldier of Jesus Christ." How much is owing to those who have endured the hardships and sufferings of such a service! How they valued the precious gospel!

A righteous basis established, and an unassailable power manifested, God is now free to make known the fulness and blessedness of His eternal love — "the love of God is shed abroad in our hearts by the Holy Spirit which has been given to us." No theory or activity of man's natural mind can effect a sphere in which these three great and blessed facts have an abiding place — righteousness, power and love. All are open to, and are to be enjoyed by everyone receiving God's glad tidings in faith. The gospel is both factual and dependable, it deals with things as they are. The fact of man's sin and departure from God is universal and has eternal consequences. The facts of the gospel are clearly defined in the opening verses of 1 Corinthians 15 where we have the indestructible tripod magnifical in its presentation and effect. (1) "Christ died for our sins." I am told that the death of Christ is mentioned some 175 times in the New Testament. It is the God given fact which deals completely with the facts of man's condition before a holy God. (2) Christ "was buried," and in the burial of that precious sinless Saviour the man so offensive to God has been put out of sight. (3) Christ was "raised from the dead" — the verb raised is in the perfect tense — its results can never diminish or cease. The glorious facts established upon this unshakeable tripod are presented to faith in the glad tidings and having received them we can say with the apostle "we have received", "we stand", "we have salvation. The God of our salvation is the God who says — "I am the LORD, I change not" (Malachi 3: 6).

The reception of the Gospel by faith is the beginning of a path of untold blessedness in which the eternal thoughts of God in all their wonder and greatness may be known and enjoyed. In Acts 20 we have a fourfold (universal) presentation of God's thoughts expressed by Paul in his ministry to the Ephesian elders. He holds back "nothing of what is profitable" and that includes first the testimony of "repentance towards God, and faith towards our Lord Jesus Christ" (vv. 20, 21). Thus the responsibility of all (both Jew and Gentile) towards God is stressed. He then speaks of God's attitude towards men — the testimony received from the Lord Jesus Himself — "the glad tidings of the grace of God." The rights of God (the kingdom) is the burden too of his testimony for without the recognition of these rights there would be no appreciation of the wonderful unfolding of the whole "Counsel of God." In Ephesians 2 he sets forth the fourfold way in which God moves towards us — "God . . . rich in mercy"; "His great love wherewith He loved us;" "saved by grace;" "the surpassing riches of His grace in His kindness towards us in Christ Jesus." Every attribute of the blessed God is subservient to His love, and the magnitude of His movements in infinite mercy and love, grace and kindness will be the magnificent display of His glory in the coming age.

The gospel of God is personal. It involves a true appreciation by faith of the atoning work of Christ and, too, a deep yea deepening sense of the infinite preciousness of His holy Person. This latter is an essential if practical daily salvation which is to be known and enjoyed, and moreover it is the power for testimony to others. With the question of the removal of sin in mind John Baptist speaks of Christ "coming towards him;" His work was in view. On the morrow he sees Him walking and in happy contemplation calls attention to His Person. Such testimony drew others to Christ.

Finally the gospel is marked by finality; and commands obedience — "the obedience of faith among all nations." In John 16 the sin for which the Holy Spirit reproves the world is unbelief in Christ — the Subject of God's glad tidings. He came into the world bringing "grace and truth" (John 1) but was refused. The dreadful consequences of persisting in this refusal and disobedience to the glad tidings of which He is the precious substance are seen in 2 Thessalonians 1. "But (thank God for the `buts' of Scripture) as many as received Him, to them gave He the right to be children of God, to those that believe on His Name." In Mark 7 religious men are seen "receiving to hold" the traditions of men. Alas! so is it in great measure today. The gospel is God's final testimony to men. Creation shows His power. The law witnesses His righteous claims. Both power and righteousness are embodied in the glad tidings — but His precious eternal love shines out in the display of His movements towards men in His Son.

The substance of the Apostle's preaching in the Acts, following the coming of the Holy Spirit, was primarily the truth of the resurrection. All blessing stands related to the risen Man in the glory. In the day of his exaltation in Egypt, Joseph was given the name `Zaphnath-paaneah'. The three meanings of that name are seen in their full blessedness in Christ — "Saviour of the world," sent as such into this world by the Father (1 John 4: 14), received as such by men (John 4: 42)! "Sustainer of life" — a subject so preciously detailed in John's gospel. "The revealer of secrets" — the eternal purpose of God, the fulness of the Father's love, all made known in Christ.

"Thou hast made known the Father, whom we've seen

In Thy blest Person — infinite delight."

With what joy the four gospel writers approached their task! "Book of the generation of Jesus Christ, the Son of David" — every right of God's throne maintained. Son of Abraham — every promise of God secure in Him. For the Bible student a careful reading of verse 16 and its outstanding contrast to previous verses will yield much instruction. "The glad tidings of Jesus Christ, Son of God." Precious service in humility and yet in the true dignity of Sonship. What a challenge to all our activities! "He has done all things well" (Mark 7) — again a perfect tense. Truly an epitome of the gospel itself — opening men's ears to hear the Word of God and opening mouths to respond in thanksgiving and praise. Luke speaking with careful accuracy relates the first recorded words of Jesus — "Did ye not know that I ought to be occupied in My Father's business?" "The Father of compassion." How often we read — "He saw and had compassion." Space allows but a brief reference to John. Here we have the LOGOS — the expression of all that lay in the eternal heart of God eventuating in our present and eternal enjoyment of "life everlasting."

What dignity is put upon the glad tidings in the words of Hebrews 2, words beyond the utterances of angels — "so great salvation; which at the first began to be spoken by the Lord." Let us assimilate afresh the words of Christ in Luke 4 — "The Spirit of the Lord is upon Me, because He hath anointed Me to preach the gospel". The preciousness of that which follows is beyond compare.

Elementary? Yes! Profoundly simple — but simply profound. May, under the Lord's hand, this simple word enlarge the dignity and eternal results of the gospel in all our hearts, enabling each in their own sphere to say in truth "For God is my witness, whom I serve in my spirit in the glad tidings of His Son."

Grace and Truth

John 1: 17

F. A. Hughes.

SEPT/OCT 1972

The earlier verses of John chapter 1 invest the words of verse 17 — "Grace and truth came by Jesus Christ" — with outstanding preciousness. How glorious indeed is the One who "came"! With what holy substance was He freighted! Eternal in His Person — "The Word was God;" the Father's love His portion from "before the foundation of the world" (John 17: 14), He came into the world of which He was Creator (v. 3) in order that, as the Eternal Word, He might reveal to men the depths of divine affection which filled the heart of the blessed God from eternal ages. He, and He alone, was competent to make known the wonder and glory of the eternal purpose of God Himself.

Sadly do we read that the world, engrossed with its own pursuits (the germ of which is plainly seen in Genesis 11: 3, 4) — "Let us make us a name"), "knew Him not;" and the nation so specially favoured of God "received Him not." We thus observe that the rejection of Christ is mentioned much earlier in John's gospel than in the Synoptics. To such a scene the Son of God came, dispensing grace to man and maintaining in every detail the truth according to God.

In the earlier chapters of John the Lord is dealing with individuals, men and women of varying character and with different needs, conditions which the blessed Saviour meets as He, in the skill of love, brings "grace and truth" to bear on the issue. We may briefly consider one or two such incidents. It will be seen that each case under review involves some increased appreciation of a title or name of the Lord.

John 3 relates the incident of Nicodemus — a ruler of the Jews — coming to Jesus. He confesses Him to be a Teacher, doubtless thus influenced by the signs which the Lord had done; but he has little conception of what is involved in the title of Teacher. He must learn that fallen man, how ever intellectual or cultured, cannot appreciate or receive that which had come "by Jesus Christ." Hence the Lord shews by the truth of God, that man's condition needs a total change, and then speaks of the grace which so fully meets that condition. Grace and truth were indeed revealed most preciously in the Person of Christ, but if sinful men were to enjoy the blessing which was in view, then His atoning death on the Cross of Calvary was a divine necessity. The succeeding verses of the chapter illustrate this most clearly! Verse 14, linked as it is with Numbers 21, stresses the solemn truth of man's rebellion against God and his complete lack of appreciation of Christ. The truth of the cross, the lifting up of "the Son of Man," is a divine necessity if that state is to be met to God's satisfaction, and men brought into the blessing of eternal life. Then verse 16 shews that grace, God's love in its activity, is the source of all. "FOR God so loved that He gave." Truth, without the slightest compromise, reveals the hopeless state in which men are found, and then grace, pure unmerited favour, meets the position in the fullest possible manner.

Thus the Lord Jesus brought "grace and truth" to bear upon the exercised but unenlightened heart of the Pharisee. Precious "Teacher" indeed! — the Eternal Word, eclipsing (and yet confirming) every precious word of truth. The incidents recorded in John 7 and John 19 would indicate how Nicodemus profited by the teaching.

How clearly the woman in John 4 comes before us as one to whom Christ brought both "grace and truth." She had some glimmer of truth — traditional ideas of worship and of the coming Messiah, but withal a completely unsatisfied heart. If in infinite love that heart was to be refreshed and filled with "living water;" if she was to know and enjoy the blessedness of that which grace could supply, then she must come under the searching scrutiny of the truth. Do we not observe both grace and truth in the Lord's command (v. 16)? "Go, call thy husband" was sufficient to unmask her true position; but do not the remaining words — "and come hither" bespeak the love and grace that would dispense joy and happiness to every burdened heart prepared, in His gracious presence, to face the truth? Both she and her guilty partner were included in the gracious invitation , for grace abounds. The dim light of tradition must now be eclipsed by the glory of the Person of Christ Himself — no longer a distant hope but a present blessed reality. Human ideas of worship must be displaced by the desires of grace so fully expressed in the revelation of the Father's heart by the Son! "If thou knewest the gift of God, and who it is that saith unto thee, Give Me to drink; thou wouldest have asked of Him, and He would have given thee living water." Free unmerited grace — the substance of which is in Christ Himself.

Did she appreciate in any measure the full implication of her words in verse 25? What a holy subject for our meditation — Christ and "all things"! In this paper we cannot enlarge upon the blessedness of this precious theme; sufficient is it to say that, through grace, we each may realize our own personal portion in this glorious truth. The broad outline of the truth as seen in the expression of verse 25 is to have its own special place in the heart that knows the Saviour (verse 29). The divine influence of grace and truth upon her heart is now, by her unashamed testimony, reflected in her life. Every fresh appreciation we may receive of the glory of Christ and the substance we find in Him, should result in a more intelligent spirit of worship to the Father and a clearer, brighter testimony to men.

In John 9 the precious theme of "Grace and truth" continues, with an increasing appreciation of the One by whom they came. As the woman in John 4 travelled in her understanding from "a Jew" (v.9) "a prophet" (v.19) to "the Christ" (v.29), so the blind man progressed in his thoughts of Christ, reaching the grand truth of the "Son of God." We observe that this progress of soul was made in an atmosphere of hostility to Christ. He was rejected — His words of truth (John 8) and His works of grace (John 9) alike refused. The truth of this is brought home to the blind man; he learns that association with the rejected Christ puts him outside the established order of men. He had already faced the truth that he was blind (descriptive in a moral sense of the nation and of men in general) and in facing that fact he had come under the gracious touch of the Lord; Now he faces the truth of being "cast out" by the world (v. 34) and in that position he becomes the subject of wondrous grace — "found" by Christ and his heart opened to the glorious fact that He by whom "grace and truth" came is none other than the Son of God. As in the case of Nicodemus and of the woman in John 4, his appreciation of the One who has so fully met his need and filled his heart, is seen — he becomes a worshipper!

Briefly, we touch the same precious theme in John 11. The sisters Martha and Mary are brought face to face with the solemn truth of death and corruption, but both they and the disciples, and indeed others too, are to learn the outstanding truth of His holy Person (a truth surpassing in full measure the previous thoughts expressed by Martha in verse 24) — "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 never die." Glorious truth indeed! Will it not be manifest in its power and glory at the rapture of the saints? "The dead in Christ shall rise first: " and we who "remain shall be caught up . . . to meet the Lord in the air" (1 Thessalonians 4).

As our hearts are thus enlightened with the truth of the "Son of God in power" (Romans 1: 4) are we not moved towards Him in our affections as we read the words in verse 35 of our chapter — "Jesus wept." Oh! the abounding and infinite grace of the Saviour's heart. He who as "the resurrection and the life" could command the dead to come forth in obedience to His voice, would yet weep over the sorrow and grief which the inroads of death had brought to the human race. Precious vessel of the eternal love of the heart of God!

Do we wonder that with this increased sense of the glory of His person we find Martha quietly and happily serving and Mary pouring out her heart-felt appreciation on His holy Person (John 12).

Beloved brethren, as we recognize our Lord as "a Man who has told (us) the truth" (John 8: 40), exposing the whole position of sin and need and indeed the non-appreciation of the natural mind, may we appreciate more fully the ocean of grace which subsists in Him, from which ocean "grace upon grace" is poured into our hearts. Let us value Him increasingly as the Teacher; as the Christ who has all things in His blessed control; worshipping Him as the Son of God and knowing the blessedness of His own company in a scene from which as "the Resurrection and the Life" He has lifted the shadow of death.

The Service of the Gospel.

Romans 1: 1-17

F. A. Hughes.

SEPT/OCT 1966

"Gospel" — glad tidings — is a word to which we are introduced in the New Testament; it does not appear in the Old. But the Old Testament is replete with the most precious references to the One who is the Theme and Centre of God's glad tidings. "His Son, Jesus Christ our Lord."

In Psalm 4 we read of many who say "Who will shew us . . good?" and the answer to the question is implicit in the following portion of the verse, "Lord (Jehovah) lift Thou up the light of Thy countenance upon us." Goodness is inherent in God ("There is none good but One, God," Luke 18: 19), and in the glad tidings — which are "of God" — the abundance of His mercy, the riches of His grace, and the eternal blessedness of His love shine in all their brilliance. His kindness has been manifested and in it all His righteousness has been established.

The word occurs a little over one hundred times in the New Testament, and some seventy of these references are from the pen of the apostle Paul. How fitting indeed that "the chief of sinners" should thus delight in speaking of God's glad tidings! How he loved the gospel! How many things he can speak of in relation to it! The majesty of these glad tidings impresses our spirits as we read Paul's words — "the gospel of God;" "the gospel of His Son;" "The radiancy of the glad tidings of the glory of the Christ;" "the glad tidings of the glory of the blessed God;" "the gospel of . . salvation;" "the gospel of peace." The gospel affected his whole being — spirit, soul and body (Philippians 1: 27. New Trans.); he served in his spirit (Romans 1: 9), and many Scriptures show how much he suffered in his body for the gospel's sake. We do not wonder that he is able to say "my gospel."

In the first few verses of Romans 1, Paul mentions the gospel four times. In verse 1 he says that he has been "separated unto the gospel of God." Tremendous dignity surrounds these glad tidings as being "of God"! As we read through this Epistle we are impressed with the way in which the majesty of the gospel had gripped the soul of the apostle. He had been steeped in the religion of his fathers, and armed with the authority of its leaders, he, as "an insolent overbearing man" sought to destroy all who owned the Name of Christ. Now all is changed! He has been arrested by a vision of the exalted Lord; and under the influence of "light out of heaven," and as hearing a voice calling his own name, he exclaims "Who are Thou, Lord?" The answer is "I am Jesus." He had heard these two words before, as the martyr Stephen cried "Lord Jesus, receive my spirit." Henceforth the authority and the preciousness enshrined in this exalted Man were the motives which activated the whole service of the apostle. Alongside the authority of his apostleship is found the grace needed to move in his service as expressing the very spirit of his Master. He "received grace and apostleship in behalf of His Name." The preaching of such "glad tidings" necessitates a real appreciation of divine grace.

The word "separated" in verse 1 carries the thought of being "ringed around" — to be "shut in" and "shut out." In the mind of God Paul had been thus "separated" from his birth. It was the pleasure of God to "separate" him; to "call" him "by His grace;" to "reveal His Son" in him, and thus equip him, without help from man, to preach Christ among the Gentiles (Galatians 1: 15-17). Christ, the theme of the gospel is now the all-absorbing Object in the apostle's life. Is the gospel concerning God's Son? — then Paul will not only preach Him as such (Acts 9: 20) but his whole life shall be lived in relation to that glorious Person — "the life which I now live . . I live by the faith of the Son of God, who loved me, and gave Himself for me," (Galatians 2: 20). Is "Jesus Christ our Lord" the theme of these glad tidings? — Then Paul will preach not himself, but "Christ Jesus the Lord" (2 Corinthians 4: 5), and as he preached so he would desire that Christ might be magnified in his body, whether by life or by death (Philippians 1: 20). We see from Scripture how each Divine Person had His own distinctive part in the fitting of the apostle for his great service in the gospel. "It pleased God, who separated me from my mother's womb, and called me by His grace, to reveal His Son in me, that I might preach Him among the heathen" (Galatians 1: 15-16); on the Damascus road he was arrested by the Lord in glory, and in Acts 13 he was singled out (with Barnabas) by the Holy Spirit for the work to which He had called them. Blessed indeed to see the interest of the whole Godhead in the preparation of a servant for the preaching of God's glad tidings! Surely this should enhance before us both the preaching itself and the precious theme of which it speaks.

"God is my witness, whom I serve in my spirit in the glad tidings of His Son" (verse 9). This inward feature of the service is of tremendous moment! Paul's service, so faithfully rendered before men, brought him into misunderstandings, reproach, insult, sufferings, persecution, evil report, and at the end all forsook him. Yet, as near to God in his spirit, he could rejoice even if men from impure motives announced the gospel in order to add to the apostle's tribulation (Philippians chapter 1). His bonds, thrust upon him by men, but "manifest as being in Christ," "turned out rather to the furtherance of the glad tidings." In this he rejoiced and thus approximated so nearly to his Master who at a moment when His testimony was refused "rejoiced in spirit, and said, I thank Thee, O Father." The consciousness of divine approval is one of the choicest possessions open to the servant of Christ. Hear the apostle's words at the end of his pathway of devoted service — "I have fought a (the) good fight . . . Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day."

Verse 15, "So, as much as in me is, I am ready to preach the gospel." This word ready implies the thought of "alacrity" — even of "fierceness." Lethargy, lukewarmness, compromise were unknown in the preaching of the apostle. Barnabas in introducing Paul to the apostles (Acts 9: 27) told them "how he had preached boldly at Damascus in the name of Jesus." This he does also at Jerusalem (vv. 28, 29) even though some "went about to slay him." At Iconium, Ephesus, before Agrippa, and in many other places this frankness of speech and fearless attitude of the apostle accompanied his "readiness" to proclaim the precious gospel. He was "debtor both to the Greeks and to the Barbarians; both to the wise, and to the unwise." His debt was a debt of love (cf. Romans 13: 8). The love of Christ constrained him, and made him an ambassador for Christ (2 Corinthians chapter 5). Ceasing to preach the gospel would have occasioned him grief of heart which is conveyed in his expression "woe is me, if I preach not the gospel!" (1 Corinthians 9: 16). His brethren after the flesh were ever in his affections. His touching references in Romans 10 shew the depths of his feelings for them — "My heart's desire and prayer to God for Israel is, that they might be saved," and the exquisite language of verses 9-17 of that chapter indicate his deep exercise that the "preaching" might reach to them. Then, too, he would move in his affections and labours to "the regions beyond" (2 Corinthians 10: 16). Thus with love motivating his every step, and in the power and leading of the Spirit of God he served his Lord in the glad tidings. Was it not in this way, love's response to the call of need for help, and the Holy Spirit's direct guidance, that the gospel of God's grace reached us in Europe? (Acts 16). How much could be said of the pathway of suffering in which Paul was involved through his faithful service.

Finally in verse 16 of our chapter we read "I am not ashamed of the gospel of Christ; for it is the power (dunamis) of God unto salvation to every one that believeth." As Paul pondered over the mighty dynamic power of the glad tidings and their far-reaching effects for the glory of God and the blessing of men, he exclaims "I am proud of the gospel" (the original language carries this alternative rendering). Well may he be!

Beloved brethren — the "Son of God" who loved Paul is the One who has and does love us — the One who "gave Himself for us;" the glorified Christ who revealed Himself to Saul on the Damascus road is the One whom we see "crowned with glory and honour;" the Name of Jesus which sounded so sweetly in the ears of Saul, is the Name which charms us today. The gospel which Paul so devotedly, so faithfully preached in whatever circumstances he was found, is the glad tidings concerning his Saviour and ours. It is the dynamite of God, and there are still "many who say who shall show us . . . good?"

We are not all called to the "regions beyond," but we can all speak of the gospel in the place in which the Lord began to preach "where He had been brought up" (Luke 4). Love must be the motive; Christ the Object; the Holy Spirit the power; the Word of God the standard, and a readiness to say from the heart "For though I preach the gospel, I have nothing to glory of" (1 Corinthians 9: 16).

"How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things" (Romans 10: 15). "He that winneth souls is wise" (Proverbs 11: 30).

"He giveth his beloved sleep."

Psalm 127: 2. Brief notes of an address at a burial service.

F. A. Hughes.

MAY/JUNE 1966

It is always good for our affections to be engaged with what God is doing. The dark clouds which death occasions take on a silver-lining as we trace the movements of His hand.

"He giveth His beloved sleep." It is what He does that occupies our thoughts at such times as the present. What God does is ever good and right; faith would recognize that this is something which proceeds from Himself, and His hand never errs. He gives. As His people our earliest impressions of the blessed God were related to His giving. Throughout our lives we have experienced the continuance of this blessed characteristic of our God — how much he has given us! Behind His gifts is the great love of His heart, and if we have recognized this love in His care for us throughout our pathways shall we not also trace His love to our sister in this present act? He gives because He loves, and in love He has tenderly given her sleep.

"He giveth His beloved sleep." How precious is the link of affection between God and His saints — His beloved! Adoringly we listen to His voice speaking to the Son in Manhood — "This is My Beloved" (Matthew 3: 17). Infinitely precious indeed is that blessed One to the heart of the Father. We view with gladness the unique place which is His in divine affections, and as He becomes the Object of our hearts we hear Him saying — "The Father Himself loveth you, because ye have loved me" (John 16: 27). Our sister loved her Saviour, and she herself was loved of God. She, with us, knew her place as "accepted in the Beloved" (Ephesians 1: 6). The sorrow of death is lifted, and the gloom of the grave lighted up, as we realize that the way of love is in evidence — "He giveth His beloved sleep." In the Epistles of Peter, James, John and Jude, all of whom refer to days of darkness and difficulty, the saints are referred to as "beloved" some 21 times. No power can break this precious link; death itself does but take us into the presence of One who loves us with an eternal love.

"He giveth His beloved sleep". Sleep is not finality, when we sleep we have another day in view. Ah! beloved, there is a wonderful day in prospect for those "which sleep in Jesus." Saints of God from earliest times have had, in some measure, the light of that day. Job says — "I know that my Redeemer liveth, and . . though . . worms destroy this body, yet in my flesh shall I see God: whom I shall see for myself, and mine eyes shall behold" (Job 19: 25-27). David says — "I shall be satisfied, when I awake, with Thy likeness" (Psalm 17: 15). In the New Testament Paul refers to the day of glory ahead, and amongst many references to that wonderful day, we hear him saying — "Them also which sleep in Jesus will God bring with Him" (1 Thessalonians 4: 14). John says — "When He shall appear, we shall be like Him; for we shall see Him as He is " (1 John 3: 2).

This is our portion, beloved brethren, to enjoy the glory and power of life beyond the reach of death, to share in the eternal praise of God's own day, and to enjoy the presence of Christ Himself — to be "ever with the Lord."

To gaze upon Thyself

So faithful known,

Long proved in secret help

With Thee alone:

To see that love, content

On us flow forth,

For ever Thy delight,

Clothed with Thy worth.

"At his feet."

Luke 7: 37-50; Luke 10: 39-42; Luke 17: 12-19.

F. A. Hughes.

MAR/APR 1965

There is something very beautiful in the way Luke commences his gospel narrative in which the glory and preciousness of Christ in holy Manhood is presented. Luke speaks of "eyewitnesses and ministers of the Word." The word used for "ministers" denotes a subordinate position, a fitting attitude for one who sought to write of the Man Christ Jesus! Scripture reveals the affinity which so evidently existed between Luke and the apostle Paul, and we are therefore not surprised when Paul refers to himself in the same way, "Let a man so account of us, as of the ministers of Christ" (1 Corinthians 4: 1).

As he proceeds Luke makes several references to the feet of Jesus, and in the three incidents to which attention is called in this paper there seems to be a most beautiful moral progression. In Isaiah 52 we read those well-known words — "How beautiful . . are the feet of Him that bringeth good tidings." Do we not see a reflection of these words in Luke 4? "He (Jesus) came to Nazareth . . and . . He went into the synagogue." His blessed feet took Him there in order that the prophecy of Isaiah might be fulfilled in Himself.

The Old Testament word "beautiful" carries amongst other meanings that of "to be at home." Is not this an outstanding thought in the incident in Luke 7? The cold, unsympathetic atmosphere of Simon's house, with its Pharisaical self-righteousness, would have repelled the woman "which was a sinner," but she found a welcome at the feet of Jesus. How striking that those beautiful feet should be mentioned six times in a few verses! She stood at His feet behind Him." Her tears of contrition flowed unceasingly, and her whole attitude manifested her appreciation of the One who alone could measure the extent of her guilt (verse 47), and at the same time would give to her the knowledge of frank forgiveness. Those blessed feet brought to her the compassions of God manifested in Jesus. Her sin-burdened heart was relieved, allowing her affections to flow out responsively to the One whose feet had brought Him here "to seek and to save that which was lost," (Luke 19: 10).

In Luke 10 we read of "Mary, who . . having sat down at the feet of Jesus, was listening to His word" (New Trans.). It was an atmosphere of contentment, and of restfulness. "Mary has chosen the good part;" her action was the reflection of her innermost affections; she was neither actuated nor restrained by the scene of activities around. The portion she chose was not merely outwardly right, it was intrinsically good, and above all else she received the commendation of her Lord, with the assurance that what she had chosen should not be taken from her.

Have those beautiful feet such attraction for us today? In their holy movements of condescending grace and love they have brought to us the knowledge of forgiveness; do we make opportunities of quietly sitting before the One who has so blessed us? There are many services in which we may rightly be engaged, services which He whom we serve will rightly appraise, but "the good part" is occupation with Himself, listening to the revelations of love in His communications to us. The imperative tense of the verb "hath-chosen" shows an absolutely fixed determination on Mary's part, and this element of definiteness is essential if this "good part" is to be experienced and enjoyed. Service down here will cease; occupation with Christ will be our eternal portion, but it can be ours now. We have the Lord's own word that, if we choose it, nothing can take it from us, and we are assured that such desire on our part will yield joy to the Lord Himself.

In Luke 17 we see a man, a cleansed leper, "on his face at His feet". Standing; sitting; falling down at His feet! The lower we go, the greater Christ becomes to us. Rejoicing in His grace which brings salvation; enjoying the sweetness and intimacy of His company; feeding upon His word; the greatness and glory of His holy Person flooding our spirits, we are moved in our affections towards Him in praise and worship, and thus "give glory to God."

In conclusion may we quote Peter's words — "For even hereunto were ye called . . that ye should follow His steps." Again the verb "should-follow" denotes a fixed determination, and if we are helped by the Spirit's power to so commit ourselves we shall find the joy that belongs to those of whom Paul speaks in Romans 10 — "How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of great things." Feet that once knew not "the way of peace," now brought through the revolutionizing power of the "gospel of God" into alignment with the beautiful steps of Jesus, usable in the testimony of the Lord now, soon to be usable to the "God of peace" as He crushes (that is the full meaning of the word) the power of Satan under the feet of the saints (Romans 16: 20).

Lord Jesus! we worship and bow at Thy feet,

And give Thee the glory, the honour that's meet;

While through Thee, O Saviour, our praises ascend

And swell the loud chorus that never shall end.

The Holy Spirit's Service.

F. A. Hughes.

MAY/JUNE 1977

The truth relating to the Holy Spirit of God — His deity, His work, His abiding presence with believers — is one of the most important subjects of the holy Scriptures. Sometimes referred to as "the third Person in the Trinity," He is nevertheless possessed of full Deity — He is God. He has His place in the first sentence of the Scriptures. "In the beginning God" (Elohim — Hebrew plural indicating "three"), He "garnished — (Made beautiful) the heavens" (Job 26: 13). He is the Source and Power of the new life in the believer; He helps in our warfare with the flesh (Galatians 5: 17); He helps us in our infirmities and in our prayers (Romans 8: 26); He is the strength and support of even the smallest of God's children against the power of Satan (1 John 4: 4); by Him we are "sealed" and "anointed" and have the "earnest" of the inheritance; we belong to God; we have power to walk in the dignity and fragrance of Christ Himself, and the light of the glory to come illumines our path. By Him the love of God has been deluged into our hearts, and He enables us to respond to that love as we say from those full hearts — "Abba, Father" (Romans 5: 5; Romans 8: 15). He "abides" with us — the Comforter — alongside to help at all times.

The above but touches the fringe of the many blessings enjoyed by believers in the gift of the Spirit of God, the importance of which gift is so markedly stressed by the Lord Jesus Himself in His "Upper Room" ministry in John's gospel. Happy indeed and fruitful the life in which He has undisputed control.

Features of the Holy Spirit's activities particularly, but not exclusively, relevant to the present day may be briefly considered. Whilst all around we see disintegration and moral breakdown, "Men's hearts failing them for fear, and for looking after those things which are coming," how blessed to have the sure testimony of God by His Spirit regarding "things to come." We have no need to speculate, the ministry of the Spirit in the Epistles and in the book of the Revelation gives to the believer a clear unalterable view of God's present and future dealings with the world and its course. John 16: 7-15 is replete with encouragement — sin dealt with, righteousness manifest in Christ at God's right hand; the prince of the world (Satan) judged! The ground thus cleared in the affections of the believer for the Holy Spirit to engage in that which is so infinitely precious to His own heart — testifying to all that stands related to the things of the Father and of the Son, and thus glorifying Christ in the hearts and minds of His own! Precious service indeed! This testimony abides and will abide, lighting up the darkest hour with divine glory and power. As engaged with and beholding the glory of the Lord we shall, "by the Spirit of the Lord," exhibit features of Christ Himself — the most potent testimony to men around us.

In Romans 8: 14 we read "For as many as are led by the Spirit of God, they are the sons of God." There is a dignity in these words almost beyond expression. Quickened by the Spirit we are no longer debtors to the flesh, in which we could never please God. The Spirit of God is the power by which we mortify the flesh, and we are thus enabled to walk in communion with God Himself, a life which answers in a practical way to the truth of our adoption as sons, and in which there is pleasure and joy to the heart of God, and responsive affection in ours as we say in the liberty and joy of His presence "Abba, Father." This precious service of the Holy Spirit will result in a walk of dignity and testimony before men, but above all else, beloved, there will be joy in the heart of the Father as He takes account of those who walk before Him as displaying in some measure the features so perfectly seen in Christ as Son.

We are conscious of the increasing power of evil in man's world, and his total inability to deal with it. How thankful to know that one result of the Holy Spirit's presence is His ability to restrain evil (2 Thessalonians 2: 7). However great the power of violence and corruption, all is under divine control, and the truth of this ministers comfort and assurance to the believer. He who is competent to give the saints victory in their conflict against the power of sin and Satan is the One who exercises divine control over all the evil extant today, and will do so until the coming of our Lord, a truth so apparent in the Thessalonian epistles.

A most blessed aspect of the Spirit's ministry is given to us in 1 Peter 4: 14. Faithfulness to a rejected Christ will of necessity involve its measure of suffering. How precious the content of this Scripture — "If ye are reproached in the Name of Christ, blessed are ye, for the Spirit of God rests upon you" (J.N.D.). The word "rests" implies the thought of "refreshment," thus the dark hours of persecution are lighted up with rays of divine glory comforting and refreshing the soul with a foretaste of its eternal joy and portion — even the day of God itself.

"And the Spirit and the Bride say, Come." This last reference in Scripture (Revelation 22) to the Holy Spirit carries its own charm and sweetness. Responsibly the church may have sadly failed, its responsive love to Christ often weak indeed; but how precious to contemplate a moment when the affections of the saints are in full accord with the desires of the Spirit Himself, hearts and voices mingling together in true desire for the coming of Christ. What a moment of joy for the blessed Spirit of God! His service complete and true bridal affections produced and seen in the hearts of those to whom it is His joy to "glorify Christ."

We have but touched the fringe of this holy subject; may we give the blessed Spirit of God His rightful place in our hearts and lives, ever remembering that He is the Holy Spirit, the power within us enabling us to appreciate and answer in a practical way to that atmosphere of holiness and joy which characterises the thoughts of God.

Holy Utterances

Mark. 15: 34; Mark. 5: 41; Mark. 7: 34; Mark. 14: 36.

F. A. Hughes.

MAR/APR 1967

Mark only gives us the four utterances of our Lord in the actual language in which He spoke. Outstanding amongst them is the cry from the cross, "Eloi, Eloi, lama sabachthani" (Mark 15: 34). This alone of the four is given also by Matthew, and in its English translation is found again in Psalm 22. This is thrice holy ground; and as attempting to touch such a theme we are conscious of the searching word in Exodus 29, "whatsoever toucheth the altar shall be holy." The many times the word "holy" is used in Exodus (God moving towards us in blessing), and in Leviticus (our movements towards God as worshippers), is surely a matter of deep significance.

The word "sabachthani" implies "a cry of distress" — "Thou hast left me."

"Love made Thee here a Man of grief,

Distressed Thee sore for our relief,

Oh mystery of love!"

Here, at Calvary, love — eternal love — shone in all its brilliance, triumphing over the guilt and power of sin, whilst that Holy One was Himself experiencing the complete separation from a holy God which sin entailed! "But Thou art holy, O Thou that inhabitest the praises of Israel." No other voice but His could fully answer the question which that awful cry of abandonment had raised.

How thankful we are to discern something of the "joy that was set before Him" as "He endured the cross." "To the Chief Musician. Upon Aijeleth Shahar," (The hind of the morning), so reads the inspired heading of Psalm 22. The morning of a new day was in view, a time of singing — "In the midst of the church will I sing praise unto Thee" (Hebrews 2: 12). A new generation is in mind — "Behold I and the children which God hath given Me." "They shall . . declare unto a people that shall be born, that He hath done this" (Psalm 22: 31). What wondrous grace that we should have our part in this precious testimony! The night of sorrow over, "joy cometh in the morning;" the bright rays of the coming day of glory had already shone into a heart hitherto darkened by sin, sin that found its apex in the reviling of that Holy Sufferer. Soon the whole earth will be radiant with the glory that must follow the suffering, and eternity itself shall reveal a still holy God dwelling with men — their God, and they in holy blessed nearness to Him — His people.

"Talitha Cumi" (Mark 5: 41). The glorious Person who spoke these words is none other than the Son of God — "marked out Son of God in power . . by resurrection of (the) dead," Romans 1: 4 (New Trans.). Into a scene of sorrow and death He brought the perfection of a love which "casteth out fear" and "is strong as death." The darkness of death's night is dispelled by the mighty power of His voice of love, using the words with which a mother would awaken her child at the commencement of a new day — "Talitha Cumi." Embedded in the salutation "Talitha" is the thought of "freshness;" "Cumi" carries the suggestion of "established;" "standing up in strength." Happy indeed are those who, in response to the voice of the Son of God, are made to live, and to "walk in newness of life." The voice of power which breaks the fetters of death, is also the voice of compassionate love which indicates the availability of food to sustain the features of life.

What precious depths of power and love the words of Jesus reveal! Luke 4 speaks of that truly remarkable incident in the synagogue at Nazareth, when "the eyes of all" were fixed upon Jesus as He read the Scriptures, and they "wondered at the gracious words which proceeded out of His mouth" (verse 22). Then in verse 32 of the same chapter we read, "They were astonished at His doctrine; for His word was with power". Truly we may sing of Him "Who is over all, God blessed for ever" and yet perfect Man

"Thy truth and grace their strength combine

To draw our souls along."

"Ephphatha" (Mark 7: 34). How much hangs upon this one word from the lips of Jesus! Much for God; much for men! "One that was deaf, and had an impediment in his speech" — or "could not speak right." Let us look most carefully at the attitude of the Lord Jesus as they bring this deaf-mute to Him. "Looking up to heaven He groaned" (New Trans.). Surely this suggests that He was regarding this man's condition as it affected God. Estranged from the life of God, held in Satan's grip, man's ear is not attuned to the speaking of God. In the Old Testament we read of the many times God pleaded with His earthly people — "Hear, My people"! In John 8 the Lord Jesus has to say to the Jews of His day, "Why do ye not understand My speech? even because ye cannot hear My word." Some 9 or 10 times in the gospels we have the appeal "He that hath ears to hear let him hear," and Luke, the beloved physician, tells us that when Peter had cut off the right ear of the high priest's servant, the blessed Lord "touched his ear, and healed him."

Deaf to divine communications men are unable to "speak aright." The men of Athens, fully competent to discuss every new thing, could but, by their inscription, reveal their total ignorance of God. Even Job's friends, doubtless men marked by worldly wisdom, were rebuked by God, "Ye have not spoken of Me the thing that is right."

How keenly the Lord Jesus felt the lack of man's response to God, and how gladly He took the man "aside from the multitude . . and touched his tongue" saying, "Be opened." "And he spoke aright." What a precious, far-reaching service is this! Mark alone gives us the exclamation of the astonished onlookers — "He hath done all things well: He maketh both the deaf to hear, and the dumb to speak." Wonderful epitome of the service of our blessed Lord! Opening men's ears to the gracious revelation from God — and unloosing their tongue to respond intelligently to His speaking. With what delight God could say in an earlier day "The daughters of Zelophehad speak right" (Numbers 27: 7). They had the inheritance in their hearts — and their speaking was in relation to it.

Our inheritance is centred in Christ. Let us ever seek to be near Him, valuing increasingly all He would speak to us of — The Father's things — the Father's Name — causing our hearts to respond in intelligent praise to Himself and His God.

Thus shall we learn something of the hidden depths in that other word which came from His holy lips "Abba" (Mark 14: 36). This garden scene is one which deeply moves our affections towards our blessed Lord as we hear His words, "Abba, Father, . . not what I will, but what Thou wilt."

"Obedience to His Father's will,

And love to Him did all fulfil."

As we with reverence contemplate these four sayings in the actual words of Christ, we adoringly own that the awful cry of abandonment from the cross was His alone. It was there the holy claims of God's throne were met, and the basis laid for the display of eternal glory to God and blessing to us. His voice only has power to penetrate the grave; He only can open deaf ears and unloose dumb tongues. "Eloi, Eloi lama sabachthani;" "Talitha Cumi;" "Ephphatha," are His words alone — but blessed be God, we too can take upon our lips the precious name of "Abba." As the result of His precious death and mighty victory we "have received the Spirit of adoption, whereby we cry, Abba, Father" (Romans 8: 15). Brought into the intimacy of sonship — having the Spirit of God's Son in our hearts, we cry "Abba, Father" (Galatians 4: 6).

"Now the Father's Name Thou tellest,

Joy is in Thy heart:

In His love in which Thou dwellest

We have part."

With what holy joy He says, "I will declare Thy Name unto My brethren, in the midst of the church will I sing praise unto Thee." Gladly do we respond in the lines of a hymn written nearly 1,200 years ago

"Glory, honour, praise and power

Be unto the Lamb for ever!

Jesus Christ is our Redeemer!

Hallelujah! Hallelujah!

Hallelujah! Praise we the Lord."

The Honour of the Son.

John 5: 22, 23

F. A. Hughes.

MAY/JUNE 1973

The foregoing paper (Note: this refers to a preceding article by Dr. D. Paterson titled, "Thou" or "You" — when addressing the Father or the Son), unusual in its character, is printed after much careful and prayerful consideration. One statement, outstanding in its seriousness, has had a profound influence upon the decision, affecting as it does the glory of our beloved Lord. It reads —

"the deity of Jesus was watered down . . by the use of the word 'you' in referring to Him, while 'thou' was always used with reference to God . . . this principle was followed on the ground that the disciples in referring to Him were not aware of His deity."

One wonders whether the author of these words has ever read the Gospels at all!

In John 5 we read — "the Father . . . hath committed all judgment unto the Son; that all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent Him" (vv. 22, 23). The word "honour" quite definitely implies the thought of "to revere." Partiality expressed by the human mind in its ascription of honour to Divine Persons carries its own condemnation!

The deity of Jesus is witnessed throughout the whole of Scripture, indeed the purport of Scripture would utterly fail were it not so. In this "postscript" we can but briefly refer to this precious and eternally important truth.

Isaiah 9 gives us the Name of the Child that should be born as "Wonderful, Counsellor, the Mighty God, the Everlasting Father (or, the Father of eternity), the Prince of Peace." A name bespeaks renown, and it is delightful to the believer to see every feature of this Name reflected in the words and movements of the Lord Jesus in the Gospels. Matthew 1: 23 in referring to this holy matter says — "they shall call His Name Emmanuel — God with us". In Colossians 1 we read that the fulness of the Godhead dwelt in Him when here in Manhood, and in Colossians 2 we read that in Him as "Head of all principality and power" — a glorified Man in heaven — the fulness of Godhead abides.

It is to Him that every knee shall bow — and it is to Him that every tongue shall say, "Lord." He is the alone Person in the universe having the right to speak alongside God Himself. The "I also" of Matthew 16 and of John 14 speak without any possibility of contradiction of His deity. Read the magnificent utterances of the Holy Spirit in John 1, Colossians 1, and Hebrews 1, and many, many other portions of the Word — the scintillating rays of His deity shine out on page after page. Each chapter mentioned here speaks of His creatorial power. The Name Elohim (plural) in the first verse of Scripture embraces His holy Person; the last verse of Scripture envisages His eternity of divine love. In His Person He is the resurrection — a sphere completely beyond the activities and power of men, where God is working out everything for His own glory. He is addressed by God Himself as "Thy throne, O God, is for ever and ever;" and if it be urged that this is just a quotation from Psalm 45 let the critic know that it is in the vocative case! Everything created was the work of His hand (John 1). He made the stars also — yes — the Arcturus that Job speaks of in Job 9 — a star in the milky way galaxy some 25,000 times the diameter of the sun! Astronomers tell us that the milky way has one hundred billion stars — and that there are a billion more of such collections of stars. But why relate these staggering facts? Because — "He made the stars."

But, beloved, He has done more, far more, than this. In His love, His precious eternal love, He has laid at Calvary's cross the foundation for God's eternal joy and glory — and for the eternal blessing of all who honour Him as Saviour and Lord.

We touch but the fringe of His glories. If the recording of things which Jesus did (John 21) would be more than the world could contain, then His glories, Personal, official and moral, will fill the universe of God eternally and provide substance for increasing worship and praise from countless myriads of redeemed hearts.

Let us further notice that Christ — the erstwhile refused and presently slighted Jesus — is the only One worthy to sit at God's right hand. No man, no angel, has that place of honour. It is reserved for "Christ . . . Who is over all, God blessed for ever. Amen" (Romans 9: 5).

"But to which of the angels said He (God) at any time, Sit on My right hand, until I make Thine enemies Thy footstool" (Hebrews 1: 13). Listen to His won words addressed to John on Patmos — "I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty." Again — "I am Alpha and Omega, the first and the last; I am He that liveth, and was dead, and behold, I am alive for evermore, Amen; and have the keys of hell and of death" (Revelation 1). This grand apokalupsis — the unfolding of God's final ways in the Universe, adorns its first page with the glories of our beloved Lord, and in its last chapter allows us to hear yet once again the majestic words of this glorious Person — "I and Alpha and Omega, the beginning and the end, the first and the last" (in this verse, Revelation 22: 13, and in Revelation 1: 17 the pronoun I is emphatic). We conclude with one further reference, a statement from His own blessed lips which rejoices every heart in which He is supreme, and which should effectively silence every voice which seeks to detract from His greatness and glory in deity, a word addressed to those whose appreciation of His preciousness had waned — "These things says the Amen, the faithful and true witness, the beginning of the creation of God" (Revelation 3: 14). The title "Amen" is "the God of Truth" (cf. Isaiah 65: 14). His deity is beyond question — He is God, and in holy awe we worship and adore His glorious Name.

We have but touched the fringe of His greatness and worth!

"Of the vast universe of bliss,

The Centre Thou, and Sun;

Th'eternal theme of praise is this,

To heaven's beloved One;

Worthy, O Lamb of God, art Thou,

That every knee to Thee should bow!"

Households

F. A. Hughes.

MAR/APR 1976

Houses and households occupy a very large place in the Scriptures — they are mentioned well over 2,000 times. Thus they are evidently of great importance in the mind of God. The dwellings of men where, apart from divine intervention, darkness and moral distance from God exists, are portrayed. Blessed indeed to observe the results of God's movements in grace and mercy! Divine light dispels the darkness (Exodus 10: 23); features of Christ seen typically in the "new meat offering" — Himself the perfect Meat Offering (Leviticus 2); affections appreciating and making room for the Ark — that beautiful type of Christ (2 Samuel 6); the atmosphere of prayer in Elkanah's house as Hannah sought the presence of Jehovah both prior to Samuel's birth and also as she cared for he who should be the prophet whose word was established from Dan to Beersheba (1 Samuel). Did her sustained communion with God enlighten her heart as to the coming in of God's "Beloved"? She bore six — but embraced the seventh in her exercises (1 Sam. 2). How challenging the question of Elisha in 2 Kings 4! "What hast thou in the house?" How great the potentiality of that "pot of oil" — the shadow of death removed in the supply of the "Spirit of life" (Romans 8: 2). Surely in a moral sense she became the "wealthy woman" of the chapter, possessed of the ability to recognise features of holiness and having the desire that such holy matters should have a permanent place in her abode. In a day of idolatry and departure from God, when some even deemed it "evil to serve the Lord," the words of Joshua ring out, rejoicing the heart of God — "As for me and my house, we will serve the Lord" (Joshua 24).

Other such instances are to be found in the Word — but may we, beloved brethren, covet to be marked in our houses by these mentioned — an atmosphere of prayer in which features of the precious Christ may be developed; where He Himself may be enshrined affectionately in the hearts of "the family" (cf. Obed-Edom); the Word of God for His people carried in unrestrained and intelligent prayer, and the definite avowal as helped of God that all will be devoted to His service.

Many of the references to the "house" have the house (or, habitation) of God Himself in view. Exodus 15 introduces the thought that God finds His dwelling in the midst of a redeemed people, and the feature of holiness which of necessity characterises such a dwelling-place is stressed throughout the Pentateuch. Sadly, the history of God's earthly people shews their inability to sustain in their minds and hearts the sense of holiness due to God's dwelling-house. The prophetic utterances of Haggai and others produced some temporary recovery — but the words of Christ in John 2 indicate their utter disregard for its sanctity. In our dispensation the house of God is seen to be a spiritual structure, built in the affections of those reconciled "unto God in one body by the cross" (Eph. 2) "an habitation of God through the Spirit." It is the "assembly of the living God, the pillar and ground of the truth," in which, even in these last times, the "mystery of piety" is enshrined in the hearts of those who bow in true sincerity to Christ as Son over God's house (1 Timothy 3). The house of God is therefore seen to be a sphere of responsibility down here, whereas the Father's house, so beautifully spoken of by the Lord Himself, is a sphere of heavenly joy and favour. But this most precious study is beyond the scope of the present paper in which we are primarily engaged with the households of believers.

In the New Testament Luke, in his two letters, refers to houses on very many occasions. As a doctor he would doubtless be familiar with the dwellings of the people, but he delights to record incident after incident in which the gracious movements of Jesus Himself are portrayed as He entered into the houses of men and women. Precious indeed the results of such movements! Healing; adjustment; the introduction of an atmosphere of sympathy, affection and power beyond compare! The feverish atmosphere of Simon's house (Luke 4) disappears at His touch and all present were refreshed; all were the subjects of ministry by one who had felt the adjusting, healing hand of Christ. Much has been said of the incident in the Pharisee's house (Luke 7). We would stress only the grace, the infinite love, that triumphed over discourtesy, self-righteousness and condemnation of others — features not confined to the house of Simon but manifestly present on every hand today. Contemplate, beloved brethren, the movements of the Son of Man, lowly, unappreciated, maligned and yet absolutely pre-eminent in grace and love, introducing a peace which is unchanging, turning sadness and despair into lasting joy and producing a response of affection to himself. Blessed indeed the heart or dwelling having such an experience!

The circumstances affecting the house of Jairus (Luke 8) are multiplied around us today. Death, the result of man's failure in responsibility, has fallen upon all — even the fairest! The world can but lament and weep, and the sorrow remains unassuaged, until One enters that house before whose presence the article of death must flee, the Living Lord, the Son of God! Death is but sleep where He is welcomed and known; sorrow and wailing must cease; supremacy of power (v. 54) and the tenderness of sympathy and love (v. 55) prevail, newness of life and its sustenance ensue. Space permits but a brief reference to Luke 10 where Martha received the Lord "into her house" with results which have a clearly important moral significance in the present time — adjustment in service, an atmosphere of seclusion to Himself; an increased perception of the glory of God in the Person of One who is "the resurrection and the life," all eventuating in a scene fragrant with the appreciation of His suffering love! What boundless joy, what infinite blessing as we make room for this precious Christ in our dwellings! In His Person we see, and in His presence we breathe, the pure air of resurrection; our spirits are ravished with His grace and glory and our hearts respond adoringly to His love. The joys of heaven above the earth!

The scene in the ruler's house (Luke 14) emphasises the poverty of thought and lack of appreciation for Christ which exists in the sphere of ritualistic formality — but furnishes an occasion for the display of power and compassion in the heart of the Saviour, and too, the wisdom which would bring adjustment into man's morally disordered dwellings. The abounding kindness of God in the remaining portion of Luke 14 and the revelation of divine love in Luke 15 would be the subject of a paper other than the present. The house of Zacchaeus in Luke 19 was greatly favoured. He desired to see Jesus "Who He was." Blessed indeed to know and appreciate what Jesus has done; happy the heart which desires to know Him for Himself. Salvation is enshrined in His Person — what wealth entered that house in Christ!

"At evening time it shall be light" was surely the experience of the house of Cleopas (Luke 24). Disconsolation and perplexity were turned into radiant joy as they recognised their Guest as the "Risen Lord;" the certainty of the resurrection eliminated all doubts and fears; footsteps were quickened in the pursuit of His interests and voices raised in His praise.

There are many other references to "houses" in the Gospels — but if the truth of the incidents mentioned has its unhindered place in our hearts today, if Christ Himself has undisputed liberty there, what happiness and joy will result, conditions too of praise and worship to him who could say in the days of His flesh — "Foxes have holes, and birds of the air have nests; but the Son of Man hath not where to lay His head."

Conditions obtaining in some of the houses mentioned by Luke in his second letter furnish us with instruction and perhaps encouragement. We consider them but briefly. In Acts 8: 3 "assembly" features are seen, calling down the hatred of Saul the Pharisee, but doubtless yielding joy to the heart of Christ who "loved the assembly." In Acts 10 Cornelius (who had but an elementary knowledge of the truth) is marked by godly fear "with all his house." Graciously the blessed God took account of hearts devoted to Himself, freely giving an increased sense of His love and truth. Blessed reward indeed! Rejoicing filled the household of the jailer in Acts 16; and faithfulness to the Lord marked the dwelling of Lydia. Reception of the testimony brought persecution to the house of Jason (Acts 17); but Romans 16 (if referring to the same believers) shews the reward. The setting and atmosphere of the houses of Justus and Crispus (Acts 18) are of deep interest — the faith of the latter resulting in a testimony producing much for God Himself. Most precious the contents of Philip's house (Acts 21) — the evangel was treasured there, prophecy too, and the will of the Lord. Beloved brethren, in these days of apostasy and forgetfulness of God and His interests how blessed to make room in our homes for that which rejoices His heart, seeks His mind and bows to His will!

Let us not overlook the house of Mnason — the old disciple (Acts 21) with whom Paul and his company were to lodge. A connotation of his name indicates "diligence." As years increase and many activities are no longer possible may the Lord help us to diligently make room still for the word and teaching of the apostle! In Acts 28 Luke closes with that delightful reference to Paul in "his own hired house," the atmosphere of which is fragrant with "those things which concern the Lord Jesus Christ" and His kingdom rights.

Space forbids pursuing this happy subject in the Epistles — the houses of Stephanus, of Aquila and Priscilla, of Chloe, truly a "green herb" in the arid conditions of Corinth, and of many others all furnishing help, encouragement and maybe challenge to us in our day.

"The ark of the Lord continued in the house of Obed-Edom . .

And the Lord blessed Obed-Edom and all his household."

"A Heavenly Outlook."

F. A. Hughes.

JAN 1963

At the commencement of another year we are faced with the undeniable fact of the rapidity with which things in the world are moving; every sphere is marked by an acceleration which is at once remarkable and alarming. The tremendous advance in scientific research has opened up new spheres of discovery , and whilst this has resulted in providing much for men's ease and pleasure, it has, alas, also provided more occasion for his pride and self-exaltation, with a consequent greater disregard for the things of God. Further, the new discoveries man has made have unleashed powers, hitherto unknown, over which man has no real control, and we find all around us a present answer to the Lord's own words in Luke 21: 26, "Men ready to die through fear and expectation of what is coming on the habitable earth," (New Trans.). The full import of these words awaits a coming day.

We may thank God that He has given to us the light of another scene, a heavenly scene, where neither the pride nor the fear of man can intrude.

In the first verse of the Bible we have the words "the heaven and the earth," and that order, which gives prominence to "heaven," persists throughout Scripture. How well it would be for us if we allowed heavenly things to have the first place in our affections; then both the glamour and the fear attaching to "things on the earth" would have less weight with us.

It is a matter of great comfort that, in spite of man's pretension and disregard of the rights of God, "the heavens do rule," (Daniel 4: 26). Nebuchadnezzar, whose power and dominion reached greater heights than men of today, whose greatness reached "unto heaven" and whose dominion spread itself "to the end of the earth," had to learn this, and in so doing his pride was broken to pieces. In the 11th chapter of Matthew the Lord Jesus, speaking to His Father, addressed Him as "Lord of heaven and earth." Again in Hebrews 8: 1, we read of "the throne of the majesty in the heavens." Once more in Acts 7: 49, we have the words "Heaven is My throne." The light and power of this had evidently entered the mind of Paul and it found a place in his testimony to the men of Athens, "God . . is Lord of heaven and earth," (Acts 17: 24).

Many other Scriptures would confirm the thought that the "heavens do rule," and we may thus be assured that everything is under the control of God.

In the prayer which the Lord Jesus taught His disciples we find the expression "Thy kingdom come, Thy will be done, as in heaven, so in earth," (Luke 11: 2). In a coming day of persecution and distress God's earthly people will cry this prayer from their anguished hearts, but how blessed if we are in the moral good and truth of it now. As coming into the blessings of the compassions of God through the gospel, it is our privilege and our responsibility to yield ourselves to God, and as being set free from conformity to a world which is opposed to His will, we are able to "prove what is that good, and acceptable, and perfect, will of God." Thus whilst still here on earth we may find our affections in alignment with that heavenly sphere where His will is supreme. It is a matter which should surely touch our hearts that the Lord Jesus, "gave Himself for our sins, that He might deliver us from this present evil world, according to the will of God and our Father," (Galatians 1: 4). The second Psalm speaks of the agitation amongst men rising up against God and Christ, but the previous Psalm brings before us the blessedness of the man who meditates constantly in the law of the Lord. Both are noted in heaven, the one held in derision in view of wrath; the other treading a path known of God, a path of prosperity and fruitfulness.

In Luke, chapter 10, the disciples were filled with joy at the result of their successful service, demons themselves being subject to them through the Name of the Lord. The Lord Jesus did not seek to lessen their joy, but in His answer He showed to them, and to us, that no service on earth, precious and successful as it may be, can be compared to the inestimable joy of having our "names written in heaven," a privilege belonging to that company spoken of in Hebrews 12, "the church of the firstborn, which are written in heaven." If verses 22 and 23 of that chapter are read we shall see something of the elevation to which we, as believers, have already been brought, a position morally superior to anything upon earth.

In Philippians 3, we are told that our "conversation is in heaven." Not only are our names enregistered there, but there also is our "commonwealth" or circle of interest. The things of heaven, its atmosphere, its joys, the glory that pervades its courts, and above all the blessedness of the One who is enthroned there, are the true interests of the believer. Our affections are not to be "on things on the earth," but we are to "seek those things which are above, where Christ sitteth on the right hand of God," (Colossians 3: 1). "Things which are above" are not undefined, they are found concretely and permanently in Christ.

All our resources are in heaven; our Saviour is there (Acts 5: 31). He is there too as Priest, as Advocate and as Head. The goal is there, "the prize of the calling on high of God in Christ Jesus," (Philippians 3: 14, New Trans.), an objective before which the ambitions and honours of earth fade into insignificance. Our Hope is laid up there (Colossians 1: 5); our "inheritance incorruptible and undefiled," is reserved there (1 Peter 1: 4).

Finally, it is from heaven that "we await the Lord Jesus Christ as Saviour, who shall transform our body of humiliation into conformity to His body of glory," (Philippians 3: 20, 21. New Trans.). Earth can offer nothing to compare with this!

As we move through this world of sadness, unrest and gloom, may the joy, the peace and the light of heaven fill our hearts, and may we ever manifest the features of those who have "turned to God from idols to serve the living and true God; and to wait for His Son from heaven," (1 Thessalonians 1: 9, 10).

Heavenly Resources

Genesis 21: 1-8; 1 Samuel 1: 19-24; Psalm 131; Isaiah 11: 1-10.

F. A. Hughes.

JULY 1958

I want to speak to you as those who have been taught not to draw anything from man's world, venturing to clothe the subject with Scriptures which speak of a weaned child, desiring that their moral import may not only challenge but encourage each one of us.

It has often been said that the first reference to a matter in Scripture gives us the full thought of God in relation to it, and hence there is great blessedness in seeing that this first reference to weaning describes a scene of holy mirth and joy. I have no doubt that it is the day which morally was in the heart of Abraham, to which the Lord Jesus refers when He said, "Abraham rejoiced to see My day; he saw it, and was glad" — when the habitation of Abraham, through the exercise of weaning, was filled not with the laughter of irony or unbelief which had previously marked it, but the laughter of holy mirth. It is a laugh which is contagious, and having a place in our own hearts will spread to others, as Sarah said, "all that hear will laugh with me." What a blessed thing, dear brethren, to be so filled with the holy mirth which the incoming of Christ gives to the soul, that others are affected by its joy.

In Samuel we touch upon a very difficult and crucial moment in the history of the people of God. In the book of Judges we read of a state of spiritual anarchy, "Every man did that which was right in his own eyes." That, beloved brethren, is anarchy. Then we get the book of Ruth which shews how God works in such conditions to bring about the choicest thoughts of His own heart. The key to the book of Ruth is in the last word — David. God is moving in a day when there is no observance of authority, when men are marked by anarchy. He moves to the bringing in of the man into whose hands He can commit the rights of His throne. Typically, He is bringing in Christ. That is the great objective of the book of Ruth; the bringing in of Christ as seen in David. God, having reached His objective, now begins in the book of Samuel to work that out subjectively in the hearts of His people. Hannah is the one who is representative of the work of God. She lives at Ramathaim-zophim, "the heights of watching." She is watching for what God will do, and her exercises are commensurate with her vision. I am convinced of this, beloved brethren, that if our vision looked on more definitely to the day of Christ, our exercises would be pleasurable to God, and God will always answer such exercises. We may have to wait; we may have to pass through reproach and misunderstandings; suffering and maybe persecution as Hannah did, but depend upon it, if our exercises are in accordance with the light which God has given to us in relation to His purpose, He will answer those exercises. He answers Hannah — she bears a son. She learns through nearness to God that this child can only be serviceable to God if weaned from human resources. I want to press upon you that our service can be carried out in power only if we are weaned from the resources of this world. Why was it the service of Christ in this world was so perfect? Because He drew nothing from this world, He grew up as a tender plant, as a root out of a dry ground. Never for one moment, even when according to Psalm 22 he lay in His mother's bosom, did He draw from this world; His resources were in His God. From the moment of His coming into this scene, this blessed glorious Person in the uniqueness of His Manhood drew all from God.

Hannah waited until Samuel was weaned. How blessed to bring into the house of God affections which are weaned from the resources of this world. Look at the fullness of what is brought in, "three bullocks, and one ephah of flour, and a bottle of wine" (v.24). I do not wonder that worship eventuates, whoever that he may refer to (v. 28). That is the highest service of all.

Now we turn to the Psalm. I touch these matters very briefly but I desire that the word may be prophetic, that we may get the present mind of God for us, and that we may not be conformed to this world, not drawing anything from it. This world is barren, Christless, Godless and unable to supply anything of help in the service of God. "LORD, my heart is not haughty." There is a man not lifting himself up in things which are too high for him, a man behaving like a weaned child. This man is not haughty — that is the spirit of this world — he acknowledged there were things too high for him. This world is characterised by its god who did lift up his heart to things too high for him. He sought the place of the Son and fell. If we are to be marked by a spirit which is contrary to the spirit of this world, it is imperative that we do not draw from it. The Psalmist is not drawing from human resources; he is drawing from God. Oh that we were concerned to appreciate communion with God more; to value more the preciousness of Christ, and the power of an ungrieved Holy Spirit, realising thus that there is an abundance in the realm in which Christ is pre-eminent. In Psalm 132, we see David deeply appreciating the ark, his heart set upon it, the very centre of his thoughts and desires. That will always be the mark of those not drawing from the resources of this world. They have a deepening appreciation of the preciousness of Christ. Drawing from this world will lead to lack of appreciation of Christ for it crucified Him, but if our hearts are weaned from it, God in His matchless grace and love will flood our souls constantly with precious impressions of His well-beloved Son. As David had the ark before him, we can have Christ before us, and the evidence of saints weaned from this world is, they appreciate the preciousness of God's beloved Son.

Then in Psalm 133 we see the brethren dwelling together in unity. Here is a scene filled with the fragrance of the ministry of the Spirit; marked by the absence of every feature of this world, with its self-seeking and strife, and so precious to God that He commands a blessing to fill it. Do not let us bring in any element of the world to spoil it. In 2 Kings 4, as the sons of the prophets gathered around the pot out of which all were feeding (suggesting fellowship), someone brought in a lapful of wild gourds and putting them in, poisoned the pot. How easy to go out into the world and bring in that which is uncultivated, uncontrolled; wild thoughts not subject to Christ as Lord. Whatever it is, if brought into the fellowship, unity will be spoiled and the fragrance impaired. A handful of meal, speaking of the preciousness of Christ, is obtained only through exercise and communion with God. As you bring that in amongst the saints, there is healing in the pot. Let us see to it that what we bring in amongst the saints is that which we have learned of the preciousness of Christ in communion with God.

There is a blessed point reached in Psalm 134. The saints stand in the sanctuary, praising and blessing God. An appreciation of Christ as suggested in Psalm 132; room made for the Spirit as in Psalm 133, eventuates in the holy worship of God. Is it worth while being weaned from this world, beloved brethren? Indeed it is. To have eyes opened to the intrinsic preciousness of God's Son; to make room for the power of the Holy Spirit; to stand in the presence of a holy God lifting up holy hands blessing and praising Him.

Lastly in Isa. 11. This chapter refers to what will obtain in the world to come, but I am convinced that some of these things can be experienced in the assembly today. What is the constitutional difference between this world and the world to come? A very simple one. In this world, man does what he likes. In the world to come, Christ does what He likes. Look at the blessedness of what accrues when Christ is doing what He likes. Evil is negatived; conditions of safety are there. These beasts represent principles which are diametrically opposed to each other in any scene but this. Here they are restful together. Why is it? For this is not the eternal state, it is the world to come. What permeates the whole? The spirit of a little child. Pride, arrogance and such like will not be there but the spirit of a little child, and this enables one to put his hand on the asp and the viper. The enemy can do nothing in the presence of the spirit of a little child.

May this simple word affect all our hearts and give us to see the great gain of not being conformed to this world, having our minds set in relation to that wonderful scene where all the preciousness of Christ in the power of the Spirit is available to us in order that we might have our present part in praising and honouring and worshipping God.

The Importance of Our Days

The Importance of Our Days.

Ps. 90: 12; Joshua 14: 6-13; Luke 2: 1-11, 43-46; Acts 20: 28-32; Acts 28: 23, 30, 31.

F. A. Hughes. Notes of an address.

NOV/DEC 1956

I want to speak as the Lord may help me of the importance of our days, especially having in view the ending of another year. One is desirous that the Lord may give us a distinct and prophetic touch which will help us in relation to our own days, giving us ability to number them according to the divine mind. The Psalm from which we read is the Psalm of the Man of God, whose words should impress those who hear them. The words of a Man of God are prophetic, and there is no doubt from the record of Caleb's movements that he was greatly impressed by words that Moses spoke. We do not know that he heard the words of Psalm 90.

We do well to be affected by these breathings of the Man of God, "So teach us to number our days . . ." One would desire that that holy breathing might underlie all that we are in these days. This is a matter in which God gives a lead. We do not progress far in the Scriptures before we see this feature coming to light in the movements of God. "The evening and the morning were the first day." The great matter of Creation, God moving in relation to men, the habitable earth, from the record of Scripture would appear to be encompassed by this great thought. The days are numbered. It is also said of Adam, "The number of his days were . . ."

There are at least two ways in which to number our days. I observe they can be numbered specifically and continuously. In Matthew, the numbering of specific days links on with the book of Kings, where one reads constantly, "This day . .." and what happened on it. They were specific days numbered in the fear of God. Luke would give us the thought of continuous days and would link with Chronicles, giving the thought of cumulative exercises going on before God. So in Matthew we read, "Give us this day our daily bread." Every day needs its own specific sustenance. In Luke it says, "Day by day our daily bread." this would suggest exercises to be carried on to a moral conclusion. In Chronicles, the thought of "day by day" is seen.

Men came to help David day by day until the scene reminded one of the camp of God, 1 Chron. 12: 22.

Day by day they saw to the tribute of the house, 2 Chron. 24: 11.

Day by day they praised the Lord, 2 Chron. 30: 21.

Each day carries its accumulated exercises moving on to the completion of the matter.

I am appealing to your affections and mine as to whether we are allowing days to lapse in our counting; whether divine things are taken up in a disconnected way; or regularly, happily, continuously.

The world understands the necessity of our days. The wife of Potiphar spoke to Joseph day by day, seducing him. The evil that is presented to us day by day in this seductive way calls for the necessity of maintaining the numbering of our own days before God. Joseph anticipated the ministry that followed. Each day he lives, he is living before God. Joseph is numbering his days according to God, anticipating the Commandments of God before they are given, (Thou shalt not commit adultery), and numbering his days accordingly.

I call attention to the way a spiritual man numbers his days. I refer to Caleb, a man who wholly follows the Lord, a man of God who can count his days by the thousand. Another man has to say, "Few and evil have been the number of the days of my life," — he had lived 130 years when he spoke, I refer to Jacob. As he looked back, how many days there were in which he had no contact with God — lost days, not to be numbered. Solemn, in the light of the day of God, to lose days. How many days in 130 years? Yet "Few and evil. . ." — he had been out of touch with God, days which are lost. We need to number our days.

This spiritual man, Caleb, refers to "that day" and "this day." Forty five years — he has counted those days, every one had been marked by following the Lord, days which are replete with precious suggestions; increasing in his heart his knowledge of God. These are days to be counted! Has there been some accession in our hearts today of the knowledge of God? Have we advanced spiritually? Caleb says, "Fifty five years ago God spoke to me by Moses." How blessed that God should speak; think of being able to look back and say, "In that day, God spoke through a man of God to me!." That is what God is doing in ministry. He is speaking through men of God to our own hearts, and each day is to affect the succeeding days. Days in which he nearly loses his life, days of wandering, days of sorrow, days of disappointment, days of frustration, days of limitation, days of chastening but every day lighted up by the power of the word of the man of God; and he comes to "this day" and he proves the blessing of the tribe of Asher, "As thy days, so shall thy strength be." Caleb's confidence is in God. His days were lived in the fear and joy of God; everyday lived in the power of the prophetic word, and at the end he says, "This day I am as strong as when Moses spoke." Are we weakening spiritually? . . . or are we numbering our days in the light of the word of God? Caleb says of himself, "strong this day".

Turning to the New Testament, we have the light of a new day; the bringing in of Christ. What a precious day! I want to suggest that all our days are to be counted in the light of the incarnation. We cannot be unmindful of the days that government decrees, "And it came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed," Luke 2: 1. We have to be aware of the commands of the government. There must be regard to what is due to Caesar's days. There must be subjection to the powers that be. This lies at the threshold of Christianity.

Over against that, days of God are being fulfilled; days that God is numbering; days, we may say with spiritual delicacy, that Mary numbered. Think of God coming into this great matter, the fulfilment of days, He says to Job, "Knowest thou the time when the wild goats of the rock bring forth?," Job 39: 1. The sympathetic interest of God in relation to these great matters — beyond the comprehension of men entirely! The number of Mary's days were fulfilled. In Galatians, we are told, "When the fulness of time was come." These were days numbered by God, days numbered by the angels. What holy expectancy, what glad delight of the angels as they came to this day, "For unto you is born this day a Saviour." The day that God, that Mary, that the angels waited for; the bringing in of Christ. This day has affected the calendars of men; alas! how formally! It affected the shepherds affectionately.

Think of the flock in Malachi, meeting together and speaking often one to another; looking to the day when Jesus would come, waiting through the long night of declension and barrenness. Then the shepherds feeding their flock by night, devoted hearts taking care of that which is precious to God, waiting for the day, "Today is born a Saviour." All our days are to be numbered in accord with this day. There is much in Luke that could be said on this line; the counting of our days, "A dayspring from on high has visited us." Like Anna, we should be counting all our days in relation to Christ, speaking of Him night and day. Her's were not easy days, long years living in loneliness and bereavement, but speaking of Him, counting each day in relation to the testimony of Jesus. Has there been a day lived apart from the testimony of Jesus? Has there been a day void of an impression of Christ? Or is every day like Anna's days? She is a true descendant of Asher, her foot dipped in oil. Wherever she went she would leave the fragrance of Christ — the frankincense. These days should have such a place in our hearts, never to be forgotten.

Yet, alas! one may take these matters on religiously, outwardly correct and right, and yet not counting in our affections each day in relation to Christ. Mary and Joseph had fulfilled their days; no deficiency outwardly, but they journeyed a day without Christ. In the numbering afterwards, what anguish and remorse — one day in which they had forgotten Christ. What a solemn possibility with the light of this new day in our hearts! — the like of which has never been seen in the universe before; a day which was already in the heart of God when He planted a garden eastward in Eden — and yet to have the light of it and forget Christ Himself for one day. That is a day you cannot number, a day lost. No day can count if it has not been lived in relation to Christ. The Spirit's day involves that we listen to what the Spirit says in relation to Christ. It took them three days to recover the ground. Evidently, they retraced their footsteps, and were able to number their days again. Thank God — we may too. Luke's gospel is filled with this thought. Jesus says to Zacchaeus, "Today is salvation come to thy house;" to another, "Today shalt thou be with Me in paradise;" "This day is this Scripture fulfilled in your ears;" "Day by day teaching in the temple;" each day impressed by spiritual features and teaching.

I pass on now to Paul. This matter comes to light very early in the history of Paul. It is filled out with the thought of days, days numbered in relation to the interests of Christ. They were days of pressure. He speaks of "One day in the deep" — think of the depression of that, the sorrow of spending a whole day in the deep, the danger! I wonder if we know anything about this! Have we gone right down to the bottom as carrying in our measure the interests of Christ? How precious all this is! He says, "But when it pleased God, Who separated me from my mother's womb, and called me by His grace, to reveal His Son in me, that I might preach Him among the heathen; immediately I conferred not with flesh and blood; neither went I up to Jerusalem to them which were apostles before me; but I went into Arabia, and returned again unto Damascus. Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days," Gal. 1: 15-18. What impressions in those fifteen days, what happy, holy contact he would have, what brotherly intercourse; direct impressions from Peter, who is first; one who had been in Christ before him. Are we able to look back and number days that have been spent in such surroundings as to fit us for helping the saints in relation to impressions of Christ?

In Acts 20: 31, he is numbering days of intense exercise, days of tears, of affectionate anxiety and desires for the saints, days replete with establishing ministry as to the gospel of the grace of God, the kingdom of God, the whole counsel of God. What a range of desires and interests filled these days. And then for over a thousand days, all numbered, surely numbered in heaven too, he admonishes each one — with tears. no partiality but genuine deep feelings that each saint should be held by and in the truth. And more than this, showing each day in the movements of his own hands the blessedness of the words of Christ, "It is more blessed to give than to receive."

At the end it says of Paul that he is in his own hired house, and they come to him. The time is getting short now, two years only left, and Paul feels the urgency of the matter. He expands his days as Jesus did. It is a feature of divine Persons and those who are with Them, that they expand their days, "Rising up early in the morning." Of Paul it is said, "From early morning," lengthening his days. The days are getting short, we are not going to be here much longer. The day of Christ is looming very near. Are we filling out every moment? I am seeking that we should number our days that we may miss no opportunity of speaking to all that may come to us of the preciousness and fragrance of Jesus.

Incorruptibility

F. A. Hughes.

NOV/DEC 1978

It is an undeniable fact that corruption in every sphere is rapidly increasing; the Word of God in Genesis is true of the present day, sadly so — "And God looked upon the earth, and behold it was corrupt; for all flesh had corrupted its way on the earth" (Gen. 6: 12). Violence and corruption marked the whole scene. Apostolic writings confirm the existence of these features in these — "the last days." Enoch's prophecy in Jude (Jude 15, 16) envisages a scene of universal corruption, the words ungodly and ungodliness appearing four times in one verse.

Blessed indeed to have our thoughts and affections occupied with that which is incorruptible — neither corrupt nor capable of being corrupted. The Holy Spirit would direct our hearts to a deeper appreciation of the abiding purity of God's precious Word. That Word does not fail to trace corruption to its source — the one, who corrupt in himself (Ezekiel 28: 17) introduced its awful features into the earthly paradise. But we rejoice to read the final verse of that chapter — "thou shalt never be any more."

The "Incorruptible God"

"Now to the King of the ages, the incorruptible, invisible, only God, honour and glory to the ages of ages. Amen" (1 Peter 1: 17). Precious indeed that such references to the blessed God should appear in the Epistle which gives prominence to God as Saviour! "For I am the LORD, I change not; therefore ye sons of Jacob are not consumed" (Malachi 3: 6). Incorruptibility embraces the thought of that which is eternal; everything connected with the blessed God is unchangeably secure and abiding. "With whom is no variableness, neither shadow of turning," and from this unchanging eternal God "every good gift and every perfect gift is from above" (James 1: 17). His love, incomparable and precious, known and enjoyed by His own in the midst of a godless and passing scene, is eternal in its duration and its character. The whole Hebrew alphabet is used in Psalm 136 to tell that "His mercy endureth for ever." Again and again we read "He is good, and His mercy endureth for ever." "The goodness of God endureth continually." "His truth endureth to all generations." "His righteous judgments endure for ever." "The truth of the LORD endureth for ever." "Thy dominion endureth throughout all generations." "The word of the Lord endureth for ever." Every attribute of this blessed God is controlled by and magnifies His love, and His movements of grace and power will eventuate in the scene so preciously outlined in Revelation 21 — the undefiled and incorruptible realm taking its character from God Himself, in which He will eternally tabernacle with men. Something of the joy and purity of that scene is given to us to enjoy even now in the earnest of the Holy Spirit of God.

The "Incorruptible Christ"

Spotless, glorious Man — God's beloved Son. Conceived by the power of the Holy Spirit, spoken of as "holy" (Luke 1) before His birth; walking a pathway of absolute purity in the midst of a nation which had "deeply corrupted itself" (Hosea 9: 9, etc.); His encounter with Satan in the wilderness (he who had so quickly introduced corruption into God's fair creation) resulting in the enemy's complete defeat and the manifestation of a purity in God's Anointed Man which needed not to be proved. Enduring the contradiction of sinners against Himself, yet manifesting Himself as the only Person who could challenge the whole universe — angel, man or demon — with the words, "which of you convinceth Me of Sin?" (John 8: 46). Demons even were compelled to own Him as "the Holy One of God" (Luke 4). His every step was in accord with the holiness of God, His words, His acts, His every motive and movement related to the will of Him who had sent Him. How beautiful are His words in John 17, a blessed Man saying in precious confidence — "I come to thee, Holy Father." Securing the foundation upon which a Holy God could exercise His rights in love, He "through the eternal Spirit offered Himself without spot to God" (Hebrews 9: 14). With what supreme joy Paul would tell us — "He whom God raised again, saw no corruption." Holy, spotless Lamb of God, our hearts bow in adoration and praise before Thee.

The Precious Blood

"For as much as ye know that ye were not redeemed with corruptible things . . . but with the precious blood of Christ." Psalm 49 reads — "for the redemption of their soul is costly, and must be given up for ever." The shedding of that precious blood has established the foundation upon which a scene of eternal glory, peopled by an innumerable company worshipping God and the Lamb, and in which NO taint of corruption shall be seen.

Incorruptible Seed

Born again "by the Word of God, which liveth and abideth for ever" we already breathe the atmosphere of a life not subject to corruption, wholly the work of the blessed God Himself, a life which is eternal in character and duration. As enjoying this precious privilege, the result of having received the gospel which "is preached unto us," we now await the moment when we "shall have put on incorruptibility," when death and its consequences shall be manifestly "swallowed up in victory."

Incorruptible Inheritance

(1 Peter 1: 4)

Space does not permit of detail, but this inheritance is superbly precious. It is "amongst the sanctified;" according to God's eternal purpose; it contains "riches of glory;" it is marked by the light of God; and is eternal. How much more could be said. Let us read and assimilate the story of Naboth in 1 Kings 21 and seek grace to treasure and hold with tenacious energy by the Spirit's power the inheritance into which grace has brought us, an inheritance more precious than life in this scene itself. It is not without interest that Naboth's name indicates fruitfulness.

Incorruptible Crown

(1 Corinthians 9: 25)

Every honour and reward in this world "fadeth away," however strived for, but Paul kept ever before him that reward for faithfulness, a crown of righteousness, of life, of glory that "fadeth not away" — a crown of incorruptibility indeed.

May our response be seen as we merge our affections "with all them that love our Lord Jesus Christ in incorruption" (Ephesians 6: 24).

"Jesus," "The Amen."

Acts 7: 55; Rev. 3: 14.

F. A. Hughes.

MAR/APR. 1972

These Scriptures indicate ways in which our Lord is to be known and responded to — as "Jesus" and as "the Amen."

The precious Name of Jesus, announced from heaven before His birth into this world, was the Name He bore as He moved here amongst men — the Saviour! How wonderful that pathway was; what blessings it brought to men sick in mind and body, defiled by sin and in bondage to death and Satan. How rich the content of the gospel narrative as it tells of His compassion; His power, His understanding and readiness to relieve; His wonderful nearness to man and His unfailing accessibility. That precious Name shone out in all its brilliance amid the darkness of Calvary — "THIS IS JESUS" (Matthew 27: 37). The gloom of Golgotha's hill passed, but the preciousness of the Name of Jesus abides — "Thou shalt call His Name Jesus" heralded the wonder of the Incarnation; the Kingly glory associated with that Name illumined His cross (cf. Matthew 27: 37; Mark 15: 26; Luke 23: 38, 42; John 19: 19); that precious Name is now the centre of the glory of God; and in a day to come that same glorious Name shall be confessed by every tongue in the universe of God, His rights as Lord owned by all. The shadow of Calvary lay athwart the Incarnation (He was born to die); the glory of resurrection dispelled the gloom of the Cross — glory visited His tomb — He was "raised by the glory of the Father" — and the heavens are opened to reveal Him there — "the glory of God and Jesus" — a blessed Man the Centre of that sphere of victory and power. Stephen relates how the "God of glory" called a man out from idolatry, but man's entrance into the realm of glory must of necessity depend upon One who has laid the righteous basis upon which every whit of God's glory is sustained.

As we read the Acts of the Apostles we see that power and forgiveness and salvation are related to this precious Name of Jesus, and to that Name alone. The eunuch in Acts 8 spoke to Philip of "some other man." Did he in any way appreciate the hidden depths in his question? "Some other man" involves in its meaning "another kind of man." Ah! beloved, through infinite grace we understand who this blessed Man is — Philip "preached unto Him Jesus" — another kind of Man indeed! Precious, sinless, glorious Saviour — the only One who has resources in Himself to satisfy the longing heart.

"His life is taken from the earth." We cannot here enter into the details of the chapter in the Prophet Isaiah which the eunuch was reading. Men did not want "that blessed Man;" they would that His Name should be forgotten, but whilst man's guilt remains, the love which led the Saviour to lay down His life has been the saving, satisfying portion of countless numbers who, in faith, have been attracted to this "Other Man" — Jesus the Christ of God. Of all who sought to obliterate the Name of Jesus, Saul of Tarsus exceeded. He thought it right "to do many things contrary to the Name of Jesus of Nazareth" (Acts 26: 9) — but the power resident in that precious Name flooded his Pharisaical heart, and the words of Christ from the glory — "I am Jesus" — revolutionised his subsequent life. The preciousness of that Name and the One who bore it were the constant joy and theme of his heart and testimony. At once he preaches that Jesus is the Son of God. Glorious truth indeed! This precious Jesus is the One who ever dwelt in the love of the Father from before the world's foundation. In His own person He brought the atmosphere of heaven to earth, the motives, the thoughts, the feelings of the heart of the eternal God came to light in this blessed, unique Man — Jesus the Son of God. He has no peer!

In his ministry Paul's desire was that the affections of the believers should be preserved in chaste loyalty to Christ. In 2 Corinthians 11 he is urgent as to this, and warns the saints against any who came "preaching another Jesus." Later in the chapter he traces such speaking to the work of Satan who would ever seek to becloud in the minds of His own the preciousness and glories of this incomparable Christ.

As appreciating the preciousness of this personal Name of Jesus we can enter somewhat into the understanding of other Names and Titles of our Lord. In Revelation 3 He is presented as "the Amen, the faithful and true witness, the beginning of the creation of God." These are remarkable words, involving both His deity and His holy humanity. The word "Amen" as one of the titles of our Lord is of tremendous import. It is a Hebrew word signifying "God of truth." It comes at the close of Paul's three doxologies in the Epistle to the Romans, the centre one of which (Rom. 9) so obviously applies to the Lord Jesus — setting the seal of divine truth on His Manhood — "of whom, as according to flesh, is the Christ;" and upon His deity — "who is over all, God blessed for ever. Amen." Some seventy or more times in the gospels we hear our Lord saying, "Verily I say unto you." The words "Amen" and "Verily" are the same in the original language, the "God of Truth" was here in the Person of Jesus. Let us value His sayings! A cognate of the word "Amen" suggests "going up to the right hand."

It is a blessed Person bearing the title "Amen" — the God of truth, who presents Himself to the Laodicean Church in all its breakdown and failure. Stability, truth, faithfulness and witness were all absent, are still absent, from the great professing mass of Christendom, but all seen in their power and perfection in the "Amen." Another has said, "He is the Amen, the fulfilment and verifier of all the promises, the real Witness and Revealer of God and of truth, when the assembly is not — Head over all things, and the glory and witness of what it is as from God — as the new creation" (J.N.Darby).

Beloved brethren, He who as the precious Jesus, has captivated our hearts by the superlative love which led Him to the Cross, is the same blessed Person who holds and will hold everything in stability and power for the eternal glory of God Himself. "In Him is the yea, and in Him the Amen, for glory to God by us" (2 Corinthians 1: 20). God's glory and our blessing alike established in one glorious Man; how brilliant and enduring that glory — how sure and eternal our blessing! The Amen is at the right hand of God, His word is sure and stable, every promise securely vested in Him; God has triumphed! "Let us give unto the Lord the glory due to His Name."

John 9

F. A. Hughes.

MAY/JUNE 1981

A chapter so well known, and yet from which a constant enjoyment of the precious and inexhaustible glories of Christ contained therein is assured. The three references to the title of this blessed Person are the content of this short paper.

"A man called Jesus"  - His compassions.

"A prophet"   - The authority of His Word.

"The Son of God"  - His unique personal glory.

The last verse of John 8 exposes the utter blindness of the flesh (religious though it may be) to the glory of Christ here in lowly Manhood. The Jews actually had the stones in their hands to destroy Him — who He was and the glory and power which were His were completely "hidden" from them. Unmoved by their enmity and "Satan's subtle wiles" He "passed on." How preciously the following chapter commences "And as He passed on" — nothing stayed His movements of love! In His journey "He saw a man blind from birth." His condition — descriptive of the whole nation, and indeed of all by reason of fallen nature, was apparently completely uninteresting to the Pharisees and quite inexplicable to the disciples — but it moved the compassions of Jesus! His first recorded words — "My Father's business" — indicate the motives of His whole pathway, the will of the "Father of Compassions."

His compassion and His power are co-equal. In the three recorded incidents of His raising persons from the dead both shine out in their absolute perfection. In the house of Jairus (Mark 5) words of power as He dismissed death were couched in accents of precious tenderness — "Talitha Cumi," little child arise — and again His compassion is manifested in His words, "give her something to eat."

At Nain's gate His hand of power stayed the bier, His word of power raised the dead, and His compassions are seen in their beauty as He delivered the son to his doubly bereaved mother. His "loud voice" of authority broke the power of the grave and of corruption at the tomb of Lazarus (John 11), but His tears of sympathy had mingled with the sorrow of the bereaved sisters. Those tears were unique — the original word "wept" (v. 35) is never used of anyone else. No one ever felt as Christ has the havoc and sorrow that death brought into man's world. Precious — supremely precious — Saviour. "He saw" — the full need of all was known to Him — and "He had compassion." In Acts 8 the eunuch spoke to Philip of "some other man," and the same word is used of Christ in Acts 4 as the lame man made whole stands before all — "Neither is there salvation in any other; for there is none other Name under heaven given among men, whereby we must be saved." The "Man called Jesus" stands alone in the power and glory unique to Himself! "Some other man" does not indicate just another person — in Christ an entirely new order of manhood is revealed. One who not only deals with all that is contrary to the holy character of God, but glorifies God in so doing; eventually filling the whole universe with that glory. God is love, eternally so, and that love is wonderfully expressed in the giving of His unique Son (John 3: 16) but before that love could really reach man's heart the suffering of the cross was involved, John 3:14 must be experienced. As John Baptist saw Jesus "coming to him" (John 1) the question of sin immediately arose — "the Lamb of God who takes away the sin of the world." John does not say `when' or `how' this will be done, but calls attention (v. 30) to the pre-eminence of the One who does it. Thus, beloved, moral issues resolved, we are free to behold the "Lamb of God" — He who came in lowliness and compassionate love to die — but He who as the exalted Lamb of God fills the scene with glory. "A Man called Jesus." How precious is that Name to countless thousands, soon to be owned and confessed as Lord of all!

The authority of His Word. In Deity He is the eternal Logos — the full expression of the thoughts and ways and affections of the Godhead. His word brought all creation into being and it is sustained by the power of that same word. In holy Manhood His word was still the expression of God's will and the revelation of His heart. His words and ways were replete with authority and compassion and as obeyed, brought blessing and joy to its recipient. A few incidents only may be alluded to. "Go . . . and wash" — authority and its consequent blessing were in view. The man born blind obeyed without argument or questioning and "came seeing." When challenged "what dost thou say of Him?," he answers with assurance "He is a prophet." He is not at the moment speaking of what He has done, but of Who He is, a confession ever costly to those who make it, but indescribably blessed! In Luke 7, testimony to Him as "a great prophet" was seen at Nain's gate — but in verse 39 Simon the Pharisee not only failed to recognise Him as such but spoke most derisively of Him "this (a term of complete disrespect) if He were a prophet would have known . . the woman . . is a sinner." but the "heart knowing God" was there; verse 47 reveals that He knew the depth of her iniquity as none else could. His compassions were moved and His knowledge of all her trespass was made manifest. "Go in peace" — a word involving an entirely new position, carrying with it assurance and rest of heart that results from obedience to God's word. A prophet! In John 8 His word of authority reached the consciences of the adulterous woman's accusers and He was left alone with her. Her sin, was notorious and their reference to the penalty correct, but Jesus "stooped down." Beloved brethren, that stoop was essential if the atmosphere of "no condemnation" was to appear. After stooping He looked at her and again the word of authority is uttered "Go and sin no more." May we without speculation suggest that the following verse indicates the path in which she could enjoy the compassion of the One who had spoken such words of authority and command to her? "He that follows Me shall not walk in darkness but shall have the light of life." A path of peace in Luke 7 — a pathway of light in John 8. No other voice but the authoritative word of Christ Himself could give us the assurance and right to walk in such pathways.

Briefly, we refer to John 11. We have noticed His compassions at the grave of Lazarus — now we see His authority too. "Loose him and let him go", words which follow His "loud voice, Lazarus come forth." Death and its consequent corruption are defeated and "the dead came forth." He was to be loosed and let go — but where to? The following chapter surely gives the answer — "Lazarus was one of those at table with Him" (v.2). Precious result of His mighty act of power — communion with Himself.

Cleansing, peace, light, communion with Himself in a sphere redolent with responsive affection to Christ, these are the features of enjoyment which follow upon obedience to the powerful word of One whose "love is as great as His power, and knows neither measure nor end."

The erstwhile blind man makes still further progress in his knowledge of the Saviour — the glory of Christ as Son of God fills his heart. What glories his new found sight beholds! How wondrous the revelation which followed his question, "Who is He Lord?" The desire which prompted the question was surely precious to Christ. It was no idle wish, but expressive of deepening interest in the One who had so blessed him — "that I might believe." John never uses the noun "faith" in his gospel, but his many references to the verb "believe" indicates that which continues. Supremely blessed occupation, the contemplation of the glorious "Son of God." The Father Himself opens the heavens to declare His own pleasure and delight in Him here; He has been seen and heard of men (v.37); manifested in lowly grace as of David's seed; He has been declared Son of God in power . . by resurrection of the dead. In His essential deity as Son He is known only to the Father (Matthew 11), but in the same Gospel Matt. 16 Peter confesses, "Thou art the Christ, the Son of the living God."

Whilst we await His Son from the heavens (1 Thessalonians 1: 10), the Holy Spirit of God continues His ministry of "perfecting the saints" and "edifying the body of Christ until we all arrive at the unity of the knowledge of the Son of God" (Ephesians 4).

Moral darkness masks the world in increasing measure, formal religion is blinded as to the glory of Christ (vv. 40, 41) but in the infinite mercy of God our eyes have been opened, and as turned "from darkness to light" are found "among them that are sanctified in (Christ)" (Acts 26). Precious words from the exalted and glorified Son of God who from the highest place in heaven yet speaks of Himself to Saul of Tarsus — "I am Jesus."

The subject is inexhaustible, surrounding as it does One who is eternal in his glory; and whilst found here in subject Manhood, will fill the day of God with the praises of those who through grace can say "we see Jesus" and falling at His blessed feet "worship Him."

The Joys and Privileges of "Fellowship one with another."

F. A. Hughes.

SEPT/OCT. 1970

"I was glad when they said unto me, Let us go into the house of the LORD" (Psalm 122: 1). "Enter into His gates with thanksgiving, and into His courts with praise; be thankful unto Him, and bless His name. For The LORD is good" (Psalm 100: 4, 5). "Let us go up . . unto the LORD our God. For thus saith the LORD; Sing with gladness" (Jeremiah 31: 6, 7). These, and many other Scriptures, depict the blessedness and joy of the people of God as they move together in relation to His interests. In his second chapter Isaiah speaks of the great gain such movements afford — "He will teach us of His ways, and we will walk in His paths," and Zechariah tells of the wholesome way in which others are affected — "The inhabitants of one city shall go to another, saying, Let us go speedily to pray before the LORD, and to seek the LORD of hosts; I will go also". "Yea, many people . . shall come to seek the LORD" (Zech. 8: 21, 22). What precious results such movements yield — praise and thanksgiving to God; gladness of heart in an increased knowledge of God's holy ways, a deepening desire to walk as pleasing to Him, and a testimony which draws others to Himself!

The writer of the Epistle to the Hebrews, having spoken by the Spirit of the "better things" which mark the Christian faith, indicates in his exhortations that these "better things" are to be enjoyed in fellowship one with another. "Let us consider one another to provoke unto love and to good works; not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another; and so much the more, as ye see the day approaching" (Hebrews 10: 24, 25). Happy indeed the desire of the apostle that Christian fellowship should continue and increase as having the return of our Lord in view!

Reference to some of the Old Testament Scriptures which speak of Hebron may prove helpful. The name "Hebron" indicates "company," or "place of association," and a connotation of the word suggests the additional feature of "charm." In spite of much outward breakdown and failure there is still an outstanding and unique joy to be experienced in the company of those who truly love our Lord Jesus Christ. The Apostle John introduces us to a realm of light and life and love in which "we have fellowship with one another."

The first mention of Hebron is in Genesis 13 — "Abram . . dwelt by the oaks of Mamre, which are in Hebron" (v. 18, New Trans.). "Mamre" indicates "stability;" how good it is, in a world characterized by disintegration and uncertainty, to find a home for our affections in a circle established in the purpose of God before the tarnished cities of men were in evidence (Numbers 13: 24). Abram enjoyed congenial company at Hebron — he had as "allies" Aner and Eshcol (see Numbers 14: 24). Aner means "a waterfall" and Eshcol is "a cluster of grapes." Would not this speak of the refreshing streams of joy and the sweetness which is to be found in the company of the people of God! The free movement of the blessed Spirit of God as he calls attention to the preciousness of Christ! Then Abram had "trained servants" in his house — 318 of them — a disciplined dwelling producing features usable in the interests of the brethren. Above all else there was response in the heart of Abram to God Himself — he "built there an altar unto the LORD." Precious indeed the results of finding one's home amongst the people of God — the gracious ministry of the Holy Spirit as He speaks of the glories of Christ; affections held in godly care and discipline, power in testimony, and hearts responding happily in praise and worship to God. Contrariwise Lot chose the outward attractiveness of the world and dwelt in Sodom. He had no "allies" there; his own household had little appreciation of him; no ray of Christ's glory and preciousness could lighten such a dwelling, for spiritually it is the place "where also our Lord was crucified" (Revelation 11: 8). We do not wonder at the disaster which overtook that home — the dwelling of a "just man" in wrong circumstances!

Brief references to other Scriptures will suffice. After many years of wandering Jacob came to Hebron (Genesis 35: 27) and from there he sent Joseph to enquire after the welfare of his brethren (Genesis 37: 14). As we enjoy that of which Hebron speaks we would surely desire that many of God's people might be brought to an appreciation of this precious fellowship. Joseph's service involved him in reproach and misunderstanding, but eventually he had the joy of communion with them, and "Joseph nourished . . his brethren" (Genesis 47: 12). Paul in his care for all the churches; Timothy in his genuine desires for the saints; Epaphras in his fervent prayers, are a few of those who sought the "welfare of the brethren" — a happy service open to all.

The books of Joshua and Judges record that the possessing of Hebron involved conflict, but the faith of Caleb, a man "who fully followed" the Lord overcame, and dispossessing the three sons of Anak, he took possession. Sheshai, Ahiman and Talmai may represent a three-fold cord not easily broken, but God given faith lays hold of God given resources and triumphantly enters into the enjoyment of God given blessings.

Hebron was one of the "cities of refuge" (1 Chronicles 6: 57); an atmosphere of safety and mercy is to be found there. It was a "fortified city" (2 Chronicles 11: 10); it was the place from which the victory of Samson (a man of faith — Hebrews 11) over the Philistines could be viewed (Judges 16: 3). Safety, strength, victory are all to be enjoyed now in that of which Hebron speaks — the company of the people of God.

But perhaps the most precious lesson we may learn in relation to Hebron is to be found in 2 Samuel 5: 1, and 1 Chronicles 12: 38, where we see all Israel, keeping rank, with a perfect heart, and of one heart, moving "before the Lord" to anoint David — God's beloved — as king. The Scripture in Chronicles enlarges upon the scene of joy and blessing which followed — "there was joy in Israel."

Thus, beloved brethren, we have the privilege of moving together in a scene replete with every blessing which divine love has provided; where the Spirit of God maintains a ministry of freshness and power as He engages our hearts with Christ; where living affections in the saints expend themselves upon the welfare of others; an atmosphere of peace and security and spiritual power; and where hearts are knit together with one desire only — the supremacy of the true David, God's Beloved Son, our Lord Jesus Christ.

The Kindness of God.

2 Samuel 9: 3; Titus 3: 4.

F. A. Hughes.

MAY/JUNE 1968

The kindness of God! What a precious theme to engage our hearts in these days of self-assertion and violence! Kindness — the word itself contains the suggestion of "serving usefully." How familiar we are with the "term," found as it is in both Old and New Testaments; but as seeing such an expression intimately linked with the blessed God Himself — One so great and powerful — our hearts are filled with praise and worship. Wondrously indeed has our God shown His kindness in the movements of His most precious love!

As meditating upon this most attractive theme our affections are drawn irresistibly to our beloved Lord, He in whom (as we shall see so plainly from the Scriptures) the kindness of God has reached us. Indeed a cognate of the word for "kindness" is actually used of our Lord personally — "Thine Holy One" (Psalm 16: 10); "the Holy One of Israel" (Psalm 89: 18). The kindness of God is personified in Christ! He "who is over all God blessed for ever" (Romans 9: 5), is the One from whose mouth "gracious words" proceeded (Luke 4: 22). Matthew records the Saviour's words — "All power is given unto Me in heaven and in earth" (Matt. 28); marvellous indeed that the same gospel should give us also those other words of Christ — "I am meek and lowly in heart" (Matt. 11). Possessing "all power," and yet His every word and deed proclaiming the "kindness of God." Fittingly does Matthew quote the prophetic word "I have put My (Jehovah's) Spirit upon Him . . a bruised reed shall He not break" (Isaiah 42).

It is a remarkable and truly blessed fact that in the Old Testament writings the kindness of God is mentioned in circumstances of failure and departure on the part of God's people. The graciousness of God shines like a brilliant jewel against the dark back-ground of sin. In Nehemiah 9 we hear the lament of the Levites as they recount the absolute failure of the people to respond to the promises and tender care of God. Pride; hardening of the neck; disobedience; no appreciation of what God had manifested amongst them; rebellion with desire to refuse all that God had done in a return to the bondage of Egypt! "But" — says the word — "Thou art a God ready to pardon, gracious and merciful, slow to anger, and of great kindness, and forsookest them not." In the face of "great provocation" God in His "great kindness" visited them with "manifold mercies;" protection and guidance by night and by day; giving them "His good Spirit to instruct them;" and the manna and the springing well for their sustenance; "so that they lacked nothing." Truly the kindness of God is without compare!

Joel 2 speaks of "a day of darkness and of gloominess, a day of clouds and of thick darkness," in view of which he exhorts the people to "turn unto the LORD your God, for He is . . of great kindness." Blessing is in His heart for His people and the following verses indicate the provision which, in His kindness, is available for a repentant nation. "The LORD will do great things . . and ye shall eat in plenty, and be satisfied, and praise the name of the LORD your God, that hath dealt wondrously with you."

Even a prophet with the word of God in his mouth, may fail to appreciate the blessedness of God's gracious movements in mercy. Yea, indeed, disciples who had companied with One who was the perfect expression of the heart of God, were not conscious of the effects which that love should produce! (Luke 9). Jonah, displeased and angry, concerned more about his service than of the heart of God whom he served, must confess "Thou art a gracious God . . of great kindness." Beloved brethren, is not this a timely word for us all? Happy indeed if in every little service for the Lord we can truly say "The love of Christ constraineth us."

Isaiah has the same precious theme — "In a little wrath I hid My face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the LORD thy Redeemer . . For the mountains shall depart, and the hills be removed; but My kindness shall not depart from thee" (Isa. 54). What a day of fullest blessing awaits God's earthly people when, through His infinite kindness they shall "not remember the reproach of their (thy) widowhood any more;" their children shall all be "taught of the LORD" and established in peace; and nothing that is formed against them shall prosper.

The kindness of God to His people, the effects of which will be so blessedly and fully manifest in a day to come, may be the portion of the individual believer now. David in the Psalms expresses his own appreciation of this precious feature of God's dealings with him. Reproached, slandered, persecuted and maligned, he can say in Psalm 31, "Blessed be the LORD; for He hath shewed me His marvellous kindness." We, too, as knowing something of the kindness of our God can say with David "O love the LORD, all ye His saints . . be of good courage, and He shall strengthen your heart." The days in which we are found bristle indeed with difficulties and sorrows; the opposition of Satan to the people of God is intense; but we can enter into the joy of heart that must have animated the Psalmist as he concluded each of the 26 verses of Psalm 136, "His loving-kindness endureth for ever" (New Trans.).

In the New Testament Paul uses the expression "the kindness of God" when writing to a company (Ephesus) and to an individual (Titus). In each instance the brilliant rays of this most precious outflowing of the affections of the blessed God shine in their beauty against the dark background of sin and death and the expression of the heart of man. It was "even when we were dead in sins" that the love of God was set upon us. How precious are the expressions used by the Holy Spirit of God to convey to us who "were dead in trespasses and sins," something of the marvellous disposition of our God towards us! "Rich in mercy;" "His great love;" "the exceeding riches of His grace in His kindness towards us through Christ Jesus" (Ephesians 2). In the letter to Titus the same dark background appears — disobedience, malice, envy, hatred! How precious and how fitting that against such an indictment of the human heart the title of "God our Saviour" should appear! "The kindness and love of God our Saviour . . through Jesus Christ our Saviour." Great and eternal love finding its expression in the dispensing of mercy to undeserving men. "God commendeth His love towards us, in that, while we were yet sinners, Christ died for us." At what infinite cost has the "kindness of God" reached us!

As our hearts taste and drink in something of the fulness and sweetness of divine love, should there not be a response to the heart of God Himself? It is an axiom of Christianity that the life and conduct of the believer should be determined by his knowledge of God. What we know of God should come out in expression in our walk. God has been fully revealed in love, and John, who makes this truth so clear, says also "He that loveth not knoweth not God; for God is love" (1 John 4: 8). Again Paul writes — "Be ye therefore imitators of God, as beloved children, and walk in love" (Ephesians 5: 1).

We live in a world in which philanthropy has some place, but there is a peculiar feature of love which is found only in those who know God. Romans 3: 12 says, "There is none that doeth good, no, not one." This word "good" is the same word that we have been considering — "kindness." Let us therefore take heed to (set our hearts on) the word of the Apostle "Be ye kind one to another, tender-hearted, forgiving one another, even as God for Christ's sake hath forgiven you." Peter exhorts — "and to godliness (add) brotherly kindness;" and in Galatians 5 Paul shows us the power we have in the possession of the Spirit of God, the fruit of which is, among other beautiful traits, "kindness" (New Trans.).

Having "tasted that the Lord is gracious" (kind) we are privileged to have our part in those "spiritual sacrifices" — the service of "an holy priesthood," "acceptable to God by Jesus Christ" (1 Peter 2). Gladly, too, would we embrace the opportunity afforded us, as belonging to "a royal priesthood," of shewing "forth the praises (excellencies) of Him who has called (us) out of darkness into His marvellous light."

The story of David and Mephibosheth in 2 Samuel 9 is well known. In 2 Samuel 7 the king is restful in the presence of God, recounting His kindness and magnifying His Name and His goodness, and then in chapter 9 he is desirous of expressing the kindness of his God to others. How beautiful are his words — "that I may shew the kindness of God to him." Mephibosheth, linked by birth with the house of David's enemy; helpless and in circumstances of dire need, comes into the presence of one who has the desire and the power to shew to him the kindness that he himself had received from the blessed God. How magnificently he did it! and with what wonderful results! "Mephibosheth had a young son, whose name was Micha" (v. 12). Precious fruit from this manifestation of the kindness of God — for Micha means "who is like God?" We answer — He is supreme! His love and kindness are without compare!

Happy indeed if, as in the enjoyment of this precious love, we are able to so act that others may be won to an appreciation of, and a response to, the "kindness of God."

Could we add in closing that testimony on our part to the known and enjoyed love of God promotes an ever widening circle! Micha had four sons — all chronicled as connected with Benjamin — (the "son of the Right Hand") (1 Chronicles 8).

The Knowledge of God's Ways.

Romans 11: 25-29.

F. A. Hughes.

SEPT/OCT. 1967

Recent incidents in the Near East have raised questions as to how far these happenings are related to God's thoughts for His earthly people. There is no intention, in this short paper, of entering into prophetic details; its object is to call attention to the fact that the believer, as indwelt by the Spirit of God, and as having recourse to the Scriptures, need not be in any doubt as to the completion of the ways of God.

Romans 10: 2-4 are basic in relation to the present state of Israel; they are ignorant of God's ways; they seek their own way, and do not submit to God's thoughts at all. In writing to the saints at Rome and (by extension) to ourselves, Paul says "I do not wish you to be ignorant, brethren, of this mystery, that ye be not wise in your own conceits, that blindness in part is happened to Israel, until the fulness of the nations be come in; and so all Israel shall be saved", (Romans 11: 25, 26).

The word ignorant means to "be agnostic," and many are content just "not to know." The other extreme is to draw wisdom from the wrong source — "your own conceits." True knowledge and wisdom spring from the revelation which God has given to us in His word — and this revelation, this "mystery" — is something which God has been pleased to make known and of which we are not to be "ignorant."

Let us note carefully that "blindness in part" has happened to Israel. "Blindness" is a very strong word. It has the meaning of being hardened like a stone; the noun in verse 25 is actually a medical term "callus" — the hardening of skin, etc. This then is the moral state of God's earthly people. Incidentally, it is not confined to Israel; Ephesians 4: 18 uses the same word to describe the condition of the Gentiles. Now the context plainly shews two things. First, a remnant has been preserved from the general hardness of heart and moral blindness (cf. vv. 1-6). This is of grace and hence the glory is God's (verse 6). Secondly, the references in verses 8-10 show that God was not taken by surprise when His people turned their faces from Him (the cause of their present distress). The quotations from Deuteronomy, Isaiah and the Psalms fully prove His absolute foreknowledge of the whole position and what is most blessedly plain — the fact that He, in sovereign mercy, will yet restore Israel to full possession of their land and to obedience to Himself. "And I will take you from the nations, and gather you out of all the countries, and will bring you into your own land" (Ezekiel 36: 24). "Every pot in Jerusalem and in Judah shall be holiness unto the Lord" (Zechariah 14: 21). This land is not limited to the narrow strip now possessed by them. Numbers 34: 1-12; Joshua 1: 3, 4; and other Scriptures show the area to be equal to, if not greater than, any purely European country.

Do we wonder that the apostle closes this most precious portion of the Scriptures with the delightful doxology of verse 33-36! "O depth of riches both of the wisdom and knowledge of God .. for of Him, and for Him are all things; to Him be glory for ever." Paul (as Saul) had himself been marked by this callous "ignorance" (1 Timothy 1: 13) and "unbelief." Mercy had been shown him, and so he triumphantly says of his nation "God hath shut up together all in unbelief, in order that He might shew mercy to all".

Whilst thankfully rejoicing in the knowledge the Scripture affords us as to God's ultimate glory in His earthly people, let us also note the apostle's desires for those who are Christ's now, "But we do not wish you to be ignorant, brethren, concerning them that are fallen asleep . . for the Lord Himself, with an assembling shout, with archangel's voice and with trump of God, shall descend from heaven; and the dead in Christ shall rise first; then we the living who remain, shall be caught up together with them in the clouds, to meet the Lord in the air; and thus we shall be always with the Lord. So encourage one another with these words" (1 Thessalonians 4: 13-18).

Liberation

John 20: 16-18; Luke 19: 28-36; John 11: 41-44; Acts 4: 23-31.

F. A. Hughes.

DEC. 1963

One of the most blessed things we can contemplate is that divine love would so operate as to set us free for its own pleasure. There are many things from which we need to be liberated; the Scriptures speak of the bondage of sin and death, and the bondage of corruption. These are matters we need to be delivered from, but what is important is not only what we are delivered from, but what we are delivered for. God in His movements of love and power would liberate us from every hindering element in order that we might be available for His service, and marked by intelligent response to Himself.

Speaking of His earthly people God said, "Let My son go, that he may serve Me," (Exodus 4: 23). We may be content to be set free from the bondage in which we were held, and that is a great matter, involving the death of Christ Himself. In writing to the Thessalonians Paul says, "Jesus, our Deliverer from the coming wrath", and to the Galatians he writes, "Our Lord Jesus Christ, who gave Himself for our sins that He might deliver us from this present evil world, according to the will of God and our Father." We would all surely desire to have a deepening appreciation of the precious love of Jesus as the One who died to set us free, but we should desire also a clearer apprehension of the great motives which activated divine love in liberating us for its own joy and pleasure.

It is apparent from Scripture that men do not always find their bonds irksome, indeed some alas! are almost unnoticed by them. When the Lord Jesus spoke of this matter to the Pharisees they had the temerity to assert that they were Abraham's children and had never been in bondage to any, and as they said that the shackles of Rome hung upon them. On the other hand God Himself places restrictions upon men, and when God so acts men begin to say, "Let us break Their bands asunder, and cast away Their cords from us." Yet how thankful we should be for the restraining hand of God! "He gave to the sea His decree, that the waters should not pass His commandment," (Proverbs 8: 29); "The remainder of wrath shalt Thou restrain," (Psalm 76: 10). In the sphere of creation and in that which is moral we owe much to the restrictions imposed by God in His power and His wisdom.

God desires that we should be set free from everything that would hinder us from full response to His love, and this feature is seen in the Scriptures before us. Mary Magdalene had known bondage in a way beyond the experience of many, seven demons had possessed her. In John 20 however she is brought before us as one whom love has liberated for its own joy. She had stood by the tomb of Jesus; before that she had stood by the cross of Jesus, and none of us will know the liberation that love has in view for us unless we too have some appreciation of what the cross and the tomb of Jesus involved. We owe all in the way of liberty to the vicarious work and glorious resurrection of Christ.

Referring again to the children of Israel, God said "I am come down to deliver them." Although they groaned under the lashes of Egypt's taskmasters they do not appear to have asked God to intervene on their behalf. He came to their help uninvited. The love of God is not causative, God loves because He is love, and in love He came down to deliver His people. In Luke's gospel as the Lord Jesus stood in Nazareth's synagogue He applied to Himself the Scripture, "the Spirit of the Lord is upon Me, because He hath anointed Me . . to preach deliverance to the captives, and . . to set at liberty them that are bruised." Further we read of the Holy Spirit that "where the Spirit of the Lord is, there is liberty." Thus the whole Godhead is actively interested in this great matter of liberation.

The fact that we today move in a circle of religious profession does not in itself ensure that we have been set at liberty. The woman in Luke 13, had been bound for eighteen years in full view of the synagogue, and no one realized that it was Satan's work until the Lord Jesus, the One who was manifested to undo the works of the devil, set her free.

We have referred to Mary's standing by the cross and by the tomb of Jesus, now in John 20: 16 she is seen as standing expectantly; love would ever have us thus! The realm of divine love is infinite, and a fresh sense of its glory and blessedness is ever available to us. Mary Magdalene came of Naphtali's lineage, she is thus one of whom it is said, "Satisfied with favour, and full with the blessing of the Lord." What immensity of blessing has reached us through the death and resurrection of Christ! We often sing, "He died that we might live." Life is a vibrant matter, marked by a response of affections to the blessed God. We read in Isaiah 38 "For the grave cannot praise Thee, death cannot celebrate Thee; . . the living, the living he shall praise Thee as I do this day." Again we read that "Napthali is a hind let loose; he giveth goodly words." What "goodly words" Mary carried to the disciples! The Lord looks upon her with love saying, "Woman, why weepest thou? Whom seekest thou?" Revealing Himself to her, satisfying her every desire, He made known to her that He was ascending to a sphere where He would associate His own with Himself before His Father and His God. Moving as He did descendingly in love, He moved alone, for no one could tread such a path but He. As moving ascendingly He would carry the affections of those His love had liberated into a realm where He would make known to His own the glories that are hidden in that Name of grace, that in association with Himself we might know the joy and the liberty of the Father's presence. The prerogative to move is with love itself (Song of Solomon 3: 5), but divine love as known in Jesus would have us to be where He Himself is.

In Luke 19, the Lord liberates that which can be of service to Himself, for it is said that the Lord "had need." The chapter is all of a piece, which is the way Luke writes. It starts with a man who is said to be a "sinner," but who has desires to see Jesus "who He is." That is a very fine desire, and we may depend upon it that if any have such desires they are on the high road to liberty, because the One who sets free is the Son. The Lord Himself said, "the truth shall make you free," but He also said, "If the Son shall set you free, ye shall be really free" — it is an emphatic word. Zacchaeus did not really find who Jesus was until he had a personal link with Him; then he found that Jesus had brought with Him just that which could make him free — the salvation of God.

At the close of this incident the Lord is said to add, which would indicate that what He was about to say stood connected with what had gone before. He spoke of servants and their service. To each was given a pound. In another Scripture different amounts were give, but here all receive the same. Evidently it does not refer to special gift, but something common to all, something which we can each use in the interests of Christ. Now that precedes what the Lord does in verses 28-36. This incident is given to us in each of the gospels, hence a special importance attaches to it. Luke tells us that the colt was that of which the Lord had need, and the disciples are instructed to go and loose it, and more than that, to bring it to Jesus. That is a word which those who are older and those who seek to serve the Lord should take to heart. Are we able, as under the command of the Lord, to bring in a ministry which results in affections being liberated for His service? The Spirit of God has been careful to tell us that the disciples did exactly what the Lord told them to do, and the result was the liberation of the colt for the purpose for which the Lord required it. The Lord has gone from the scene personally, but His Name and His interests are here, and we need to be concerned that all we do and say might have the effect of liberating affections and attaching them in loyalty to an absent Christ. We do well to note that whilst this incident took place as the Lord was "ascending up to Jerusalem," at the end of the chapter he "wept over" the city. The cry of "Hosanna" was soon to be replaced by the cry of "Away with this man . . crucify Him." Our Lord is still rejected, but the knowledge of His love would liberate our affections from the scene which has no place for Him , and give to us the desire to serve Him faithfully in whatever way He may "have need" of us.

In John 11, we see hearts filled with sorrow and dismay because of the presence of death and corruption. The joy and liberty of Martha and Mary in John 12 is in sharp contrast to the bondage of John 11, and magnifies the skill of divine love in the way it set them free. In a day yet to come the whole creation will be set free from this bondage of corruption, but divine love would set us free from it in spirit now. Sometimes this may involve a painful process. Doubtless the person prominent in the affections of the sisters in chapter 11 was Lazarus, and with them, as with us, it was a bitter lesson to learn that the flesh at its best is subject to corruption. How skilfully the Lord enters into Bethany, bringing these dear women into an appreciation of what its name signifies, for it is He alone who leads to liberty and victory. At the end of Luke's gospel He leads His own "out as far as to Bethany," to the place where the shadow of death and corruption is lifted from the spirit. Thus in John 12 we see portrayed an atmosphere of perfect liberty; Martha serving happily, Mary filling the house with the odour of the ointment, and Lazarus, not now having the prominent place in the affections of the sisters, but "one of them that sat at table with Him". Christ Himself now has the supreme place, and in the liberation that love has wrought each one is found responding to that love, and the fragrance of such responsive affection fills the house.

In the 4th chapter of the Acts we see how the apostles, as set free, moved in relation to the sphere in which the Spirit of God was operating. "Being let go, they went to their own company." In chapter 2 the Holy Spirit filled the place "where they were sitting." That would indicate that there is a realm in which the Holy Spirit is operating in relation to the great thoughts of God. All around us today we see combinations of evil and organized opposition to the testimony of God and to Christ. But we can thank God that "Greater is He that is in you, than he that is in the world," (1 John 4: 4). The believers in Acts were able to look upon all the threatenings of men, and to know that their actions could only result in bringing to pass what God had already predetermined should be done. They had the assurance in their hearts that God was in control, "For the mystery of iniquity doth already work; only He who now letteth (restrains) will let (restrain), until He be taken out of the way."

As moving in the power of the Holy Spirit, ungrieved and unhindered, we in this day may know the blessedness of being liberated in spirit from the scene of strife and lawlessness around us, finding ourselves free to respond to God as our Father, and to serve the Lord Jesus in faithfulness until He comes again.

Life and Incorruptibility.

2 Timothy 1: 10.

F. A. Hughes.

JULY/AUG. 1968

The truth contained in this verse has been spoken of as "that condition of eternal life which puts the soul and the body beyond death and its power" (J.N.D). Eternal life in the soul, and incorruptibility in the body. What a magnificent revelation of the glorious purpose eternally enshrined in the heart of the blessed God, the knowledge of which reaches us "by the glad tidings," shining in its matchless brilliance in this scene of death and corruption, and filling the hearts of believers with the sense of present victory, causing their affections to respond in living praises to Him who has called us "according to His own purpose and grace."

Sadly must we admit how corrupt this world is; all spheres are affected and hence disintegration marks all — for the word (corrupt) contains the thought of "decay and pining away." Early in the history of men we read: "And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth. And God said . . the end of all flesh has come before me" (Genesis 6: 12, 13). Again at the end of the Israelites' sojourn in Egypt the whole land had become corrupt and God's judgment fell upon it. Sodom, too, in the corruption of its ways brought upon itself the unsparing judgment of God. Of Great Babylon, that city of religious iniquity and moral degradation, it is said, "her sins have been heaped on one another" or "joined together" (Revelation 18: 5). It suggests the idea of a cancerous growth ending in utter corruption. The wrath of God Almighty will be poured upon that wicked system; in the meanwhile God's people are urged "Come of out her, My people." Paul in writing to Timothy speaks of "men corrupted in mind," but happily adds "they shall not advance farther." Thus we conclude that the whole position is known to our God, who will eventually deal with it in righteousness and in power.

God Himself is spoken of as "the incorruptible God." What absolute assurance the knowledge of this imparts to the soul. "Holy, holy, holy, Lord God Almighty, who was, and is, and who is to come." Every attribute of the blessed God is to be seen in relation to the holiness of His nature. Thus every promise, every act of love, every movement in grace, every dispensing of mercy, is in absolute accord with His nature and in relation to His eternal purpose. His Name is "the SAME;" He abides faithful; He cannot deny Himself; with Him there is "no variation nor shadow of turning." Neither the corruptness of man nor the power of death are able to divert His will. His way is perfect, whether in the Sanctuary or in the sea; His principles are unchanging; His word is stable; His every promise "Yea, and Amen" in Christ. From "eternity to eternity" He is God; and the moment is coming when the whole earth will be full of His glory, every mark of death and corruption will have gone for ever — "Death shall not exist any more;" He will dwell with men — their God.

"All taint of sin shall be removed,

All evil done away;

And we shall dwell with God's Beloved,

Through God's eternal day."

He dwells in the high and holy place, and to enjoy intimacy with Him, which is His own blessed desire, we must, in responsive affection to Himself, and by the power of the Holy Spirit, refuse all that this corrupt scene would engage us with, for "without holiness shall no man see the Lord."

It is from this blessed God that the gospel which brings "life and incorruptibility to light" comes . . "the gospel is of God," and it is against the sombre background of a world marked by corruptibility and its consequent disintegration, that the light of "life and incorruptibility" is introduced. The theme of this gospel is "the Man Christ Jesus," the One to whom Psalm 16 refers as not seeing corruption. The several references in the Acts to this blessed truth seem to indicate with what delight the Holy Spirit calls attention to the uniqueness of this precious Man, contrasting Him with the "corruptible man" (Romans 1: 23), the features of which were seen even in David himself (Acts 13: 36). Precious, glorious Saviour! His conception holy; His life absolutely sinless — not only was He without blemish, but He contracted no spot in His pathway — He "by the eternal Spirit offered Himself spotless to God." Impeccable in life and no odour of corruption in death! Blessed, holy Lord! He is the anti-type of the acacia wood — that durable wood of the wilderness. No breakdown or failure in Him! He endured the "contradiction of sinners against Himself" in His lifetime; He "endured the cross." Spotless, holy, sinless, incorruptible, He remains "Jesus Christ the Same yesterday, and today, and for ever." Perfection perfect in its height — but seen in Christ alone.

His precious blood is, by inference, said to be incorruptible — "Ye were not redeemed with corruptible things . . but with the precious blood of Christ" (1 Peter 1: 18, 19). That precious blood, the price of our redemption, is not subject, as silver and gold are, to deterioration or changing values — it abides in all its intrinsic preciousness. Thus the redemption it secures is eternal, and our relationship with the blessed God is assured for ever. But at what a cost! "For the redemption of their soul is costly and it must be given up for ever." That precious, spotless life was laid down in death. Gladly do we sing from our hearts, "Precious, precious blood of Jesus," as we anticipate the song of Revelation 5, "Worthy is the Lamb that has been slain, to receive power, and riches, and wisdom, and strength, and honour, and glory and blessing." What a galaxy of glories — and how worthy He is of all!

That precious, holy, sinless pathway of Christ was unique to Himself, He trod it alone, yet ever in communion with His Father; but in the life which He has taken up in resurrection He delights to associate His own with Himself. Among the many choice blessings which are ours as linked with Him, Peter introduces us to that which is incorruptible. "Blessed be the God and Father of our Lord Jesus Christ who, according to His great mercy, has begotten us again to a living hope through the resurrection of Jesus Christ from among the dead, to an incorruptible and undefiled and unfading inheritance" (1 Peter 1: 3, 4). Peter knew the corruption of the flesh, it had manifested itself in denial of his Lord; and thankfully he turns to the blessed God as he realizes the link he has with that same blessed Lord in a sphere where breakdown is unknown. Peter was writing to those who had been connected with a nation of whom the prophets say over and over again, "They have corrupted themselves." "They have deeply corrupted themselves" (Hosea 9: 9), and in consequence scattering and breakdown marked them; they could not enjoy their earthly inheritance. Corrupted and as a "valley . . full of dead bones" is the present state of that favoured nation. With what joy these believers would embrace the glad tidings which assured them of an inheritance in a resurrection realm marked by "life and incorruptibility."

Beloved brethren, we are surrounded by the moral death of the Sardis position and the awful corruption of Thyatira. In such conditions may the blessed Lord engage our hearts with Himself as out from among the dead, thus enabling us to enjoy practically and continually, the "living hope" and the "incorruptible inheritance" which, through grace, are ours as linked with Himself in that resurrection scene.

The apostle Paul speaks of "an incorruptible crown," contrasting it with the unenduring, decaying rewards of this world. How quickly the glamour of earthly glory and attainment fades! But to the faithful servant, however unnoticed and lowly his service may be, the "well done" of his Lord is that which cannot be marred by the corruption of the world, nor can it be touched by the power of death. Like the One who gives it — it is marked by incorruptibility. Let us seek grace ever to be found amongst those who "love His appearing."

Finally — the moment is fast approaching when we, as believers, will be beyond the reach of corruption in the fullest and most absolute sense. We still have bodies liable to death and corruption, and we are still linked with a scene where these things abound. But in that glorious resurrection chapter — 1 Corinthians 15 — Paul says, "For this corruptible must needs put on incorruptibility, and this mortal put on immortality." Spirit, soul and body perfect, we shall be able to join in the triumphant cry — "Death has been swallowed up in victory." The atmosphere of that triumphant moment is to be enjoyed now, even as we tread our pathways in a world of moral death and decay — our "lives are hid with the Christ in God" and we are already "blessed with every spiritual blessing in the heavenlies in Christ."

The practical result of these truths having their right place in our hearts and lives would be that we should "love one another out of a pure heart fervently; being born again, not of corruptible seed, but of incorruptible, by the living and abiding word of God (1 Peter 1: 23). Grace with all them that love our Lord Jesus Christ in incorruption (Ephesians 6: 24).

A Meditation

Luke 18 (Please read the whole chapter)

F. A. Hughes.

MAR/APR 1978

The blessed results of meditation should be a clearer view of the preciousness and glory of Christ. Such is one's true desire in writing this short paper. The chapter is conveniently divided into definite sections, each of which may be briefly considered.

Verses 1 to 8 speak of man's need of help. Luke speaks several times of "widows," as a doctor he was probably aware of their needs and often lack of resources. Doubtless the chapter has a primary reference to Israel as a nation, but its moral significance contains a voice to us all. Good indeed to realise our need as before God; better still to know, through God given faith, that resources to meet our every need are to be found in God; and best of all to appreciate the blessed fact that, although faith may be tested, God will supply those needs not only in response to our asking but in His gracious activity of love to "His elect', fully meeting every adverse circumstance from His bounteous resources, thereby a fresh and increased sense of His goodness and grace filling hearts satisfied by His free-giving love. Verse 8 would suggest the desire in the heart of Christ that faith may be found amongst His earthly people in a coming day; shall not that same principle of faith in God Himself be increasingly found in His people today?

Verses 9 to 14 and 15 to 17. Man's need of adjustment in his thoughts of God. The Pharisee did not completely rule God out of his life, but his self-esteem blinded his vision, and he thus had no true appreciation of the God whom he partially and formally owned. He was not near to God, for whilst God "looketh upon the lowly . . the proud He knoweth afar off" (Psalm 138). His good works and the evidence of his fasting (cf. Matthew 6: 8) were observable to men but had no place in the sight of God. Beloved brethren does not this raise a challenge in each of our hearts? Would not our approach to God and our service to His people and to men be marked by an increase of sincerity and moral elevation if we ever remembered that whilst "man looketh upon the outward appearance . . . the Lord looketh upon the heart" (1 Samuel 16: 7). The publican appears to have recognised that man's place as a sinner is "afar off" from God, and taking that place he has an appreciation, in some measure at least, that God's character is that of "shewing mercy." The work of reconciliation, the basis upon which those "far off" could be "made nigh" was not yet completed, but the publican's admission of distance from God and his appreciation too of the only source of mercy were pleasing in the sight of God, the Lord Jesus confirming the whole incident so blessedly in the immensely searching and precious words "for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted." Never were such words more needed in every sphere than today! We all need still further adjustment as to our knowledge of God and the sphere in which His rights are acknowledged-the kingdom of God. If the previous incident illustrates the way in which our state as sinners is met, in the mercy of God we also see the necessity for a right attitude of heart in relation to the character of God. In the coming day of God's earthly kingdom the spirit of a "little child" holds in check every feature of undisciplined power and destruction (Isaiah 11). This same tender and affectionate attitude of mind has ability to subdue opposing elements both from "within" and "without" with resultant praise to God (Psalm 8). In the enjoyment of God's grace and energised by "the working of His power" Paul is happy to take the place of "less than the least of all saints" and is thus enabled to "Announce . . . the glad tidings of the unsearchable riches of Christ" (Ephesians 3). If in our movements in the sphere of God's interests there is to be praise to Himself and increased enjoyment of the riches of Christ in the hearts of His saints, then this place of contented humility is essential. Brethren, is it possible that assembly difficulties could continue to exist if this spirit marked us all in reality?

Verses 18-30 would shew the snare of possessions and their danger of preventing full committal to the Lord's desires. Not necessarily evil in themselves, the snare lies in wrong priorities! Demas did not forsake Paul as drawn to the "present evil world," but to the world itself. What losses are thus incurred, and what true gains are forfeited! (verses 29-30).

Outward profession, self exaltation; worldly possessions; is there a way of deliverance from them all? Yes, indeed! as verses 31-34 indicate. Beloved, let us contemplate in humility the rejection, sufferings and death of our precious Lord. Thus would our gaze be removed from the features of a world which treated Him so, and our eyes opened to see the abundance of mercy, unmerited grace and love, resting in His glorious Person-the Son of David, God's beloved One! Blessed indeed to follow such a One-the heart filled with praise and God's glory secured.

How fittingly the incident of Zacchaeus follows! The desire to see Jesus "Who He is," a clearer vision not only of His work but of His Person, too. Zacchaeus' name means "pure" and the pure in heart see God. Space does not permit of further reference to this but we would echo the desire of Rebekah-"Who is he who comes to meet us?." The expectations of Zacchaeus were more than met as salvation entered his house in the Person of Jesus. By the grace of God we are amongst those whose earnest desire is to see Jesus-who He is. We are "awaiting the blessed hope and appearing of the glory of our great God and Saviour Jesus Christ who gave Himself, that He might redeem us from lawlessness, and purify to Himself a peculiar people, zealous of good works" (Titus 2. N. Tr.).

Our "great Saviour." Yes, from sins, from mere profession, from pride and from the allurements of the world itself.

May we have a deepened desire to see and to follow our precious Lord, whose death and victory has freed us from the sphere of man's vaunted greatness and brought us to the blessed God Himself.

"A morning without clouds."

2 Samuel 23: 4

F. A. Hughes.

DEC. 1964

The immediate response of the "watchman" to the question "What of the night?" is "the morning cometh" (Isaiah 21: 11, 12). As the long, dark night of our Lord's absence still continues what positive joy is ours as we await "the morning," a word found on the first and last pages of Scripture.

It is evident that the blessed God had the morning in mind from the outset of creation, each day of which was determined by "evening and morning." He "planted a garden eastward in Eden" — thus before the dark night of sin came in the day was in view. The beautiful inspired heading of Psalm 22 indicates that before the awful darkness of abandonment enshrouded the Saviour the light of another day was in His heart — "To the chief Musician upon Aijeleth Shahar" ("The hind of the morning" — margin).

There are many references in the Old Testament to the morning, and as we look into them we cannot fail to see the importance of these typical Scriptures to us in our day. The night of Egypt's bondage ended "when the morning appeared" (Exodus 14: 27). The utter overthrow of Dagon's power was apparent in the "morning" (1 Samuel 5: 4). The complete defeat of the Assyrian host was seen "in the morning" (2 Kings 19: 35). How blessedly the Lord Jesus in John chapter 16 speaks to His own of the joy which would be theirs in that wonderful resurrection morning, when their sorrow should be turned into joy! Thus the joy of victory "cometh in the morning."

In Exodus there are also many references to the morning. "In the morning . . ye shall see the glory of the Lord." This was the answer to the murmuring of the people. The manna too was to be gathered in the morning, the evidence of God's provision for His people day by day, as we read elsewhere, "His compassions fail not. They are new every morning" (Lamentations 3: 22, 23).

In Leviticus 6: 9 we read that the burnt offering is to be "upon the altar all night unto the morning." Thus the fragrance of Christ's devotion to the will of God fills the present night of His rejection and persists until the morning comes.

From early days saints moving in the will of God have appreciated the importance of the morning. The outstanding incident of Abraham rising "up early in the morning" (Genesis 22) is well known to us. Moses was instructed of God to "rise up early in the morning;" Joshua — the man who led Israel to victory — is said four times to have risen "early in the morning." David, too, when sent by his father to the scene of conflict, "rose up early in the morning;" and in New Testament days Mary Magdalene and her companions came to the tomb "very early in the morning" (Mark 16: 2). This surely has a voice to all who through grace treasure the interests of our Lord Jesus Christ.

The Scripture at the head of this paper speaks of a morning which is unique — a morning without a cloud, and evidently has a person in view. Has the world yet seen a morning without a cloud? In Job 38 we read of the "morning stars" rejoicing over the creation — a most wonderful moment, but even before man appeared on the scene we see clouds marring the brightness of that morning (cf. Isaiah 14; Ezekiel 28). Man by his disobedience and his readiness to listen to the serpent brought in a further cloud of sin, and the glory of the Creator was forgotten in the worship of the creature (Romans 1).

We have referred to the morning of Israel's deliverance from Egypt and its bondage, but how soon the song of triumph was changed to murmurings! Thus were the eyes of God's earthly people "darkened" under the clouds of unbelief (cf. Romans 11: 8).

In the gospels we are introduced to another morning, the glory of which outshone all that had preceded it — that wonderful moment when Christ was born into the world. Zacharias speaks of "the dayspring (sunrising) from on high . . to give light to them that sit in darkness;" Simeon, having the Child in his arms, speaks of "a light to lighten the Gentiles, and the glory of Thy people Israel." The shepherds rejoiced; "a multitude of the heavenly host" praised God; the "wise men from the east" came to worship Him who was "born King of the Jews." "In Him was life; and the life was the light of men." Thus the light of the incarnation broke upon this scene — a blessed Man here freighted with the love and light of heaven, His every word and deed expressing the disposition of God towards man. Surely men would gladly hail the incoming of such a day! But we read "And the light shineth in darkness; and the darkness comprehended it not." The clouds of unbelief, of enmity and of rejection followed the pathway of Jesus, and that pathway of holy perfection led to the shadow and darkness of the Cross. The heavens, radiant with light and praise in the morning of that precious pathway, were shrouded in silent darkness at its close.

But another morning was to dawn — the "first day of the week" — a day when, the darkness having past, Mary Magdalene "seeth the stone taken away from the sepulchre." The "glory of the Father" had visited the darkness of the grave, and that "glorious resurrection morn" had dawned. The mists surrounding Mary were dispersed, and the eventide darkness of Emmaus was dispelled by its light as glad hearts proclaimed "the Lord is risen indeed." Is it possible that clouds could appear in such a day? Even as Mary and the other women related the happenings of that wonderful morning the clouds of unbelief appeared, "their words seemed to them (the apostles) as idle tales, and they believed them not." "And they, when they had heard that He was alive . . believed not."

In Acts 2 we have the incoming of another day, often referred to as the Spirit's day, the introduction of which was marked by a wonderful demonstration of divine power. The believers were found "with one accord in one place;" the "wonderful works of God" were manifest; "many wonders and signs were done by the apostles" three thousand souls were blessed in one day, and the work continued as the believers gathered "with one accord," "breaking bread," "praising God, and having favour with all the people. and the Lord added to the church daily." Men and women, filled with the Holy Spirit, marked by "great grace" and "great power" triumphed in the Name of Jesus, and in the truth of His exaltation at the right hand of God in heaven. Religious leaders and the councils of men were non-plussed; personal gain was set aside, and the apostles "taught the people, and preached through Jesus the resurrection from the dead." How brilliant was the commencement of that day! Sadly we read in Acts 5 — "But;" and again in Acts 6 — "there arose a murmuring." Thus the clouds of self-seeking, of deceit and of dissatisfaction came in — and it was not "a morning without a cloud."

Finally we have the service of the apostle Paul, to whom was committed the special truth which has illumined this day in which we live. Speaking to the Ephesian elders he said, "Ye know, from the first day that I came into Asia, after what manner I have been with you at all seasons, serving the Lord with all humility of mind . . for I have not shunned to declare unto you all the counsel of God." That which had been in the heart of God from before the foundation of the world, His thoughts of blessing and of glory, was now declared in all its fulness. The truth of Christ and His church, her nearness to Himself, and His coming again to receive her to Himself, all set before the believers for their present joy in the power of the Spirit of God. The "good pleasure of His (God's) will;" "the mystery of His will;" "the counsel of His will;" "the riches of His glory," are some of the choice truths brought to us through the ministry of the apostle, enjoyment of which should surely produce a spirit of worship and affectionate response to the One in whom all is centred, our Lord Jesus Christ, the theme of Paul's ministry. Yet again the clouds gather — "all they which are in Asia be turned away from me" says Paul, and John in writing to these Ephesian saints has to say — "Thou hast left thy first love."

On the last page of Scripture we hear the Lord Jesus saying "I am the . . bright and morning star." The actual word used in this verse for "morning" does not appear to have been used previously. It would speak of something outstandingly brilliant, and as seeing the "morning star" personified in Christ we at last reach that which knows no cloud, for the glory of that blessed Person shines unaltered and undimmed; His perfections will be the unsullied light of an eternal day.

As we reach the close of another year in the history of a world where Christ is rejected and unsought may the glory of the One who will lighten the day of God be enshrined in our hearts, and may we be increasingly found walking here as those who "love His appearing."

"My Lord"

Luke 1: 43; John 20: 13, 28; Philippians 3: 8.

F. A. Hughes.

AUG. 1964

It is truly blessed to know Jesus personally as Lord; it is challenging as to how far that knowledge has affected one's practical walk. When David was in the cave of Adullam we read that "every one that was in distress, and every one that was in debt . . gathered themselves unto him; and he became a captain over them". The word "captain" refers to one who exercises dominion, and that is the bearing of the word used extensively in the New Testament for "Lord" — one who has supreme authority. Philippians 2 refers to a coming day in which "every tongue" in heaven and in earth and under the earth shall "confess that Jesus Christ is Lord, to the glory of God the Father." But how exceedingly happy it is for us to confess His supremacy now, anticipating thus that coming day, and experiencing in our daily pathways the practical salvation which follows the confession of Jesus as Lord. Such confession is the outcome of a work of God in the heart as we see from 1 Corinthians 12: 3, and is in direct contrast to the language of empty profession, "Lord, Lord," to which the Lord replies so solemnly, "I never knew you," (Matthew 7: 21-23).

In each of the four Scriptures we are considering we read of someone saying "My Lord;" one is speaking directly to Christ Himself, the others are speaking of Him, and we have the privilege of being marked by each of these features. In these days, when He is unwanted and His Name reproached, the heart of Christ is surely gladdened as He hears these words of reverential affection springing from those to whom He is precious; words addressed to Himself in holy adoration and praise, or spoken in testimony to those around. The knowledge of Christ's supremacy, filling our hearts and controlling our minds, would add substance to our praise and give us power in testimony to men. In Song of Solomon 4 the Beloved says of His spouse "Thy lips are like a thread of scarlet, and thy speech comely." Scarlet in Scripture is indicative of dominical rights, and how jealously would the spouse, in her every word, guard the rights of her Beloved!

The verse we have read in Luke brings before us a scene of beauty and piety. Withdrawn from the world, in the moral elevation of which the "hill country" speaks, in "a city of Juda," these devoted women share a precious secret imparted to them by God Himself. Their whole conversation is marked by humility and contented lowliness, and the appreciation they have of the One who is the substance of the revelation which had been made to them is well expressed in the words of Elizabeth — "Whence is this to me, that the mother of my Lord should come to me?" He was the One who filled their vision, and it was through Him that the marvellous things of which Mary had spoken should be fulfilled. She herself is content to take the "low estate" of a "hand-maiden;" it was not in Mary that the mighty thoughts of God were to be consummated, "Jehovah's Christ" (v. 26) was in view, and in Him, and Him alone, would the eternal purpose of God and the establishment of universal blessing and glory be fulfilled. It has been well said of Mary by another — "she lost her place if she made anything of herself, but in truth she did not," a salutary word in the present day!

He of whom these women spake, the Babe of Bethlehem, will soon be owned as supreme in the universe, but before His birth, before He came into this scene in lowly Manhood, His supremacy was borne testimony to in the words of Elizabeth — "my Lord," and in her subsequent magnificent tribute of praise Mary also is able to embrace the wonderful promises of God, all of which would be fulfilled in the Babe she bore.

The whole attitude of Mary Magdalene in John 20 reveals the deep devotion of her heart to Christ. She had been the subject of a mighty deliverance, "from whom seven demons had gone out," (Luke 8: 2). She had thus experienced the supremacy of the Lord Jesus over the complete power of evil, and He was now the supreme Object of her affections. Thinking she had lost Him, the world to her was empty, and her heart completely bereft. Peter and John may find their homes still in this scene, and would go to them, but Mary was held in her affections to the place where she knew her Lord had been placed. Now the place is empty — He is not there, and her heart is broken with sorrow. She said to Peter and john, "They have taken away the Lord . . and we know not where thy have laid Him," but later, as left alone with her sorrow and her loss, she says "They have taken away my Lord, and I know not where they have laid Him." The angels in verse 13 saw her sorrow and asked, "Woman, why weepest thou"? but the blessed Lord (v.15) saw not her sorrow only but knew the deep desires of her heart, and He asks, "Why weepest thou? whom seekest thou? He had heard that affectionate yet anguished cry, "my Lord," and in infinite love was about to reveal Himself to her heart as the Risen Lord, ascending to a realm in which He would associate her with Himself before His Father and His God.

It was to this devoted woman that the Lord gave the message (v.17) which gathered the disciples together to enjoy the peace and blessing of the Lord's own presence in their midst. Mary Magdalene was thus a true descendant of Napthali (Magdala is in Naphtali's portion), "Satisfied with favour, and full of the blessing of the Lord," (Deuteronomy 33: 23), she is seen as "a hind let loose . . giving goodly words," (Genesis 49, 21).

In John 20: 28 we have the incident in which Thomas speaks directly to Christ, calling Him, "My Lord and my God." John's first reference to Thomas (John 11: 16) indicates that there is a good measure of affection for Christ in his heart; the next mention of him in chapter 14 shows how completely he had failed to recognize the greatness of the One whose disciple he was. In chapter 20 he seems in his disappointment, to have fallen into a state of unbelief and incredulity, and it is at that moment that the grace and tenderness of Christ is manifested. "Behold My hands; and . . My side; and be not faithless, but believing." Those precious marks of suffering love made their impact on Thomas, his affections were moved and his mind enlightened, and his fervent response "My Lord and my God" both rejoiced the heart of Christ and indicated at the same time the full measure of Thomas's recovery.

Whilst this incident has in view a future day in the history of God's earthly people, is there not a lesson for us to learn in our day? Disappointments, failures, frustrations, lack of energy in seeking to be "with the disciples," may all tend to a spirit of unbelief. As coming into the presence of the Lord we are confronted with the evidences of His precious, unceasing love, and as this affects our hearts we too are moved in responsive adoration to Himself. Truly He is worthy of the supreme place in our affections now, as He will yet have the supreme place in the hearts of His earthly people in a coming day.

Finally, we have the words of the apostle Paul in Philippians 3, "Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord". Paul, as Saul of Tarsus, had moved in the most influential circles of his day, and in his own person he excelled among his fellows. Regarding himself he could say that he "advanced in Judaism beyond many my contemporaries in my nation, being exceedingly zealous of the doctrines of my fathers," (Galatians 1: 14, New Trans.). As to his associations he was "of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee;" he was a citizen of "no mean city" (Acts 21: 39); he was "free-born" — a coveted position (see Acts 22: 28); he had sat at the feet of Gamaliel, who was "a doctor of the law, had in reputation among all the people", (Acts 5: 34); and he was the greatest linguist of his associates (1 Corinthians 14: 18). Truly a record of which the flesh could be proud! Yet it was all this, and more — "all things" — which the beloved apostle had counted and did still count as "but loss for the excellency of the knowledge of Christ Jesus " his Lord.

The glory of that blessed Man, the mighty blaze of which had shone across his self-righteous pathway on the Damascus road, had penetrated into the recesses of his affections, eclipsing all else. Christ, the erstwhile rejected and persecuted Jesus, now filled and dominated his heart and ways. His life, his desires, his ministry were all to be bound up, completely and irrevocably, with the glorious Person he delights to speak of as "my Lord."

In Acts 2: 33 Peter speaks of Jesus, "being by the right hand of God exalted," and in Acts 5: 29-31 the "other apostles" join in the same blessed theme — "Him hath God exalted." Our affections are truly touched, and touched deeply, when we realize that this word "exalted" used by Peter as describing the Lord's present position is the word also used in John chapters 3, 8 and 12, to describe the "lifting up" of the Son of Man! He who endured the cross with all its shame and ignominy has been "highly exalted" by God, and we understand that the expression "highly exalted" is used in this one place only, the Holy Spirit of God thus using a word which is unique to express God's appreciation of His blessed Son. How great a tribute to the One who so rightly claims the supreme place as Lord in our hearts now.

Endless praises to the Lord,

Ever be His Name adored!

Hallelujah!

He is worthy — praise His Name!

Nearness to God.

F. A. Hughes.

JAN/FEB 1975

Nearness to God! What thoughts these words provoke! Ecstasy — For God is love, eternally, unchangeably so; reverence and holy fear — for God is holy — yes — eternally, unchangeably so. Moral issues must be raised and settled, the majesty and integrity of God's throne maintained if His love is to be enjoyed in the intimacy of His holy presence.

There is abundance of proof in the Scriptures that the blessed God desires the company of His creature man. At the outset when sin had brought in distance it was God who moved towards Adam; it was Adam who moved away from God. Are not our affections deeply moved as we see so clearly in His word how God desired that men should be happily in nearness to Himself? The oft repeated yearnings of Psalm 107 shew His concern for men in general; Isaiah 65: 2, Luke 13: 34 and the beautiful language of Zephaniah 3 are but a very few of the many occasions portraying the fervent love of God for the company of His earthly people; Revelation 3: 20, 21 suffice to shew the same desire of Christ for His own in this dispensation. Despite all their failure He stands ever available to love's response — "I have placed Myself there, and am standing" is the force of the word. May we open to Him!

How graciously God has shewn the desires of His heart of love in the gift of His beloved Son! "The Son of Man is come to seek and to save that which was lost" (Luke 19: 10). The Good Shepherd sought and found His sheep. The apostle Peter touches one of the most sublime aspects of the death of Christ — ". . . the Just for the unjust, that He might bring us to God". Herein are the claims of God's holy throne maintained inviolate; here His immeasurable love told forth; here the desires of His own heart satisfied; but at what infinite cost — "Christ . . once suffered for sins . . being put to death" (1 Peter 3: 18); " . . boldness to enter into the holiest by the blood of Jesus" (Hebrews 10: 19). In His lonely pathway here the precious Saviour manifested the deep desires of divine compassion; how often do we find that lovely word "come" upon His holy lips — to the "heavy laden" (Matthew 11); to "any man" who thirsts (John 7); to the "little children" (Luke 18); the list is endless, His love is supreme! Simply, affectionately, unobtrusively He drew near to disappointed hearts (Luke 24); manifesting Himself in risen power and triumph, thrilling their affections and setting their steps aright. Precious Lord!

Love, in thy lonely life

Of sorrow here below;

Thy words of grace, with mercy rife,

Make grateful praises flow.

Love, that on death's dark vale

Its sweetest odours spread,

Where sin o'er all seemed to prevail,

Redemption's glory shed.

What shall be our response? Happy indeed the experience of those (recorded in the Gospels) who were drawn to Him; the sinful woman in Luke 7 "when she knew that Jesus" was there, came. With what joy her heart was filled! "Go in peace." That word signifies "a peace which is unchanging." Mary "sat at Jesus' feet and heard (listened to) His word." That word of grace, of power, of purity, of wisdom, of compassion, of life — and how much more! How great the reward of those who draw near to Christ! Speaking on Luke 7 some forty years ago to a large company in London, many of whom were unsaved, one was led to remark that the "safest place for a sinner is the presence of God. Afterwards one had to confess that it is also the safest (and most blessed) place for the believer. The apostle John experienced the intimacy and sweetness of divine love as in nearness to Christ he reclined in the bosom of Jesus (John 13: 23), and knew the strength and resource of that same precious love when, in the presence of a crisis, he leaned on the breast of Christ. Beloved brethren, the sweetness and the strength of divine love are ever available as we, in response to His love, draw near to Christ. Psalm 91 describes the blessed portion of him "that dwelleth in the secret place of the most High," those who "abide under the shadow of the Almighty." There is a most beautiful typical suggestion of this in the history of Joseph, when, as in the place of exaltation, he said to his brethren — "Come near to me, I pray you" (Genesis 45). What salvation; what sustenance; what revelations were made to them as they drew near to him whose name was Zaphnath-Paaneah!

In 1 Samuel 3 it is recorded that the boy Samuel lay down "where the ark of God was." Consider the prevailing conditions. Idolatry was rife (cf. 1 Samuel 7); Eli had "trampled" (1 Samuel 2. New Trans.) on the sacrifices of Jehovah, honouring his sons above God, turning to his own gain that which should have been offered to God. His sons were not only guilty of "evil deeds," but they anticipated the sin of Jeroboam the son of Nebat in that they made "Jehovah's people to transgress." In such circumstances Samuel appears. Notwithstanding man's failure and departure from God, with its consequent toll of death and disaster, God's faithfulness remained. Temple conditions were there, and the ark of God is seen. In the awful moral darkness light was available, and the meeting place of God with His people remained. In Exodus 25 God had said of the Ark — "There will I meet with thee, and I will commune with thee." As yet Samuel had not embraced these great thoughts of God — but he placed himself in the atmosphere of them; in the place where God would draw near to His people, Samuel drew near to God. He was the answer to Hannah's exercise and desires; 1 Samuel 2 commences — "And Hannah prayed," but there is no mention of a request in that chapter. The whole utterance is one of rejoicing in God, in Himself and in His acts (cf. Mary's words in Luke 1). She who bears six (1 Samuel 2: 21) speaks of the barren bearing seven; does she look beyond all the sorrow and breakdown of man, and rejoice in the bringing in of One in whom perfection shines? One now with Christ has written "It is a prophesy of the ways of God . . from the moment of its utterance until the establishment of the millennial kingdom in the Person of the Lord Jesus" (J.N.D.).

Beloved brethren, let us covet such spiritual desires, culminating as they must in a true and sustained appreciation of the presence of God; resulting, too, in worship and priestly service (1 Samuel 2: 18); of power in the prophetic word (v. 20); an understanding of God's way with His people and a spirit of continuance in prayer. We find ourselves today in conditions of moral breakdown and indifference to the claims of God; apostasy in the circle of profession, the dreadful inroads of the activities of Satan — the modern Baals and Ashtaroths. Seeking the presence of God in reality of desire will result in spiritual growth, the understanding of the mind of God and ability to serve Him in praise and His people in testimony.

Other incidents can be referred to but briefly. In the evil days of Ahab and Jezebel, when the God of Israel was provoked "to anger" more than ever before, when the walls of the cursed city were rebuilt in defiance of the word of God, Elijah abruptly introduces himself as one who "stands before the Lord God of Israel." From that known place of "nearness to God" he comes forth to rebuke the evil that would deprive the saints of their inheritance (1 Kings 21) and to recall the affections of God's people from the service of false gods. Dear brethren, such ministry is urgent today; men who know what it is to "stand before God," to rebuke evil and support the truth. It is to such that a view of the glory and majesty of Christ is given; and the unique joy of hearing the Father's expression of His delight in His Son.

In 2 Samuel 7 David the king "sat before the LORD;" and as thus drawing near to God he at once confesses a sense of his own smallness and as he continues in the divine presence the greatness and majesty of God fills his soul. In his prayer and thanksgiving he speaks of God in seven distinct ways, concluding on a note of praise which surely rejoiced the heart of the blessed God — "And now, O Lord God, Thou art that God," a name by which God speaks of Himself — "I AM HE" — the SAME — the self-existent one (see Deuteronomy 32: 38 etc.). Precious indeed as in "nearness to God" to have one's affections intelligently impressed with all that the blessed God has been pleased to reveal of His renown and glory.

May we know increasingly the blessedness of drawing "near with a true heart," proving the truth of the Psalmist's experience — "But it is good for me to draw near to God." "I have put my trust in the Lord God, that I may declare all Thy works." May we remark in conclusion that Revelation 21: 3 confirms the truth that God will secure His own joy eternally as the "tabernacle of God is with men, and He will dwell with them, and they shall be His people, and God Himself shall be with them, and be their God."

Yes! In that light unstained,

Our stainless souls shall live,

Our heart's deep longings more than gained,

When God His rest shall give.

Nearness to Christ

Gen. 45: 4; John 1: 38, 39; Luke 15: 1.

F. A. Hughes.

MAR/APR. 1970

Nearness to Christ! Not a theory, nor yet a mere doctrine, but a positive blessed reality! Indications of God's desire that man should be near to Him abound in the Old Testament, and the New Testament overflows with this wondrous truth. Precious indeed to learn, in the Gospels, something of the depths of love in the Saviour's heart as He invites to Himself. "Come unto Me, all ye that labour and are heavy laden;" "If any man thirst, let him come unto Me and drink." Infinite tenderness marks His words to the disciples — "Suffer little children to come unto Me" (Luke 18: 16). Matthew and Mark also record these precious words from the lips of One who was the lonely "Man of sorrows," yet whose heart went out to all (Cf. Matthew 4: 23-25). In His presence the sin-sick soul found peace (Luke 7); the weary heart was relieved of its burden and made to drink the living stream of divine love (John 4); the blind were made to see (Matthew 20); hearts broken by the inroads of death saw the glory of the Son of God (Mark 5; Luke 7; John 11; Cf. Romans 1: 4). Blessed indeed to be near to Christ!

In the typical record of Genesis Joseph had been despised and cast out by his brethren, falsely accused and cast into prison — but is exalted and made the administrator of blessing to those in need. Such need drove his brethren to him, but in the verse we have drawn attention to his affection for them drew them to him — "Come near to me, I pray you." Joseph had been given the name of "Zaphnath-Paaneah" (Genesis 41: 45) which may be translated as "The Saviour of the world" and "The Sustainer of life." Doubtless our need drove us to Christ — "dead in trespasses and sins" we needed a living Saviour, and thank God we have found such a One in Christ! He who "is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them" (Hebrews 7: 25). This, of course, goes far beyond the type of Genesis 45.

Drawing thus near to Christ in our need, we find that divine love had brought Him near to us. We can say (with the men of John 4) "We . . know that this is indeed the Christ, the Saviour of the world," but we learn in His presence "that the Father has sent the Son as Saviour of the world" (1 John 4: 14 New Trans.); and if in faith we have moved towards Him, and "believing . . have life through His Name," we find, as near to Him, that He has drawn near to us, saying, "I am come that they (His sheep) might have life, and might have it more abundantly" (John 10: 10 New Trans.). What holy, precious secrets of love the divine presence yields!

Thus we arrive at the further translation of the exalted Joseph's name — "The Revealer of Secrets." John Baptist's disciples, moved by his exclamation, "Behold the Lamb of God," follow Jesus, asking in answer to the Lord's question, "Master, where dwellest Thou?" "Come and see" is the gracious invitation, and they "abode with Him" that day — a day of nearness to Christ, in an atmosphere of holy intimacy and love, a day which so endeared Him to them that one of them, Andrew, must immediately commence his happy personal service of bringing others to Christ! As drawing us in nearness to Himself it is the joy of the Saviour's heart to reveal to us the secrets and wonder of divine love, the Father's love in which He Himself ever dwelt. The Gospel of John is outstanding in its presentation of this delightful theme, John 17 in particular dwelling upon the intimate revelations which Christ's love has made to those He delights to have in nearness to Himself. The gift of eternal life; the knowledge of the only true God; the manifestation of the Father's name; the knowledge that all things given to Christ in Manhood and which He shares with His own, are from the Father; divine communications (v. 8); His own joy (v. 13); the word of God in testimony (v. 14); the constant care of the Father Himself (v. 15); the sharing of His own glory (v. 22); His desire that they should be with Him to behold the glory peculiar to Himself, and as knowing the Father's Name to enjoy the same precious love which He Himself knew in intimacy with His Father.

Love that found its full expression

In Thy gift unspeakable.

Him — who dwelling in Thy bosom,

Could alone its secrets tell.

How choice are the results of responding to His gracious word "Come near to Me" — the knowledge of His precious Saviourship, His sustaining power, and above all else the ability to appreciate in holy nearness something of His glory as the Son of the Father's love.

How often the Gospels record the experiences of those who enjoyed nearness to Christ. Mary at His feet listening to His word; the disciples on the Mount, and again in the intimacy of "the house" (Matthew 13: 36) — apart from the multitudes — being initiated into the bearing of those important parables; Mary Magdalene in the garden; the "Upper Room" ministry; the manifestations of the forty days of resurrection, are but a few of the occasions when His own enjoyed the unspeakable preciousness of nearness to Himself. In tender grace He walked with two despondent disciples for something like seven miles, shewing to them the hitherto unrealized "things concerning Himself" in the Scriptures, and then, in the intimacy of the home, making Himself known to them "in the breaking of bread." How well known these incidents are, but beloved brethren, let us cherish the opportunity of meditating upon the Scriptures in the company of our precious Lord. Will He not delight to draw near to us? As "they that feared the Lord" in Malachi 3 "spake often one to another," the Lord "observed it and heard." Were they not morally in nearness to Himself as they "thought upon His Name"? The incident was "written before Him," but they themselves were His own "peculiar treasure." This expression could be rendered "My own possession" — the very words applied by God to His people (see Exodus 19: 5) if they would but hear His voice and keep His covenant. We do not wonder that the heart of God found joy and pleasure in a day of general departure, as He took account of the movements of these saints as they drew near to Himself — a precious remnant indeed!

Luke 15 is a beautiful setting forth of the blessedness of drawing near to Christ. The word used in verse 1 suggests a continuous coming to Him — the outcasts and those burdened in heart and conscience ever found a Friend in Jesus! The Pharisees and Scribes may murmur — but the movement towards Himself provided the blessed Lord with the opportunity of shewing so unmistakeably the joy which divine Persons have as moving in compassion and love. The sheep and the silver were found, but the hearts of the Searchers were filled with joy; the prodigal held in the clasp of unchanging love, and the Father's heart and house filled with holy unending joy. Eternity will disclose the full blessedness of such a scene — divine love satisfied in the company of unnumbered hosts who, through infinite mercy, have been drawn to Christ.

How often we have derived comfort (as the Scripture in Thessalonians indicates) in anticipating the moment when the precious Saviour will rapture His saints to Himself, but perhaps the choicest thought connected with that wonderful moment is contained in the expression "and so shall we ever be with the Lord". Happy, holy uninterrupted nearness to Himself. Rapturous joy our eternal portion, and His own great heart of love satisfied in having His own near to Himself for ever.

Shall we not, in this the day of His absence and rejection, contribute to His joy in happily responding to His most precious invitation, "Come near to Me, I pray you."

Close to Thy trusted side,

In fellowship divine;

No cloud, no distance, e'er shall hide

Glories that then shall shine.

The New Order of Manhood.

Gal. 1: 13, 14; Eph. 3: 8-11; 2 Tim. 4: 13.

F. A. Hughes.

MARCH 1960

The change of dispensation which has been so much before us involves a change of manhood, and in the Person of our Lord Jesus Christ we see an order of manhood which was never before manifested. The glory of Christ as Man transcends anything ever seen in men before, and yields unique pleasure for the heart of God.

The Lord Jesus said of John the Baptist that "Among those that are born of women there is not a greater," (Luke 7: 28). But there was an incident in the life of John, recorded for us in each of the four gospels and again in the Acts of the Apostles, in which John confesses his complete unworthiness in the presence of this glorious Man, even to the extent of being unfitted to unloose the sandals of Jesus. In referring to this utterance five times the Holy Spirit would appear to be emphasizing the greatness of Christ as Man. John further said "He must increase, but I must decrease," (John 3: 30). Of necessity all must make way for the glory of Christ.

When Jesus was born at Bethlehem an entirely new condition of things was present. It would be impossible in a short word to refer to all that was involved for God and for man in the glorious incarnation of Christ. We may refer to two outstanding things.

First, at the birth of Jesus the heavenly host exclaimed, "Glory to God in the highest, and on earth peace, good pleasure (or, the delight of God) in men," Luke 2: 14 (New Trans.). These are three tremendously great and blessed matters, the full results of which are not yet seen, but all will be secured, and they will be secured in this blessed Man — the Lord Jesus Christ. God's good pleasure is centred in Him, and in Him God will accomplish all His glorious purpose, involving that wonderful moment when He, the blessed God, will "tabernacle with men."

Secondly, we read in Hebrews 1, that "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 (or, in) the Son." How great this blessed Person is, for every communication which God now makes is in Him, and He is able fully to express every thought of God. The mystery of His Person is involved in this, for though Man, He is Himself God.

We do well to meditate upon the greatness of Christ, and allow the Holy Spirit full liberty to show to us the preciousness of those things which, standing in relation to Christ, have been revealed to us in His, the Spirit's, day.

The apostle Paul, as Saul of Tarsus, speaks of himself as having "advanced in Judaism beyond many (my) contemporaries in my nation," (Galatians 1: 14, New Trans.). In that system of things, the old dispensation, room was made for man to exalt himself. Many utterances of the Pharisees in the gospels show how their minds were set upon self-exaltation. Saul outshone many of them; he held a place at the top. but on the way to Damascus he came into contact with the Man whom God had exalted; and the glory of that blessed Man blinded Saul's eyes as to his own greatness, but illuminated his heart with the pre-eminence and greatness of Christ. Completely ignorant as to who this glorious Person was he asks "Who are Thou, Lord?" But not many days afterwards he is declaring in his preaching, "that He is the Son of God," (Acts 9: 20). So in the synagogues themselves the testimony to this glorious Man was announced.

Saul, the great man in Judaism, became Paul (little) in Christianity, and seems to have quickly imbibed the spirit of his Master. In the words and movements of Christ as recorded in the gospels we see how consistently He looked away from the greatness of man towards that which was small. He took a "little child," first to Himself, and then putting it in the midst of the disciples as an example to them, When He sought that of which He, the Lord, had need, it was to a village (not a city) that He sent. It was a little lad with barley loaves and small fishes whom He used in one of His wonderful works of compassion and power. And many of His sayings to His own are epitomized in the word, "For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted," (Luke 14: 11)

Hence we find Paul in the spirit of this when he speaks of himself in Christianity as "less than the least of all saints." What a great moral revolution had taken place within him; he is now expressing the features of manhood so blessedly seen in Christ Himself. This erstwhile Pharisee of the Pharisees now says, "As always, so now also Christ shall be magnified in my body, whether it be by life, or by death. For to me to live is Christ, (Philippians 1: 20, 21).

To this self-abased man, this one who speaks of himself as, "less than the least of all," is committed, along with the grace needed for it, the unfolding of the deep truths of God, the "manifold wisdom of God, according to the eternal purpose which He purposed in Christ Jesus our Lord," (Eph. 3: 10, 11). For this cause he had been apprehended, and was held the "prisoner of Jesus Christ," and his ministry is replete with the glory and greatness of "the Second Man . . . the Lord from heaven," (1 Cor. 15: 47). There is no teaching which sets aside the first man, and exalts the Second Man, like that of the Apostle Paul. The glory of Christ had made such an impression upon him that, declaring on the one hand that he had but one Object before him — an exalted Christ, and on the other hand several times exhorting the saints to follow him in his desires after this blessed Person, he would, through his ministry, engage our hearts with the blessed Man who fills the heart and the thoughts of God Himself.

At the close of his pathway Paul, in writing to Timothy, his son in the faith, calls attention to the declension which had set in amongst the saints. In more than one of his epistles we learn that some were engaged with the first man; pride and self-exaltation were apparent, with a consequent lack of appreciation of the glories of Christ. All this tended to barrenness and lack of growth, in a word "winter" conditions. So in writing to Timothy, he asks him to bring, with other things, the "cloke that I left at Troas."

If we refer to Acts 20 we see what took place at Troas when Paul was there. Apparently there was no lack of gift, but conditions of failure and death came in. Eutychus "sunk down" with sleep and then "fell down;" but Paul "went down", exhibiting thus the features of the Man Christ Jesus so blessedly seen in the second chapter of Philippians.

It is the cloak of one who showed the "spirit of Jesus Christ" which is needed in the Sardis and Laodicean conditions around us; the cloak of a man who was "little in his own eyes." In Joshua 7, Achan saw a "goodly Babylonish garment," a garment of Shinar, the place where man sought his own renown and greatness in opposition to God (Genesis 11), and as bringing this garment in amongst the people of God, sorrow, failure and death ensued.

Let us seek grace, brethren, to exhibit the features of "smallness" which the cloak of Paul would suggest. He brought in living conditions at Troas; and as we are marked by similar features, the graces of the Second Man, the Lord from heaven, we in our day will be found contributing amongst His people that which, whilst making nothing of us, will magnify Christ in the hearts of the saints.

Not I, but Christ

F. A. Hughes.

SEPT/OCT 1978

It is remarkable and yet plainly evident from Scripture, that God the Almighty, who fills both heaven and earth, should take delight in that which is small. He magnifies His Word above all His Name (Psalm 138: 2), yet the very first chapter of Genesis is full of the smallest letter in the Hebrew language, a letter smaller than the comma in English. Some of the greatest and most precious truths in the New Testament are expressed in monosyllables. "I am the way, the truth and the life;" "In Him was life, and the life was the light of men;" "Thy faith has saved thee; go in peace;" "The truth shall set you free;" "For I came not to judge the world, but to save the world;" "If I wash thee not, thou hast no part with Me" — and many, many more! The eternal greatness of God's heart of love is expressed likewise — "For God so loved . . that He gave."

In contrast to man's vaunted, and yet often futile efforts, God shows us in the remarkable passage of Isaiah 11 how He accomplishes His purposes, and removes every trace of the power of evil in a "little child." The word in the original could be translated "little finger" — and before this tiny symbol the whole power and ferocity represented in the previous verses is completely defeated, the whole earth filled with God's glory, the people blessed and a resting place of glory secured. A weaned Isaac was the occasion of "a great feast;" a weaned Samuel became a mighty prophet none of whose words dropped to the ground. Benjamin (the son of the right hand) is referred to as "little Benjamin" (Psalm 68: 27), yet in Deuteronomy 33 he is spoken of as "the beloved of the Lord." In 1 Samuel 9 Saul refers to himself as belonging to the smallest tribe, and his family the least amongst them. In 1 Samuel 10 he "hid himself." As such he was anointed king and honoured of all. In 1 Samuel 15 he had lost the sense of smallness and hence came into rejection by God who "resisteth the proud." By contrast Saul the erstwhile proud "Pharisee of the Pharisees" is Paul (little) and in his own eyes is "less than the least of all saints." It is with this change of name he meets the attack of Elymas, the "child of the devil;" and it is as "less than the least of all saints" that the preaching of "the unsearchable riches of the Christ," and the making known of "the mystery . . . hid in God" is committed. It is as accepting the place of "a little child" that one is morally fitted to enter the region where the will of God — His kingdom — prevails (Matthew 18; Mark 10). A "little maid of Israel" carries the dual thought of smallness and of dignity. Her message is marked by affection and assurance and is honoured by God. She herself goes out of sight; in the reference to Naaman in the gospels the effect of her testimony only is mentioned.

The ark was one of the smallest articles in the tabernacle construction, but how gloriously precious it was, and how wonderful that which it contained! And so our thoughts move on happily to the Person of our beloved Lord. Some nine times in Matthew's gospel the Lord Jesus, He who is "over all . . . God blessed for ever" is referred to as the "young (little) child." Recently I read that "diminutives in Scripture are for the heart, not for the head." Adoringly we bow in worship as we contemplate the wonder of the incarnation, beyond the scope of our human mind, but having an appeal to our affections which fills our hearts and lives with responsive praise to the One "Who being in the form of God . . . humbled Himself" thus. In the Revelation we have over twenty references to the Lord Jesus as the Lamb, and in each case a diminutive is used — "a little Lamb." In Revelation 12 the full title of Satan in all its power and wickedness is given — "the great dragon was cast out, that old serpent, called the Devil, and Satan . . . he was cast out . . and his angels with him" (v.9). Salvation, "the kingdom of our God, and the power of His Christ" is brought in, all in the power of the blood of the "little Lamb."

Yes, the power of evil, the self-exaltation of man, is all completely negatived by the One who "made Himself of no reputation." Have we really appreciated and have we assimilated this beautiful feature of smallness? Does it affect our lives and our service as it should? Do we regard ourselves and those whom we may be privileged to serve, in the endearing way in which the blessed Lord speaks of them to Peter in John 21 — "My lambs" (another diminutive)! The only time the word is used except in Revelation as already seen. Achan sought a "goodly Babylonish garment" — descriptive of the greatness of man's world which under the hand of God is hastening to judgement. A system which also has penetrated Christendom to the point of corruption! Hannah made Samuel a "little coat" and brought it to him, not once, but "from year to year." How morally great he became — but may we think that the sense of his own smallness remains? Could we comfortably wear the coat which Paul (little) left at Troas with Carpus (fruitful)? True leadership still demands the spirit and features of "a little child."

Like Thee in faith, in meekness, love,

In every beauteous grace.

The Opened Heavens.

F. A. Hughes.

(Extracted from Scripture Truth Vol. 41, 1962-64, page 53.)

The thought of "opened heavens" is not exclusive to the New Testament; there are references bearing upon it to be found in the Old.

In Genesis 7: 11 we read, "the windows of heaven were opened," a scene in which the wrath of heaven was poured out upon a world of violence and corruption. In Malachi 3: 10 we read of God's desire and promise to "open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it." A deluge of judgment — necessitated because of the holy character of God; but a deluge of blessing expressive of the love of God's heart.

In Ezekiel we have the only place in the Old Testament where the heavens are actually said to be "opened" for a man to look in. The prophet says in chapter 1: 1, "The heavens were opened, and I saw visions of God." What comfort it was to Ezekiel, in a day when God's people had forsaken Him, and were characterized by "wickedness more than the nations" (5: 6), to be allowed this vision of heaven, including the "appearance of a man," and thus to know that God had everything under control!

It is, however, in the New Testament writings that we find the fullest thoughts of the "opened heavens," and we turn with delight to Matthew chapter 3 where we read that when Jesus came up from the waters of baptism "the heavens were opened unto Him." It was a "vision" in the days of Ezekiel, but there is no mere vision here. As another has most beautifully said, "The heavens open upon an Object worthy of their attention .... The heavens open unto Jesus, the Object of God's entire affection on the earth."

How fitting that this first reference to the "opened heavens" should be the occasion for the Father to express His delight in the Son of His love, "And lo a voice from heaven, saying, This is My beloved Son, in whom I am well pleased." May we not say with profound reverence that the heaven must of necessity be opened upon such a scene, a blessed Man here on earth in absolute accord with the heart of the blessed God. In Genesis chapter 1 the Spirit of God brooded over a scene of emptiness and darkness; now the voice of the Father is heard expressing His delight in One who was to bring into the scene the light of eternal love and fill the whole earth with the glory of God. Is it not our present joy to find delight in this same blessed Person?

Mark in his gospel tells us that Jesus "saw the heavens opened." In this gospel the Lord Jesus is presented as the Servant. His was a service of infinite grace and love, involving the giving of His life (10: 45); but it was a service unappreciated by men. Would not the accents of the Father's voice "Thou art My beloved Son, in whom I am well pleased" be the solace and stay of this blessed Man as He pursued a pathway of devotion to God and love to man? May we, too, in whatever little service is entrusted to us, seek only the approval of heaven, experiencing something of the joy that must have been the portion of the disciples of whose service it is said "the Lord working with them" (16: 20).

In Luke 3: 21 the heavens were opened upon Jesus as He was praying. What absolute dependence and joy of communion with His God ever marked the Lord. With what holy joy the Father contemplated One in whom the self-will and independent spirit of this world had no place at all.

How easy it is for us to become marked by the spirit of a world which is alienated from God and marked by self-will. The word of Micah would be a salutary one to each of us, " He hath showed thee, O man, what is good; and what doth God require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?

The Lord Jesus Christ is now in heaven and it is our joy to behold Him there. How fitting it is that the first reference to the "opened heavens" in this the Holy Spirit's day should be in relation to a man in whom the moral features of Christ were so beautifully displayed! (Acts 7: 56). Stephen saw "the heavens opened, and the Son of Man standing on the right hand of God." We read "the Son of Man must suffer many things, and be rejected." This was Stephen's position as he looked up into those opened heavens, and what comfort it must surely have been to him as he took account of the place of glory and triumph in which the Son of Man was. The atmosphere of that glory was a known reality to that suffering martyr, and the spirit of that heavenly sphere was reflected in his words and movements.

Peter says in his Epistle — "If ye be reproached for the name of Christ, happy are ye; for the Spirit of glory and of God resteth upon you (1 Peter 4: 14). Thus if fidelity to Christ brings reproach on earth, the knowledge of our heavenly portion can be our present joy in the power of the Spirit of God.

In the first verse of the Bible the Holy Spirit speaks of "the heaven and the earth," an order which is consistent throughout Scripture. May we be helped to allow the things of heaven, which have been made available to us in Christ and which are ours now in the power of the Spirit of God, to have the first place in our lives.

The Believer's Outlook

Acts 13: 6-12; Acts 17: 16-23; Acts 18: 1-3; Acts 19: 1-5; Acts 21: 1-4; Acts 28: 11-15

F. A. Hughes.

JULY 1957

I have in mind, as helped of God, to speak of what we might call the thought of Outlook. In what way are we looking? What are we seeking? I read these Scriptures, because there is one thought that is common to them, and that is, you get Paul finding certain things, and what he finds surely is an evidence of what he was looking for; because, dear brethren, we usually find what we set out to find. The outlook of Paul in the Acts is delightful; it is progressive, it becomes more spiritual as he moves on.

It was not always so with Paul. The first thing he was looking for was something diametrically opposed to this pathway — he desired letters to Damascus, he was set against those who were in the way, those who were following Christ in the way that was everywhere spoken against, in the way that was delightful to heaven. He is moving in an entirely opposite way to the one in which he is moving in the Scriptures we have read, he is moving against the light, he has himself before him — a Pharisee of the Pharisees. If you look at him in Judaism with his back to the light, he is the greatest person there, but when he is apprehended, what a change there is! It says of Barnabas — a good man filled with the Spirit — that he went to Tarsus to find Saul, and, having found him, he brought him to the brethren; and there is a marvellous transformation in Saul. As moving with his back to the light he is the greatest person in Judaism; but, as moving with his face to the light, he is the least of all saints. What a transformation! It is not now a question of what he can do, he has not his own movements before him, but this great light banishing all thought of himself, and he is becoming a man of one object set to gain the greatness and glory of the knowledge of Christ.

Well, through mercy, that is where we have been put; we have been found and we have been put among the brethren. I would like you to sit down, dear brethren, and take spiritual stock of that; found in the mercy of God, brought to the brethren. What a delightful position! You say, You are making much of the brethren. Indeed I am; why should we not? Understand who I mean when I refer to the brethren — I am referring to the lovers of Jesus. What a blessed company! Can you find a more august company on earth? a more dignified company? than the lovers of Jesus. I count it the greatest honour to be found through the mercy of God amongst the lovers of Jesus — do not you? What a mercy to be put amongst the lovers of Jesus! That is where Saul was put; they took him to Antioch, and for twelve months he was local at Antioch with the lovers of Jesus; and the Holy Ghost adds this most significant sentence, "The disciples were called Christians first in Antioch." What a delightful touch! Saul is brought to Antioch and put amongst the disciples, the followers of Jesus, and the Holy Spirit goes on to say, "The disciples were called Christians first in Antioch." I love that sentence, He is put amongst Christ's ones, those who are Christ's. You say, it is simple. It may be, but take account of the dignity of it! Christ is the Anointed; and there His own are put, and they are called the anointed ones. They belong to the anointing, the fragrance, the sweetness, the blessedness, of the anointing is upon them. I wonder if you have taken account of yourself, beloved brother or sister, as amongst the anointed company, those who are Christ's, the anointed One. And now, as being found in such an exalted, dignified company, Paul moves out with an entirely different outlook — as I said, that is where mercy has put us.

I desire, as helped of the Lord, to follow for a moment the movements and outlook of this young Christian who has been with the brethren for twelve months, in the favour and dignity of the anointing. He is moving out — what is he going to find? Well, in the first Scripture we read, he finds that God is working. That is a delightful discovery to make! I wonder if we have discovered that God is working in our road, in the office in which we work, in the workshops, in the schoolroom; I wonder if our eyes have been opened, in the power of the anointing, to take account of the fact that God is working. He is working. You know what it says in Luke 15, a most searching Scripture although a blessed one — "He calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost." Beloved brethren, pardon the practical application, but if the blessed God put His hand upon some sheep in your road tonight, are you near enough to Him for Him to call you in and tell you about it? Are these things mystical? Indeed they are not, they are practical and real. "He calleth together his friends and neighbours . . .;" He will not hide what He does from His friends. He said, "Shall I hide from Abraham that thing which I do? (Gen. 18: 17). If we only knew, in the power and dignity of the anointing, what it is to move nearer to God, there is no limit to what He would tell us. Paul took account of the fact that God was working, and we need to do that, Paul found it, he found the work of God in the deputy, and He consolidated His work, and Paul did not hinder it. Paul found that, alongside the work of God was the opposition of the devil; wherever God is working, the devil is cognizant of it, and he is bound to attack. That is what he is set against; he is not set against us as individuals, we are too small for him, but, as being the subjects of the work of God, we become good prey for him; he wants to stop that work if he can. So you find, alongside this work of God, there is a subtle work of the devil; the Holy Spirit speaks of this man as "son of the devil," the subtle work of the devil is there, alongside this precious work of God. How important it is now to see the way Paul acts, what a significant matter that it is just at this juncture his name is changed to Paul — Paul meaning small or little. When he takes account of the movements of the enemy, he does not attempt to circumvent them in his own power, he retires into smallness — "Saul, who also is Paul" — it is very significant that that comes in just there. It is a good thing, dear brethren, when we see the opposition of the enemy, to retire into our own smallness and allow the blessed God to work, and He will work. He did work, look what Paul was able to do; blindness falls on this sorcerer, he is entirely discomfited and he moves away, led by the hand. He is led by the hand, a blind man. Paul would understand his position, he had been led by the hand, but this man was moving out, not being led into the city where the things of God are ministered to the brethren, but led away. But though Paul has done this wonderful thing, calling down blindness on the greatest man in the island, and might have shone, he had so retired into smallness that it says, the deputy was astonished — not at what Paul had done — but "at the teaching of the Lord." What a consolidating of the work of God! how blessed to move with an outlook like that! to so move that the work of God might be consolidated in the hearts of men, or, as Matthew puts it, "That they may see your good works and glorify your Father which is in heaven."

Well now, Paul passes on and he comes into Athens, he moves into a great city, a city which was, I suppose, up-to-date and modern — indeed the Scripture says it was. Everything new which went on in the world reached Athens. If a stranger went to Athens, he caught the same spirit. "All the Athenians," we are told, "and strangers which were there spent their time in nothing else, but either to tell or to hear some new thing." There was a catching spirit at Athens; but Paul was not caught by it; his outlook was different. It is a good thing, dear brethren, when we are not caught by the spirit that is abroad in men's cities. This great city — like the great cities around us — was marked by learning, superstition and religion, and there is a great danger, if our outlook is not right, of our being caught by the same spirit. If our eyes are not set on Christ we are in grave danger of being caught by what prevails in men's cities. But Paul was not caught by it, he moves into Athens as a priest, as considering for God. It is a good thing to always retain in our affections priestly quality. A priest will always think first for God, and, as Paul moves to Athens, he moves as a true priest, he is concerned as to what is for God, and he feels it that there is nothing there for God. He sees something between the affections of every person in Athens and God. I plead for that, that we may feel it. The people we do business with, those we rub shoulders with in the world, does it ever strike us in a priestly way that they are given up to idolatry? How a priest would feel this, how he would feel what God was missing in the men He had made for His pleasure! So Paul's spirit was painfully excited within him. What an outlook this is, the outlook of one who thinks and feels for God. Things, I believe, become so ordinary to us, and we move in such routine, that our sensibilities become blunted, and we have little concern as to whether the people around us are moving pleasurably to God. It is not that we speak to them about it, but we would move amongst them as Paul did, so that the moment the opportunity came, we might be ready to speak to them, as he did — ". . . Him declare I unto you." He was moving in the presence of God, his outlook was Godward, he waited for his opportunity, and his affections were so filled, as it were, with the blessedness of God, that he was able to speak of God and to speak of Him in a way that affected both men and women. What a wonderful service, what an outlook! That is the way to move in the world. You have to do your work, and, if you are employed, you should put all your ability into your master's work. You are not paid to preach the gospel, you are paid to do your work; but you can be so moving that, the moment the opportunity is given you of God, you are able to speak with power — not of the God you have read about, but of the God you know. Elsewhere Paul could say, "My God" — he knew the God of Whom he spoke.

In Acts 18 Paul departs from Athens and comes to Corinth, and what he finds there is a Christian household, and it says, he "found a certain Jew named Aquila . . . with his wife Priscilla." They were good Roman saints — Romans enjoins us to be subject to the powers that be, and so they were; but they are found at Corinth, and, as being there, they are good Corinthian saints, because what marks the assembly at Corinth is that when things had failed outwardly, all that was precious to God was taken care of in the households of the brethren. If you think of the interests of Christ, they were safe in the household of Chloe, she was not afraid for her household to be associated with the interests of Christ. And it says the household of Stephanas had addicted themselves to the service of the saints. It is a delightful thing to find a household where you can be at one with the occupants at once; it says, Paul found these two were of the same craft. Do not forget that Luke writes the Acts, and he writes with a moral touch, Paul found that their business was his business, that their outlook was his outlook, that what they were set for, he was set for. It is a delightful thing to find that, to move into a home, a little sphere of responsibility, where difference has been set, and is maintained, between it and the world. God has set the light of redemption between our households and the households of the Egyptians. You find the features of Christ there, and you find that which is precious to Christ is honoured and revered there; His precious Name is mentioned, God is brought in at every meal. What a blessed thing it is that there are households where the honour of Christ and the glory of His precious Name and the features that are pleasing to God are seen! What a testimony! what a new meat offering, is coming out from these dwellings. Paul found a spot like that — and we find them, we delight to find them. Think of this delightful household where you never get the man spoken of without the woman, or the woman without the man; and where they were able to take even a man like Apollos and teach him the way of the Lord more perfectly. What a home! what an outlook!

Paul moves on. He moves from Corinth now to Ephesus, through the upper regions; he takes the high road, breathing a spiritual atmosphere as he moves to Ephesus — and what is he looking for? He is looking for assembly material — that is what you find at Ephesus. I wonder if we are doing that, dear brethren. I wonder if our movements amongst the brethren are on the high level, whether we are looking for that unique response for the heart of Christ such as was found at Ephesus. Are we content to move amongst the brethren on social lines? If we are moving on spiritual lines, we shall not have partiality, as James said, "My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect to persons," (James 2: 1). And Paul is moving on that high plane, he wants to find out — not what there is socially amongst the brethren, he is not concerned as to their bank balance, as to how many rooms they have or the size of them — he is content to go to any home, however large or small it is. He is looking for assembly material, and he finds it; and so shall we, dear brethren, if we look for it. He finds twelve men with John's baptism. Can you find the brethren who have John's baptism? Whatever do you mean? you say. John's baptism is this, that the axe is laid to the root of the trees. Look at the Psalm 29; all the trees are brought down and then a new generation is brought to light and every one of that new generation is standing in the temple, and saying Glory, giving glory to God. Paul found twelve men with John's baptism, men who were prepared to admit that they must go out of sight before the greatness of Jesus. As soon as he brought in a spiritual ministry in relation to the Lord Jesus, although they had been baptised, it says, they were baptised in the name of the Lord Jesus; that is, they went out of sight in the light of that Person. that is the kind of ministry to bring in, to be ale to discern right material, and our outlook to be such that we retain it for response to the heart of Christ. And what a unique response; I suppose there was not a grander conception of the assembly seen than at Ephesus. I know it failed; but here there were twelve men with John's baptism, and God is able to build on that the greatest conception of the assembly the world has ever seen.

Paul moves on again, taking ship. He had a good many journeys, he was always ready to serve the brethren. and he moves on to Tyre now. You say, What is that? Tyre is man's commercial world. We all have to go there. We know what Tyre means, we know who its prince is — prince and king of Tyre is one of the appellations of Satan. What is Paul's business in Tyre? What is he looking for? He is looking for disciples. Think of it, dear brethren; you move out to another city, you have to go there on business. But how blessed to be on the lookout for followers of Jesus. Bowing one's head in thanks for a meal in a restaurant has sometimes brought them to light; a word in a railway carriage may have precious compensation in the discovery of a kindred heart. The choicest material in this scene are the followers of Christ, and how truly blessed to be on the lookout for them.

Dear brethren, may the Lord help us as to these things, that we may set our hearts in relation to what is precious to Christ. You say, Is there any encouragement in it? Indeed there is. They are taking Paul a prisoner and sending him to Rome, he is going to stand before the lion, Nero. He is coming to it that eventually he has to stand there alone, only that it says there, "The Lord stood with me." Note that word, note those little prepositions. In Acts it says, "The Lord stood by him;" there were features about Paul sometimes in the Acts that the Lord could not commit Himself to fully, but the Lord stood by him, and He will, even in our mistakes, dear brethren — the Lord will stand by us. But when you come to Timothy, it does not say, "The Lord stood by me," but "the Lord stood with me." When he went to Rome, what about the brethren? They have not seen him yet, but they cannot wait till he gets into the city, they come out as far as the three taverns — they come out, they cannot wait. And it says, when Paul saw the brethren, he thanked God and took courage. What a delightful touch! The Lord is no man's debtor; if we are set for what is of God, depend upon it — there will be definite present compensation for those whose outlook is in that direction.

Parentheses of Scripture.

F. A. Hughes.

SEPT/OCT. 1971

A parenthesis is described as "a word or sentence inserted into a passage to which it is not grammatically essential." The fact of the ordinary laws of grammar being thus by-passed would invest the parenthesis with an importance unique to itself, an axiom which the parentheses of Scripture amply demonstrate. We refer to just a few well-known passages.

Micah 5: 2, although not so shown in the Authorised Version, is in parenthesis (see New Translation), and the context shows this to be so — verse 3 is the judgment of God consequent upon the sin of verse 1, which verse plainly refers to Christ as recorded in the gospels — "they struck Him on the face" (Luke 22: 64, etc.). With what delight would the Spirit of God indite this second verse, truly a scintillating gem against the dark background of rejection and scorn. This blessed One — refused and set at nought by His own nation — is the Eternal God, "Whose goings forth are from of old, from the days of eternity." His coming into Manhood amidst the lowly circumstances of "Bethlehem-Ephratah" was the beginning of a pathway of suffering and death and yet of triumph and victory, and He, the risen Lord, shall yet be established and acknowledged as the "Ruler in Israel." Eternal in His Person, eternal in His love, He shall reign supreme in the splendour of the world-to-come and shall be the Object too of eternal praise and worship.

In Acts 10 Peter, speaking to Cornelius, insists upon these rights of Christ — "The word which God sent unto the children of Israel, preaching peace by Jesus Christ;" and then we have the short but delightfully expressive parenthesis — "He is Lord of all." The apostle had heard the voice "from the excellent glory" telling the Father's delight in Christ; he had been an eyewitness "of His majesty" and he, so to speak, interrupts his discourse to Cornelius in order to express his heartfelt appreciation of the universal supremacy of his Lord. Blessed indeed to find our own affections in full accord with Peter's word — "He is Lord of all."

The parentheses of Romans 1: 2 and (in the New Translation) verse 3, magnify the glories of our Lord in His Manhood and in His Deity — the glorious subject of the "gospel of God" — the One ever in the mind of God as the Fulfiller of every promise emanating from His heart for the blessing of men; and the One, who in the power of resurrection would remove death and all its consequences from God's creation. It is the Son of God giving effect to every desire of God, establishing through death and resurrection (the power of which was seen in every step of His holy pathway here) the rights of God in blessing, and eventually removing completely every feature introduced by Satan and practised by man which challenged the glory of God Himself. The gospel is of God, its theme is "His Son Jesus Christ our Lord;" our hearts drink in the blessed results of divine love — "we joy in God," and join in Paul's happy doxology — "for of Him, and through Him, and to Him, are all things; to whom be glory for ever. Amen."

Enlarging upon this precious theme in his letter to the Ephesian believers Paul, in chapter 2, twice refers to our condition, before the good news of the gospel reached us, as "dead in trespasses and sins." His heart seems to overflow as he speaks of God's "rich mercy;" His "great love;" "the exceeding riches of His grace," and "His kindness towards us in Christ Jesus," and in verse 5 he cannot refrain from adding, by way of parenthesis, "by grace yea are saved," as though he would emphasize the fact that we owe everything to the precious Saviour by whom "grace came." What happy assurance fills our souls as we contemplate the greatness of the salvation which grace has wrought (the verb is in the perfect tense) — our salvation is secure and abides.

Verses 20-28 in 1 Corinthians are most obviously a parenthesis (see New Translation); the context would indicate this to be so, verse 19 so definitely connecting with verse 29. The content of this section is beyond the scope of the present paper, but is replete with the greatest truths. The assertion of the truth of Christ's resurrection; the establishing thus of a realm in which the living God can bring to fruition His eternal purpose of blessing and glory; the precious features of the new Head — "in Christ all shall be made alive" — in contrast to the state of death consequent upon Adam's failure in headship; every enemy, including death itself, annulled, and everything seen in subjection under the feet of Christ, who will hand the kingdom over to God in all its pristine beauty and in absolute accord with God's own mind and desires. And, finally, the introduction of the eternal state in which God is "all in all." Precious truths indeed!

It is generally accepted that the whole of Ephesians 3 from verse 2 to the end is also one of Paul's parentheses — and rich indeed is its content. The revelation of the mystery; the unsearchable riches of the Christ; the manifold wisdom of God and His eternal purpose; the riches of His glory; the breadth and length and depth and height of the divine realm; the love of Christ which passeth knowledge; the fulness of God; the abounding ability of our God; the power which worketh in us. As we contemplate something of the greatness and importance of these precious truths, so uniquely dear to the heart of the apostle, we can surely join again in his doxology — "Unto Him be glory in the Church by Christ Jesus throughout all ages, world without end. Amen."

Many more of these important passages could be cited, meditation upon them would yield spiritual substance and joy. In Hebrew 13 from verse 19 onwards several intensely practical exhortations are brought to bear upon the people of God, including verse 23 which reads — "Let us hold fast the profession of our faith (the confession of the hope) without wavering;" and to strengthen faith and stimulate hope, the writer adds "for He is faithful that promised." Thus the pathway of faith and hope is illuminated with a fresh sense of the ever-abiding help and succour of the faithful God. Hebrews 11 records the history of those whose faith gave them a moral superiority above any "honours list" of this world — "of whom," says the writer of the epistle, "the world was not worthy." Can we not discern something of the exhilaration with which the writer interposed these words? A servant of Christ, now with the Lord, speaks thus — "Their glory was with God, the world was not worthy of them."

Finally we refer to a passage which has been the stay and comfort of the people of God throughout the present dispensation. In 1 Thess. 4 after assuring the hearts of the saints as to those who had fallen asleep through Jesus, Paul is led by the Spirit in verse 15-18 (a parenthesis) to disclose in unmistakable language the precious truth of the Lord's coming for His own. The urgent importance of this truth, so sadly neglected and misunderstood by many, lies not only in its parenthetic presentation but also in the apostle's word, "For this we say unto you by the word of the Lord". This word of absolute authority and power thrills our hearts — the Lord Himself will soon rapture us to Himself, we shall actually meet the Lord in the air and shall be for ever with the Lord. In this short parenthesis the name of the Lord appears five times in four verses — all power is His, nothing can successfully challenge His right to have His people with Him for ever. "Wherefore comfort one another with these words."

The Pathway

"Looking unto Jesus the Author and Finisher of our faith" Hebrews 12: 2

F. A. Hughes.

JAN/FEB. 1972

As we are permitted to enter another year in the history of this world we are solemnly reminded of the worsening character of conditions in all spheres. Covetousness and self-seeking, resulting in strife and lawlessness, abound; institutions which have the protection of right relationships in view are discredited and abased on every hand; every circle of humanity, domestic, commercial, national and international, has been weakened and corrupted by the disregard of authority and control. Saddest of all is the way in which Christendom has openly embraced features of apostasy and unbelief, resulting on the one hand in much that dishonours and even blasphemes the Person of our Lord Jesus Christ, and on the other hand opens the door to the activities of Satan in the introduction of spiritism and other evil cults which appeal to the darkened minds of men.

What is the position and attitude of the children of God in such circumstances? Stoicism and indifference are not the answer. It is recorded of John Baptist that he was conversant with "all the evils which Herod had done;" he knew the evil conditions which obtained, but as walking in moral integrity and separation he had power to rebuke a monarch!

Abraham dwelt in a land marked by paganism and idolatry (Joshua 24: 2, 3), until the voice of the God of glory called him out (Acts 7: 2). It is recorded in Hebrews 11: 8 that, "he went out, not knowing whither he went." He embarked upon a pathway of obedience and of faith. Failure marked his movements on more than one occasion — but in general his pathway was outstandingly one of faith the God who had called him and an alertness to obey His word (see Genesis 22: 3). His outlook was not constricted nor his vision dimmed by things obtaining in the world through which he passed — he rejoiced to see Christ's day, "he saw it, and was glad" (John 8: 56); "he looked for a city which hath foundations, whose builder and maker is God" (Hebrews 11: 10). In his pathway Abraham was blessed of God "in all things;" he was "greatly" blessed (Genesis 24: 1-35); his dwelling was honoured by divine visitations; he was the recipient of divine communications; he knew God as his Shield and Exceeding Great Reward — indeed he "was called the friend of God" (James 2: 23) and that by God Himself, (Isaiah 41: 8). Beloved brethren what rays of glory illumine the pathway of faith and obedience! What present blessings attend the footsteps of those who walk before God (cf. Genesis 48: 15). The glories of Christ's day and the present favours of the blessed God are rich compensation for a walk of practical separation from the Christ rejecting and joyless world through which we are passing.

But however faithful and attractive the pathways of Abraham, and of other Old (and New) Testament saints may be, there has been seen in this world a pathway of infinite preciousness and charm, a pathway too, of love and faithfulness and of power; a pathway with which none other can compare — the movements here in holy Manhood of our Lord Jesus Christ. These holy movements of divine compassion led Him "from Godhead's fullest glory down to Calvary's depth of woe," and at every step of that most precious journey eternal love in all its power and grace shone out. "He went through . . doing good" (Acts 10: 38 N. Trans.). Did a broken-hearted father, walking through the "valley of the shadow of death" seek His help — "He went with him" (Mark 5: 24). Drawing near to disappointed, sorrowful disciples as they trod their weary way homeward it is recorded that Jesus . . went with them" (Luke 24: 15). The erstwhile death darkened house of Jairus was brightened with the glory of the Son of God (Romans 1: 4); the despondent hearts of Cleopas and his companion were illuminated with the glory of the risen Christ! Shall we not happily read our Lord's own acts into His own words in the parable of Luke 10? "He journeyed"; "He saw"; "He had compassion"; "He went to him." Precious blessed footsteps of infinite love! How different His holy movements from all others! "Every man went unto his own house. Jesus went unto the mount of Olives" (John 7: 53; John 8: 1). In perfect holy Manhood drawing from His Father all that was needed in a pathway wholly committed to His Father's business — the interests of One who is "the Father of compassions" (2 Corinthians 1: 3, N. Trans.).

With adoring hearts we hear the apostle John's testimony — "There are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written" (John 21: 25).

With deeply affected hearts we contemplate our precious Saviour's pathway in this scene as it drew to its end — "And He bearing His cross went forth into a place . . where they crucified Him" (John 19: 17). Amazing grace; incomparable love; that precious life laid down in love that a path of life and hope and glory might be opened to His own.

Death could not continue to halt the footsteps of that glorious One! In resurrection triumph He led His own "out as far as to Bethany" — to the place where He would lift the shadow of death from the spirits of His lovers — a sphere in which the fruits of His victory can be enjoyed.

Considering thus the movements of our Lord in His pathway here, we revert to our earlier question — what is to be our attitude in the existing conditions surrounding us? Peter supplies the answer, simply, yet with the most powerful challenge to our affections — "For even hereunto were ye called; because Christ also suffered for us, leaving us an example, that ye should follow His steps" (1 Peter 2: 23).

Beloved brethren, the path open to us is one "that shineth more and more unto the perfect day" (Proverbs 4: 18). It is a path of faith and obedience; of dependence and devotion; a path of communion and prayer giving the necessary power and wisdom needed in a path of testimony. As we await that day may we know something of the energy which marked the early disciples as, following the footsteps of their Lord, they "went everywhere preaching the word."

Peace

F. A. Hughes.

JAN/FEB 1973

The commencement of another year witnesses the world in the grip of increasing turmoil and unrest; discontent and unhappiness affect every sphere of life; the efforts of rulers and the legislation of governments are seen to be impotent in dealing successfully with the growing dissatisfaction which abounds on every hand. In His Word (Romans 3: 17) God, speaking of all men, makes the solemn pronouncement — "the way of peace have they not known."

The Scriptures leave us in no doubt at all as to the source from which this unrest, this lack of peace, and man's complete ignorance of the way to successfully deal with it, came. When God placed man in the garden of Eden there was, without doubt, an atmosphere of tranquillity. The second chapter of Genesis records no feature of unrest. God the Creator and man His creation were in happy communion! In 1 Corinthians 14: 33 we read — "God is not the Author of confusion, but of peace." It was by man that sin came in, with all its consequent ruin and disorder. To disobey the command of God was an act of unrighteousness on the part of man, and Scripture most definitely asserts that peace cannot be known and enjoyed if unrighteousness prevails. "The work of righteousness shall be peace, and the effect of righteousness quietness and assurance for ever" (Isaiah 32: 17). "The kingdom of God" — where His rights are acknowledged — "is . . righteousness, and peace, and joy in the Holy Ghost" (Romans 14: 17). If God Himself has not His right place in any sphere then all relationships are in confusion. Hence the tactics of Satan (cf. Genesis chapter 4). He is the Adversary — the Attacker — and his object was to displace God in the affections of His creature. Adam, by his fall introduced the principle of sin into the habitable world. Satan had already, by sin, brought confusion and disorder into the universe — he sinned from the outset ( 1 John 3: 8). In his pride he exalted himself saying "I will be like the Most High" (Isaiah 14), and it was this spirit of self-exaltation which he so successfully introduced into the heart of man — "Ye shall be as gods." Throughout history men and nations have persisted in this course with its consequent disregard of the rights of God. "Go to, let us build us a city and a tower . . and let us make us a name" is the language of Genesis 11. "Therefore is the name of it called Babel" (confusion). Languages were confounded, nations were scattered and confusion, enmity and unrest have characterised the movements of men throughout the centuries. Every effort to find a permanent basis for peace has failed, emphasising the truth of God — "There is no peace saith the Lord, unto the wicked" (Isaiah 48: 22 and Isaiah 57: 21).

Wherein lies the remedy? With adoring hearts we understand and appreciate that our God is the "God of peace" — a title so frequently given to Him in the New Testament, and covering His activities in the past, the present and the future. The whole situation is secure in His powerful hand!

At the birth of Jesus it was predicated that "peace on earth" should follow the manifestation of "glory to God." That glorious Person came to establish the rights of God; to make room for those rights in the hearts of men; taking from them the pursuit of their own glory, and giving them to respond to the voice of the God of glory Himself. When God (and His Word) has the true place, either in individuals or in nations — then and then only, peace results.

All depends upon the revelation of God's purpose made known in Christ. Man was the author of confusion — hence the wreckage; Christ is the Author of Salvation — the ruin and disorder shall be banished for ever, for that salvation is eternal in character. Man has been, and is, marked by independence and self-seeking; Christ is the Author of faith, and the believer in Him has full and complete confidence that God — the God of peace — will give effect to all His will.

We have noticed the dual cause of the ruin — sin in man and the opposition of Satan to God. If peace is to be established these evils must be dealt with and righteously removed. This necessitated the cross of our Lord Jesus Christ as we read in Colossians 1 — "having made peace through the blood of His cross, by Him to reconcile all things to Himself." Thus the sin, sorrow, breakdown and distance from God has been dealt with to God's complete satisfaction in the precious blood of Christ. The preceding verses would bow our hearts in worship as we contemplate the personal greatness of the One blessed Person alone competent to effect this — One in whom "all the fulness of the Godhead was pleased to dwell." The work of such a Person must of necessity result in the satisfying of every claim of Godhead glory. How gladly do we say Amen to the Spirit's testimony "that in all things He might have the pre-eminence."

In the death and resurrection of Christ Satan has been completely defeated and in the will of God the day will arrive when his malign influence will be no more — and he himself banished in the lake of fire for ever. Thus the unrest and disorder has been traced to its source, dealt with in perfect accord with the righteousness of God — and the believer in Christ is free to enjoy, even in this scene of tumult, "the peace of God, which passeth all understanding" (Philippians 4: 7).

In Isaiah 9 one of the Names given prophetically to our Lord is "Prince of Peace" — a word indicating His right to supremacy in that realm of tranquillity. Several passages in the New Testament confirm that true peace can be enjoyed only as Christ has this supreme place in the believer's heart and life. In Acts 10 Peter, in the house of Cornelius, was found "preaching peace by Jesus Christ," and the Holy Spirit adds the immensely important parenthesis — "He is Lord of all." Again in 2 Thessalonians 3: 16 we read, "Now the Lord of peace Himself give you peace always by all means" — the dispensing of peace is ever in His blessed hands. Colossians 3: 15 enjoins us to "let the peace of God (of Christ, New Trans.) rule in your hearts" — affections thus brought into the practical gain of the dominion of peace. Paul in writing to the Philippians in Phil. 4 (already referred to) tells the believers that if their hearts and thoughts are subject to the guarding of Christ Jesus, and the truths contained in his ministry are the subject engaging their minds, then the God of Peace will Himself be with them. Precious possession in this present scene of unrest!

Divine Persons all have their part in this matter of peace as the portion of the believer in Christ.

"Now the God of peace, that brought again from the dead our Lord Jesus" — the past.

"Make you perfect in every good work to do His will" (Hebrews 13: 20, 21) — the present.

"And the very God of peace sanctify you wholly . . . your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ" (1 Thessalonians 5: 23) — the present.

"And the God of peace shall bruise Satan shortly under your feet" (Romans 16: 20) — the future.

What precious content there is in this last reference — in Romans 3, the feet of those who knew not the way of peace were marked by violence; now through the precious "gospel of peace" they are of such moral worth and dignity that God can use them for the "complete crushing" (the true meaning of the word) of he who introduced violence and murder into this world. The perfection of beauty is seen in Christ as publishing peace (Isaiah 52: 7; Nahum 1: 15); that same beauty is seen in measure in the movements of believers who delight, as sent of the Lord, to preach the gospel of peace in a sin disturbed world (Romans 10).

In Galatians 5 part of the fruit of the Spirit is "peace," and in Romans 8 we read "the mind of the Spirit life and peace" (New Trans.). The subject is inexhaustible! Of our blessed Lord we read-

1. "He made peace."   All that brought in confusion dealt with at Calvary.

2. "He is our peace."  The man who sought his own glory gone from our gaze.

3. He gives us His own peace.  The tranquil spirit in which He ever moved in devotion to       the will of His Father.

Divine love in all its sweetness and power is behind all. Every attribute of God is subservient to His love. That love can be our present joy as we retire in thought and desire from the disorder of man's world and find our rest, as John did, in the eternal bosom of the Saviour's love. As reclining there we reach the very heart of the God of Peace Himself, for as in the bosom of Christ we find our portion in the love of One whose own home is and ever was the Father's bosom (John 17: 24).

In the enjoyment of this unruffled calm may we seek to obey the apostle's command of love, "Be in peace among yourselves," eschewing the disturbing influences of the world around us and seeking the help of the Lord that we might "follow righteousness, faith, love, peace, with those that call upon the Lord out of a pure heart, (2 Timothy 2: 22).

Oh! the peace for ever flowing,

From God's thought of His own Son,

Oh! the peace of simply knowing,

On the cross that all was done.

All taint of sin shall be removed,

All evil done away;

And we shall dwell with God's beloved,

Through God's eternal day.

Preciousness

F. A. Hughes.

MAY/JUNE 1956

In a previous article we have noticed the way in which "Precious Things" are spoken of in the Old Testament. That which is "Precious" has a large place in the typical Scriptures, and the Holy Spirit would make the charm and power of these things a very present reality to our hearts. In searching out from the inspired writings this thought of "precious things" it would appear that much more than enjoyment, great as that is, is involved. As our minds and affections become accustomed to value things as God values them, to account as precious that which he so speaks of, spiritual education and adjustment is acquired, and we find ourselves with ability to distinguish and identify that which is valuable in the sight of God. Our whole outlook and conversation would be in line with heaven; we would not be influenced by the false values of earth, and hence, according to Jeremiah 15: 19 as separating the precious from the vile our testimony would be in power — "Thou shalt be as My mouth." In these days of declension, when failure to value the preciousness of first love (Rev. 2: 4) has culminated in mistaking poverty for riches (Rev. 3: 17), how blessed to be found with those who, in any little measure, value the preciousness of His name and His word (Rev. 3: 8).

We often speak of "the testimony," but is it not significant that this is first mentioned at the moment when the Manna, a precious suggestion of Christ, is brought forward. Something so precious in the sight of God that He will have it deposited before Him and kept for generations, (Ex. 16: 33). Three wonderful words are brought forward for the first time in Exodus 16. The Sabbath (already of course in mind in Gen. 2: 3), the Manna and the Testimony. Would it not appear that the unique preciousness of and in the Person of Christ, undiscerned and unappreciated by man, is at once the blessed source of God's own rest and satisfaction and also the subject of His testimony to men?

Hence, beloved, in the New Testament we see preciousness embodied in a Person, the Person of our Lord Jesus Christ, and as this preciousness in the power of the Holy Spirit engages our hearts and minds there is joy and delight for our God.

"His deep perfections gladly sing

And tell them forth to Thee."

In the contemplation of the same precious Person there is a testimony in power to men,

"We confess thee, Lord of glory,

Fruits of victory Thou hast won."

In our previous paper we saw in Malachi the wonderful collection of "precious things" which were in the mind of God for His earthly people. Is it not blessed to see in the beginning of Luke the same moral features which marked the remnant in Malachi? Anna who "spake of Him" (Luke 2: 38; Mal. 3: 16) and Simeon, just and devout, fearing the Lord (Luke 2: 25; Mal, 3: 16). As Simeon takes the Babe into his arms he embraces in that blessed Person all the preciousness which had been shown in type and promise, the Antitype of every type, the Yea of every promise. Think of the preciousness suggested in the very first verse of the New Testament, "Jesus Christ, the son of David" — every precious thought connected with the Throne and rights of God is established in a blessed Person. "Son of Abraham," every precious promise conceived in the heart of God for man alike established in Him. (Note the historical alteration, David first, for what is due to God must have pre-eminence).

As we study the gospels the unique preciousness and glories of Christ fill the heart and mind; His sayings in Matthew, His works in Mark, His holy compassions in Luke, and the charm, dignity and preciousness of His Person in John. Do we wonder that the first mention of "preciousness" in the New Testament relates to the movements of a heart so filled with the sense of His beauty and worth, that she pours out upon His blessed head "very precious ointment" (Matt. 26: 7). Soon that head was to bear a cruel crown of thorns, but that was anticipated by the fragrance of affectionate appreciation and devotion. The savour of such appreciation has permeated the testimony to Christ in the gospel throughout the centuries, a living testimony from hearts that value Him and His love above all that the world places value on. Let us in a spirit of holy adoration thus read the four gospels, listening to the preciousness of His word; seeing with quickened vision the beauty and power of His works; allowing the eternal blessedness of His precious love to fill our souls; and above all to be adoringly occupied with the glory and majesty of His Person, the Son of God, eternally precious to His Father (John 17: 24).

The preciousness embodied in that blessed Person has lighted up the awful darkness of death and the grave,

"Precious Name of Him who suffered

On that shameful tree."

but that same precious Person has broken the power of death and as we read the book of the Acts we see the opened heavens and Jesus the centre of the glory of God.

"Precious Name! enthroned in heaven,

Still that Name He bears,

On His brow the crown of glory

Now He wears."

Henceforth the testimony of the Holy Spirit, sent down from heaven, is to the glory and preciousness and worth of Christ, and the whole substance of the teaching and doctrine in the Epistles enhances that preciousness to our hearts.

As drawn to Him we know Him as the One, refused by men, but "chosen of God, and precious." (1 Peter 2: 4). "A chief corner stone, elect, precious" (1 Peter 2: 6). He has become the very strength and beauty of all that God is fashioning for His own praise and glory, and this unique preciousness is our present enjoyed portion. "To you therefore who believe is the preciousness" (1 Peter 2: 7, N.T.). Through infinite mercy we are numbered amongst those redeemed with "the precious blood of Christ" (1 Peter 1: 19) and to whom are given "great and precious promises" (2 Peter 1: 4). Everything centres in Him, every promise is secured through Him. We soon shall see the manifestation of His glory but in the meantime we are called as having "obtained like precious faith" (2 Peter 1: 1) to be loyal and true to Himself. This will involve testing and trial but has in view "That the trial of your faith, being much more precious than gold . . . might be found unto praise and honour and glory at the appearing of Jesus Christ," (1 Peter 1: 7).

Whilst we await that day the Holy Spirit would not only engage us with precious features of Christ, but would form those traits in us morally. A glorious moment of consummation is in mind, when Christ in all His precious perfection shall be seen, He Who is refused now and by His side shall be His cherished bride. She will be the reflection of His precious worth, "Having the glory of God; and her light was like unto a stone most precious" (Rev. 21: 11). How like Himself!

"For ever Thy delight,

Clothed with Thy worth"

As that moment of enjoyed and satisfied affections draws near, when the preciousness of that blessed Person, our Lord Jesus Christ, shall fill the universe, may He Himself be more and more the Object of our affections.

"In Thy presence we behold Him

Object of Thy heart's deep love;

Boundless theme of adoration

In that scene of joy above.

In Thy grace Thou now hast called us

Sharers of Thy joy to be,

And to know the blessed secret

Of His preciousness to Thee."

Precious Things

F. A. Hughes.

JAN/FEB 1956

The sphere into which grace has brought us is replete with most precious substance. The Holy Scriptures, themselves a most precious heritage — make it abundantly clear that we have access to that which is beyond price and incomparably precious. It is the object of this first paper to call attention to this subject as seen in the Old Testament. But in speaking of what is precious we must at once speak of the One Who in this, as in every other feature, is unique. Peter says "Unto you therefore which believe He is precious," (1 Peter 2: 7), or it might read "is the preciousness." If we think of the Lord's own words to those going to Emmaus we see that this feature of preciousness is stamped upon the whole of the Old testament Scriptures for "He expounded unto them in all the Scriptures the things concerning Himself." Faith in Him thus makes available to us the vast preciousness unfolded in the sacred letters, "the spirit of prophecy is the testimony of Jesus."

Although many Scriptures bring this truth before us we would call attention to three spheres in which "precious things" are seen.

In Genesis 24 we find them in relation (typically) to the

ACTIVITIES OF THE HOLY SPIRIT

This chapter sets before us the movement of divine love and purpose to secure a companion for the true Isaac. She, Rebekah, is in view before this chapter. At the end of Ch. 22 where Isaac is seen as a type of Christ offered up, the Spirit of God brings her name forward. But it is Ch. 24 the activities of the Spirit are typically seen securing her affections responsively to Christ, the true heavenly Man. It is said in v. 53, "He gave . . . precious things." Can we think that if such things were available to others they were denied to the one who was the great subject of His service? As the Spirit of God draws our hearts to a risen Christ, does He not fulfil the words of the Lord Himself, "He shall receive of mine and shall show it unto you," (John 16: 14) As He glorifies Christ before us what communications of His preciousness He makes to us. How well He knows His glories, His perfections, His love, His attractiveness, and with what power and skill He would shew these "precious things" to us. shall we "go with this man?" Shall we allow any earthly (not necessarily worldly) considerations (v.55) to hinder Him in conducting our affections now to One Who is "altogether lovely?.

In Deut. 33 "precious things" are seen as amongst the

SUBSTANCE OF A MAN OF GOD (v.1)

Space permits of but a passing reference to the "precious things of heaven," "precious things put forth by the moon," "precious things of the lasting hills," "precious things of the earth;" but a Scriptural search in regard to each will yield much spiritual joy and substance. As we read those wonderful chapters Exodus 25 onwards, do we not see something of the glory and preciousness of the things of which Moses the man of God had intelligent appreciation? The greatness and wonder of a sphere surrounding the precious Ark, every feature speaking of Christ. If we think of the "precious things of heaven" then they relate to the sphere where "Christ sitteth on the right hand of God." Are they "precious things of the earth and the fulness thereof," then again they centre in Him Whose "is the earth and the fulness thereof."

How replete the "man of God" of the New Testament was with these precious things, "Righteousness, godliness, faith, love, patience, meekness (1 Timothy 6: 11). Each of these things is a vast subject in itself and does but serve to show the wealth of preciousness available in Christ to those who love Him, wealth which becomes substance in the hands of men of God for the blessing of others. With what riches we should endow our brethren if we each brought amongst them the features of righteousness, godliness, faith, love, patience, meekness." "The blessing wherewith . . . the man of God blessed . . before his death." May we seek to be marked by the spirit of such a man.

The third sphere in which "precious things" have a place is

THE HOUSE OF GOD

It is evident from such Scriptures as 1 Chron. 29 that the structure of that day abounded in precious material, but we know too how these precious things were soon devalued in the eyes of men, their holy character forgotten, and they became divorced in their minds from the service of God. Indeed in 2 Kings 20: 13, it is evident that Hezekiah saw the precious things in relation only to himself, their holy and unique character was lost to him, as also the fact that he owed much to those who had laboured before him and he came under judgment accordingly. Beloved brethren, we through grace, find ourselves in a sphere where the most precious things can be known and enjoyed. Others have laboured and sacrificed to bring to us the wealth which is ours, they have been treasured and valued as the holy things of God. Let us value them increasingly, explore them, revel in them and prove that every precious feature in this holy sphere speaks blessedly and sweetly to us of the glories of Him Who is "Son over God's house."

In the wonderful day of recovery depicted in Ezra we see men of Judah and men of Benjamin, names which remind us of the praises of God and of the Son of His right hand, concerned as to the building of God's house. Priests, Levites, together with all whose spirits God had raised, strengthened their hands with, among other blessed features, "precious things," (1 Chron. 1: 6). Beloved brethren have not our hearts been "raised" (or, "stirred," J.N.D.) by the truth that has been recovered to us in our day, a day in which such precious truths as the Lord's Supper, His coming and His appearing, His peculiar delight in His own, His body, have been given to us in power. What strengthening of hands should be ours. Outwardly in a day of smallness and weakness, but inwardly strengthened in affections and loyalty to Christ as the power of these "precious things " by the Spirit are known and enjoyed.

At the end of the Old Testament history the preciousness of the things of God had sadly waned in the hearts of His people. Even His love, the eternal preciousness of which shall ever delight us, was belittled, (Mal. 1: 2). His holy service was accounted a vain thing, (Mal. 3: 14). "Then," mark that word, "Then they that feared the Lord spake often one to another." Note beloved the cluster of "precious things" available to the saints at such a moment. The fear of the Lord, with its wisdom and purity. The communion of saints (precious possession) thinking upon His name with all its sweetness and power and glory, and above all else the sense of His approval. "They shall be Mine." How precious the saints are to God, "My jewels." The display of the regalia of kings is a truly dazzling sight, but the jewels of the "Great King the Lord of Hosts," what worth, what value and preciousness. How wonderful the thought of reciprocity of appreciation, the saints valuing Him and His precious things in a day of declension, and He appraising them as precious to Himself.

One closing word. The last book of the Old Testament portrays a sad picture of apostasy but how blessed to see the variety and fulness of "precious things" available to those who feared the Lord. HIS word, HIS love, HIS majesty, HIS name, HIS altar, HIS table, HIS graciousness, HIS glory, HIS covenant, HIS fear, HIS holiness, HIS forbearance, HIS temple, HIS coming, HIS offerings HIS unchangeableness, HIS ordinances, HIS promises, HIS blessing, HIS rebuke, HIS house, HIS service, HIS valuation of HIS own, HIS healing power, HIS great day.

What a feast for our souls in our day. How these precious truths unfolded to us in the New Testament would bring their features into present realization and enjoyment in the power of the Holy Spirit.

May the Lord graciously help us to value and enjoy more the "precious things" unfolded in His Word.

Psalm 23

F. A. Hughes.

MAY/JUNE 1974

A Meditation

This paper is but a few simple thoughts which recently brightened a "night season."

"The LORD is my Shepherd". It is certainty expressed in these five words which intensifies the preciousness and wealth of the Psalm. If not known and enjoyed the following verses tend towards mere sentiment — beautiful language indeed — but its intrinsic beauty unappreciated. What untold blessings! What realms of peace and joy and satisfied affections are the portion of those who know the Shepherd as their own!

"I shall not want". In spite of the boldness and strength of their sire even young lions may lack, but the simple sheep (yea the lambs, too) that seek this Shepherd "shall not want any good thing." It could not be otherwise — for "the earth is the LORD's

and the fulness thereof" (Psalm 24).

"He maketh me to lie down in green pastures". The compulsion of love and of the tenderest solicitude. "Green pastures" — what restful freshness, what comfort too, in a scene of arid waste and barrenness. The "tender grass" has its place in relation to the welfare of the flock (cf. Proverbs 27) and "His favour is as dew upon the grass" (Proverbs 19) — this so blessedly manifest as He made the people sit down where "there was much grass in the place" (John 6: 10). Blessed, compassionate Lord!

"He leadeth me beside the still waters". The cognates of this word "still" are rich in their expression; perhaps the most precious of all is that of "a settled place," "a home." Ah! beloved, this is the ultimate of His leading —

HOME

. How wondrously great is this Shepherd who leads! Listen to the words of Asaph — "Give ear, O Shepherd of Israel, Thou that leadest Joseph like a flock; thou that dwellest between the cherubims, shine forth" (Psalm 80: 1). The "Great Shepherd" (Hebrews 13) indeed, and yet the gracious Leader of His own.

"He restoreth my soul". One interpretation of this word is to "carry home again." Love resents distance, and the love of this Shepherd is such that He would "go after that which (was) is lost, until He find it." Did He not carry the erstwhile wandering sheep "home again"? Precious words "My sheep"! more precious, blessed Lord!

"He leadeth me in the paths of righteousness for His Name's sake". In a day when moral values are largely ignored and truth is lightly esteemed, how blessed to hear the voice of the Good Shepherd — "My sheep hear My voice, and I know them, and they follow Me" (John 10: 27). He is "Jesus Christ, the Righteous" — He leads in right paths. Peter in his epistle speaks of the unique dignity marking the path of those who knew the shepherd — "that ye should follow His steps." The path in which He leads is not limited by earthly circumstances, nor even by death itself — it is the "way everlasting" (Psalm 139).

The remainder of the Psalm is the appreciative response of hearts that have learned to value the affection and love of this surpassingly precious Shepherd. The "shadow of death" may be experienced (indeed the whole scene around is morally this) but the triumphant note is "Thou art with me." This glorious Shepherd has Himself moved through the very portals of death itself — triumphing over it and destroying its power. "I am He that liveth . . . I am alive for evermore, Amen." He, not death, has the last word, He is the "Amen." Thus as passing through this scene where death is rampant we have the assured company of the living Christ until we either "sleep through Jesus" or are raptured to be "for ever with the Lord." The "rod" speaks both of ownership and of sustenance (cf. Ezekiel 20: 37; Micah 7: 14); the staff of support for the pathway. Blessed indeed to know and value the hand that holds both rod and staff! What comfort in His company, His provision of love, His support.

Opposition and misunderstanding, even from the most intimate circles, fail to disturb as our souls are nourished by the continuing supply of the rich provision of His love; the power and fragrance of His anointing would direct our every thought, lifting them above the level of earth and giving us to know more intelligently the blessedness of that sphere where he who loves us is supreme.

Let us from our hearts join the Psalmist in both his assertion of confidence and avowal — "Surely goodness and mercy shall follow me all the days of my life; and I will dwell in the house of the Lord for ever."

Beloved, one closing word. Our Shepherd is the "Good Shepherd," He who has given His life the sheep. The hostility which marked those who heard these words from His blessed lips (John 10) marks this present world still. Man, as such, has not appreciation of the worth of Christ the Good Shepherd (cf. Genesis 46: 34). The Lord grant to each of us to keep close to His side, near enough to ever "hear His voice" and to "follow Him."

"LORD, keep thy flock most graciously,

By Thine all-powerful hand;

Keep us from every harm away,

'Twixt us and danger stand;

'Till thou shalt fully have obtained

In us the fruits of grace,

And we, in joys that never end,

Shall see Thee face to face."

Rays of Divine Glory.

F. A. Hughes.

JULY/AUG. 1970

The deity of our Lord Jesus Christ is one of the most vital truths to be found in the Scriptures; many writers inspired by the Holy Spirit of God enlarge upon this holy theme. The blessed God Himself sets His seal on this precious truth in that remarkable utterance — "Unto the Son He (God) saith, Thy throne, O God, is for ever and ever" (Hebrews 1: 8). Critics have sought to weaken the importance of this verse by saying it is "just a quotation from Psalm 45," but the vocative case us used — one Person addressing Another, the "God of truth" addressing the Son as God! The Lord's own references to His deity are many, including the assertion of His Sonship to the erstwhile blind man of John 9, and of His Messiahship to the Samaritan woman of John 4. Again, we have that truly magnificent statement in John 8, "Before Abraham was I AM," — the Name so frequently used to express the eternal character of the blessed God; a Name which in an atmosphere of hatred and betrayal shone with a power and glory before which men could not stand (see John chapter 18). The simple, yet powerful, monosyllables of John's gospel assert the deity of our Lord in a way which is beyond all questioning — "the Word was with God, and the Word was God"; "All things were made by Him;" "In Him was life; and the life was the light of men." Eternally divine, the mighty Creator in whom life is inherent! We bow in adoration and worship, the volume of which is increased as we contemplate the apostle Paul's words in Colossians 1 — "Who is the beginning, firstborn from among the dead, that He might have the first place in all things; for in Him all the fullness of the Godhead was pleased to dwell" (New trans.). These are but a few of the very many Scriptures which plainly teach the deity of our Lord.

In the present paper we note several references in the Word of God which contain what may perhaps be spoken of as hidden rays of the same precious theme.

The word "also" in Matthew 16: 8 is a most definite assertion of Deity. The Father had made a momentous revelation to Simon — who but One, Himself God, could add to that word? "And I (an emphatic word) also, I say unto thee." We have this word again in John 14 — "Let not your heart be troubled; ye believe on God, believe also on Me." The Lord Jesus, equally with the Father, presented as an Object for faith! Then we have the word in John 5: 23, "that all may honour the Son, even as they honour the Father." Equality indeed! John's writings abound with this holy matter, the Lord ever taking the place of the "sent One," and yet the glory of His Person shining throughout.

In 1 Corinthians 8: 9 we read "of our Lord Jesus Christ, that, though He was rich, yet for your sakes He became poor." It is evident that the blessed Lord was never rich in His earthly life; He had nowhere to lay His head; He asked to be shown a penny; He caused a fish to provide the tribute money. His "riches" were related to the scene of glory in which He, as God, ever dwelt, adored by myriads of holy beings. The verse of a hymn aptly expresses it:

"Rich in glory, Thou didst stoop,

Thence is all Thy people's hope;

Thou was poor, that we might be

Rich in glory Lord with Thee."

Paul's statement in 1 Timothy 1: 13 provides another very interesting, though perhaps hidden, reference to the Deity of Christ. The apostle speaking of his life as a Pharisee before his conversion says, "Who was before a blasphemer?" The Pharisees were careful, at least outwardly, to avoid being accused of blasphemy — that is, reviling the Name of God. To speak against men, how ever wickedly or unjustly, is not blasphemy — and Paul as a strict Pharisee would not knowingly revile God. Who then did he blaspheme? He tells us himself quite plainly, "I verily thought with myself, that I ought to do many things contrary to the Name of Jesus of Nazareth". It was when he afterwards knew that blessed Person to be "God over all, blessed for ever" that he named himself as a blasphemer. The Man of Galilee is none other than the eternal God!

These are but a few instances in the Scriptures where the deity of our beloved Lord is seen; lovers of Christ will delight in searching out others, they are many! Though on perhaps a different plane the "Me and Thee" of Matthew 17: 27, and "the young Child and His mother" in Matthew's early chapters would stress the fact "that in all things He might have the pre-eminence." Between equals the words would be reversed.

In these days when the truth of the Lord's Person is attacked on every hand let us hold tenaciously to the truth as revealed in God's holy word.

"We see Thee, Lord of Glory,

Descending from above,

And learn the wondrous story

Of God come down in love.

We see the Godhead Glory

Shine through that human veil,

And, willing, hear the story

Of love that's come to heal."

Received to Hold.

Luke 2: 25-32; Luke 10: 38-42; Luke 19: 1-6; Col. 2: 6-10.

F. A. Hughes.

MAY/JUNE 1978

I want to speak, the Lord helping me, of the blessings that accrue to us in receiving Christ, and the consequent effect that His reception into our hearts and lives should have upon our walk.

The first chapter of John's gospel opens with that magnificent reference to the glory of His eternal Person as He, the eternal "Logos," the Creator, comes into this world. He came to His own interests, and His own people received Him not. He was unknown to the world, but He was also refused and rejected by His earthly people. "But," says the Scripture, "as many as received Him, to them gave He the right to be children of God, to those that believe on His name." The word "received" is a word of great import. It does not refer to a mental reception of the truth, important as that may be; the word indicates receiving something to hold, tenaciously and permanently. The very word is used in relation to the Pharisees and Sadducees in Mark 7, where it says "they received to hold the traditions of men." That which proceeds from the minds of men — denigrating the Person and glory of Christ — held tenaciously today, and I am praying as I speak that if there are any in danger of being held by such traditions; receiving them to hold, only to find the end of them to be destruction, that God may turn your hearts and minds to Christ, that you might find in Him the answer to all your difficulties and problems.

We have read in Colossians "In Him dwells all the fulness of the Godhead bodily; and ye are complete in Him." In the first chapter of John's gospel there is not only that which is presented to us in the person of Christ as coming into the world, but there is that which He brings with Him. It says "of His fulness we all have received, and grace upon grace." The reference there is to the ocean, the fulness, the love, the power, the wisdom and grace that exists in Christ; and of that fulness, that ocean of God's resources in Christ, we have received grace upon grace; before the effect of one wave has passed away, another has taken its place — that is what God has in mind for us. I want to call your attention to the blessedness, the potentiality of receiving Christ in this very real and precious way, receiving Him to hold. So, I have ventured to refer to several Scriptures which speak of those who received Christ, and the effects upon them.

Simeon, a man in Jerusalem in a day of darkness, a day of apostasy, of breakdown, a day similar in a moral sense to the day in which we live. There is a wonderful verse in Zechariah's prophecy which speaks of a day when "at eventide there shall be light;" and beloved brethren, we are in the eventide today, the eventide of the dispensation; we are drawing to the close of the day in which Christ is rejected, not owned, not desired, not held, and God would illumine our souls with the light of the preciousness and glory of this blessed Man. Simeon — "Received Him into his arms, and blessed God." I want to say to you tonight, dear friends, that if you will receive this blessed Man to hold as Simeon did, there will be substance formed in your heart in which you can praise and bless our God and Father. Simeon had not the light that we have; Simeon hadn't the Holy Spirit in the way in which we have Him; but he was there under the power and guidance and influence and tuition of the Holy Spirit, and the Holy Spirit always calls attention to the preciousness and glory of Christ.

Simeon took this Babe into his arms and he blessed God. My dear brethren, the Holy Spirit would direct our attention to the preciousness of Christ — coming here in holy, spotless, incarnation to do the will of God; to fulfil His Father's business; to move in unswerving devotion to the will of God; coming here to die — "the Just for the unjust that He might bring us to God." The Holy Spirit would focus our attention upon the glorious facts that stand related to the incoming of this blessed Man, the Man Christ Jesus — Simeon took Him into his arms and he was prepared to let everything else go — nothing would hold him now. He was holding in his arms God's Salvation, notice he does not say "mine eyes have seen my salvation" — precious as that was — "mine eyes have seen thy salvation," a vessel which God had prepared for the carrying out of all His mighty purpose from eternity — God's salvation. The Vessel who would fulfil everything existing eternally in the heart of God for universal blessing, and for the eternal joy of His own blessed heart of love. The illumination that came into his heart as he received Christ! Dear brethren, there are dark problems around us today. There are dark features pressing heavily on the spirits of men. Men are looking in fear for something that is coming upon the earth. There are all sorts of shadows lengthening and deepening; there are difficulties in the Church of God in all its broken state; if we so receive Christ there will be illumination in the power of the Spirit that will dispel every shadow and every aspect of gloom, and open up before us the wonderful vista of all God has determined to bring in for our blessing and for His own glory. Beloved young people, may I ask you — you may have mentally agreed to certain doctrines but have you, dear young brother and sister, received to hold tenaciously, permanently, blessedly, lovingly, this glorious Person who alone can fill the earth with the light of the counsel of God; who alone can fill your heart with the light and joy and blessing which even death itself cannot quench. He received Him in his arms, he received Him to hold.

I refer to Mary — that house in Bethany. Bethany was only two miles from Jerusalem, and at Jerusalem Christ was rejected and crucified. In the very shadow of that great city which He would so often have poured His love upon, and which was marked by His total rejection, was this house at Bethany — the house of victory. May I digress for one moment — after His resurrection He led them out as far as to Bethany, He led them to the place where the shadow of death had been removed from the spirits of His lovers. He would lead us far — as far as to Bethany. Yes, there is that which lies beyond Bethany; blessed indeed in the company of Christ, to reach the moral significance of Bethany, and in this day of moral darkness, spiritual decline, spiritual death, to have the shadow of death lifted from our spirits; to know the One who is able to show to the full the blessedness of the heart of God and to lead us into the permanent enjoyment of it. He came to Bethany and entered into the house; Martha received Him and if we go to the twelfth chapter of John we see the ultimate result of His being received into that house, the whole sphere was filled with the fragrance of a devoted heart responding to the preciousness of Christ. This was the result of Martha receiving Him into her house under the very shadow of the place where He was rejected. There was to be a sphere filled with the fragrance of devoted love to Himself, and one would desire that Christ may be so received into our circumstances that they may be fragrant with the preciousness of that glorious Person; and as we pass through this sin-stricken, evil world we might leave in our pathway something of the preciousness and glory of the One whom we have not only received into our arms, but into our very circumstances; our hearts filled with appreciation of the preciousness and glory of the One we have received — the Christ of God. "Mary sat at His feet and listened" — the word should "she listened to His word." There is a great difference between hearing and listening. We may hear certain things and not take note of what they intend we should understand, but to quietly sit down and to listen to the words of Christ. Have we so received Him dear brethren? do we know what these quiet moments are to sit at the feet of Christ, to listen to His word? How much time we spend (may we spend more) in speaking to Him and asking from Him, and how graciously He fulfils our thoughts, our prayers. But beloved, may I challenge my heat and yours, as to who much time we spend allowing Him to speak to us. How much time do we spend at His feet, those beautiful feet, listening to what He would say to us? Would He not fill our hearts with the preciousness of His own communications?

That long journey from Jerusalem to Emmaus was filled out with what He was saying to those who would listen to Him, their hearts burned as He spoke to them. His word is pure. Oh the impurity of the sounds that fill this world today! But every word of God is pure, and who can bring home to us the preciousness and purity of the Word of God as the One who is the Eternal Word, the Living Word? To sit at His blessed feet and to allow Him to speak to us of the glorious things of God which He knows so well. His word is pure. "Wherewithal shall a young man cleanse his way? by taking heed thereto according to Thy Word." Thus our ways shall be morally clean to this immoral world, in this amoral world, and found to be in accord with the mind of God. Mary listened to the purity of His word, and responded to Him in a purity of affection that is unique to herself (John 12). The word of God is powerful. The Apostle John (in speaking to the young) says — "The Word of God abides in you." In this way there is ability to overcome the world; problems arise at work, at school or in the office — you are confronted with questions by men who have no regard for Christ or His Word and ofttimes there are difficulties which seem incapable of explaining, but the Word of God will so affect your heart and mind and thoughts that you will be able to overcome every worldly influence that Satan, the god of this world, can bring against you. To sit at His feet and listen to His Word in all its purity, in all its power.

The Word of God is permanent. Nothing can ever shake it, nothing can ever alter it — "Forever, O Lord, is Thy Word settled in heaven" (Psalm 119). Men may bring certain things to notice which will be contradicted in a few days time, nothing that we can put the foot down upon with certainty; but in the Word of God there is permanence. Every promise of God is Yea and Amen in Christ, and every Word of God will be fulfilled, something that we can stand upon in time and enjoy and respond to throughout all eternity. The preciousness of the Word of God. Oh! to sit at His blessed feet and listen to His Word in its purity, in its power, in its permanence.

The Word of God is penetrating, "dividing between soul and spirit," penetrating into every thought of the heart in order that every desire might be purified before God as listening to His Word. The precious, penetrating Word of God in all its searching quality. "Search me," says the Psalmist, "and see if there be any wicked way in me." As turning thus to God we find in Him all that is needed to walk here in purity and power, and in the steadfastness that the Word of God would give. Pure, powerful, permanent, penetrating.

The Word of God is prophetic. Man is wondering what is to happen. Newspapers don't know what is going to happen. God's Word is sure, the prophetic portion of God's Word, the prophetic features of God's Word are to be relied upon. If we desire to know what will happen tomorrow, or the next day, or in the years to come, or throughout all eternity, the answer is in His Word. The prophetic Word of God which gives us God's mind will illumine the soul, giving us to walk on in triumph knowing full well that everything is in the hands of God, and everything will be brought to pass for His glory and for our blessing.

One other thing I would say — there are many others — is that God's Word is productive. What does it produce? Ah, it produces an entirely new creation — a born-again creation, born anew by the Word of God. The operating word of God in the soul brings entirely new thoughts, new desires, new expectations, a newness of life. The powerful Word of God, bringing us out of death and moral degradation into a scene where we can walk in the Spirit's power in all the dignity of the sons of God. Powerful, precious, productive, permanent, pure Word of God. Sitting at the feet of Christ in order that He might instil into our hearts His own thoughts, His glorious thoughts, those thoughts which are as high above our thoughts as the heavens are above the earth — precious, eternal thoughts of God which will bring us into an entirely new walk, into newness of life, into a condition which is outside the poverty and degradation of this world.

The Lord Jesus is going through Jericho for the last time (Luke 19) and Bartimaeus is there. If I had time I would like to run through the previous chapter, Luke 18, where we find the adversary dealt with; the self-righteous Pharisee dealt with; the man who put his riches before Christ dealt with; where we see that the only way in which we can come into God's blessings for us is in the simplicity of a little child, and then the basis of it all in the death and resurrection of our beloved Lord. In the moral sense that all precedes the incident of Bartimaeus. He cries out that his eyes might be open to see something of the glory of this Person. He wants his eyes opened, he is blind, and I don't find in Scripture that the Lord Jesus ever allowed any of his disciples to open blind eyes; they did many things, but it was left to Him to open blind eyes. Paul opened blind eyes in a moral sense, but physically and actually the Lord Jesus reserved this to Himself. He opened blind eyes to see the glory of His Person. He would open eyes tonight, not that we might be blessed only, but like Zacchaeus, we might desire to see who He is in His Person. Zacchaeus — the name means pure. "the pure in heart shall see God" and here is Zacchaeus, not so much concerned with his blessing at the moment, he wants to see Jesus, who He is. I would that God would bring into your hearts and mine a fresh sense of who He is in the glory of His Person. This is the view that will transcend all else, this is the illumination of heart that will dispel every shadow — the Lord Jesus in the glory of His Person. Zacchaeus, in purity of affection wished to see who He was, came and "received Him joyfully." Yes, Simeon got illumination, Mary got instruction, and Zacchaeus in receiving Christ got a joy that no one could take from him. I press it upon you tonight, beloved brethren, if you want to be in the light of things, if you wish your soul to be illumined, receive Christ to hold. If you wish to be instructed in the Word so that you may know your way, a light to your path, a lamp to your feet, then sit at the feet of Jesus and receive Him into your every circumstance. He will illumine your heart and instruct your mind. More than that, He will fill your heart with a joy that no man can take from you; "he received Him with joy" — oh! what a blessed thing to have the joy that will last through time and eternity because Christ is received to hold in the affections.

May I just close by referring to the Scripture in Colossians. "As ye have therefore received Christ Jesus the Lord, so walk ye in Him." Beloved, as we walk in this scene of darkness is our path illumined by our intercourse with Christ. Is it true that we are the light in this world? Is it true that men that work with us can see the light of the preciousness of Christ, the light of God's love in the gospel? Can they see it shining out in us? If we have received illumination into our hearts as receiving Christ, is that light shining out, do we let others know that we have the light of Christ in our hearts? Do they know anything of the preciousness of the gospel which has illumined our own hearts because we have received Christ? As we have received Christ — as the light of God's purposes come into our hearts through Jesus are we able — as circumstances permit, as God directs and the Spirit empowers — are we able to let that light shine into some dark heart? We are surrounded, are we not, by hearts that are darkened by sin, darkened by the apostasy that is creeping in, the cults that come in all their darkness from Satanic influences. And we have the light of the glorious Christ in our hearts, we have the light of the purpose of God in our hearts, we have light in our dwellings. What do people see when they come into our dwellings? Is there a reflection in our lives, in our homes of the glory of Christ? I plead with myself and with you, dear brethren, that in these days, as we have received Christ so we may walk in Him.

Have we so sat at the feet of Jesus that we know that those feet are beautiful upon the mountains bringing glad tidings of peace to those who do not know where to turn, hearts that are bewitched by what Satan is bringing in? We have the truth of the Word of God in our hearts as well as in our hands, beloved, we have received the Word — are we dispensing it? What about our conversation with our neighbours, what about our conversation with our colleagues? What is it marked by? How easy to discuss the things of this world, things which are passing away, things which are going to destruction — and we have the light of another world in our hearts; we have the permanency and the power and the preciousness of the Word of God. It is our responsibility, and I am assured it is the privilege of many of you, if not all, to be able to dispense something of that light to the sad, broken, bereaved, distressed, depressed hearts all around us. We have received Christ, and He has brought to us a joy that no man can take from us. Our hearts have been filled with the sense of the preciousness, the joy that He Himself as a man walked in down here — our joy is full. If we have received Christ to hold, our joy is full.

The philosophy of men is destructive and beloved, "let him that standeth take heed lest he fall." In the midst of all this the Holy Spirit tells us that the fullness of the Godhead, all that we need to know about the blessed God, all that we ever can know about God is in this blessed Person whom we have received. We are complete in Him. Young men, young women, there is no need to listen to the preaching of the cults, the fullness of the Godhead is in Christ and we have received Him — let us hold Him; let us walk as those who are conscious of the fact that all we need in time and eternity we have in that blessed Man. We are complete in Him, and as we have received the Christ may we walk in Him for His praise, for His glory, until He comes, for His name's sake.

That which Remains.

F. A. Hughes.

MAY/JUNE 1970

Everything has gone to pieces! The position is hopeless! These were the thoughts that pressed themselves upon one's spirit some years ago at a time of crisis. Graciously God spoke — tenderly calling attention to that which was unaltered, unchanged and unchangeable. Something of the majesty of God's command in Genesis 1 flooded the soul — "Let there be light. And there was light." "For He spoke, and it was done; He commanded, and it stood fast" (Psalm 33: 9). Instantaneously, at the word of God, light dispelled the darkness which lay on the face of the deep, chaos was dismissed and order established, resulting in a scene in which God could carry out His own thoughts and designs. The subsequent intrusion of man's sin, with its devastating consequences, could not thwart those designs, for the blessed God who is mighty in power excels also in wisdom and in love. Sovereign mercy, abounding grace, infinite love, surpassing kindness will triumph — yea, have already triumphed — every feature of sin and disorder with their resultant chaos shall be banished for ever from God's creation, He will "head up all things in the Christ" (Ephesians 1: 10, New Trans.); His unclouded glory will fill the scene and myriads of the redeemed will find their eternal portion in the enjoyment of, and response to, eternal love.

"Oh the depth of the riches both of the wisdom and knowledge of God! . . . For of Him, and through Him, and to Him, are all things; to whom be glory for ever. Amen." (Romans 11: 33-36).

Tenderly and graciously would the blessed God speak peace to the troubled heart, calling attention to the abiding character of that into which grace has brought us. In the Old Testament the Name of God is given some seventeen or eighteen times by a word which, in the original language, signifies "THE SAME," the unchanging, self-existent One. How encouraging it is to find this Name appearing some nine times in the prophecy of Isaiah — the "Salvation of Jah"! What absolute security is envisaged — the God of our salvation is the Unchanging One — "with whom is no variableness, neither shadow of turning" (James 1: 17). Well may the Psalmist, as he thinks on this Name, speak of exultation and joy, exclaiming "Sing unto God, sing forth His Name . . His name is Jah; and rejoice before Him" (Psalm 68). In that magnificent passage (Hebrews, chapter 1) where the deity of the Son is so wonderfully expressed, this very Name — the Same — is given to our beloved Lord; and again in Hebrews 13 His glorious Manhood is seen to be unchanged and unchangeable, for He is "Jesus Christ, the same yesterday, and today, and for ever." The Holy Spirit is spoken of in Hebrews 9: 14 as the "eternal Spirit;" thus Scripture presents the Godhead — Father, Son and Holy Spirit each in His unchanging and abiding character. Divine movements may have been specially related to differing dispensations, but the blessed God has remained "THE SAME," His love and His power and His wisdom constant and unalterable. His word, too, is in nature as Himself — "For ever, O LORD, Thy word is settled in heaven" (Psalm 119: 89); see also Isaiah 40: 8; 1 Peter 1: 23-25. Every attribute and every expression of the blessed God are consistent with the eternal character of His love.

What a galaxy of eternal realities are unfolded in the Scriptures! — eternal life; eternal weight of glory; eternal salvation; eternal redemption; eternal inheritance; all according to eternal purpose — precious truths setting forth the glory of God and His abounding grace in blessing for man; blessings which cannot be negatived by man's failure or Satan's opposition, proceeding as they do from the heart of God Himself and established immutably in absolute righteousness through the work of our precious Lord, the power and joy of them available to us in the power of an ungrieved Holy Spirit.

It is ever in the heart of God that man should enjoy the blessings and security available to him, and it is delightful to see, in times of general failure, those whom God reserved for His own joy and satisfaction. Amidst the corruption and violence of antediluvian days Noah shines as a man appreciative of God's desires and will, and when all else was swept away by divine judgment we read — "Noah alone remained, and what was with him in the ark" (Genesis 7: 23, New Trans.). Who can measure the delight with which the blessed God viewed the contents of that ark with their vast potentialities for His praise — the spiritual progeny of the Eunuch, of Cornelius and of Saul of Tarsus; the thousands of burnt offerings valued as pointing on to the unswerving devotion of Christ to the will of His God. Blessed indeed that which "remained" in spite of the breakdown.

In Leviticus it is clear that God wished His people to know the blessedness of approach to Himself. In Exodus we read of the way in which He had delivered them from bondage with a mighty salvation, desiring that they should be responsive to Him in praise and thanksgiving. As holiness becometh God's House for ever, it is essential that the way of approach should be according to His holy command, and hence we have the oft repeated word "as the LORD commanded Moses." Nearness to God, in accord with the thoughts of His love, must ever involve supreme joy and contentment; and although there was in that day but a partial revelation of the mind of God, yet we see from His many precious promises to His people what safety and blessing He had in store for them. Sad indeed to read in chapter 10 that those of the priestly family did that which God "had not commanded them." Judgment of necessity followed, and it would appear that even Aaron thought the position almost irrecoverable (v. 19). But God had His reserves! Priests and sons still remained; the oblation remained; unleavened bread, the wave offering and the heave offering were available, and there still remained those upon whom was "the anointing." Let us thank God that in a day when the will of man has introduced much that is "strange fire" into the profession of Christianity, there still remains that which speaks of the preciousness and greatness of Christ, and in infinite mercy God has seen to it that there are those left who appreciate and value Christ and His interests and who, in the power of the Anointing, are found responsive to God in praise and worship. The precious sense of our acceptance as we lay our hands on the burnt offering; the ability to appreciate the beauty and excellence of the Person of Christ as set forth in the Oblation; the privilege of sharing our thoughts of Him with our brethren as the Peace offering would suggest, and the blessedness of knowing the solid basis for our full and complete forgiveness as seen in the sin and trespass offerings. The glory of our beloved Lord remains unchanged and undiminished. All is secure in Him!

In the days of Elijah the rights of Jehovah as Lord were disowned, the king and his wife Jezebel foremost in their allegiance to Baal. To the prophet the position appeared beyond repair — no one remaining but he himself. Again God has His reserves. "Yet I have left (Myself) seven thousand in Israel, all the knees that have not bowed to Baal, and every mouth that hath not kissed him" (1 Kings 19: 18, New Trans.). Not only did they refuse to acknowledge the authority of Baal, they did not allow their affections to move towards him. Triumphantly the apostle exclaims — "To us . . there is one Lord" — we own His rights alone; preciously he adds "Jesus Christ," and as we contemplate the glories and charm hidden in that blessed Man, our hearts rise up to Him in responsive affection and praise.

How much more the Scriptures have to say on this holy theme! When the words of truth which Jesus spoke in John chapter 6 proved too testing and many of His disciples left Him, Peter and those with Him remained, held by the greatness of His person as the "Holy One of God" and by His "words of life eternal." The "rest in Thyatira;" the "few names in Sardis," and the potential overcomers in the Churches all speak of those who in a day of public breakdown treasure the things of God and the preciousness of the One in whom those things have been revealed.

On the divine side, all is unchanging and eternally secure; all is established in resurrection, the man who brought in failure and chaos has been removed, Satan is defeated and death annulled; God is eternally glorified and Christ enthroned.

"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" (1 Cor. 15: 58).

Response to Divine Love.

F. A. Hughes.

MAR/APR. 1971

The blessings which are the portion of those who trust in Christ, and know Him as their Saviour and Lord, are in themselves immense and incomparable; forgiveness, peace with God, reconciliation — the heart free to explore the wealth and blessedness of a realm of glory and eternal life.

Yet, is there not more, much more, than this? As we enjoy the blessings so freely bestowed upon us are not our hearts gladdened as we realize that the blessed God finds pleasure and joy in the bestowing of His goodness, and in an affectionate response to Himself? As part of the creation man was intended to yield pleasure to God (Revelation 4: 11) — how sadly he has failed! — his affection so estranged that he worships "the creature more than the Creator, who is blessed for ever." Materialism has in great degree dethroned the blessed God in the hearts of men. How graciously God cared for His earthly people, preserving them, providing for them, ever ready to harken to their cry of need. Yet they forsook Him — how often we read "they forsook the Lord their God and served Him not." The last book of the Old testament records in words, almost incredible in their bearing, the hardness of heart and lack of response to the heart of God as He says to them "I have loved you, saith the LORD. Yet ye say, Wherein hast Thou loved us? (Malachi 1: 2).

John 13, verse 1, tells us of the continuing love of Jesus — "having loved His own which were in the world, He loved them to the end". What love had ever enveloped them as they companied with that precious Saviour — every word and deed — His whole pathway filled with divine compassion. Yet in that upper room were the elements of denial, betrayal and complete forsaking. So marvellously loved, and yet unable to watch with Him one hour! The Ephesian church enjoyed the most profound unfolding of divine love — "the love of Christ, which passeth knowledge;" they were blessed "with all spiritual blessings in heavenly places in Christ," yet they left their first love — Christ Himself no longer the chief Object of their affections.

Dare we exclude ourselves from this defection? Iniquity does already abound, and the love of many "has waxed cold," but how blessed as consciously in His presence, owning every failure and shortcoming, and yet saying from the very depths of our being, "Lord, Thou knowest all things; Thou knowest that I love Thee." Divine love, that which has brought us into immeasurable joy, is more than an objective truth, blessed indeed as that is as we see its glory and fullness manifested in God Himself, for "God is love." It is more than a doctrine; it is something known and experienced inwardly, for "the love of God is shed abroad (poured into) in our hearts by the Holy Ghost which is given unto us." Thus we have the capacity — not only to know and enjoy divine love, but in the power of the Holy Spirit, love can be the controlling power of all our movements — including that of response to God for "we love, because He first loved us."

In the gospels there are incidents recorded which must have given some cheer to the heart of the "Man of Sorrows." Blind Bartimaeus in Mark 10 received his sight — blessed matter indeed — but his heart was evidently attracted to the One who had so blessed him — he cast away all that he had and "followed Jesus in the way." Did not Bartimaeus yield a joy to the heart of Christ which the young man in the same chapter had failed to do? The affection of the woman in Simon's house (Luke 7); the response of the woman in John 4; the worship of the erstwhile blind man of John 9; the homage of the "tenth" leper who returned to give glory to God; the affection and sacrifice of Mary in John 12, were surely instances, not only of thankfulness for blessings received, but appreciative expressions of who the Blesser was! An outstanding example of this is seen in the action of the demon possessed man of Mark 5. He desired to be with the One who had so wonderfully delivered him, but was told to "go . . and tell them how great things the Lord hath done for thee." His immediate reaction was "to publish . . how great things Jesus had done for him." The lowly Jesus was thus recognised as the LORD — the One in whom is supreme authority.

Beloved brethren, as we appreciate the blessings which are ours through grace, may our hearts go out in adoration and praise to the One through whom they have reached us. Who David was seemed to have caused Jonathan's heart to cleave to him. Doubtless he had appreciated — perhaps beyond many — the wonderful victory which had been wrought — but it was the person himself to whom Jonathan was attracted (See 1 Samuel 18: 1). 2 Samuel 1: 26 shews the deep appreciation felt by David for the love which Jonathan had towards him; and in 2 Samuel 9 we see the fragrance of that love abiding still in the thoughts of the king whose kindness towards Mephibosheth was "for Jonathan's sake."

Paul the apostle had a deep appreciation of the blessings which had reached him from the blessed God. Writing to Timothy he speaks of himself, "Who before was a blasphemer and persecutor . . but mercy was shown me — the grace of our Lord surpassingly overabounded with faith and love, which is in Christ Jesus." As he meditates thus upon the mercy, the grace, the divine love which has reached him, and to the effects of which his life is the witness, he bursts into doxology — "Now to the King of the ages, the incorruptible, invisible only God, honour and glory to the age of ages. Amen. (1 Timothy 1).

Again in the Ephesian epistle, having spoken of the association he had before conversion with "the children of disobedience" he exclaims — "But God, who is rich in mercy, for His great love wherewith He loved us, even when we were dead in sins;" and then goes on to speak of "the exceeding riches of His grace in His kindness toward us through Christ Jesus" (Eph. 2). Continuing this precious theme throughout Eph. 3 he again bursts into praise — "Unto Him be glory in the church by Christ Jesus throughout all ages, world without end. Amen.." He would glory only in the cross (Galatians 6: 14) through the sufferings and victory of which every blessing had reached him, spoiling this world in his view and causing him to say again "as always, so now also Christ shall be magnified in my body, whether it be by life, of by death. For to me to live is Christ" (Philippians 1: 20, 21). That this precious response should manifest itself in the lives of others caused him to write to the young converts of Thessalonica — "we pray always for you, that our God would count you worthy of this calling, and fulfil all the good pleasure of His goodness, and the work of faith with power. That the Name of our Lord Jesus Christ may be glorified in you, and ye in Him, according to the grace of our God and the Lord Jesus Christ" (1 Thessalonians 1: 11, 12).

As we consider, and enjoy, the blessings which are ours, and as our hearts drink in more and more of the precious Lord Jesus Christ through whom those blessings have reached us, may we join in John's happy doxology "To Him who loves us, and has washed us from our sins in His blood, and made us a kingdom, priests to His God and Father; to Him be the glory and the might to the ages of ages. Amen." (Revelation 1: 5, 6). Note — the verb "loves" is in the present tense — He has washed us from our sins; He has made us a kingdom — priests to His God" — these are blessed matters which He has accomplished and we are brought into the wonderful gain of them; but His love remains and will remain throughout time to the ages of ages, and, thank God, the response to His love and His glory shall be eternal too.

"I will praise the Name of God with song,

and will magnify Him with thanksgiving.

And it shall please Jehovah . . "

Psalm 69: 30, 31

Resources Available in Days of Departure.

Lev. 10: 12-15; 1 Kings 18: 17-21; 1 Kings 19: 18; 2 Kings 4: 1-7.

F. A. Hughes.

MAR. 1961

I wish to speak of resources that are available in days of ruin, and to show that, as these resources are appreciated and appropriated, the service of God may be enriched.

In the first Scripture we see, typically, resources which are available in priestly service; in the second Scripture resources available in relation to the rights of Christ as Lord; and in the third the resources which are available in the Holy Spirit.

There are two precious things which we need to have enshrined in our affections, particularly in days of ruin; they are, an appreciation of divine love, and an appreciation, too, of the completeness of the victory of Christ. These two things stand out in relation to the resources available to the saints in days of ruin. Through the victory of Christ divine love is available in the darkest days, and its resources are illimitable. Hence Jude in his epistle, in which he refers to a scene of universal ungodliness (v. 15) encourages the saints to "keep yourselves in the love of God," (v. 21). In that holy circle of divine love are found all the resources which we need in our day. In John 13: 23-25, we find the apostle when in the presence of the spirit of betrayal and of the activities of Satan, who had entered into the heart of Judas, pillowing his head upon the breast of divine love.

In Judges 5, ruin had come in and the condition of God's people was so low that it is written "The inhabitants of the villages ceased, they ceased in Israel;" everything was static. Everything appears to have been brought to a standstill by the power of the enemy; there was no response Godward. But we read in verse 7, "Until that I Deborah arose, that I arose a mother in Israel." Deborah lived under the palm tree (ch. 4: 5); she had the sense of victory in her soul; and as having this sense of victory she marshalled the forces of God's people and the enemy was completely routed. The knowledge in intimacy of divine love, and a blessed sense of the victory of Christ in our souls are resources available to us in our day.

In Leviticus 10 we see that conditions of outward ruin had come in in relation to the service of God, affecting even the priesthood. Nadab and Abihu had dared to bring in that which was not according to the mind of God. I suppose, beloved brethren, nothing has brought in ruin amongst the saints more than the introduction of man's mind into the things of God. Nadab seems to be the leader. His name means "liberality." Have we not seen in our day the introduction into the service of God things which are contrary to His mind as expressed in His word? It cannot be insisted upon too strongly that the intrusion of man's ideas and innovations into the service of God is an offence to His nature.

In verse 12 we read that the word was, "Unto Eleazar and unto Ithamar, his sons that were left". It is this thought of what is left, what remains, that one would emphasize. The name "Eleazar" means "helped of God," and the name "Ithamar" speaks of "the land of palms," and as we let go our own thoughts and rely only upon divine help, we shall know something of the sphere of victory even in days of failure and weakness. Breakdown we must, alas, take account of, owning our own part in it, but rejoicing in the measure of recovery in relation to that which is left. We read of "sons that were left," so that the service of God can proceed in dignity; then in verse 12, "the meat offering that remaineth." The wave breast and the heave shoulder out of the sacrifices of peace offerings, all are there still. How blessed that there is still a sphere of fellowship in which we can enjoy together precious thoughts of the excellence of Christ, all to be liberated by the Spirit's power in the service of the blessed God.

Then in verse 15 we read of the "statute" and the commandment of the Lord. God has not surrendered His rights even in a day of outward declension and breakdown. Conditions at Corinth were marked by failure and pretension, but Paul sounds a clarion note "if any man think himself to be . . spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord," (1 Corinthians 14: 37). As thus enjoying, in the power of the Holy Spirit, the preciousness of divine resources in Christ, let us seek also to be found obedient to the commandment of the LORD. There can be no power in the service of God unless our hearts are filled with a sense of the preciousness of Christ and our wills under the control of Him as Lord.

In 1 Kings 18 we have the awful spectacle of 850 false prophets eating at Jezebel's table. What a challenge to the rights of God in the very place where those rights should have been honoured and upheld! Would not these followers of Baal as found in the palace suggest features which are antagonistic to the rights of Christ as Lord in the very sphere which professes His name? The epistles and the addresses to the churches in the Revelation shew plainly the intrusion of that which is abhorrent to Christ in the place which should have been marked by fidelity to Himself.

Is there not a note of triumph in the word of the Lord, "Yet I have left Me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him," (verse 18). It was not only that they had refused Baal's authority, but they held back their affections from going out after him. Beloved brethren, we need to be preserved in our affections from all that is contrary to the name of the Lord. To us there is "One Lord, Jesus Christ," (1 Corinthians 8: 6, N.T.). We would surely desire that our affections should be marked by undivided, unstinted loyalty to Christ. Thank God there were seven thousand left who were loyal in that day, and thank God there are those in our day who are loyal to Christ. We want to be amongst them. We do not want to be like Obadiah in this chapter, speaking of what he had done, and at the same time found supporting Ahab. Let us not speak of what we have done, and at the same time be found linked with that which is contrary to the name of the Lord. But let us stand fixed in our affections in relation to that which God in His sovereignty has preserved. There is that which is left even in a day of ruin, that which is marked by fidelity to our Lord Jesus Christ. Let us be amongst it in reality of heart.

Lastly, in 2 Kings 4, we have an indication of the vast resources which are available to us in the Holy Spirit. A scene of death and of bondage through poverty is envisaged, features which, alas! are sadly in evidence in our day.

The Lord says of Sardis, "Thou hast a name that thou livest, and art dead;" and of Laodicea he says, "Thou art wretched, and miserable, and poor," (Rev. 3: 1 and 17). In her condition of death and poverty the woman in Kings is asked, "What hast thou in the house" And she said, Thine handmaid hath not anything in the house, save a pot of oil." Potentially everything depended upon that pot of oil, yet evidently it was of little value in her eyes.

There was one thing necessary if the gain of that oil was to be enjoyed — empty vessels. As long as an empty vessel was available the supply of the oil continued.

Is not this a salutary word for us today? We well know that the oil is a type of the Holy Spirit, and the power for overcoming in both the deadness of Sardis and the poverty of Laodicea lay in hearing the voice of the Spirit, (Rev. 3: 13-22). What wonderful resources we have in the Holy Spirit! As coming under the "law of the Spirit of life" we are set free "from the law of sin and death." As the Spirit of promise He is the "earnest of our inheritance." By Him we have access to the Father — the living Source of all blessing.

A volume would be necessary to write of all the wonderful resources which are available to the saints in the Holy Spirit of God; and as "empty vessels," emptied of all the pride and pretension which is so evident around us, and by which we can be so quickly marked, we may know in living conditions the liberty and power which He would lead us into.

Let us be exercised to give the Holy Spirit of God His rightful place, unquenched, ungrieved and unhindered. Thus shall we know in a day marked by departure and breakdown, the spiritual power and the spiritual wealth which belong to the Spirit's day.

Revelation 22: 21.

F. A. Hughes.

NOV/DEC 1971

"The Grace of the Lord Jesus Christ be with all the saints."

Precious indeed are these last words of Holy Scripture! In the first verse of Genesis this glorious Person, known to us as "our Lord Jesus Christ," has His place in the Godhead (Elohim — plural); thus His mighty power as Creator is seen. He is the Subject of Scripture; His glory shines throughout; all others are eclipsed and the radiance of His holy Person — His words, His acts, His compassion, His power, — thrill the hearts of His own. "Moses and prophets and psalms" all speak of Him; He is the Yea and Amen of every promise, of those already fulfilled and of those awaiting fulfilment; "the spirit of prophecy is the testimony of Jesus;" chapter after chapter is filled resplendently with His glories, official, moral and personal. The words of Scripture are the infallible record of His own precious utterance to John — "I am the first and the last, and the living One; and I became dead, and behold, I am living to the ages of ages, and have the keys of death and of hades" (Revelation 1: 17, 18 New Trans.). Before time was He, and He uniquely, dwelt in the bosom of the Father's love (John 17: 14). "The Father loved Him before the world was — a love in which there is no question of comparison, but of that which is infinite, perfect" (J.N.D.). The end of that marvellous chapter envisages the moment when we shall see His glory — "Christ seen in the fruit of that love which the Father had for Him before the world existed."

In holy Manhood He was ever the "beloved Son" of the Father; John 1: 18 (in addition to the exclamations from the opened heavens) indicates full and perfect communion between Father and Son. It is such an One, "the only-begotten from beside the Father" who has revealed to us the eternal thoughts of love and glory ever in the Father's heart; the basis of such revelation is Their relationship in the Godhead. In the beginning He was "with God;" He "was God;" (John 1). He is even now "the Christ, who is over all, God blessed for ever" (Romans 9); and in the day to come — spoken of in Scripture as "the end" — His movements will ensure "that God may be all in all" (1 Corinthians 15). Truly He is the "Alpha and the Omega" — the beginning and the end of every thought and manifestation of God!

We do but touch the fringe of the glories unique to the One of whom this last word of Scripture speaks. And, yet, beloved, it is the glory of His love which fills out this precious conclusion of Holy Writ! Oh! the immensity of His grace (His love in its holy movements) — sufficient to refresh and fill the hearts of "all the saints." Love eternal in its source and character, eternal too in its duration and effect. In love He gave "all that He had;" He gave "His life;" He gave "Himself". It is a love that "passeth knowledge," from which neither power nor creature can separate us; it is the love of One who loves "to the end"! It is the love of the Lord — the great Administrator of all the bounty and blessing of God Himself; it is the love of Jesus — so preciously known by "Martha, and her sister, and Lazarus" (John 11) and by thousands of His own however varying one from another; it is the love of Christ — who by that sacrificial love has secured for the joy of His own heart eternally His treasured bride — His Church; it is the "love of God which is in Christ Jesus our Lord."

Beloved, this grace — the precious operation of divine and holy love — has reached us at infinite cost to our beloved Lord:-

"For ye know the grace of our Lord Jesus Christ, that, though He was rich, yet for your sakes He became poor, that ye through His poverty might be rich" (2 Corinthians 8: 9).

As we think again of the glories and might of our Lord Jesus as revealed to us in the Scriptures; the many precious Names and titles belonging to Him both in Deity and in Manhood, how attractive to our hearts is this closing reference to His matchless, all-sufficient grace. John tells us in His gospel that "grace and truth came by Jesus Christ." The verb "came" is in the singular — every movement of grace was the expression of the heart and mind of God, in perfect consistency with His holy nature — for "God is love."

Soon, beloved, "grace begun shall end in glory" — until then may we know, by the Spirit's power, the import and power of the word — "The love of Christ constraineth us; because we thus judge, that if One died, for all, then were all dead; and that He died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them, and rose again" (2 Corinthians 5: 14, 15).

"And, oh! Thy grace transcending

Its fulness will declare,

When, from on high descending,

We meet Thee in the air."

Peace is a moral element in Christianity, and it must be the effect of righteousness . . the divinely appointed relationships in integrity.

A further word in relation to the foregoing may be permitted — a word which one trusts may serve to enhance in our affections the personal glory of the One whose grace abides with us.

We have thought of the many glories of our blessed Lord; the Scriptures as we have stated are full of references to them; and indeed the object of ministry from the Word of God is that we may "all arrive at the unity of the faith and of the knowledge of the Son of God" (Ephesians 4: 13). But there yet remains in relation to our Lord as Son that which is completely beyond the human mind's ability to grasp — "no man knoweth the Son, (epiginosko — to become fully acquainted with) but the Father" (Matthew 11: 27). this is something before which we stand with unshod feet — not in theory but in the full implication of what this attitude of holy worship involves. Human speculation, the ideas of men and of creed and of tradition are swept away; philosophy and the accumulated wisdom of this world has no standing at all. From eternity to eternity there is enshrined in this blessed One that which is, and ever will be, known only to the Father. We worship and adore! If the Son, in the glory peculiar to Him, is beyond the comprehension of any but the Father Himself, then the eternity of His Person as such is crystal clear.

In John 17 speaking to His Father the Lord Jesus says — "Thou lovedst Me before the foundation of the world" (verse 24). Thus the glory and intimacy of eternal relationships are equally clear.

Brethren let the wonder and greatness and glory of the One who thus waits upon us in His precious unceasing grace flood our hearts, forming thus substance which may be, in the Holy Spirit's power, released in praise to Himself and to God. The contemplation of the Son will give us perfect freedom in worship to God, and in testimony to Man. Every facet of divine truth is in Him personally — He is the truth (John 14: 6); He has told us the truth (John 8: 40).

When Pilate asked "What is truth?" — he had no apprehension of the holy character of the One standing before him. Doubtless the words Pilate used were "Quid est veritas?" A perfect anagram of these words is — "Vir est qui adest" — "the man who is present." This is no mere coincidence! All that can be known of God, His purpose and His thoughts of love and glory, has been fully made known in our Lord Jesus Christ, yet He Himself remains in a glory unique to Himself — known only to the Father!

O Lord, we adore Thee,

Blest Son of the Father,

Whose love without measure

Surpasses all praise!

Features of Revival.

A Meditation on the Book of Ezra

F. A. Hughes.

JULY/AUG 1975

Revival! What hopeful desires engage our thoughts as we contemplate such a word! How our hearts long to see affections stimulated in loyalty and devotion to Christ and to the truth of His Word! Not spectacular movements of outward greatness, but our prayers mingling with that of Ezra "that our God may lighten our eyes, and give us a little reviving" (Ezra 9: 8). Conditions in Ezra's day were similar in a moral sense to those obtaining now — God's throne was no longer established in Jerusalem, His rights were disowned; His people scattered and in captivity; His laws disobeyed and His Name dishonoured. Repeatedly He had pleaded with and warned His people visiting them in mercy; but although there had been, from time to time, some partial response to His goodness, in general His overtures were refused. Are not these features of departure around us today? Where once the power and light of God's words were treasured that word is now mutilated and rejected; the rights of Christ as Lord are ignored; the teaching and authority of the Spirit of God called in question, and the power of darkness has spread like a canker over the sphere of christendom. Captivity and scattering abound!

In such circumstances one may well ask with the Psalmist — "Whence shall my help come? My help cometh from Jehovah" (Psalm 121 N. Trans.). There is no vain repetition in the 26 verses of Psalm 136. The peculiar nature of the opposition demanded the intervention of God Himself, not only in sovereign mercy to His people, but for the glory of His Name. The adversaries of Judah and Benjamin must be overthrown! The enemy would if possible silence the praise of God (Judah) and becloud the vision of the glorious Man of God's right hand (Benjamin). Thus God acts, His goodness to His people is manifested. "The king's heart (albeit a Gentile monarch) in the hand of Jehovah is as brooks of water; He turneth it whithersoever He will" (Proverbs 21: 1 N. Trans.). Shall not streams of help and refreshing meet His people's dire need? Blessed be His Name! His praise shall continue; the glory of the risen Christ shall shine before His people's vision, and if for the moment praise is silent in Zion, and His earthly people see no beauty in Christ to desire Him, let us adoringly appreciate the privileges which are open to us in His marvellous grace. The day of Israel's complete restoration will yet be seen — the blowing of the trumpets in the seventh month is indicative of their full recovery.

The favourable attitude of Cyrus (under the hand of God) brings earnest men to light, amongst them "Jeshua the son of Jozadak, and his brethren the priests, and Zerubbabel the son of Shealtiel, and his brethren" (chapter 3). Hidden in their names are the dual thoughts of 'righteousness' and 'seeking God'. How essential are these features if revival is to be experienced — the rights of God, what is due to His Name, treasured in hearts that have constant recourse to His presence for help. Whilst these men undoubtedly appreciated the favourable attitude of Cyrus, we learn from Haggai that the source of strength for the work was "they feared the Lord" (Haggai 1: 12-15). It is here that wisdom, strength, and protection are to be found.

Their first activity was to "build the altar of the God of Israel, to offer burnt offerings thereon, as it is written in the law of Moses the man of God" (Ezra 3). By all human standards this would appear to be a rather unusual procedure. The walls and gates of the city were in ruins — the house of God had been completely destroyed — would it not be wiser to repair these before embarking upon building the altar? The significance of the "walls" and the "house" is not to be lightly regarded, therein are embodied truths of vital importance to believers in these days. But the "altar of burnt offerings" speaks of that which is intrinsically precious to God. It speaks (in its anti-type) of One blessed Man who, in a scene ruined by the self-will of man, stood with unswerving devotion to the will of His God — even to death. Beloved brethren, if we long for conditions amongst the people of God which yield joy to His own blessed heart, then it is vital that Christ should have the first place in our affections — only thus will our priorities be right! all else must be built up on this. The fundamental truth of the "walls," the exquisite preciousness of that which they enclose; and the atmosphere of the house of God redolent with the preciousness and fragrance of "Christ, as Son" (Hebrews 3: 6), will be the more intelligently pursued as Christ Himself has the place of pre-eminence in our hearts.

A right apprehension of the glory of Christ will result in a true appraisal of one's self. In Ezra 7 Ezra himself comes on the scene — of priestly heritage, a ready scribe who recognised the law of Moses as expressive of the rights of God (v. 6); one who had "directed his heart to seek the law of Jehovah and to do it"; one whose conduct in the presence of the king was such as to call forth the testimony — "Ezra the priest, an accomplished scribe of the law of God." He could recognise him too as one in whose hand was the wisdom of God (v. 25). What qualifications! What moral worth! and yet, withal, what lowliness of mind, what self-effacement, what contrition of spirit! The rending of clothes; his personal confession in regard of the general failure of the people; his feeling of shame for the dishonour brought to the Name of God, and outstandingly his appreciation of the "evening oblation." What positive help such features are amongst the saints of God in a day of confusion and breakdown. Do we wonder that his very name means — "help"? Let us, dear brethren, consider the motives and desires of such a help. Associating himself with the "remnant" he requests that God would give them "a little reviving," and asks that they might be given a nail "in His holy place." The word "nail" is really "tent peg" — a small somewhat insignificant article in an almost out-of-sight position — but how vital to the safety of the structure! In Exodus 27 we learn that the tent pegs were to be made of brass (copper) — and it has been pointed out that such Scriptures as Deuteronomy 33: 25 and Jeremiah 15: 20 etc. would indicate copper as having ability to endure. What endurance is needed if one is to be maintained in a spirit of self-judgment and contented obscurity with the unselfish objective of helping the saints. 1 Corinthians 12 should help us to value and desire the gift of "helps." "God has set certain in the assembly . . . helps." The verb "set" is in the middle voice, reflexive, "set for Himself." How precious such a service — the saints helped and refreshed and the heart of God rejoiced. "They furthered the people, and the house of God."

Inevitably the enemy will seek to prevent any feature of revival amongst the people of God — but as in Ezra's day so also now the power of the prophetic word is available to all who seek it — "Then spake Haggai the LORD'S messenger in the LORD'S message unto the people, saying, I am with you, saith the LORD."

The full recovery of God's earthly people awaits its consummation but the word of God is sure — "Thus saith Jehovah . . . Jerusalem shall be called The City of truth; and . . . The holy mountain . . . and they shall be My people, and I will be their God, in truth and in righteousness" (Zechariah 8). Thus the church too, in spite of all its outward breakdown and apparent ruin, shall yet be presented by Christ "to Himself a glorious Church . . . holy and without blemish" (Ephesians 5). Blessed indeed to have, under the hand of our Lord, any part however small, in serving so great a people! It is said of Apollos that he "helped them much which had believed through grace." How? He shewed from the Scriptures the glory of Christ! (Acts 18: 27, 28).

Whatever may be the significance of the "two vessels of shining copper, precious as gold" (Ezra 8: 27) how good to see them coming to light in such a day! Copper! like gold! "Glorify now then God in your body" (1 Corinthians 6: 20); (cf. also 2 Corinthians 3: 3, 18).

To see Jesus Who He was (is)

To see Jesus Who He was (is).

Luke 19: 3

F. A. Hughes.

JULY/AUG 1978

Such a desire calls for clarity of vision, for much more than mere curiosity is involved; there is a deep desire to understand something of the Person in view. This clearness of sight necessitates the removal of all that would tend to obscure one's outlook, and I am venturing to suggest that this is the moral gain of the teaching in the previous chapter. Let it be said at once that there is in the blessed Lord that which is completely beyond human apprehension. "No man knoweth the Son, but the Father" (Matthew 11: 27). There are things predicted of Him which are not yet manifest — "But now we see not yet all things put under Him. But we see Jesus . . . crowned with glory and honour" (Hebrews 2: 8, 9).

In Luke 18 things which would hinder our true appreciation of the glories of Christ are dealt with, each having its own peculiar moral voice to our hearts. In the J.N.D. translation these matters are, in general, placed in distinctive sections — the first from verses 1-8. Here the question of our need is evidenced. How often the sense of need tends to self occupation! But God has all in hand and help will come, may be more speedily than we expect, if we call upon Him. Perhaps verse 8 would indicate the remedy as faith in God. Verses 9-14 show the danger of pride and self-exaltation. How these things dim our appreciation of the preciousness of Christ! Again the remedy is at hand — "he that humbles himself shall be exalted." Precious lessons learned as we contemplate the movements of the more precious Christ (cf. Philippians 2). In verses 15-17 slowness of heart to appreciate the movements of Divine compassions is seen in the actions even of those who were nearest to Christ. The Holy Spirit of God would direct our gaze to the blessed Man of whom it is repeatedly said — "He saw and had compassion." He was ever occupied in His Father's business — "the Father of compassions." A brief reference to verses 18-29 manifests the falsity of man's ambitions and efforts, and his inability to perceive the value of God's Word and obedience to it as infinitely greater than the things of earth. Meditation upon verses 31-34 presents the one blessed Person, the Christ of God, who in suffering and rejection and death could and would remove from before God the features of the man unable to appreciate the thoughts and movements of divine grace, and in resurrection to establish the basis for the blessed God to move in sovereign mercy, opening blind eyes to see the glories and perfection of His own beloved Son. This glorious truth was beyond the understanding of His disciples, but in this, the Spirit's day, the full import to our hearts of this momentous transaction, and the joy which results from its reception, may be the portion of all whose eyes are opened to the glories and worth of Christ. Lord, let nothing of the greatness of this be "hidden" from us!

It was a truly remarkable moment when "the sun stood still" at the voice of Joshua; how much more wonderful when "Jesus stood still" (v. 40) at the cry of a poor blind beggar! the Mighty Creator, yet here in humility as Jesus of Nazareth, found in the place of the curse, in order that the eyes of the blind might be opened to see Himself — to "follow Him" and to yield glory to God. Amazing grace indeed! With what exceeding joy Luke would turn from the need, the self-exaltation, and all the features of failure seen in man, and as inspired by the Spirit of God record this delightful incident. Setting forth with "accuracy" (Luke 1: 3) the moral conditions depicted in Luke 18, and then delighting in the perfection of compassionate grace and power in Christ. Precious study indeed for our hearts.

But Luke has more to relate. In the place which has lain under the curse of God, there was a man of whom remarkable details are given. Physically he was of little account; he was mistrusted and regarded as "a sinful man" by others, and he was engaged in the service of the enemy — the oppressors of God's heritage. Yet God had evidently touched his heart, and he desired "to see Jesus who He was" (is). Graciously his desires were met, the Lord entered into his house and Zacchaeus "received Him with joy." Seeking to see who Jesus was, Zacchaeus discovered Him to be the Bringer of salvation (v. 9). Beloved, we, as once in the same moral condition as that in which Zacchaeus was, have also found salvation in our Lord, but there is infinitely more to discover. In John 9 the erstwhile blind man, replying to the Lord's question "Dost thou believe on the Son of God?" asked, "Who is He, Lord, that I may believe on Him?" Blessed indeed to have such a vision of Christ! Paul on his way to Damascus asked "who art Thou Lord?," and the subsequent result of that encounter with Christ so affected the apostle's outlook that, with his eyes opened, he "straightaway in the synagogues" (the places where He was disowned) "preached Jesus that He is the Son of God". In Mark 4 the disciples, having witnessed His power in quelling the sea and the wind, exclaimed, "Who then is this." John Baptist "looking upon Jesus as He walked" testified — "Behold the Lamb of God." The martyr Stephen said — "I see the . . . Son of Man standing on the right hand of God." Peter speaks in his epistle of being amongst those who "were eyewitnesses of His glory." The word "glory" or "majesty" is the same word used in Luke 9: 43 where the crowds were astonished at the display of the "glorious greatness of God" in the Lord casting out the demons. On the mount, at the foot of the mountain, "Who He is" shines forth in all its power and compassion and glory. Herod in curiosity sought to see Him; Pilate in wonderment could say "whence art Thou," the pious Greeks (John 12) said "we desire to see Jesus." The infallible word of God declares that every eye shall see him — blessed the moment when He shall be seen and owned as Lord by all.

In 1 Samuel 25, Nabal in his foolishness and in his complete lack of appreciation of all he owed to David (vv. 15, 16) could ask in disdain, "Who is this son of Jesse?" On the contrary Abigail (source of delight) addresses David some 13 times as "my lord." She rejoices in the knowledge of his conquest; of his intimacy with his God; and looks on to the day of his exaltation (v.30). Precious indeed to the heart of Christ as He looks upon the affections of those, who in the scene of His rejection, rejoice in the value of His work and of His Person and anticipate with joy the moment of His universal praise, exalted over all things by God.

"What is thy Beloved more than another?" — "My beloved is . . the chiefest amongst ten thousand" — "Yea He is altogether lovely" (Song of Songs).

Beloved as we ponder upon these things so well known to us, do we not rejoice in the promise — "we shall be like Him, for we shall see Him as He is". May we all in true bridal affection seek to know more and more of the One who is coming "to meet us" (Genesis 24); His glories occupy the pages of God's Word; His beauty (not recognised by His earthly people) is sufficient to fill to the full every true heart; soon His glories will eclipse all else and fill the universe with praise and worship to God Himself. Soon in glorified bodies we shall be conformed to His own image; in the meantime our eyes may feast, in the Spirit's leading, on His present glory at God's right hand.

May our eyes be opened to see more clearly the excellencies and beauty of the One of whom the blessed God exclaimed — "This is My beloved Son, in whom I am well pleased."

"Who is this that cometh . . .

He is the King — crowned -

Rejoicing in the day of His gladness."

(Song of Songs)

The Service of God.

F. A. Hughes.

MAR/APR 1980

To serve the blessed God is surely one of the choicest occupations open to man! Eternal in might, in power and wisdom; righteous and holy in every detail of his acts and ways; gracious and abounding in love and mercy; the Creator of all things including man himself; the Source and Inhabitor of eternity; this is the blessed God who would have us serve him "acceptably with reverence and godly fear" (Hebrews 12: 28). The context of this verse suggests that service springs from "thankfulness" and the recognition that grace has set our feet upon an unshakeable standing before Him. Every motive, every act as we approach Him in service must be in absolute accord with His holiness, all else is rejected. Whilst the force of the last verse of Hebrews 12 humbles and challenges us, it also fills our hearts with a sense of joy that we should have part in serving a God who, whilst welcoming us to His presence, yet maintains to the full the intense holiness of that sphere. Romans chapter 6 gives us the knowledge (v. 6) that the man who could never serve God in liberty has been put out of sight in the death of Christ. In verse 12 the knowledge of this is not merely abstract, but quite definitely formative with the positive result of "yielding ourselves to God" (v. 13). These three steps in our spiritual history are vitally important if service is to be consistent with the God we desire to serve. The unregenerate man with his deeds, his self-seeking, fleshly activities, etc., has no place in this dignified occupation. The same word "yield" is seen in Romans 12. The compassions of God motivating our every movement, the yielding of our bodies as a living sacrifice which is our intelligent service, and by which we are able, as having transformed minds to "prove what is that good and acceptable and perfect will of God." Thus we observe the true moral way to "acceptable" service. Knowledge of doctrine and teaching, important as they undoubtedly are, cannot take the place of submission to the Divine will and the recognition of the rights of God. In John 13 the disciples address the Lord as "Teacher and Lord." In His reply He reverses the words — "If I therefore the Lord and the Teacher." The teaching and our response to it, must follow the realization of Lordship. Thus will our service Godward (and manward) be marked by the dignity it demands, and by the lowly grace of Him who served so perfectly.

The book of Exodus commences in a most instructive manner. The people of Israel were slaves to the Egyptians — an arduous service indeed, yet God refers to them as "Sons of Israel" (v. 1 N.T.). His repeated demands to Pharaoh clearly indicate that their deliverance from bondage had in view their service to God in His sanctuary. Alas! we know their failure — the deliverance from Egypt was complete on the Divine side, but their response . . . ? Let us take this to heart ourselves! But let us consider the energy of their movements in Exodus 25 (vv. 1-9). The heave offering revealed the wealth they possessed at that moment. They had the materials specified and in their zeal they put all at the disposal of Moses desirous that a sanctuary in which God could dwell amongst them might be made. Exodus 36: 7 indicates the abundance of their response. Precious service indeed!

Beloved brethren, are our hearts filled to overflowing with the spiritual value and preciousness which those material things typify? Deep and lasting impressions of the blessed God Himself, of the precious Christ, of the value and presence and power of the Holy Spirit and of the beauty which God puts upon His people. Are these the moral features which control our service to God and to all? In 1 Chronicles 28 David had these precious materials in possession — gold, silver and "all utensils for every kind of service" (v. 14). Then he challenges the people — "And who is willing to offer (to consecrate) to Jehovah this day?" How wonderfully again the people responded, eliciting from David the truth — "All is of Thee, and of that which is from Thy hand have we given Thee" (1 Chronicles 29). Blessed indeed if every aspect of service is so motivated!

The New Testament is replete with the way and motives of service, but we refrain from much detail. Luke 22: 26 shows that true leadership is marked by lowly service to others; John 12: 26 that true service involves nearness to Christ in following Him; Romans 1: 9 shows that service must flow from what is inward, not mere outward activities; Galatians 5: 13 — love is the motive in our movements one to another, and in 1 Thessalonians 1: 9 the immense privilege of serving the "living and true God, and to await His Son from heaven." "Where I am, there also shall be My servant" (John 12).

The gospel according to Mark is generally acknowledged as presenting Christ as Servant, but so far as one can trace the actual word "serve" does not appear in that gospel. In its first verse however Mark reaches the thought of "Son" immediately. The beauty and power of the Lord's service, with its "straightway" effects is stressed throughout the whole gospel, and it is Mark who alone records the words — "He does all things well; he makes both the deaf to hear, and the speechless to speak" (Mark 7). Ears opened to hear the Word of God, and tongues unloosed in responsive praise and thanksgiving. How great a service; how wonderfully great and glorious He who was here in power and compassion and yet in the lowly guise of the perfect Servant! His work finished, God glorified and men blessed.

May we each be encouraged in the service allotted to us, self and its activities eclipsed by the glory of the One we serve, and thus experience the unique preciousness of Mark's closing words — "the Lord working with them."

The Son of Man.

F. A. Hughes.

NOV/DEC 1973

The title "the Son of Man" belongs uniquely to Christ. Both Ezekiel and Daniel are addressed as "son of man" without the definite article — they were that characteristically. There is no record in the Gospels that the Lord was ever addressed by this title whilst here on earth, but He is so spoken of in the Acts and in the Revelation after His ascension to glory. The words were repeatedly found on His own blessed lips as He moved amongst His own and amongst men.

David's reference to this title in Psalm 8 is of tremendous importance and throws great light upon several of the Lord's words in the Gospels. Psalm 1, without any doubt, has Christ in view, His moral glories are depicted there. But in Psalm 2 God's Anointed, the Christ, the Messiah, is rejected. Acts 4: 25-28) clearly shew the complete rejection of the Lord in which both Jew and Gentile have their part. In the intervening Psalms (Ps. 3 to 7) we have portrayed the condition of God's earthly people consequent upon Christ' rejection, and also the feelings of a godly remnant. Psalm 8 introduces a sphere which is beyond Messianic limitations — "O LORD our Lord, how excellent is Thy Name in all the earth!" Thus the rejected Christ is He whose Name shall be universally supreme and whose dominion shall know no bounds. The truly magnificent language of Daniel 7 reflects the future manifested glory of the erstwhile rejected Son of Man — "And there was given Him dominion and glory, and a kingdom, that all people, nations and languages, should serve Him; His dominion is an everlasting dominion, which shall not pass away, and His kingdom that which shall not be destroyed." Hebrews 2 leaves us in no doubt whatever that our Lord Jesus Christ, the Son of Man, is He who will thus be supreme. Matthew's Gospel speaks of Him manifested as "sitting at the right hand of power, and coming in the clouds of heaven." In His earthly pathway He, as Son of Man, had power to forgive sins (Mark 2: 10); and to Him was given the authority to execute coming judgment (John 5: 23). John 12: 23 speaks of His glorification as the ultimate goal of His pathway as Son of Man.

In Hebrews 2 there are words which are not found in Psalm 8. All things must be put under the dominion of the Son of Man, He must be supreme — "but we see Jesus, who was made a little lower than the angels for the suffering of death; crowned with glory and honour; that He by the grace of God should taste death for every man" (lit. everything). Matthew 8: 20 reads — "The foxes have holes, and the birds of the air have nests; but the Son of Man hath not where to lay His head." These words of the Lord, in reply to one who asserted that he would follow Him whithersoever He went, are repeated in Luke 9: 58. Peter's declaration that He was "the Christ of God" (in marked contrast to the speculations of men), brought forth the Lord's reply — "The Son of Man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day."

Solemn indeed were His words to Judas in the garden — "betrayest thou the Son of Man with a kiss?" Rejected, disowned, betrayed and crucified — thus the import of the added words in Hebrews 2 — "the suffering of death," tasting "death for every thing." Blessed Saviour, having said "It is finished" He bowed His head and gave up the ghost." His work finished, He who hitherto as the Son of Man had not where to lay His head, now lays that blessed head on the cross — the words are identical — "He laid His head." "The kings of the earth;" "the rulers;" "Herod and Pilate with the Gentiles, and the people of Israel," actuated by Satan's malice were united in their rejection of the Christ of God, yet unwittingly carrying out that which, in the counsel of God, should result in the outflowing of His grace and love centred in the glorified Son of Man. Thus Hebrews 2 tells of the crown of glory and honour resting upon the brow of this once rejected Son of Man with its precious results for those who rejoice in His exaltation — sons brought to glory and in the present enjoyment of salvation; sanctified; the brethren of Christ Himself! The vision of His glory, the testimony to which was prohibited "until the Son of Man be risen again from the dead" (Matthew 17: 9) is now the enjoyed portion of the redeemed, whose hearts are filled with responsive praise and whose tongues delight to speak forth His worth in a world where He is still refused.

Son of Man, His incarnation

Open'd first the tale of grace;

Son of Man, in new creation

Leader of a chosen race!

Well may glory

Crown Him, in the ordered place!

Three times in the Gospel of John the Lord Jesus refers to Himself as the Son of Man "lifted up." It is quite clear that this expression has the crucifixion in view (with all its sorrows and its shame). But it is equally, and most blessedly true that the words "lifted up" in the original language include the thought of dignity and exaltation. With adoring hearts we contemplate the glory surrounding each reference to this most holy scene.

In John 3: 14 the imperative necessity for the "lifting up" of the Son of Man is stressed. In verse 7 the necessity of new birth is equally insisted upon and a reference to the incident in Numbers 21 would most plainly shew the reason for this. The heart of man is exposed to the uttermost — no sin in the history of God's people had equally the enormity of that which is here recorded — "Our soul loatheth this light bread." The manna, speaking as it does of Christ Himself as the provision of God for man's need, was despised. In the sight of God that man must go and only in the death of Jesus could he be removed; in that precious "lifting up" that order of man has been completely judged and set aside. Beloved brethren, let us not relegate this truth to a mere elementary place in our hearts; does our walk in this world shew that we are in agreement with the blessed God who is expecting nothing at all from man in the flesh? If in the death of Christ one order of man is brought to an end, then thank God another blessed Man is presented as an Object for faith. If the heart of man in all its sin is exposed, then too the heart of God with its eternity of love is revealed. The Son of Man has been "lifted up" that "whosoever (not now limited to the Jew) believeth in Him should not perish, but have everlasting life." The floodgates of God's love have been opened — "For God SO loved." How vast the importance of that first word in verse 16 — Calvary is witness to the boundless love ever existent in the heart of the blessed God. The lifting up of the Son of Man in John chapter 3 establishes GOD's right to bless according to the desires of His own heart.

"When ye have lifted up the Son of Man, then shall ye know that I AM" (John 8: 28). In this chapter we have from the lips of Christ what is perhaps the strongest assertion of His deity — "Before Abraham was, I AM" (v. 58). The immediate reaction on the part of the Jews was to "take up stones to cast at Him;" the solemn verses of Mark 14 (60-65) indicate the intense unbelief and darkness in the hearts of the religious leaders and their subsequent complete rejection of their Messiah. Doubtless the Lord's words in John 8 have a definite dispensational aspect and in a coming day His earthly people "shall look upon Him whom they have pierced and shall mourn for Him." Who He is will then be manifest to them and to the repentant will be opened "a fountain . . . to the inhabitants of Jerusalem" (where He was "Lifted up") for sin and for uncleanness (Zechariah 12, 13). Wondrous grace indeed! But whilst awaiting that day how the heart of Christ must have been refreshed as Thomas looked upon Him who had been pierced and exclaimed "My Lord and my God"! Beloved brethren, the whole purpose and value to the "lifting up" is dependent upon the Person who was there! In a coming day the people of God will know who He is, and that He was here as alone competent to reveal the Father's heart of love. These thoughts are surely enshrined in the heart of His own now.

The lifting up in John 8 is a testimony to the greatness and glory of CHRIST Himself.

Tremendous issues are involved in the final reference to the "lifting up" in John 12. "Now is the judgment of this world; now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto Me." "This He said, signifying what death He should die" (John 12: 31-33). The world which in its Gentile aspect "knew Him not," and where the Jews "received Him not" judged in its entirety at the cross of Christ; Satan, named here as its "prince," completely defeated and cast out. But, blessed fact, He Himself becoming the attractive Object to unnumbered hearts. Here the glory of the Son of Man, the abiding results of His death, the vast harvest secured for blessing — all constituent parts of "the joy that was set before Him" as He "endured the Cross, despising its shame, and is set down at the right hand of the throne of God." How precious the vision upon which the eyes of Stephen, the first recorded Christian martyr, feasted — "the glory of God and Jesus" — His pathway of suffering over and He at home in the glory of God. What comfort to the heart of the suffering Stephen! Let us listen afresh with adoring hearts to the testimony of this dying saint of God — "Behold I see the heavens opened, and the Son of Man on the right hand of God." Unique as the Son of Man in this scene of shame and suffering; unique now in the glory of God, for no one else shall ever occupy that place — on the right hand of God. Thus the HOLY SPIRIT would magnify this blessed exalted Man before our hearts — attracting us away "from the earth" to Himself in the glory of God.

Beloved brethren, let us ponder afresh those words from the lips of Jesus when here on earth, and allow the wondrous content of them to fill our hearts with ever increasing worship and praise to the exalted Lord and through Him to His God and Father — "For even the Son of Man came not to be ministered unto, but to minister, and to give His life a ransom for many" (Mark 10: 45).

As Son of Man it was,

Jesus the Lord!

Thou gav'st Thy life for us,

Jesus, our Lord!

Great was indeed Thy love,

All other loves above,

Love Thou didst dearly prove

Jesus our Lord.

The heart of God set free to move in love to men; full and complete testimony to Jesus as the I AM; the blessed Spirit of God happily engaged in drawing men to an exalted Christ. What wondrous activities of the Godhead resulting from the "lifting up of the Son of Man."

Speaking

Luke 3: 1-6; Proverbs 21: 28.

F. A. Hughes.

NOV/DEC. 1969

In a coming day a personage (called "a beast") will emerge from amongst the nations (of which the sea is a symbol) to whom the dragon (Satan) will give his power and great authority, (Revelation 13). So outstanding will he be that the whole earth will wonder at him and will render homage to him. Among other things he will be characterised by "Speaking great things and blasphemies . . against God." No one can deny that this character of speaking is becoming more and more prevalent in the world today — men vaunting themselves and decrying God, and alas! professing Christendom is in no wise immune. High sounding words; speculative theories as to creation etc.; completely unproved evolutionary ideas are all readily accepted and the inspired Word of God either perverted or rejected. In Acts 20 Paul warns the Ephesian believers "That after my departing . . of your own selves shall men arise, speaking perverse things." The word perverse carries the thought of "twisting" the truth — an exact description of many in ecclesiastical circles today. Paul speaks of those who "pervert the gospel of Christ" (Galatians 1: 7); also of "perverse disputings of men of corrupt minds" (1 Timothy 6: 5). Peter too speaks of "false prophets . . and many shall follow their pernicious ways . . the way of truth shall be evil spoken of" (2 Peter 2: 1, 2). Jude refers to those whose "mouths speaketh great swelling words, having men's persons in admiration because of advantage" (v. 16).

Is there no ray of light? Indeed there is — God is still speaking. Precious indeed was the character and purport of divine speaking when Jesus, the Son of God, was here on earth. "This is My beloved Son: hear Him" was the command from the glory, and happy the portion of those who obeyed! "We have heard Him ourselves," said the men of Samaria, and doubts and prejudices gave place to certainty and truth — "We know that this is indeed the Christ, the Saviour of the world." Men "wondered at the gracious words which proceeded out of His mouth": words of compassion assuaging the grief of the doubly bereft widow of Nain; words which dispelled the overwhelming sorrow of Mary in the garden; words which on the Emmaus road caused hearts drooping with disappointment to burn with immeasurable joy. Blessedly indeed did our beloved Lord fill out the prophetic utterance of Isaiah 50: 4! But He spake with authority too. Stormy winds and mounting waves were quiescent; the grave and corruption yielded up their prey at His command. Well might His enemies exclaim "Never man spake like this Man." He could refer to Himself as "A Man that hath told you the truth," (John 8: 40). His speaking was indeed unique!

Above all else the words of our precious Saviour revealed the eternal love of the heart of God. How full the Gospels are of this blessed theme. Darkness, hatred, fear and death in a world of sin, displaced by the light of life, eternal love, abounding joy and the consciousness of victory over death in the heart that receives and cherishes His word.

God is still speaking. In sovereign mercy and matchless grace He has secured for Himself vessels "sanctified, and meet for the Master's use, and prepared unto every good work" (2 Timothy 2: 21). Blessed indeed to be "set apart" in our affections from the apostate condition of things around and, in the power of the Holy Spirit, to be marked by "Sound speech, that cannot be condemned" (Titus 2: 8). A few of the features which normally characterise such believers may be considered.

The condition of things surrounding the ministry of John the Baptist in Luke 3 and the ministry itself have a clear dispensational setting — but there are moral lessons for us to take account of today. Foreign elements had brought the people of God into bondage; the ecclesiastical position was marked by division. In similar conditions obtaining today it is good to note that God is fully cognisant of the whole matter; the duration of rule and the sphere of influence wielded by the powers that be are all measured by Him, but amongst them all He finds nothing to which He can commit His word. These divine communications (verse 2) came upon (which is more intimate than "unto") John "in the wilderness." Moral suitability for the reception of God's word necessitates a pathway of separation from all that the mind of man has introduced. Involvement in the political and the nominal religious institutions around will militate against a clear understanding of what God is saying. The word used in verse 2 (Rhema) has the force, among other things, of command, and the understanding of this would enable us (as John Baptist) to speak with authority and power and an absence of all partiality.

"A man that heareth speaketh constantly" — or in victory; unchallenged; with lasting effect. Who would not desire, in a world marked by compromise, deceit and untruth, to have the ability — by the Spirit of Truth — to speak in this way? We, as the Baptist in John 10, may do no miracle, but let us so speak in the things of God that we, too, may have the testimony given to him, "All things that John spake of this Man were true." Ponder the result — "and many believed on Him there" (verse 42). In his pastoral epistles Paul several times uses the expression "This is a faithful saying." Writing thus to Titus he adds — "These things I will that thou affirm constantly." Soberly and sincerely Titus was to seriously affirm the truth of what he spoke and this in the face of general lying (Titus 1: 12). Rhoda in Acts 12, having recognised the apostle's voice, could not be moved from her constant affirmation even in the face of unbelief amongst her brethren. Remembering again the moral tone of Luke's writings do we not see (without straining Scripture) the necessity of listening to what the apostles say in their writings if we are to stand firm in testimony to the truth in these days of error and turning from the truth? Referring to false prophets, John says, "They are of the world; therefore speak they of the world, and the world heareth them. We are of God; he that knoweth God heareth us; . . . hereby know we the spirit of truth, and the spirit of error" (1 John 4: 5, 6).

Sitting in lowly contentment at the feet of Jesus, as Mary in Luke 10, receiving His words by faith into our souls, is surely a necessary attitude if we are to speak rightly of Him. Paul in writing to the Corinthians quotes Psalm 116, "I believed, therefore have I spoken", and adds "we also believe, and therefore speak." Assimilating the truth ourselves, formed by it, kept by the Spirit of Truth in living touch with Him who is the Truth — may we know increasingly the power and import of the word — "If any man speak, let him speak as the oracles of God" (1 Peter 4: 11).

Steadfastness

F. A. Hughes.

JAN/FEB. 1969

Steadfastness (#1)

Gen. 18: 1, 2; John 1: 26; Rev. 3: 20.

The following short summary of an address may be used of the Lord to afresh stimulate our hearts and strengthen our faith as we commence another year, and as we await the precious moment of His coming again.

There is an urgent need, amongst believers, for the feature of steadfastness. God Himself is spoken of as "the living God, and steadfast for ever" (Daniel 6: 26); and it is applied to the saints of God too — indeed the first Christian martyr (Stephen) was said to be marked by steadfastness.

There never was a day in which the feature of steadfastness was more called for than to-day; and the word "steadfast," in the original language, involves not merely having our attention focused on an object, but it includes having our feet firmly planted on the earth. Our affections, our attention, our wills are held by a blessed Man in the glory, and in consequence our feet are firmly planted in our pathway here. We need not to be carried about by every wind of doctrine. There are many things being said to-day which tend to disrupt the serenity of the Christian pathway; to undermine the faith of the saints of God; and hence the importance of the verse in John's gospel — the thought of divine Persons taking a stand. We notice it first in Genesis 18, where three men stood at the tent door in the heat of the day after Abraham had removed his tents to Mamre. A very interesting matter, that, because Mamre itself suggests stability — the oaks of Mamre. Does it not suggest, dear brethren, that if we are prepared to take on this feature of steadfastness, we shall get increased encouragement from divine Persons on that line; because divine Persons, or at least, a divine Person — for we know that One of the three was Jehovah Himself — came and stood at the door of Abraham's tent, and that for a specific purpose. The word "stand" in that chapter indicates a position that will not be given up; not a casual stance, but a position taken permanently with a definite object in view. If we read carefully the whole of the chapter, we too will be encouraged to take a definite stand in our day. Two things stand out in the chapter most markedly. God was prepared to reveal His own thoughts to His servant. "Shall I hide from Abraham" He said, "what I am doing?" You know, dear brethren, what will help us to be steadfast and to stand in this evil day is the conscious knowledge that God is doing something! And God is doing something, and in these days what will help us to be steadfast in the pathway of faith is to know what God is doing! We are so apt to be occupied with what the enemy is doing, even what the saints are doing, and the consequent condition of brokenness that has come in. We cannot close our eyes to it, but over and above all that, God is doing something! There are two things that God is doing in that chapter which He makes known to His friend Abraham. It is a good thing to be friendly with God. One would like to say to the young people especially — "Be careful in your choice of friends!" Abraham was the friend of God, and God would not hide from His friend that which He was doing. One of the things He told Abraham was that He had knowledge of all the wickedness going on in that day and in due time He would bring it into judgment. "Their sin is very grievous" is God's own estimate, and the awful sin of Sodom and Gomorrah is raising its head in these Western lands to-day! But God knows all about it, and we can depend upon it that God is doing something in relation to it. The day is coming when God will eradicate from this world, and from the whole universe, every principle of sin! God has the matter in hand, and whatever we may see and however we may feel depressed by the condition of things around us, the way in which evil, and violence, and corruption is rising on every hand, let us not be moved from the steadfastness of our pathway, knowing that God has the matter in hand, and He will deal with it in His own way and in His own time!

God had already said "Sarah shall have a son" (v.14). Both Abraham and Sarah laughed at that; but we have to recognize that with God nothing is impossible, and when God said "Sarah shall have a son," He had Isaac in mind. We read in Galatians that that "seed is Christ," and so we see in typical language not only that God will judge the whole scene which is contrary to His mind, but that He will bring in a blessed Man and introduce in Him another scene in absolute accord with His own heart and mind. the knowledge of this would surely keep our feet steadfast as we tread our Christian pathway. Evil around! Yes — God will deal with it! God is bringing in — has brought in His own blessed Son, the Christ of God, the One in whom He will head up all things for Himself; the One who will hold everything in the universe for the pleasure of God and for the blessing of God's people.

In John 1 we have the wonderful fact of the incarnation. We see a blessed Man here in this world, and He has come into manhood permanently. Everything is in His hand, and God will triumph in the scene where man has dishonoured Him. He will triumph in a blessed Man, and the world-to-come will be put under that glorious Man. Then when the kingdom is handed over to God, that God might be all in all, that glorious Man will be seen as Man for ever. He has come into Manhood; and a blessed Man throughout all eternity will be the centre of the glory of God, and the centre of the praises of His people!

In the address to Laodicea (Revelation 3) we see a condition of things in which there is a complete lack of appreciation of Christ, and yet in such conditions He is saying most graciously, "Behold I stand." This is the same word, indicating a permanent stance. He is standing at the door, He has the whole situation in mind, and in infinite grace He has taken up a position from which He will not move; He is standing right on to the end of this dispensation, appealing in love to any one who will open the door to Him, allow Him to come in that there might be mutual supping together. Oh! What infinite grace — what wonderful love, what constant love in the attitude of our Lord Jesus Christ towards His Church collectively, towards each one of us individually; waiting upon us in the constancy of a love that will never let us go! Standing as available to us, in order that we might be brought into happy enjoyment of fellowship with Himself.

Occupation with our Lord Jesus Christ — the glorious Son of God, loved by the Father, and into whose hands God has committed "all things" (John 3: 35) is essential to "steadfastness" in our pathway through this world. If the Lord will a further short paper may refer to the essentiality of the Holy Spirit's work in us.

Steadfastness (#2)

Romans 5: 2; 2 Cor. 1: 20-22.

SEPT/OCT. 1969

How blessed indeed to know not only that God is love, but that God loves! Love is of God. And we stand before God in the favour that Christ has brought (John 1: 17), for grace involves love in movement. The reservoir of love was ever in God's eternal heart, but Jesus took that journey from Godhead's fullest glory to Calvary's depth of woe, in order that the realm of love in which we stand might be established. And as justified we rejoice in hope of the glory of God. That is to say we look on to the day to come, when every ray of God's penetrating glory may be focused upon us, and it will but reveal the perfection of the work of God, and the wonderful way in which He has loved us!

In the meanwhile it is written that Christ has left "us an example that we should follow His steps" (1 Peter 2: 21). Now, how are we to do it? How are we to be steadfast, and move here in a path of fidelity to the will of God? There are two things we need. We need faith. We need to have the vision of our souls fixed on that blessed Man who is the Yea and the Amen of all the promises of God. We need to be established in confidence in that blessed Person; we need also the presence and help of the Holy Spirit of God. Hence the importance of what is brought before us in Paul's letter to the Corinthians. We have these three most blessed references to what God has done in giving to us His Spirit. He has anointed us; He has sealed us; and He has given us the earnest of the Spirit. These are most wonderful truths, the realization of which would give stability and steadfastness to our walk through the world. God has "anointed us," that is He has given us the ability to understand what His will is; He has given us the ability to move here in the fragrance that marked the pathway of Jesus. We cannot do it in the flesh, for the flesh can never please God. But He has given us of His Spirit; He has anointed us with His Spirit, He has given to us the same Spirit that was found in Jesus here in Manhood. He was anointed of the Spirit — "The Spirit of the Lord is upon Me because He hath anointed Me" (Luke 4: 18) — to do certain things, and the Holy Spirit has come upon us in order that we might do certain things. The epitome of those things is that we have intelligence as to what the mind of Goo is, and we have ability to follow out His will and to move in the footsteps of our Lord Jesus Christ. Can you conceive of anything more blessed than that, dear brethren? That the power by which Jesus moved here steadfastly in the will of God is the same power that is given to us: that the knowledge that He had as Man in relation to the will of God is the same knowledge that we have, for "we have the mind of Christ" (1 Corinthians 2: 16). In the anointing of the Spirit God has given us the "thinking faculty of Christ" — just as He thought in relation to the will of God. We need not be turned aside by men's ideas or philosophy; or the wiles of Satan, we know, in the anointing of the Spirit that which exactly pleases the blessed God who has taken us up for His glory, and in that same Spirit we have the power to carry out what we know! This is a very blessed matter.

But then, too, God has sealed us; God has put His mark upon us because we belong to Him! We are His! He has claimed us for Himself. There is a dignity in that which cannot be expressed in words! God has said "They are Mine"! How blessed to really get into our hearts that we belong to God! We are His! He has bought us with a price in order that we might be exclusively for Him. If that gripped our hearts, the glories of this world and its attractions would mean nothing to us. We belong to God — we are His! We have been bought with a price; we are not our own — we belong to Him. We are His property — and He is God!

Then God has given us the Spirit as the Earnest of the inheritance and of glory in our souls. Everything that God has promised is secure in Christ, and by the Spirit we know that all will be established in that glorious Man, and we have the joy of it now in our affections. Standing already in the conscious enjoyment of divine love, anointed — sealed — given the earnest of glory to come; these are the spiritual ingredients for steadfastness in the pathway of the believer.

Stedfastness

F. A. Hughes.

(Extracted from Scripture Truth Vol. 42, 1965-7, pages 76-8)

It must be conceded by every honest mind that we are living in a day marked in every sphere by vacillation. Irresolution, uncertainty, wavering of opinion and compromise seem to be the order of the moment. That these features have intruded into the circle of religion is only too sadly evident. The authority of the Word of God, with its voice of divine certainty, is neglected, and often absolutely refused in favour of the vague and contradictory teachings of men.

In such circumstances the believer is exhorted to "stedfastness", a word which signifies that not only are the eyes fixed in a definite direction, but that the foot is resting on a firm base.

Before considering further the principle of stedfastness in relation to the believer, it will be well for us to see this same feature expressed in divine Persons Themselves. It is an axiom of Christianity that the blessed God will never form any feature of the truth subjectively in the believer without first showing that truth in all its perfection in Christ Himself. In Daniel chapter 6 the faithfulness of God to His faithful servant Daniel is recorded in the latter's remarkable deliverance from the den of lions. The impression made upon Darius caused that Gentile monarch to exclaim, amongst other things, "The God of Daniel . . . He is the living God, and stedfast for ever". The Psalmist (Psalm 102) says of God "Thou art the SAME" — a Name which persists throughout Scripture. Paul writing to Timothy in days marked by compromise and unfaithfulness, calls attention to the fact that God "abideth faithful: He cannot deny Himself" (2 Timothy 2- 13). James refers to God as the One " with whom there is no variableness, neither shadow of turning". (James 1: 17). We read too of our blessed Lord that "He stedfastly set His face resolutely in one fixed direction". We who love Him know something of the unutterable sorrow and yet the mighty triumph which that pathway involved!

It is recorded of God's earthly people (Psalm 78) that "they lied to Him with their tongues, for their heart was not right with Him, neither were they stedfast in His covenant". The terribleness of that indictment is seen in the fact that whilst they did not continue in His covenant, the force of the verbs used indicates that they did continue in their deceit and outward flattery. We do not wonder that it is later said of that people they "could not stedfastly behold the face of Moses for the glory of his countenance". Let us ever remember that " these things . . . are written for our admonition ".

How delightful it is to see in that same Psalm the attitude of the "faithful" God to His unfaithful people. "He . . . chose . . . Mount Zion which He loved" — reminding us of the sovereignty of mercy which " endureth for ever"; "He chose David"  - a man after His own heart, who " fed them according to the integrity of his heart; and guided them by the skilfulness of his hands" (cf. 2 Samuel 5: 2).

In our own dispensation — the Holy Spirit's day — we read of Stephen who "being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God" (Acts 7: 55). This view of heaven was for the peculiar joy and encouragement of Stephen himself — the present position of exaltation and power of Him who had "stedfastly" moved towards Calvary, and who "endured the cross, despising the shame". Stephen's personal portion was this view of Jesus in the glory of God, the consummation of His faithful pathway in Manhood here; Stephen's testimony was "Behold, I see the heavens opened, and the Son of man standing on the right hand of God". The One rejected by that guilty nation was now crowned in highest glory! The words used imply that this exaltation was permanent.

It is not difficult to discover the secret of Stephen's stedfastness. He was "a man full of faith and of the Holy Ghost" (Acts 6: 5). He was also "full of grace and power" (verse 8, New Translation). The unseen filling of "faith and of the Holy Ghost" was abundantly witnessed to in the "power" of his testimony and the "grace" of his intercession.

In Acts 2: 42 we read of believers who "continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers". This was the result of the Spirit-empowered preaching of Peter and the other apostles who so definitely testified to the resurrection and ascension of the Lord Jesus Christ. Would not this indicate the character of ministry which in our day might be effective in producing the feature of "stedfastness" in those that believe? The word "stedfast" in Acts 2 might be rendered as "giving diligent attention to every detail". An unbalanced apprehension of the truth will lead to wavering and uncertainty; if stability is to be evidenced we need to be maintained in "simplicity" (singleness of heart) in regard to the truth as it is manifested in Christ.

In writing to the Corinthians Paul says "He that standeth stedfast in his heart . . . doeth well". Whilst this verse has what is special in view, the principle involved would, without question, cover every detail of the Christian pathway. Stedfastness is not the result of fleshly effort, it springs from the affections being right with God. We have seen from Psalm 78 that stedfastness was absent from God's earthly people because "their heart was not right with Him" (verse 37). Nothing is more calculated to regulate our affections than the wonderful expression of God's own love in the gospel — "how that Christ died for our sins according to the scriptures; and that He was buried, and that He rose again the third day according to the scriptures" (1 Corinthians 15: 3). As we read this most remarkable chapter we see the mighty results of Christ's holy movements into and out of death — the triumph of the resurrection; the establishment of the Kingdom and the ultimate glory of the "day of God". But the end of the chapter reveals that we are ourselves to be an integral part of this wonderful matter  - "thanks be to God which giveth us the victory through our Lord Jesus Christ. 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".

Finally, we may refer to that most beautiful verse in Hebrews chapter 3 — "For we are made partakers (or companions) of Christ, if we hold the beginning of our confidence (assurance) stedfast unto the end" (verse 14). In chapter 1 verse 9 we are shown our privilege as companions of God's Anointed, while He is ever supreme and pre-eminent, anointed "with the oil of gladness above His (Thy) fellows". As stedfast may we be increasingly marked in a practical way by those features of faithfulness and endurance so perfectly seen in Christ.

The Standard of the Truth.

F. A. Hughes.

NOV/DEC. 1970

Ahaz, king of Judah, came to the throne at a remarkable time in the history of God's earthly people. The three previous kings, Jotham, Azariah and Amaziah, whose reigns covered a period of some 130 years, had all "done what was right in the sight of the Lord." All this was surely known to Ahaz, who would thus have an understanding of kingly standards according to the mind of God. Commencing his reign at 20 years of age it is sadly recorded that he "did NOT that which was right in the sight of the Lord" but he acted "according to the abominations of the heathen." 2 Kings 16, enumerates the several things he did which were inconsistent with the instructions given by God to those who ruled over His people; in this paper we are concerned with his actions as given in verses 17 and 18. With startling impiety he had placed his Assyrian altar alongside the altar of Jehovah, and had made it the centre of sacrifice. He then proceeded to remove the bases of the lavers, taking down the sea from its elevated position and placing it on a pavement of stones. Similarly he altered the way of the king in order to meet the caprices of the king of Assyria. Thus the divinely appointed standards of worship, of approach to the House of God, and of purity in so approaching were lowered to accommodate the thoughts and desires of men! In minute detail God had made known His commands to Moses, and meticulously Moses had carried them out — the divine standard was apparent! Ahaz, as king, should himself have written out a copy of God's commandments (Deuteronomy 17: 18), reading therein all the days of his life, and not turning from God's standards either "to the right hand, or to the left."

Careful reading of Exodus 30 and 1 Kings 7 will reveal the great importance in the tabernacle system of the laver and its bases and their typical teaching is of equal importance to us today. Solomon in his approach to God recognized the necessity of maintaining a right standard. He "stood before the altar of the Lord." He had made a "brazen scaffold" (the word used for "laver") — the measurements of which were exactly those of the altar, suggesting surely the true features of purity involved in an approach to a holy God. God's standard was maintained "in the presence of all the congregation of Israel."

Looking back over the year now drawing to its close we have to admit that standards are being lowered on every hand — the point need not be stressed! What is so outstandingly sad is the encroachment of this feature into the profession of Christianity. Truths as to the Person of Christ — plainly stated in Scripture — are ridiculed, weakened and even totally denied, and this by men who are, professedly, ministers of the Word. Modern translations mutilate the original text with the apparent intention of distorting the truth of the Lord's virgin birth, atoning death, glorious resurrection and His coming again. In Isaiah 53, a chapter which so plainly speaks of Christ, verse 4 in a modern version states "He was struck down by disease and misery;" verse 3 that "He shrank from the sight of men." These and other similar statements are derogatory to His glory. He who "received sinners and ate with them;" He who could invite all to come to Him; who "freely handled" the leper and healed the sick, He Himself being spotless, sinless, holy, impeccable in life, uncorrupted in death. Let us, beloved brethren, hold fast to the unadulterated Word of God in which the Holy Spirit ever delights to exalt the precious Saviour before our gaze. Repeatedly our Lord, in the gospel records, refers to the words and writings of Moses; but a modern translator tells us that "Moses has left no writings, and we know little of him with certainty." Thus would an endeavour be made to lower the standard of the Lord's sayings — He who refers to Himself as "a Man who has told you the truth".

In our Lord's pathway He calls attention to the way in which the Jews sought to lower the standard, making His house a den of thieves and a house of merchandise; the latter, at least, not unknown in religious circles today!

Paul's letter to the Galatians provides the antidote regarding those who would seek to reduce the precious truths of Christianity to the level of man's own works and law keeping. Likewise his letter to the Corinthians reminds the saints of their dignity as those "that are sanctified in Christ Jesus . . . called into the fellowship of His (God's) Son Jesus Christ our Lord." In 1 Cor. 11 he labours to restore their lowered appreciation of the preciousness of the Lord's supper. Do we not need to have the truth of this precious privilege maintained in our affections, especially when we consider the way in which christendom has distorted the observance of this most blessed ordinance?

Again in Acts 15, we see how the Apostles sought to maintain features of the truth in the face of those who would introduce Judaising principles into the sphere of Christianity. We may be thankful that every suggestion made by Satan to reduce the standard of the truth was, in principle, apparent in the days of the apostles who, in the power and guidance of the Holy Spirit of God, were able to combat the error by presentation of the Word of God.

The Galatian saints "did run well" but were hindered that they "should not obey the truth;" the Ephesians left their "first love;" Peter himself dissembled "fearing them which were of the circumcision" (Galatians 2: 12); and the Colossians were in danger of losing the joy and substance of the Spirit's ministry concerning the glories of Christ through the beguiling influence of "philosophy and vain deceit, after the traditions of men."

The pathway of faith has been trodden by men and women who surrendered their lives rather than compromise as to the truth; we are surrounded by "so great a cloud of witnesses" and we are thankful for those whose faith we can follow, "considering the end of their conversation." Preciously the Scripture in Hebrews 13, continues — "Jesus Christ, the same yesterday, and today, and for ever". No change in Him — He who is the "Leader and Completer of faith." Christ is God's standard — thus the standard in itself cannot change; alas! our appreciation of it and consequent practice may sadly do so. In their wilderness journey the manna provided for God's earthly people remained intrinsically unchanged — but their appreciation of it sadly declined! When they first saw the manna "the taste of it was like cake with honey" (Exodus 16). In Numbers 11 they said "there is nothing at all beside this manna". The manna in itself was no longer sufficient for them — something "beside" it, something additional was sought. The standard of their appreciation reaches its lowest ebb in Numbers 21 — "our soul loatheth this light bread." Is not this typical of the course christendom has taken? The simplicity and purity of the precious truth which exalts the Person of Christ as sufficient for the food of His people has in many spheres been almost lost sight of by the addition of men's ideas and arrangements, and in some circles He is not mentioned at all!

Beloved brethren, let us hold fast to the "faith once delivered to the saints," treasuring every precious truth which the Scriptures unfold as to the glory of Christ. In a scene dominated by "modernism" and its consequent lowering of the divine standard, it will be a costly matter. Naboth refused to allow the inheritance of his fathers to be reduced to "a garden of herbs" (1 Kings 21) and died rather than lower the standard, but his name lives inscribed in the divine records!

Over a hundred years ago it pleased the Lord to revive amongst a few of His people certain precious truths — the truth of the Church as the body of Christ; the simplicity of the saints meeting together for the Lord's Supper (and yet maintaining a deep sense of its profound importance); the Second Coming of our Lord in relation to the rapture of His own (1 Thess. 4) and also in regard to His "glorious appearing." These, and other truths, are now in many quarters either distorted, ignored or denied completely. Brethren, if we are to "walk worthy of the vocation wherewith we (ye) are called" it is essential that we, by the Holy Spirit's help, seek to maintain every feature of God's truth, in its pristine power and beauty, not lowering the standard, and refusing every suggestion, whether by word or by spurious translation of the Word, which would becloud in our vision the glory and preciousness of our beloved Lord. It is in Him, and in the truth concerning Him, we see the features of the true Altar; the true approach to God, and the true standard of purity.

As we await the coming of our beloved Lord let us ever cherish the fact that "we have an altar" which stands unique in its glory and effect — the cross of Christ; it is through Christ we "have access by one Spirit unto the Father;" and Christ is the standard of our purity. Nothing that the modern Ahaz can introduce can successfully challenge the unfading blessedness of these glorious truths.

"And every man that hath this hope in Him purifieth himself, even as He is pure" (1 John 3: 3).

Steps in Spiritual Growth

Steps in Spiritual Growth.

F. A. Hughes.

MAR/APR 1966

The central books of the Bible (the Hagiographa) are perhaps not so widely read or known (the Psalms excepted) as other parts of the Scriptures. They are not exactly doctrinal, but nevertheless contain much of great moral value, the importance of which as the inspired word of God, should not be neglected by the saints of this dispensation. As subject to the Holy Spirit many essential lessons may be learned.

There would seem to be moral order in the five books — Job, Psalms, Proverbs, Ecclesiastes, Song of Solomon, and it this more order which is in mind in this paper.

In the preceding book of Esther we see the way in which God, although apparently out of sight, deals with the nation of the Jews, whereas in Job we have God's direct dealings with one man. Job's name bears the meaning of "one that is hated." Would this refer to Satan's attitude towards the man whom God could so commend? (Job 1). That there existed some measure of hatred against Job from others is evident from his twice repeated reference, (Job 16 and Job 31). Bildad the Shuhite also refers to those who hated Job (8). But Job had a greater enemy than either Satan or men — it was himself. He suffered intensely under the hand of the adversary, and through the misunderstanding of men, but his real difficulty was the pride of the flesh — the actions of which gave him importance before men. It was something which had never been judged in the presence of God. God's dealings with Job were in relation to this, and how successful those dealings were! The moment came when Job said, "I have heard of Thee . . but now mine eye seeth Thee. Wherefore I abhor myself and repent in dust and ashes" (Job 42). The "end of the Lord" was reached — He who "is very pitiful and of tender mercy" (James 5: 11). Job had said "I know that thou canst do everything, and that no thought can be withholden from Thee." God is magnified before him, all pride of self has gone, and God is free to bless him abundantly.

Have we learned these lessons, brethren? They comprise an initial, yet essential step, in the pathway of spiritual growth. The greatness of God and the worthlessness of the flesh are truths learned only in the presence of God Himself!

In the first Psalm we have the characteristics of the godly man, features perfectly displayed in Christ as a Man here. The Psalms are replete with prophetic references to the glories and the holy feelings of the Lord Jesus Christ — the Messiah. The first verse of Psalm 1 speaks of that which is negative; the New Testament shows us the precious, positive movements of the One in whose heart the will of God was ever enshrined (v. 2). As walking before His God He says, "My meat is to do the will of Him that sent Me, and to finish His work" (John 4: 34). John Baptist "looking upon Jesus as He walked" said "Behold the Lamb of God." Isaiah could speak of Him prophetically — "How beautiful . . are the feet of Him that bringeth good tidings." Peter exclaims — "Who went about (or, 'went through') doing good, and healing . . for God was with Him." He stood in holy Manhood on Jordan's banks, unknown to men, yet heralded by John as pre-eminent in Person and in service. He stood as the Vessel of grace at the behest of a blind beggar; He stands in marvellous patience, waiting in unwearied love, available to the overcomer in Laodicean conditions. He sat on the well of Sychar that He might fill an empty heart with eternal refreshment — living water springing up and producing worship to God. He "sat down to meat" in the Pharisee's house in order to bring forgiveness to the sin-burdened heart of a contrite woman. He sat on a mountain to set before His disciples the principles of that kingdom in which the will of God would have sway, that will which had been the motive of His every word and deed.

Whilst we recognize with adoring hearts the absolute and unique perfection which marked our Lord in His pathway here, we see in that pathway features which should mark His own in this world. Peter says, He has left "us an example, that we should follow His steps." In Psalm 139 we read, "Blessed are they that keep His testimonies . . they walk in His ways." Romans 10 reads, "How beautiful are the feet of them that preach the gospel of peace." Thus the features so preciously seen in Christ may, in the power of the Spirit of God, be seen in measure in the lives of His people. As living "by the faith of the Son of God," and in the energy of the Holy Spirit, a further step in spiritual growth is reached.

Proverbs is written that we might "know wisdom and instruction." It has been aptly said that every failure, personal, domestic, industrial, national, inter-national, and in the profession of Christianity can be traced to the non-observance of some Proverb. James, in his most practical epistle, has much to say about wisdom, contrasting the wisdom of this world with the wisdom which is "from above." Paul, in 1 Corinthians, is in accord with Proverbs 8 and Luke 11: 49 in personifying wisdom as Christ Himself — "Christ . . the wisdom of God." Again he says, "But of Him are ye in Christ Jesus, who of God is made unto us wisdom . . ".

Thus our attention is once more directed to Christ, and in Him we are in touch with an inexhaustible supply of "wisdom from above." As walking in wisdom's paths, adoringly recognizing His rights as Lord, spiritual growth is assured.

Ecclesiastes gives us the experiences of a man who, with great riches and power, explored every avenue of potential satisfaction "under the sun," only to find "vanity and vexation of spirit." Searching out "acceptable words;" "words of truth" and "words of the wise," he saw the end of all was to "fear God, and keep His commandments." Is not this an essential exercise if we are to walk here to the pleasure of God? John would emphasize this when he says "The word passeth away, and the lust thereof; but he that doeth the will of God abideth for ever" (1 John 2: 17). The scene described by the Preacher as "under the sun," and by John as that which "lieth in wickedness," is moving swiftly on to judgment. There is no satisfying portion in it for the children of God whose commonwealth "is in heaven." Paul, who had himself arrived at the conclusion that things of earth were worthless, exhorts "Set your affection on things above, not on things on the earth." How blessed to know that the "things above" are centred in Christ who is sitting "on the right hand of God." Whilst we await the moment when we shall, in response to love's voice, leave this scene for ever, may we be delivered in spirit from it now! A right judgment of this world, and an increasing appreciation of the sphere in which Christ is supreme, is essential to spiritual growth.

Finally, in the Song of Solomon, we are introduced to an atmosphere of reciprocal affections. Failure and lethargy may mark the love of the spouse, but the love of the Beloved is constant and unfailing. How blessed to see her growing appreciation of that love! She had said "My Beloved is mine, and I am His;" later she says, as rejoicing in His own portion — "I am my Beloved's, and my Beloved is mine." Again — "I am my Beloved's, and His desire is towards me." What a portion is ours! "To know the love of Christ, which passeth knowledge." Well may we sing

"Love divine, our present portion.

Heaven's choicest store."

As in the conscious enjoyment of that boundless love, brought to us at such infinite cost, the sufferings of Calvary, may we say from our hearts

"And we love Thee, blest Lord,

E'en now, though feeble here,

Thy sorrow and Thy cross record

What makes us know Thee near."

"Yet still we wait for Thee,

To see Thee as Thou art;

Be with Thee, like Thee, Lord, and free

To love with all our heart."

These then are the spiritual lessons we may learn from these Old Testament writings.

Learning in the presence of God His greatness and our unworthiness.

Meditating upon the holy movements of Christ as a blessed Man here, and by the Spirit's help, following His steps.

As subject to Him drawing from the supplies of wisdom which are found alone in Himself.

Having a true judgment of this present scene, and our affections set on Christ above.

Our hearts held in the intimacy of the love of Christ, the charm and constancy of such love producing a response for the joy of His own heart.

Tears

Ecclesiastes 3: 4; Luke 19: 41.

F. A. Hughes.

AUG. 1960

I refer to the thought of tears with the desire that the Lord may bring our affections into alignment with divine compassions. It is clear from the 3rd chapter of Ecclesiastes that in the calendar of God room is made for weeping. It is said, "There is . . a time to weep," but one would desire that our weeping might be intelligent. There are tears in Scripture which are unavailing; we have in relation to Esau, a profane person, the matter of tears which were altogether unavailing. We read in Malachi of the people of God flooding the altar with tears which God refused to regard. We need to be preserved from tears which are not in accord with the feelings and movements of divine Persons, but we need to be encouraged to weep according to God.

It may seem a strange subject to introduce, when in our readings we are engaged with an epistle which abounds with rejoicing. But I would remind you that the one who wrote that epistle was found, when at Philippi, in conditions which are calculated to draw out the sympathetic feelings of the saints. And if Paul rejoiced, if he abounded, it was because he knew how to be abased. The first recorded movement of divine Persons in relation to the creation would be in line with this subject, when in relation to that scene of chaos the Holy Spirit of God hovered; the word suggests divine feelings. And that is what is in mind, that we might be brought, under the influence of God's word, into sympathetic accord with the movements of divine Persons.

One of the greatest men in the Old Testament, Moses the man of God, is introduced to us as weeping. The only person in the New Testament who is called by the Spirit a man of God, Timothy, was a man of tears. The blessed Lord Himself wept, and the word used in John's gospel for Jesus weeping, so far as I can trace, is never found elsewhere in Scripture. There were other occasions upon which He wept; but the occasion at Bethany is unique. Beloved brethren, there is no sympathy like the sympathy of Jesus, hence the uniqueness of the weeping of Christ, those precious holy tears which He shed in the power of His love for His own. It is one's exercise that we should be brought into alignment with the feelings of His own blessed heart.

There are many tears mentioned in Scripture. I would like to call your attention to some of them.

There are recorded tears. Depend upon it that if there is produced in your affections and in mine, feelings which are in accord with the feelings of divine Persons in regard to the testimony, as seen with Paul in Philippians 3, such tears are recorded. "Put Thou my tears into Thy bottle," says the Psalmist, "Are they not in Thy book?" The service of God is not confined to the platform, or to those who speak; power in testimony lies in the deep affections of the saints who are seeking to move under the power of the Spirit in relation to divine sympathies. Movements resulting from such feelings are recorded by God Himself.

There are productive tears, tears that bring a harvest; tears that bring forth fruit for the heart of God; tears that bring rejoicing; sowing in tears and reaping in joy, and the more we know of this sowing in tears, the more will be manifest the reaping in joy. Precious tears which have in mind not sentimentality, but a harvest for God from His heritage. Tears which will pour themselves out before God in private, in order that there might be brought amongst the saints of God those elements of joy in unity of which we have been speaking in our readings together. The brother, the sister who is competent to help the saints of God, is the brother or sister who has carried the exercises of the saints in private, in sorrow, in tears before God. Of that we may be assure.

There are repentant tears, precious tears, of which Jesus Himself spoke, "Her tears." That woman was experiencing in her sinful condition the immensity of the frank forgiving of God. Beloved brethren, we are here because God is sovereign, we are here because God in the infinitude of His mercy has put His hand upon us, and we have been brought repentantly to the feet of Jesus. Her tears must have been profuse; feet could not be washed with a few scalding tears; she had not ceased to wash His feet with her tears. Profusely those tears of repentance flowed out upon the feet of Christ; those beautiful feet, those precious feet, "How beautiful upon the mountains are the feet of Him that bringeth good tidings, that publisheth peace," (Isa. 52: 7). We should have known nothing of the rejoicing that exists in the realm of Christianity if those precious feet had not moved here in grace. She wept at His feet. Of course we sing:

"It is not my tears of repentance, nor prayers,

But the blood that atones for the soul."

I am sure that is true; but there was in those tears that which refreshed the heart of Christ. And, beloved brethren, as having been brought to Jesus in the sovereign mercy of God, how blessed to pour out in the reciprocity of love that which would refresh His blessed heart.

There are sympathetic tears. Paul in writing to his son Timothy took account of them, spoke of them, aligned himself alongside them, knowing that those tears expressed the genuine feeling in the heart of Timothy as to how the saints would get on. Precious tears! Tears which have in mind that the brethren should be helped to move forward with one objective, the glory of Christ. Tears that would agonize before God, in order that everything that held the saints back from pressing forward might be removed. This is a service open to every one of us. We must take account of difficulties; we see failures amongst the brethren, and oft times we talk about them; far better to weep about them. It is recorded of Hannah the mother of Samuel that in a crisis her mouth moved but her voice was not heard. It would be a good thing, perhaps, if in crises our feelings were more active than our voices. Associating ourselves feelingly with the difficulties that come in, weeping over the dishonour brought to the name of Christ, and seeking that there might be maintained in the affections of the saints a right of way for the interests of Christ.

There are tears of affection too; Paul for three years, night and day, wept over the saints. The great apostle, as having the day before him, watered his ministry with tears; and ministry would not be so dry if we watered it with our tears; ministry would go right home and be productive in fruitbearing for God, if it were well watered with the tears of deep affection.

As Paul writes his second letter to the Corinthians he says, speaking of his first letter, "out of much affliction and anguish of heart I wrote unto you with many tears." Tears of distress because their general condition was such that they could go on with what dishonoured Christ without discerning it, and without being concerned about it. It was said in our readings most pointedly, that the saints were being stumbled because of features which are contrary to divine love. At Corinth there were matters which were contrary to all that had been revealed in the power of the Spirit through the apostle, and they were not concerned about it at all; they shed no tears about it; rather were they "puffed up." When they did not weep, Paul wept for them; and beloved, if we see others unmoved, let us be moved; if we see others unconcerned, let us seek grace to be concerned ourselves; if others seem to be casual in relation to the things of God, let us get before God as to the conditions of weakness amongst us; let us be before Him in humiliation, and, if needs be, in tears, and God will answer, for "Weeping may endure for a night, but joy cometh in the morning." And in his second letter to them we see that Paul had joy in the Corinthians, but it was joy that followed the night of weeping.

Jesus wept; "strong crying and tears." Think of the sorrows that brought forth those tears. He was about to cry in the anguish of His soul, "My God, My God, why hast Thou forsaken Me?." "With strong tears He sought deliverance."

In the heading to Psalm 22 we read, "To the chief Musician upon Aijeleth Shahar," — the hind of the morning. The night of tears must be endured before that morning of light and glory could be brought into evidence, but the joy of it was in the heart of Christ before He went into the abandonment of Calvary. "Who for the joy that was set before Him endured the cross, despising the shame," (Heb. 12: 2). Through infinite mercy we form part of that joy, and as such would we not seek grace to be more appreciative of the tears of the One who secured us for Himself. Tears that we cannot fully enter into, but they were shed by the One who died that we might live in the embrace of the eternal love of God.

In Luke 19: 41, we see the Lord weeping over an unresponsive nation, in the midst of which He had manifested the compassions of God. Let us not be unresponsive to these holy movements of divine love.

There is a moment coming when tears will all be gone. Three times in Scripture are we told that God will wipe away all tears; Isaiah 25: 8; Revelation 7: 17; Revelation 21: 4. Two references would have been adequate testimony to the fact; but we have the Holy Spirit's complete testimony to the fact that the day is coming when God Himself will remove all tears, and the cause of those tears will be gone for ever, "He shall wipe away every tear," (New Trans.). Every true tear recorded; every true tear valued by God; but every tear wiped away. Beloved, let us value the opportunities of the night of weeping; it is on the divine calendar, "There is. . a time to weep." We see the breakdown around us and we have to take account of it in our own histories, too. Peter was brought to the realization of the fact that he had grieved the heart of Christ, and "he went out, and wept bitterly." If we were more sensitive in regard of all that which is contrary to the holy love of Christ, and sorrowed in a godly way over it, there would be compensating occasions of joy, for He delights to "give . . beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness." (Isa. 61: 3).

The End

F. A. Hughes.

DEC. 1962

As we draw to the close of another year it is well for us to consider what God has made known to us in relation to the "end." Ecclesiastes 3: 11 tells us "that no man can find out the work that God maketh from the beginning to the end;" but it has pleased God to reveal to us what His end is. The word "End" in the Scriptures quoted in this article does not refer exactly to a moment of time, but rather to a definite point, or goal aimed at.

The first four words of our Bible are encouraging to our hearts and illuminating to our minds, "in the beginning God." This is solid ground for our faith; nothing has come into the creation apart from God's knowledge of it. Then in 1 Cor. 15: 24-28 we read "then cometh the end . . that God may be all in all."

Now it has pleased God to show us that the "beginning" and the "end" stand related (in their revelation to us) to our Lord Jesus Christ. We have the words spoken to John on Patmos "I am Alpha and Omega, the beginning and the end." As we read further in Revelation 22: 13, "I am Alpha and Omega, the beginning and the end, the first and the last," we are left in no doubt as to whom these titles refer.

In Chapter 3 of the same book we read that Christ is "the beginning of the creation of God," and we learn from Colossians 1 and other Scriptures that "by Him were all things created," "and He is before all things." He who is the beginning is also the end, and so we see from Ephesians 1 that God has been pleased to make "known to us the mystery of His will," that in the fulness of times He (God) will "head up all things in the Christ," (vv. 9, 10, New Trans.).

Thus God from the beginning has ever moved with the definite end in view that Christ might fill all things. This has always been God's end — the supremacy of Christ, He who was the Object of His affections before the beginning of time, (John 17: 24).

As we pursue our pathways in this world, stimulated by God's revelation to us of His own purpose, we find many Scriptures referring to the "end" which are for our present encouragement.

John 13: 1 perhaps stands supreme in this regard. "Jesus . . having loved His own which were in the world, He loved them unto the end." That precious eternal love of Christ, undiminished by the sacrifice of Calvary, is the present portion of those whom He has purchased for Himself. What a bulwark this is to our souls as we commence another year of time, knowing that every moment of our sojourn here can be spent in the light and enjoyment of the love of Christ. The "end" which that precious love has in view — the result and purpose of it, is surely seen in the wonderful verses John 17: 24-26.

Romans 6 speaks of our being set free from the things which end in death, in order that we might "become servants to God," the end in view being "everlasting (or, eternal) life." In a world marked by sin and death, the end of which is destruction, how blessed is the portion of the believer as brought even now into the enjoyment of a life the character and duration of which is eternal.

Space forbids further detail. 1 Corinthians 1: 8, shows to us the ability of Christ, who in view of His appearing in glory, is able to confirm the saints "unto the end that ye may be blameless in the day of Lord Jesus Christ." Scripture speaks of the "day of Christ," and the "day of the Lord," references to different aspects of the same period. That period will also be marked by the respective glories of that Person as Lord, Jesus, Christ; and the purpose of God is that each one of us should be preserved blameless and in moral accord with the outshining of that glorious day.

Hebrews 3: 6 speaks of holding fast "the confidence and the rejoicing of the hope firm unto the end." The presence and voice of the Holy Spirit of God are available to us as we journey onwards, and He would ever engage us with the preciousness of Him in Whom our portion, present and future, is centred.

The "end of the Lord," as seen in the triumphant issue to which Job was brought, is set before us by the apostle James as an encouragement to us in the pathway of "affliction, and of patience." The "end of the Lord," the issue in view, is certain; nothing can circumvent it, and James, in the light of this says, "We count them happy which endure." Let us therefore accept the will of God in our pathway. If He had in mind the good of His earthly people at their "latter end," surely He will not fail to do us good also.

It was in the sovereign mercy of God that our pathway as believers commenced; that mercy has surrounded every step of that pathway, and as we press on through the changing years of time, we shall, as ushered into the presence of the glory, be able to exclaim "Better is the end of a thing than the beginning thereof," (Ecclesiastes 7: 8).

In conclusion let us remember the wholesome words of the apostle, "But the end of all things is at hand; be ye therefore sober, and watch unto prayer," (1 Peter 4: 7).

The Word

The Word

F. A. Hughes.

SEPT/OCT 1974

That the blessed God, Eternal, Majestic in glory and power, should deign to speak to men is at once most blessed and withal challenging in its character. Blessed indeed since by it we have been introduced into a sphere of unspeakable joy — "Being born again . .. by the Word of God, which liveth and abideth for ever" (1 Peter 1: 23). The precious gift of faith the principle upon which "the just shall live" (Galatians 3: 11); that by which, amongst other things, the believer is "justified" (Romans 5: 2); is sanctified (Acts 26: 18); has power to overcome the world (1 John 5: 4); wisdom to discern the hand of the Creator (Hebrews 11: 3); comes to us by the medium of that same Word — "Faith cometh by hearing, and hearing by the Word of God" (Romans 10: 17). The Word of God is the spiritual sustenance of the believer — "Man shall not live by bread alone, but by every Word of God" (Luke 4: 4). What purity of motive and conduct would thus ensue, for "every Word of God is pure"!

As we are helped in our appreciation of these and other like precious truths may we more readily face the challenge of the Scripture — "For the Word of God is quick and powerful, and sharper than any two edged sword, piercing even to the dividing asunder of soul and spirit . . . a discerner of the thoughts and intents of the heart" (Hebrews 4: 12).

The present dispensation is greatly favoured by the uniquely precious way in which the Word of God has reached us — "God . . hath in these last days spoken unto us by His Son" (Hebrews 1: 1, 2). Another translation says "spoken to us in Son." "It is God Himself who speaks, not by another; not as the father nor in the Person of the Father; not merely by the Holy Spirit, but as Himself a divine Person, and that Person is the Son" (J.N.Darby) The first few verses of John 1 make it perfectly clear that the One through whom God has spoken bears the title of "the Word," and that as such He eternally was — "In the beginning was the Word, and the Word was with God, and the Word was God." We do well to bow in adoration and worship before the glorious greatness of the blessed One through whom the communications of God have reached us! Listen to His words in John 17: 24 — "Father . . Thou lovedst Me before the foundation of the world." Every such communication carries the authority, and majesty of eternity itself and reveals the love of One who dwelt eternally in the bosom of divine affections. We quote again, "It is the revelation of the eternal Logos before all creation . . . the Word who existed in eternity before the world was; and, consequently did not begin to exist. The language of the Gospel is as plain as possible, and, like the sword of paradise, turns every way, in opposition to the thoughts and reasonings of men, to defend the divinity and personality of the Son of God" (Synopsis on John 1). The foregoing is stressed because unless we are helped by the Spirit's power, to appreciate more fully the personal glory and greatness of the Son, we shall be slow to accept the authority and value the blessing contained in the word He communicates.

Referring again to the verse in Hebrews 1, there can be no suggestion of weakening in any way the previous utterances of the blessed God who "spake in times past unto the fathers by the prophets." The Lord Jesus puts a most precious construction on such communications when speaking to two of His own "He expounded unto them in all the Scriptures the things concerning Himself" (Luke 24: 27). In Matthew 5: 18 we have again His own words that He came to fulfil the prophetic word — not "one jot or tittle" of which should fail. The words are the smallest characters in the Hebrew and Greek languages — one of them being merely a tiny point used for distinguishing between one letter and another. Thus we have the Lord's own word that not one iota of divine speaking will be set aside.

Scripture references to the Word of God are many and varied, and in their entirety quite beyond the scope of this paper. We can but call attention to a very few. Without question the Word of God is able to meet every problem — physical, moral or spiritual. In Proverbs 30: 5 we read — "Every word is very (exceeding) pure." What a resource in this world of impurity and evil! "Wherewithal shall a young man cleanse his way? By taking heed thereto according to Thy Word" (Psalm 119: 9). With but two or three exceptions every verse in this Psalm of 176 verses refers in some way to the importance of God's Word for His people. John in his first epistle speaks of the young men as strong and able to overcome the wicked one — the Word of God having an abiding place with them. Truly victorious living. Do we not see the perfect expression of this in our blessed Lord when tempted of the devil in the wilderness? It is by this same word that we are "sanctified" — set apart from all that is inconsistent with the truth (John 17: 17); it is by the "washing of water by the Word," under the skilful hand of Christ, that believers are sanctified and cleansed to be presented eventually "without spot" (Ephesians 5). Beloved, as He, our precious Lord, left this scene "without spot" (Hebrews 9: 14 — ever intrinsically thus) so shall we, through the activities of His ceaseless love, be presented to Himself "without spot."

It is the "Word of Truth," and as such bears the impress of the whole Godhead. God is spoken of as the "God of Truth" (Isaiah 65: 16); the Lord Jesus speaks of Himself — "I am . . The Truth;" and John in both gospel and epistles refers to the "Spirit of Truth." It is the truth of God's Word which sets us free from all the deceit and untruth of a world which lies in the lap of the devil — he who is a liar from the onset. To be found walking in the truth is a source of positive joy to those who would minister the word of God to His people (2 John and 3 John).

It is "the word of the gospel" in which is embodied "the word of salvation," "the word of God's grace," the "word of reconciliation," of "righteousness" and of "power." In short, in God's precious word we see the full and complete revelation of His eternal purpose, the disclosure of His heart of love and the manifestation of the resources which are at His disposal for the meeting of His creatures' every need. From it, as the "word of life" there issues forth a stream of eternal refreshment which gladdens the hearts of believers as they tread the arid and desolate wastes of a scene robbed of all joy and contentment by the inroads of sin, and where all lies under the gloom of death. It is "the word of promise," every whit of which shall certainly come to pass. "For ever, O Lord, thy word is settled in heaven" (Psalm 119: 89). All is secured in the true "Ark of the testimony" — "For all the promises of God in Him are yea, and in Him, Amen." In the increasing moral and spiritual darkness of the present day we have in God's Holy Word "a more sure word of prophecy . . . a light that shineth in a dark place, until the day dawn, and the day star arise." Man's ability to produce more and more powerful methods for destruction should cause us as believers to move soberly and prayerfully before our God, but we have no cause for uncertainty. Peter tells us in his second letter that "the heavens and the earth, which are now, by the same word (of God) are kept in store, reserved . . . against the day of judgment." Nothing can advance or retard the set word of God! But before that day we listen with unbounded joy to Paul's letter to the Thessalonian Christians as he details "by the Word of the Lord" the precious truth of the quickly coming moment when the sleeping and living saints will be "caught up . . to meet the Lord in the air" (cf. 1 Thessalonians 4). How apt in this connection is the "word of My patience" (Revelation 3: 10).

Finally, we note the expression "the word (logos) of the cross" ( 1 Corinthians 1: 18). In the "word of the cross" God has been pleased to reveal His mind in relation to the wisdom and pride of man — and in that cross has set him, as such, completely aside. But, thank God, another blessed man, God's Christ, has been revealed, One in whom "wisdom, and righteousness, and sanctification, and redemption" are made available to the believer. It is in Him that the testimony of God is centred; He as the eternal living Word can alone, through the Spirit of God, make the written word fully effective in our hearts, and we are exhorted (Colossians 3: 16) to "let the word of Christ dwell in us (you) richly in all wisdom." The remainder of the verse is rich in its potentiality!

The political and nominally religious circles of the world have but little appreciation of the Word of God. Luke 3: 1, 2 shows that, while God is fully cognisant of their position and territory, His word is expressly given to a man outside of them all — John Baptist in the wilderness.

There is a remarkable expression in Psalm 138: 2, "Thou hast magnified Thy word above all Thy Name." Is there some explanation of this in verses 4 and 5? "All the kings of the earth shall praise thee, O LORD, when they hear the words of Thy mouth"? Will not the glory of the LORD (v.5) be enhanced in the eyes of the great ones of the earth as His word reaches their hearts and minds? "Though the LORD be high, yet hath He respect to the lowly." Is not this the testimony of how He is reaching out through His Word to those ready to receive it? Of one blessed fact we can be certain, Christ, the Eternal Word, will put His impress in the day to come upon every feature of the Word of God, creation will reflect His greatness; myriads will be conformed to His likeness, and all will speak forth His worth and glory.

God our Father, Thee we worship,

Praise Thee evermore that Thou

Leadest us in triumph telling

All Thy boundless love e'en now;

May we therefore still be learning,

In Thy Word Thy counsels trace,

'Till the day that Thou displayest

All the glory of Thy grace!

"The thread of scarlet"

"The thread of scarlet"

F. A. Hughes.

JULY/AUG 1956

There is firmly implanted in the hearts of those who truly love God the blessed fact that good must triumph over evil. The evidence of this is not to be found in the world around us, neither is it to be found in the ranks of professing religion; it is found in a blessed Man at God's right hand, the place of supreme power; it is found in Christ, our Lord Jesus Christ.

He it is of Whom it is written, "When He shall have put down all rule and all authority and power. For He must reign, till He hath put all enemies under His feet" (1 Cor. 15: 24, 25). He also is the One in Whom God will "head up all things" (Eph. 1: 10. N.T.). Every hostile power will be subjugated by Him, and everything for God's eternal pleasure gathered together in Him.

Throughout Scripture God has given testimony to the fact that dominical rights belong to Christ, and that He must be supreme. Those rights may be at present usurped, but the usurper must and shall be dispossessed and "He (Christ) alone shall be exalted."

The colour "scarlet" represents dominical rights, and it is at once remarkable and instructive to see how the thought of supremacy in relation to Christ runs through Scripture like a "thread of scarlet." This beautiful thought is introduced in what is perhaps one of the darkest chapters in the Old Testament, Genesis 38. In dark, sordid circumstances an element which has power to "break through' and "rise up" (as the names of the twins suggest) is in evidence, and this culminates in a generation from which David springs (Ruth 4: 18-22). Thus God's king, the man after His own heart, to whom the throne and its rights can be entrusted, comes to light. In that beautiful passage Isaiah 60: 1-7 the same thought is in view. Sin, darkness, departure from God has marked His people, gross darkness covers the people; but the Lord arises upon them, His glory shines forth, and nations and kings are brought to the acknowledgment of the "rising" (Zerah) which has broken forth upon the darkness and brought into evidence His supremacy over all.

The light and power of that day, beloved brethren, is already known in our hearts as the Holy Spirit attracts us to the blessed Man in resurrection, the Lord of glory; what a "breaking forth" and a "rising up" has come into evidence in Him, and He is morally worthy of universal dominion.

In Joshua 2 the thread of scarlet is seen again. The great city Jericho stood in opposition to the people of God. We often refer to Jericho but perhaps overlook the Spirit of God's reference to the "King of Jericho" (vv. 2, 3). There was a direct personal challenge to the rights of the Lord in His people, a challenge to the divine right of way. Again there comes to light, in perhaps the most unlikely place (emphasising the sovereignty of mercy), one whose eyes have been opened to see that dominical rights belong not to the king of Jericho, but to the Lord. "The LORD your God, He is God in heaven above, and in earth beneath" (v.11). The scarlet thread was there! Hebrews chapter 11 and James chapter 2 tell us of Rahab's faith and of her works. Twice she said "We heard." Faith cometh by hearing and her works prove that the report she received produced in her fidelity to the Lord. The Spirit of God delights to bring her name forward in Matthew 1 as the mother of the mighty man of wealth, he who was in turn the father of Obed, the father of Jesse, the father of David. Thus again a generation is secured in whose hearts and movements the dominical rights of the Lord are treasured. It is evident from the narrative that the scarlet thread was in her window during the absence of the messengers. Is there not a similar thought in 1 Cor. 11: 26? As we come together in a scene which is hostile to Christ we break bread and drink the cup; we thus acknowledge our loyalty to our absent Lord and we "show the Lord's death (or it might read, "announce the death of the Lord") till He come." I believe this precious remembrance of Him has gone right through like a scarlet thread, all through the church's history, through the so-called dark ages until now and will continue until He comes again; loyal hearts who say in effect, "The earth is the Lord's and the fulness thereof."

In the Song of Solomon the Beloved says of His spouse, among other things, "Thy lips are as a thread of scarlet, and thy speech is comely (Cant. 4: 3). What a commendation this is, how beautiful too in His sight; but beloved, what a challenge to our hearts. Would it not suggest that every word we say, our whole conversation, should jealously guard His precious rights. The features which commend the virtuous woman, the "woman of worth," include, "the heart of her husband confideth in her, and he shall have no lack of spoil" (Prov. 31: 11. N.T.). She labours that not only herself but all her household might be marked by this precious feature of acknowledging the rights of an absent Lord, "all her household are clothed with scarlet." One greatly desires dear brethren, that all labour and ministry might have this blessedly grand objective in view.

In Matthew 27: 28 the rude soldiery of Herod "stripped Him and put on Him a scarlet robe." Mockingly, ironically they insulted His kingly rights; and the spirit of this world is still marked by its rejection and derision of the One to Whom all dominion rightly belongs.

The usurpation of the rights of Christ has forced its awful way into the mass of profession, with terrible results as shown in Revelation 17. The "scarlet woman's" association with the "scarlet beast" brings about the most frightful attack upon that which belongs by right to the Lord Jesus Christ. Ten kings merge their forces under this evil influence and make war against the Lamb. How blessed to read "The Lamb shall overcome them; for He is Lord of lords, and King of kings" (v.14). It is the One Who has suffered, the Lamb of God, Who will reign; "He must reign till He hath put all enemies under His feet."

As we await the day of His public vindication and exaltation may we be kept in the blessed current which the "scarlet thread" indicates; may the darkness and apostasy of the day in which we live only serve to stimulate us in faith and by the Holy Spirit's power to "break through" and "arise," and to be found here saying from full hearts,

"Thine are we David and on thy side thou son of Jesse."

Threshing Floors

Threshing Floors

F. A. Hughes.

SEPT/OCT 1956

An enquiry as to Araunah's threshing-floor furnishes opportunity of looking into the subject more generally.

It is clear from the New Testament reference to the matter that there is to be a yield from the exercise. "He that thresheth in hope should be partaker of his hope" (1 Cor. 9: 10). The Scriptural references to sifting show that in every case that which is positive is in mind. In Isaiah 30 the nations are sifted and judged, but joy accrues to God's people. In Amos the people of God themselves are sifted "yet shall not the least grain fall upon the earth" (Amos 9: 9). Again in Luke 22 the Lord Jesus indicates that recovery and restoration will follow the sifting. We should have thought that Satan would have had in mind the "chaff" for he would destroy the wheat if he could; but the Lord speaks of "wheat" and shews that HE has in view the preservation of faith, and the testimony and service of one from whom the chaff has been removed.

Hence the first reference to "threshing-floors" in Genesis 50 suggests an important lesson to be learned. Atad means "a thorn-bush," and the place was reached as they journeyed from Egypt to Hebron. As we move in our affections along the path from man's world to the sphere of divine purpose, do we not need to face the exercise of Atad's threshing-floor? to realise the frailty and unsuitability of the flesh for the presence of God; as one has said "as unsuited naturally to the presence of God as a thorn-bush (or, bramble) would be to abide uninjured in a flame of fire." This is a deep lesson to learn, but as the exercise is faced with God what chaff would be removed, and what features to His glory would ensue. There would be less "returning to Egypt" either in mind or in ways, and a deeper appreciation of what Hebron stands for, the circle where the thoughts and purposes of God are enjoyed; a circle in mind before Egypt was thought of, (see, Numbers 13: 22).

In Judges 6, "Gideon threshed wheat in the winepress" (v.11 N.T.). It is obvious the winepress was empty; Midian (which means "strife") had impoverished the people of God, both as to their homes and as to their produce (vv. 2, 4), "Israel was greatly impoverished because of the Midianites," v.8. Nevertheless Gideon, whose name means "a great warrior" (an overcomer), seeks to preserve the wheat from the enemy. His history, both in private and in public, is full of deep lessons. His desires are truly to see his brethren established in relationship with their God; thus in Judges 6: 13 after the Angel of the Lord had said, "The LORD is with thee," he replied "Did not the LORD bring us up from Egypt?" The exercises of the threshing floor are in evidence; self-importance, self-confidence, self-seeking, have gone; his faith in what God has done and can do is apparent. His "might" (v.14) is not connected with what he is in himself, but in his faith in God, and in his obedience to God's command. The element of strife is near to us, dear brethren; Midian was a son of Abraham. Paul has to speak of it in relation to the Corinthians; how often it has weakened and impoverished the saints of God, and emptied the wine-press of joy. The facing of the matter in the threshing-floor would develop features of true strength, available for the practical salvation of the saints, and would then actuate us to refuse any place of prominence, desiring only that "the LORD shall rule over you" (Judges 8: 23).

A further important lesson is to be learned at the threshing-floor of Nachon (2 Sam. 6). Fleshly desires and human arrangement can have no place in relation to the movements of the Ark; its place and setting amongst the people of God must be determined according to the "due order" (see 1 Chron. 15: 2-15). The lesson was a severe one; the stroke of God was serious, but the lesson once learned produced the atmosphere of joy, substance and praise, so fully and blessedly portrayed in 1 Chron. 15 and 16. The truly magnificent Psalm of 1 Chron. 16, with its glorious backward and forward views, its present outpourings of praise, and the securing of a response from ALL the people in praise to God, is the precious result of the experience passed through and the lesson learned at this threshing-floor. The movements of the testimony are known to, and are precious to God. Let us therefore not be afraid of the exercises raised in these chapters; God's choosing; God's preparation; God's due order; God's commandment according to His own word; the need for sanctification and for seeking the Lord. Such lessons as these, learned in the winnowing process of the threshing-floor, will give us to eschew all human intrusions into the service of God, and will result in much being secured for His glory and the joy of the saints.

If we have touched in our spirits the deep meaning of these several threshing-floors, the frailty and uselessness of the flesh; the judgment of every element of strife and self-importance; the complete and absolute reliance upon God's own order in His testimony; we shall be ready, like Ornan, to go out of sight ourselves. Then the blessedness of God's great redeeming grace will flood our souls; then, too, the majesty and wonder of His counsels of glory will bow our spirits in adoration and worship to Himself. From the fruit of such exercises we shall have power and affection to "adorn" (as the word in Deuteronomy 15 really is) any who may be held in bondage spiritually, furnishing them liberally out of the flock, and out of the floor, and out of the winepress. Thus we secure their love abidingly, (Deut. 15: 17); then, too, will there be a potential increase of "firstlings" for the service of God (v. 19). Please read all Deut. 15.

What precious results thus accrue from the lessons of the threshing-floors. Ourselves "hidden;" God's ways in sovereignty and glory magnified, and the saints held together in the bonds of abiding affection.

Together

Together

Mark 10: 8; Amos 3: 3; 1 Peter 3: 7

F. A. Hughes.

FEB 1958 (Spoken at a wedding)

We have completed all that is necessary to satisfy the law of this land; and now for a moment we happily turn to what we believe to be a very much higher matter, that is to regard this happy union as before God.

It is a most blessed thing to take account of the desire of our young friends to definitely bring God into this happy day of their lives. I suppose it would be right to say that so far it is the happiest day of their lives. I am not prepared to say that it will be the happiest day of their lives, for what one has found by experience is that the joy and happiness increase as one goes on in the fear of God. And this we earnestly desire for our dear young friends today; that they may not only receive the blessing of God today, but that they may have that blessing tomorrow, and the next day and every day of their lives; that they might know the blessedness of bringing God into their circumstances day by day.

I have read the first Scripture to show that marriage is a matter that essentially stands related to God. It is a matter that has become very largely divorced from God in our day, but how blessed to see that marriage is a dignified matter because it comes from God. Our young friends have taken on this highest privilege granted to men and women in this scene, but whatever happiness there may be in it let us first trace it back to its source, for this wonderful matter is a gift of God to His creature. It is something which originated, not in the mind or thoughts of man, but in the heart of the blessed God, and anything which springs from the heart of God must be tremendously blessed and joyous. We want our young friends and everyone here to see that this wonderful matter, however precious it may be as in the bonds of natural love, is hallowed by the sense of the eternal love of God from Whose heart it sprang.

Now I have noticed, and noticed with considerable joy, that this verse is thrice quoted in the Scriptures; and it would appear that all Divine Persons have Their part in speaking of this wonderful institution of marriage. If you turn to Genesis you will find that God Himself brings this verse forward in the garden of Eden; here in the tenth of Mark the Lord in the days of His Manhood reiterated this blessed fact that marriage springs from God; and when Paul is writing to the Ephesian church in the power of the Spirit of God, he quotes this verse too. Father, Son and Holy Spirit are thus seen in blessed unity, showing to us that marriage is hallowed as springing from the eternal heart of God. What a choice thought for our young friends to take away with them today, that what they have put their hand to is something not instituted by man, not springing from man's inventive mind, but coming fresh in all its lustre and beauty and glory from the eternal love of the heart of God. What a blessed thing! We may well say, "What therefore God hath joined together, let not man put asunder." Why should man's circumstances, man's failure, the difficulties of the pathway, incompatibility or anything else interfere with what has sprung from the heart of God? And if our beloved brother and sister, as we are assured they will, go on holding this matter in relation to God, they will find that the love which originated the marriage institution can support them in every day of their enjoyment of it, for there is no diminishing of the love of God.

I turn now to the second Scripture; "Can two walk together?" This word "together" is common to these three Scriptures. "Can two walk together, except they be agreed?" We are assured that our young brother in his individual pathway up till now in the sovereign mercy of God, in the grace of our Lord Jesus Christ, and in the power of the blessed Spirit of God, has devoted himself to the interests of our Lord Jesus. He has his work to do; he will find that his work is a necessity in order to maintain his home. He will have to put his hand to mundane things; as a man here and as a husband he will have to perform his responsibilities, but behind it all is the fact that in his heart what he is set for in the infinitude of the mercy of God is the precious interests of Christ. What shall we say of our young sister? Has she not proved by her pathway hitherto, coming in amongst the saints of God, brought up (as our young brother has been) in a home where the Word of God is read, where prayer is wont to be made, and the precious interests of Christ are carried in hearts that cherish Him, that these same blessed features have been coming out in their measure in her? She has known what it is to assemble with the saints of God to remember the Lord in His death, to be found in the place where the Scriptures are read, where the dependent attitude of prayer is seen, and where the precious gospel sounds out to men from the heart of God. She has devoted herself, as likewise our young brother, to these precious things. And so we are assured that they will walk together because they are agreed. We are assured, and this is our prayer for them and the prayers of others in this room, that these precious interests which have taken hold of the affections of our brother in his individual pathway, and which have taken hold of our sister in her individual pathway, may now be found in their pathway as walking together, the all-absorbing interest in their new life.

"How should one chase a thousand, and two put ten thousand to flight?" What a multiplication of victory there is as they walk together! Whatever either of them has been able to do in their individual pathways is wonderfully increased as together they devote themselves to the precious interests of our Lord Jesus Christ. Our earnest prayer for them is this, that every day might witness the fact that they have one common desire, to promote the interests of Christ in a scene where He is rejected.

I close by a short reference to the other Scripture. "Heirs together." There is a tremendous heritage waiting for our young friends; it is an eternal weight of glory. They are coming into this wonderful fortune, this eternal weight of glory, but in the power of the Spirit they have already received the earnest of it, and what they are heir to can be enjoyed by them now. What is it? "The grace of life" — "Heirs together of the grace of life." What is that? All the active love of God; the precious active love of God made known in Christ and held in the power of the Spirit, illuminating every step of their pathway, shedding its benevolence, its sweetness, its power and its glory upon every day. They will have days of shadow; they will have days of trial; they will have days of difficulty; but what we would have them to know in increasing measure is, that every day is a day in which they can come into the participation of the grace of life. Every day can be a day in which they share together their precious thoughts of the love of God.

We would like our brother as a husband, as head of his house, to be so in the habit of entering the holiest and taking account of Headship as seen in Jesus; and our sister as taking the place of holy subjection which is her part according to the Word of God, alike going into the holiest and seeing the features of subjection portrayed in all their blessed perfection in Christ, that the one having received impressions of Christ, and the other having received impressions of Christ, they may then mingle those impressions together and thus there might be increased enjoyment of and expansion in, the precious love of God. Could we ask for anything better for them than this? "That your prayers be not hindered." They have much to pray for, much to ask God about. Many things will cross their pathway which will present problems and difficulties, and they may not quickly see the solution to the difficulties as they present themselves; but let each one of us, as well as our young friends, take account of this blessed fact. If we are living near to God and in the light and enjoyment of the love of God, instinctively our prayers will go up to God unhinderedly, and He will answer.

Then, as they look out upon the wide range of the interests of Christ; as they take account of the precious gospel and all that God would secure for Himself, their prayers will ascend morning, noonday, and evening, day by day to God in relation to His own precious interests. Not only will their own interests, but the wide expanse of the interests of God also, be carried in their affections in a home in which, day by day, the windows are opened towards Jerusalem, the divine centre being in their hearts' affections. And as they spend each day in the enjoyment of the love of God, their affections will expand towards all that is precious to God and to Christ, covering it all in their petitions at the throne of grace.

This is what we commend them to, this precious abiding sense of God's love helping them to walk together, in holy matrimony indeed, but more than that, in the conscious sense that they are where they are because God has put them there, that they will be maintained because God will maintain them there, and that He would have flowing out from their satisfied hearts petitions in relation to His vast interests.

May God add His blessing to our young brother and sister and His blessing to this simple word for Christ's sake.

True Desires

F. A. Hughes.

JAN 1960

At the commencement of another year it is well for us to pause and consider our outlook, what we are looking for. Men in the world, men of ability and skill, are looking well ahead; five year plans are giving way to ten year plans. Industrially, economically, politically, nationally, internationally, and perhaps more than all else, scientifically, men are planning great things. Only today a sober national paper speaks of men discovering the secret of and the ability to produce life within the next THOUSAND YEARS. The underlying motive in this ambition, doomed to failure, is the displacement of God in the minds and affections of men. The solemn climax to this is seen in Paul's second letter to the Thessalonians, 2 Thess. 2: 3-4, "Let no man deceive you in any manner, because (it will not be) unless the apostasy have first come, and the man of sin have been revealed, the son of perdition; who opposes and exalts himself on high against all called God . . so that he himself sits down in the temple of God, shewing himself that he is God," (New Trans.). We do well to turn away from, and refuse to be influenced by, these apostate thoughts and ambitions of men.

It is refreshing to see the ambitions of the one to whom mercy was shown in order that he might be a "pattern" to them which believe, the Apostle Paul (see 1 Timothy 1: 12-16). In three places he uses a word, translated three different ways in English, but the same word throughout; a word meaning an "eager or earnest desire to do something," and the word further implies that what is desired to be done is of value in the eyes of the one who so desires.

The first instance is in 2 Cor. 5: 9, and speaks of his desire or ambition, GODWARD. The new translation reads, "Wherefore also we are zealous (Philotimeomai), whether present or absent, to be agreeable to Him." Paul in his outlook did not have the approval of man in view, nor was he concerned about the honours of this world; his sole thought was, as he expresses himself in other places, to be "agreeable to Him." This involved a pathway entirely separated from the current of man's mind, but it resulted in the joy and peace and triumph peculiar to a walk in communion with God.

The second use of the same Greek word is found in Romans 15: 20, and is translated "strived" in the Authorised Translation. We again quote the New Translation, where the word is given as "aiming." "And so aiming to announce the glad tidings." This is the substance of the apostle's ambition MANWARD. We may well pause before the challenge of it, especially if we consider the exercise and labour involved in the remaining part of that verse, "not where Christ has been named, that I might not build upon another's foundation," etc.. We are awaiting our Lord from heaven; this is the hope, the precious outlook of the believer, the ultimate goal to be conformed to His image. This hope has been give to us through the gospel; and could there be a greater ambition, a more blessed or happier way of life, than to bring these "glad tidings" by manner of life and by word of mouth to men now estranged from God, and ignorant of His mighty power and love? These "glad tidings" are still "the power of God unto salvation."

The third, and so far as we can trace, the only other reference to this word is in 1 Thess. 4: 11, where it is translated in the Authorised Version as "study." "Seek earnestly (the same word) to be quiet and mind your own affairs, and work with your (own) hands, even as we charged you, that ye may walk reputably towards those without, and may have need of no one," (or of nothing), (New Trans.).

This is Paul's desire for the SAINTS; and who shall measure the blessedness and safety of a walk in response to such desires? As we know, it is found in an epistle in which references to the coming of the Lord, the rapture and the appearing, abound; and as this wonderful event, and the Person who fills out the event, is more before our affections, how gladly shall we seek grace to carry out the exhortation of such a Scripture.

We find ourselves in a time of much running "to and fro," and the much increase of knowledge, as mentioned in Daniel 12: 4, but our part is to "Rest in the LORD, and wait patiently for Him." This will deliver us from the restlessness of the futile ambitions of men, and, as in quiet communion with God, will form those features in each of us which will give pleasure to Him, and enable us to be marked by power in testimony to men.

True Intimacy

True Intimacy

F. A. Hughes.

MAR/APR 1981

The last verse of the book of Judges reveals a condition of complete breakdown in Israel — one could say even a state of anarchy, the will of man prevailing and God's place in the nation universally disowned. He had blessed them greatly, brought them into the land, raised up deliverers, proved them, only to bring into manifestation their utter departure from Him. The result was famine. Instead of turning to God in repentance the world as seen in Moab became the attraction. How sadly this condition of things persists in our times! Elimelech, whose name means "God is King," is completely unfaithful to the blessing which such a name would contain (Ruth 1: 2). The favour and blessing of God has long been towards the land in which our lot is cast — but God's rights have been drastically forgotten and the features of man's world, which lies in the lap of the evil one, has dominated the minds of men of every rank, spiritual famine resulting with no apparent resources for moral recovery.

The beautiful little book of Ruth, however, shows that God has infinite resources of grace available even to those as Ruth the Moabitess, having no claim whatever upon His blessing for His people (Nehemiah 13: 1). It is not the purpose of this paper to enter into the details of Ruth's experiences, except to call attention to the last word of the book — DAVID. The name "David" is to appear in the Scriptures some hundreds of times, but this is its first appearance and indicates God's resource — His beloved! God reaches His end in Christ — "My beloved Son in whom I am well please." Everything connected with His eternal glory, and the meeting of every need for men is found in that blessed One — David's Son and David's Lord.

Having typically reached His end objectively in Christ, God now proceeds in the following book (1 Samuel) to establish the preciousness of His beloved in the hearts of men. The prayer of Hannah (1 Samuel 2) is a full ascription of praise to God. She exults in His salvation, His holiness, His strength, His glory, His knowledge, and much more, ending with the name of the One in whom all God's resources are found — His anointed, His Christ (the same word). Her affections are in full alignment with those of God Himself — all is established in God's beloved. Is this why the mother of six (1 Samuel 2: 21) says "Even the barren beareth seven"? We avoid speculations, sufficient to see that barrenness and its consequent sorrow gives place to the perfection of joy.

The immediate fruit of Hannah's exercise is Samuel. He was born at a time when the priesthood itself was marked on the one hand by weakness and on the other hand by lust and corruption. But again God's resource is seen. Place had been given for the "Ark of God" and Samuel found his rest there — he lay in the temple of Jehovah where the Ark of God was, with the blessed result that he grew and prospered and had the unspeakable privilege of God speaking directly to him. This precious intimacy with God made a lasting impression upon him in his subsequent service — not one word that he spoke was allowed to drop to the ground — all was fruitful for God (ch. 3: 19).

In 2 Samuel 8 David is prospered by God even to the complete establishing of the kingdom as far as the Euphrates, and in 2 Samuel 9 he is seen "Shewing the kindness of God" to Mephibosheth of the house of his former enemy Saul. Were these actions of recovery and of love the fruit of his exercises in chapter 7, where we read "And King David went in and sat (tarried) before Jehovah"? The following verses are full of the deepest interest. He mentions seven distinctive names of God — including the unchangeable name of God — "The SAME" (v. 28). He magnifies thus the blessed God, attributing all glory and power and blessing to Him, and regarding himself but the humble participant of God's goodness and mercy and wisdom. It is perhaps of interest that "Mephibosheth had a young son whose name was Micah" — "who is like God?"

In Luke 7 we read "Mary . . . having sat down at the feet of Jesus was listening to His word" (v. 39). How precious such a posture and what exercises are aroused in our affections as we contemplate her desires! In John 12 those "beautiful feet" engage her attention again as she pours upon them that unique "pure nard," the whole house being filled with the fragrance of the ointment. Mark tells us in 14 that Mary's action of devoted affection to Christ would be spoken of wherever the glad tidings were preached, for a memorial of her.

Beloved brethren, one readily acknowledges the simplicity of the word, but the desire in writing it is simple too — and yet intensely exercising.

(1) In our service to the Lord do the words we speak proceed from our nearness to Christ — finding our rest "by the Ark of God"? Thus, and thus only, will they abide and effect that which is for the glory of God.

(2) Does the experience of God's support and the expressing to others "His kindness" lead us to sit in His presence that an increased sense of His glory and majesty may fill our vision?

(3) Does our service rendered to Him in a scene where He is misunderstood and unappreciated, leave an abiding savour of response to His enjoyed preciousness and love?

What resources are available to us as we constantly seek to be near Himself — finding complete rest in His holy presence. A word of prophetic character which does not fail to abide for His glory. A deeper impression upon our spirits as we in restfulness contemplate the greatness and glory of God Himself, and a word which carries an abiding savour of the precious Christ.

How great the privilege of such service in the midst of a world which has no room for Christ, and embraces the atmosphere of a lukewarm christendom.

The Uniqueness of Christ.

John 11: 35; Philippians 2: 9; Exodus 28: 28; John 12: 3.

F. A. Hughes. (Substance of an Address)

NOV/DEC 1977.

I desire to speak on the uniqueness of our beloved Lord. Brethren, of course, know He is unique. In the French Bible the very word "unique" is used in John 3: 16. He is unique in His birth. The genealogy in Matthew says 42 times that so-and-so begat so-and-so, and at the end of those 42 generations we read that Jacob begat Joseph the husband of Mary of whom was born Jesus, who is the Christ. Nothing like that was said of any of the others. He came in as the Seed of the woman in all the uniqueness of His blessed Person. Unique in His life — sinless, pure, holy, devoted entirely to the will and pleasure of God. Unique in His death. No one ever died as the Saviour died. No one ever bowed his head and gave up the ghost. He was unique in every aspect of His glorious incarnation.

The end of the Old Testament shows to us the consequences of the lawlessness of men. The last words of the Old Testament infer that a curse rests over the earth; but the first words of the New Testament bring in this glorious Man. He is spoken of as the Son of David, the Son of Abraham. At last there was seen here One who was able to take care of the rights of the throne of God, and One who was able to give effect to every promise made to Abraham. Every promise of God was "Yea and Amen" in that Blessed Man. In Matthew's Gospel we are introduced to a glorious Person who has all power in heaven and on earth — one of the unique references to the Person of Christ. Who else could claim — who else could be capacitated — to hold all power in heaven and on earth? What a wonderful, glorious Person He is! He has power to fill the whole scene with the will of God.

In Mark's Gospel we are told of His uniqueness in service. It is said in Mark that He has done all things well. He had opened men's ears to hear the revelation of God and had opened men's lips to respond to God in praise. In Luke's Gospel He is unique in His compassions. The first recorded words of Christ are given to us in Luke's Gospel, "Wist ye not that I must be about My Father's business?" His Father is the Father of compassions. So the blessed Saviour is unique in His compassions. Unique in His power; unique in His service; unique in His affections.

In John's Gospel, too, He is unique. He is introduced to us as bringing the glory of eternity into this scene. The eternal Son ever dwelling in the bosom of the Father, bringing here light and life and the knowledge of God in all its blessedness. He could say in the fourth chapter "If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of Him, and He would have given thee living water." As bringing into this scene the atmosphere of eternity the Gospel shows that the world itself is not capacitated to record all He did or said. It will need an eternity, beloved, for His glory to be manifested in all its blessedness and durability, and we shall be there to thank Him for it. Think of Abraham! "He rejoiced to see My day" said the Lord, "he saw it and was glad." What a wonderful moment that was! I believe it was the moment when Isaac was weaned, and there was brought in a joy that was infectious — a joy that filled the scene. Sarah had beforehand laughed in irony but she laughed now in absolute joy, and she said, "All that hear will laugh with me." The One Seed, which is Christ, is capacitated to fill the whole scene with holy mirth and with holy joy. He is unique in that. There is no other Person in the universe who can fill the scene with holy joy, but Christ.

I think of Isaiah, quoted in John 12, "These things said Esaias, when he saw His glory, and spake of Him." He spake of Him in that day as One who fills the heavens and the earth with glory. If, on the one hand, He can fill the scene with unmingled, unalterable joy, He fills the scene also with unalloyed, unchangeable glory. What a blessed Person is this Saviour, this unique, this glorious Christ of God! How unique He was in opening men's eyes to see the glory of His person, and the glory of God. In all His instructions to His disciples He never gave them power to open men's eyes. They could heal lepers; they could raise the dead; they could heal the sick but they could not open men's eyes. Paul only is said to open men's eyes, and that is a moral thought. Much more could be said of this glorious Person, this precious, precious Christ of God.

The link between these four Scriptures is a word used in each which is not found anywhere else in the whole of the Bible. In John 11: 35 we get the name of "Jesus," which, of course, is unique, but this word "wept" is not to be found elsewhere in the Scriptures. You will tell me He wept over Jerusalem, so he did; that He was heard for His much crying, indeed, He was! That blessed Person was unique in His sympathy. O beloved, let us draw near to Christ and take account of the unique preciousness of His Person. I do not think that His weeping here was confined to the sorrows of Martha and Mary. Doubtless they would be included. He was about to give them their brother back again, to turn their sorrow into joy. He was weeping over the devastation of death and sin which had been brought into this scene, with its dishonour to God. This glorious Person felt the condition of things around as they affected the honour and glory of the blessed God.

There is a man in Scripture who has a name which is not repeated. No other man was named as he was named — his name is Ephraim. You may find Ephraimites, but you will not find another person named Ephraim. His name means "double fruitfulness." Think of the fruitfulness of the true Ephraim — the Christ of God — in this scene. Ephraim was the younger of the two, and Jacob put his hand knowingly upon those two boys — his right hand upon Ephraim, his left upon Manasseh — and he did it with spiritual intelligence for he says "I know it, I know it, my son." He understood that the second man was to have preference over the first. For twenty years he lived in Laban's house and Laban said it was not the custom in his land to put the younger before the elder. This world is content to go on with the first man, but our eyes have been opened to see the blessedness of the Second Man, the Christ from heaven. He mourned over the calamity that had come in amongst the people of God. How singular that is, that a man whose name is not repeated, who stands uniquely in that respect, a man who involves the double fruitfulness which Christ will yet bring in, mourns over the calamities that have come upon the people of God. Beloved, we talk about difficulties, we enlarge perhaps, upon them, but do we weep? Let us look upon the uniqueness of the Christ of God as He stands there with all power in His blessed hands — able to do all things well — as Mark tells us, filled with compassion, the glory of His Person shining out in all its blessedness, unique in all those things but unique in the way in which he takes account of death and fear which had devastated the creation of the blessed God.

We live in a day of disintegration — a day of Laodicean conditions and departure from the truth. Do we weep over it, beloved? I want to call your attention to the uniqueness of the tears of Jesus. There were no tears like His. If our hearts are set upon that blessed Person, difficulties will be removed as we weep out before God our sense of the shame that has come in, in regard to that which was so precious in the eyes of Christ that He gave Himself for it. He wept; He wept! but, thank God He has been highly exalted. He came down in lowly grace bringing the atmosphere of heaven with Him. While here upon earth He could say the "Son of Man which is in heaven." The atmosphere of heaven is where the honour of God is revealed and He came to establish a sphere in which the honour of God should be supreme. It cost Him His life. I would point to that blessed Person, not only in His tears but in His exaltation. "Highly exalted" is one word in Greek. It can only be found here in Philippians. It is a general principle that he who humbles himself shall be exalted, but this is an entirely different word. The Holy Spirit brings in a unique word to express the wonder of the tears of Jesus, and, thank God, He brings in this unique word which applies only to Christ. He gives us to know that He, in whom men saw no beauty — whom men reviled, has been "highly exalted" and the exaltation of Christ is something unique in this universe. If you turn to the Colossian Epistle you will find there His pre-eminence is spoken of — He must have the pre-eminence. Diotrophes may claim it, but Christ must have it! He is the Head of creation: He is the Head of every man; He is the Head of the Church. He is the One by whom God is going to reconcile everything to Himself — already having reconciled the saints. In that day of reconciliation it is said things in heaven and things on earth will be reconciled, but when you come to the Scripture in Philippians it is not a question of reconciliation but of subjugation. What a glorious Person Christ is! How blessed, beloved, is this unique Person, your Saviour and mine, with His ability to bring in unique joy and His ability to fill the earth with a compassion never seen before. One able to reveal to us the fulness of the Father's heart, and at the same time to see in Him the fulness of the Godhead. His tears were unique; His exaltation at God's right hand is unique. He has been seen there. I am thinking of Paul. The light that shines is a light beyond the brightness of the sun at noon-day. It is the same word used by Luke in his Gospel when he speaks of a light which is from one end of the earth to the other. He is able to fill the whole scene with the light and glory of God. He is incomparable. He is unique in glory. Peter says they "were eye witnesses of His majesty. For He received from God the Father honour and glory, when there came such a voice to Him from the excellent glory, This is My beloved Son, in whom I am well pleased." O the blessedness of these words "Hear Him." He stands unchangeable — "Jesus Christ, the same yesterday and today, and for ever."

In Exodus we get another unique word — the "curious girdle." Aaron's girdle was unique. The word used is entirely different from the word used for the girdles of the sons. What was its unique occupation? To see that the breastplate was not loosed from the ephod. Ponder this Scripture for yourselves. You will get far more out of it than I could possibly say. "That the breastplate be not loosed from the ephod." This is unique; a link which is found nowhere else. "Bind the breastplate to the ephod," what does it mean? O the uniqueness of the priesthood of Christ! "He ever liveth to make intercession for us." Our names, beloved, are on that breastplate! Borne upon His affections and there is a link which binds that breastplate to our heavenly priest. Nothing can come in to break that link. He intercedes for us who are held secure in the heart of our Great High Priest. His priestly service holds us, secures us — "that the breastplate be not loosed from the ephod." A glorious Person, unique in His tears, unique in His exaltation, unique in His priestly service and in His love to you and me.

Beloved brother and sister, bereavement comes; sorrow comes; failure comes; depression comes but nothing can break the link of the "curious girdle" — that unique link, which binds us to our Great High Priest in heaven. Our names are there held in His holy, unique affections; and His priesthood is ever available to every one of His saints. Is He not a unique, glorious Priest? Death cannot touch Him — "He ever liveth" — the One whose death is unique and who is now at the right hand of God.

There is another title which is unique to Christ that is "Son of Man." No one else in Scripture is called the Son of Man. Characteristically some were so called but He only is called the Son of Man. As Son of Man He came to suffer; as Son of Man He came not to be ministered unto but to minister and to give His life a ransom for many. Reviled as the Son of Man He is glorified as the Son of Man. Stephen says "I see the Son of Man standing at the right hand of God." No one else has the right to be at the right hand of God. It is a place uniquely His.

May the Lord enable us to appreciate these things; His unique tears; His unique exaltation; His unique service during this present dispensation.

What now shall I say about John 12 where the New Translation gives "pure nard"? This word is found nowhere else. If the uniqueness of Jesus in humiliation, exaltation and service fills our hearts should not our response to him be unique? Mary's response was. She sat at His blessed feet that she might see His glory and know His sympathy. His glory had been demonstrated — Lazarus came forth and death and corruption fled. "Loose him and let him go." Where was he to go? The next chapter tells us it was to sit at the feet of Jesus. Beloved, we have been set free from death and corruption to be in the atmosphere where there is a unique response to His own blessed heart. O those precious feet of Christ! Nebuchadnezzar's image had gold at the top and nothing but shambles and chaos at the bottom. Of Christ the bride says His head is of pure gold; His legs are set on sockets of pure gold. What He is in deity is equal to what He is in humanity. There is no deterioration in Christ, He is unique in His Personality. He is unique in His movements — beautiful upon the mountains are those feet, soon to go to the cross. Is it any wonder, brethren, that the Holy Spirit has said that wherever this gospel is preached that incident shall be recorded? Do you wonder when you think of the unique and absolute devotion and response of Mary to the love of Christ? The Holy Spirit has put His seal upon it and has said that action shall never be forgotten.

Beloved young people, what about your devotion to Christ? Are those blessed feet which moved to Calvary's cross for you and me calling out from our hearts a blessed appreciation of His love and of the glory of His Person? The house was filled with the odour of the ointment! Mary has passed on; all who sat at the feet of Jesus that day are gone, but, beloved, the Holy Spirit has seen to it that the fragrance and odour of that offering has remained. Is there something in your life; is there something in my life which will remain? Is there an appreciation — a response — to the uniqueness of the One who wept; the One who is exalted; the One who day and night serves us unceasingly? How unique should be the response to that glorious Person of whom God has said "He must have the pre-eminence."

Unity

F. A. Hughes.

JULY/AUG 1974

The pursuit of "Unity" is a prominent feature of religious circles at the present time. We do not here pronounce upon the "ecumenical movement" amongst the established denominations — the book of Revelation shows its progress and ultimate end. There is, however, a much more intimate exercise as to unity which merits careful attention. Let us add, too, the urgent desire for intelligent prayer lest this important movement becomes affected by the questionable principles of ecumenicity.

The actual word "Unity" is found but three times in the Scriptures — once in Psalm 133 and twice in Ephesians 4; the word in the original language is however translated many times in the Old Testament as "together." Sometimes this word is used to describe the movements of divine Persons as in Isaiah 40 — "the glory of the LORD shall be revealed, and all flesh shall see it together;" Jeremiah 31: 13 depicts a scene of mourning turned by Jehovah into joy in which both young and old shall untie together. Typically, too, we have a most precious reference in Genesis 22 — father and son moving "together." The word is also used in relation to the boards of the Tabernacle (Exodus 36) — again a most blessed typical truth. Ezra 4: 3 speaks of the united stand of God's people against the enemy's effort to disrupt their construction of the temple. Alas! in Psalm 2 (and elsewhere) we see the kings and rulers of the earth moving together "against the Lord, and against His Anointed" — a unity of evil which has sadly persisted and will persist (cf. Acts 4: 26, 27; Revelation 17: 12-14). Blessed indeed to hear the words of the Psalmist — "Oh magnify the LORD with me, and let us exalt His Name together" (Psalm 34: 3).

The reference in Psalm 133 comes towards the end of "A song of degrees" — an upward movement fraught with many exercises — painful and pleasant — culminating in the "night" (for us the present night of Christ's rejection) being filled with the praise of God. Significantly the "Song of degrees" follows Psalm 119 in which there are over 170 references to the word, statutes, testimonies, etc., of God. Truly these are the towers and bulwarks "of Zion" to be acquainted with and counted (Psalm 48). Beloved brethren, are we not thus challenged? Are all our movements towards unity of the brethren (Psalm 133) and towards praise issuing from all the servants of the Lord (Psalm 134) the result of God's word having its rightful place in our affections? It would be well to meditate upon this "Song of degrees" — seeking help as we observe the various experiences and exercises of the Psalmist — his appreciation of mercy; sense of forgiveness; deliverance from distress; fear of Jehovah; recognition of the sphere from which necessary help came, and indeed much besides. Such experiences with God (the true bearing of the Psalms) produce the happy state of soul seen in the opening of Psalm 131 — "Lord, my heart is not haughty, nor mine eyes lofty; neither do I exercise myself in great matters, or in things too high for me." Ah! beloved, if there is to be healing amongst the saints according to the mind of God all self importance, self assertion and all of self must go. Only so can the Ark find its rightful place (Psalm 132). Christ, and Christ alone must be the gathering point for His people; His Name in all its power and preciousness, not ours, must give its own peculiar character to every movement — the true Ark in its true place, enshrined in His people's hearts. All else is extraneous and will militate against true unity. Our thoughts and efforts may bring about outward uniformity — but only the unselfish service of hearts that appreciate mercy and seek no proprietary rights, desiring that Christ may be pre-eminent amongst His own, can in any wise further the objective of "brethren dwelling together in unity." It is significant that David in Psalm 132 merges his personal exercise (vv. 1-5) into a collective setting — carrying with him the desire of others. Independent action, apart from the fellowship of one's brethren, will never succeed in promoting unity amongst some meetings of believers. Let us eschew the ecumenical principle of amalgamation. Let us also be careful not to overstress by recapitulation the failures of the past; may we be helped in the power of the Holy Spirit of God to refuse self and to magnify Christ in our movements, desiring that the affections of the Lord's people may be drawn more definitely to Himself and thus be found in unity amongst themselves. The true basis for unity is found in the first five verses of Philippians 2. May every effort, every approach made be the outcome of meditation upon those words.

Approaching this truth in the abstract we see the unity of the Godhead in the first verse of Scripture. "In the beginning God" (ELOHIM — plural which in Hebrew indicates three) "created" — a verb in the singular; one single objective, a principle throughout Scripture. How blessedly seen in the words and movements of Christ in John's gospel, the Sent One of God whose every word and deed was in full accord with the will of His Father, and yet He withal "over all, God blessed for ever" — the Eternal Word! As we in adoring worship meditate upon this glorious, yet ever subject One, shall we not more fully understand His holy desires expressed in John chapter 17?

Ephesians 4 speaks of unities which already exist, the fruit of divine love and purpose. The essential features marking those who are exercised to "keep the unity of the Spirit" are given to us in verse 2 — "With all lowliness and meekness, with longsuffering, forbearing one another in love." The precious ministry coming to us by way of the gifts given from the ascended Christ has in view our arriving "at the unity of the faith and of the knowledge of the Son of God" (v. 13). These precious spheres of unity are inviolable — the product of the Spirit of God; as marked by the features necessary for their enjoyment we shall be greatly helped in the pursuit of practical unity amongst the people of God.

Unnamed Servants

Unnamed Servants

F. A. Hughes.

NOV. 1962

Quite recently I read of a brother who, whilst resting in a Swedish forest, became suddenly aware of a delightful fragrance around him. Searching for the cause he found that beautiful tiny flower, the 'Linea Blomma', a flower smaller than an English daisy. It was, he said, almost hidden by the surrounding growth — but yet was filling the air with a fragrance at once refreshing and delightful.

As I thought of this incident there came to mind several persons in the Scriptures whose names are not given to us, but the encouragement of whose service remains until today. They are mentioned but once in the Bible; they are found in unusual and even uncongenial circumstances, but the service they rendered in obscurity has been a source of cheer and strength to many.

One such incident is recorded in 2 Kings 5, "The Syrians . . had brought away captive out of the land of Israel a little maid". She was in enemy land; she was a slave, probably she had lost her loved ones and may have seen her home destroyed. But the firmness of her faith and the affection of her heart gave power to her testimony, with the result that not only was Naaman cleansed but he was secured as a worshipper (v. 17). The little maid passes from the page of Scripture, still unnamed — but the result of her service was commented upon by the Lord Himself (Luke 4: 27), and we may be assured that He still takes account of every service, however obscure and unnoticed it may be by others. It was not the little maid He spoke of — but what her testimony had produced.

In 2 Samuel 17 we have the account of a plot against David's life in which Ahithophel and Absalom were involved. God so ordered that, through Hushai's counsel, word as to his danger should be sent to the king. In the face of the treachery seen in verse 18, we have the action of the unnamed woman in verse 19. We read no more of her, but loyalty to her rejected king resulted in every one of his people being found in safety (v. 22) and the complete overthrow of the enemy (v. 23). Let us be assured that every act of loyalty to Christ in this day of His rejection by men has a lasting, though perhaps for the moment unseen, effect upon His interests here.

In 2 Kings 11 we have recorded the conspiracy of Athaliah, called in 2 Chron. 24: 7, "that wicked woman." For six years Israel was subjected to her frightful rule (v. 3). In verse 1 we see that the object of her enmity was `the royal seed', the line from which, in manhood, our Lord came. Thus, behind this wicked queen's actions we see the malice and hatred of Satan the arch-enemy of Christ. The position, outwardly, was desperate, and the continuance of the 'royal seed' hung upon the slender thread of one boy — Joash. The name Athaliah means 'whom Jehovah restrained', and we are truly thankful for the way in which the mighty hand of God is apparent in the restraint of evil designs. But again God is pleased to use an unnamed nurse. She, together with the wife of Jehoiada the priest, took Joash and hid him from Athaliah for six years, until the moment when he was presented to the people as the "king's son." Six years of obscurity (and doubtless of some danger) marked the service of that devoted unnamed nurse. She is not heard of again, but the results of her service were immense. The house of the Lord was repaired, wealth poured into it "day by day," and for sixty-nine years, (forty years during the reign of Joash and twenty-nine years during the reign of his son) a king who "did that which was right in the sight of the Lord" sat upon the throne. We may encourage ourselves in the knowledge that acts of loyalty and devotion in our day, however obscure they are, may, under the Lord's hand, result in the promotion of His rights beyond our thought or understanding — "All of the people of the land rejoiced, and the city was quiet (2 Chronicles 23: 21).

These three devoted women supply sufficient material from the Old Testament to show the subject in mind, and if we turn to the New Testament we shall see the same features there.

In John 6: 9, we read, "There is a lad here, which hath five barley loaves, and two small fishes; but what are they among so many?" Now Matthew, Mark and Luke in recording this incident do not even mention the lad at all, and yet it was he who had the provision which under the Lord's hand could feed the multitude! Beloved brethren, let us be content to be thought little of, even perhaps completely overlooked, but let us place that which we have, however small, at the disposal of the Lord. It is not the name and renown of the servant that matters, the lad is unnamed; what is of importance is to have that which the Lord can use for the sustenance of His own. The lad disappears, but he provided that which supplied the need of two dispensations, in a moral sense the present one, and dispensationally the one to come.

Acts 23 records the plot of the Jews to slay Paul, the outstanding servant of his day. More than forty men bound themselves with an oath to neither eat nor drink until they had slain the apostle. The position outwardly was fraught with danger, but God had another unnamed person available, Paul's sister's son. It required courage, as well as affection for Paul, on the part of that boy to enter "into the castle," the stronghold where Paul was. The plot was discovered, and the servant of the Lord preserved. No more is heard of this boy, but what tremendous results accrued from his devoted service. The wonderful truths contained in the Pauline epistles were written after this incident, and who can measure the blessing to the saints and the praise to God which the reception of these truths has brought about. Even in our own day there have been those who "have hazarded their lives for the Name of our Lord Jesus Christ" (Acts 15: 26), but it is open to each one of us, as constrained by the love of Christ, to devote our whole life to His interests, and we may be assured that blessing will be the result.

Finally, there is the unnamed "brother, whose praise is in the gospel throughout all the churches," (2 Cor. 8: 18). Some have conjectured as to who he might have been, but let us leave him where this verse puts him — unnamed. It was doubtless the ability and power with which he extolled the Name which is the very essence of the gospel — the Name of our Lord Jesus Christ, for which he was praised. Truly he was in accord with Paul's own words — "we preach not ourselves, but Christ Jesus the Lord," (2 Cor. 4: 5).

May the feature of contented obscurity mark each one of us more and more. Power for blessing rests not in "ourselves," but in that Name which is above every name, the Name of our Lord Jesus Christ.

Valleys

F. A. Hughes.

SEPT. 1961

The pathways of God's people are not always in the sunshine and invigorating air of the mountain top; our experiences often involve our passing through the lowland, the valleys. It is one's desire that we all may find the "comfort of the Scriptures" in such experiences.

When God spoke of His earthly people possessing the land to which He would bring them, He said that it was "a land of hills and valleys," (Deuteronomy 11: 11); but He also spoke of "fountains and depths that spring out of valleys and hills," (Deuteronomy 8: 7). Thus there is provision for the refreshing of our souls whatever may be the circumstances in which we are found.

In Psalm 104: 8, we see that "valleys" are actually a creation of God Himself, "the valleys sank, unto the place which thou hadst founded for them," (New Trans.). We can therefore accept our "valley" circumstances as the ordering of God, and rejoice in the knowledge that "he sendeth the springs into the valleys" (v. 10). How blessed to hear Him say to His people, "I the LORD will hear them, I the God of Israel will not forsake them, I will open . . . fountains in the midst of the valleys," (Isaiah 41: 17, 18).

Again we read in Psalm 65: 13, "The valleys also are covered over with corn; they shout for joy, they also sing." Refreshment, support and a joy that cannot be restrained are the portion of those passing through the valleys of God.

David was a man who knew what "valley" experiences were. In the valley of Elah, as a type of the Lord Jesus, he knew what derision and scorn were (1 Samuel 17: 28), and he knew what conflict meant. But in the list of the "king's treasures" we read of "the herds that were in the valleys," (1 Chronicles 27: 29). If we consider for a moment the anti-type, what increase and substance has accrued as the result of that conflict in the valley! Do we not adoringly own that all the joy and blessing which is ours has come to us through the going down of the One who loved us; He who went into the very valley of death itself?

It is possible for us to find ourselves in "valley" circumstances as the result of our own failures, an experience involving sorrow of heart. In Joshua 7, the people of God are found in the "valley of Achor" — the valley of sorrow, consequent upon their defeat by the men of Ai. Achan (which means "troubler") had coveted "a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold of fifty shekels weight," (v. 21). It was the "goodly Babylonish garment which apparently attracted him first, something which would cause him to be outstanding and give him prominence before others. Doubtless he considered the silver and the gold would help him to keep up this prominent position. Alas! how often the desire for self-examination has brought in conditions of sorrow amongst God's people! The "valley of sorrow" remains "unto this day," (v. 26). yet the light of sovereign mercy shines even in the gloom of such a valley. In Isaiah 65: 10, we read "the valley of Achor (shall be) a place for the herds to lie down in, for My people that have sought Me". If failure has come in, with its consequent sorrow, the remedy is to seek the Lord. He alone can make such circumstances to yield blessing and substance to truly repentant hearts. Again we read in Hosea 2: 15, "I will give her . . the valley of Achor for a door of hope; and she shall sing there, as in the days of her youth, and as in the day she came up out of the land of Egypt." Who but God could fill the "valley of sorrow" with the joyful strains of Exodus 15?

There is a further reference to the valley of Achor in Joshua 15: 7, in relation to the lot of Judah, and careful study of that verse, and the route given, will yield much for the exercised heart.

Psalm 84 introduces another valley — the "valley of Baca," which is the valley of weeping. This speaks of the deep exercises which belong to those whose desires are towards the living God and towards His habitation. As appreciating the mercy of God — and as longing for His interests, our hearts are conscious of the contrary scene through which we are passing, but as finding our strength in God (v. 5), and our affections making room for His ways, we find the vale of weeping turned into "a well-spring; yea, the early rain covereth it with blessings," (v. 6, New Trans.). The blessing of God moves quickly towards those whose hearts are truly set upon Himself, and whilst still in the valley of weeping, the whole scene is filled with the consciousness of His inexhaustible supplies of refreshment and blessing.

In 2 Chronicles 20, in the days of Jehoshaphat, a great multitude of the enemies of God's people were arrayed against them, but in the power of the prophetic word of Jahaziel ("seen of God") they moved forward to complete victory. As obedient to the word of God they were able to assemble "themselves in the valley of Berechah; for there they blessed the LORD; therefore the name of the same place was called, The valley of Berechah (blessings) unto this day," (v.26). In the history of the Church men who have opposed the truth have often brought the saints into conditions of anguish and distress, but as waiting upon God and giving place to His word, the apparent defeat has been turned into a "valley of blessings" in which the praises of God have issued from the hearts of His people. This was true in the so-called dark ages, when many a Swiss valley rang with the praises of God's people, and it is equally true to-day. God is "The Same;" and His word abides in all its unalterable power and authority.

The taunt of the Syrians was "the LORD is God of the hills, but He is not the God of the valleys." God's answer to this was the complete deliverance of His people.

There is no valley experience which is beyond the reach of the love of God. The Psalmist could say "Yea, though I walk through the valley of the shadow of death, I will fear no evil; for Thou art with me". Thus in the darkest valley of all, where the strongest enemy is found, we have not only the inexhaustible blessings of our God, but His actual presence with us. In Mark 5, we see Jairus passing through such a valley, and it is said (v. 24), "Jesus went with him." When the shadow had deepened, and his daughter was dead, what comfort there must have been to his bereaved heart in the precious words of Christ, "Be not afraid, only believe," (v. 36).

If the experiences of the "valleys" are to yield their fruit there must be real exercise in relation to them. The valley of Eschol was "searched out," and as the fruit of the searching was "in their hand," they were able to say, "It is a good land which the LORD our God doth give us," (Deuteronomy 1: 24, 25).

Above all the blessing that may be ours as we move through these exercises with God — there is the fruit which accrues to the heart of the blessed Lord Himself — "I went down . . to see the fruits (verdure) of the valley, to see whether the vine budded, whether the pomegranates blossomed. Before I was aware, My soul set me upon the chariots of My willing people." (Solomon's Song 6: 11, 12. New Trans.). Is He not worthy of our willing praise?

Never was there a valley — never such depths as those to which the love of Christ took Him.

May every exercise through which we pass yield joy to His own blessed heart.

The Victory of Christ and its Results

The Victory of Christ and its Results.

1 Sam. 17: 58; 1 Sam. 18: 1-4, 6-8; Gen. 41: 44, 45, 50-52; Gen. 48: 12-14.

F. A. Hughes.

OCT 1959

I felt impressed as the ministry came before us this evening to seek help to close these meetings with what I pray may be a prophetic word and one which will find a place in all our affections.

I want to show, dear brethren, how the victory of Christ in all that it has effectuated would increase the atmosphere of worship and thanksgiving in our hearts, so that it might find increased expression in what we speak of as our morning meetings. I also wish to speak of the wonderful exaltation of Christ, and of the vessel given to Him in His exaltation. The way, too, in which that vessel is capacitated in dignity and in intelligence as the greatness of His holy worth fills her heart, so that she is able to contribute livingly and preciously to the praise of Divine Persons.

I am seeking help from the Lord as I speak that I may in nowise strain the Scriptures; that the thoughts I have in mind are in them I have not the slightest doubt. The 17th chapter of 1 Samuel is a marvellous chapter, it is one of the most important chapters in the whole of the Old Testament. A good deal of detail is gone into which at first sight would appear to be extraneous, but it is all moving to a point upon which our attention is to be focused, and that is the conflict. In a typical sense it runs alongside the four gospels, which give to us accurately and fully the precious details of the life of Jesus. But all is to focus our attention upon the magnitude of the conflict of the Cross. It says in verse 48 that David hasted and ran to meet the Philistine; and there was a moment when the blessed Lord said, "That thou doest, do quickly." The conflict was on, there was to be no delay. The conflict in all that it meant pressed upon Him and, beloved brethren, He went through in triumph.

How blessed it is as gathered together, to contemplate what Christ has done, and one would desire that the preciousness of the holy work of Jesus in all its blessedness, and all that has accrued from it for God and for us, might ever be in our hearts.

At the end of 1 Samuel 17 another point is revealed. Who is this blessed Person? It is not now a question of what He has done; it is a question of Who He is. What He has done is marvellous, but what shall we say as to Who He is? What has He done? Eternity will give the answer. Who is He in His Person? Eternity will be filled with the blessedness of it. Who is He? He is the Son.

How blessed to take account of Him here on the earth, lifting up His eyes and saying "Father." When speaking in relation to the world in that chapter (John 17) He says "Righteous Father." Speaking in relation to the saints He says, "Holy Father." But in the intimacy that existed between Himself and the Father eternally, He says, "And now, O Father, glorify Thou Me" (verse 5); and again, "Father . . thou lovedst Me before the foundation of the world," (verse 24). One would desire earnestly that the atmosphere of Who He is might permeate our meetings more and more; not only what He has done, blessed as that is, but Who He is in the glory of His Person, the Beloved of God, the Son of God. The One Who eternally abode in the bosom of God is seen here in this world taking up the reproach of God.

David-surely a type of Christ in this chapter-could say, "Who is this uncircumcised Philistine" (verse 26), he who had brought reproach upon the armies of the Living God. The Living God is surrounding Himself with living persons in order that the living might praise Him, as thank God we do this day.

As they spoke of who David was, "the soul of Jonathan was knit with the soul of David." And, beloved brethren, that surely is one of the features which we would all desire to be marked by as we assemble together to remember the Lord, a sense in every heart of enjoyed intimacy with, and devotion to, Christ. The words "soul" and "life" are often almost indistinguishable in the Scriptures, and here is one, Jonathan, whose very life was knitted with the life of David. As in the enjoyment of what He has done, may our hearts also be filled with the knowledge of Who He is, and thus may each one of us, each brother and sister assemble as having known through the week the blessedness of our lives being bound up with the life of our blessed Lord.

But then there is the collective thought-the women come up from all the cities of Israel. It is the subjective thought, it is what has been wrought out in the affections of the saints. As they moved together they "answered one another." Each affection, so to speak, is responsive to other affections, every affection having its part in this united tribute of praise. An unspoken desire in a heart is answered by another's praise, as pre-eminence is given to the true David. How blessed thus to be found personally devoted to the Lord, and collectively giving to Him the supreme place. The day of His public supremacy is assured. God has decreed it, but we delight now, as together, each heart knowing the sweetness of His personal love, to give Him the supreme place in our midst.

One other point, Saul looked at David and said, "What can he have more but the kingdom?" It is blessedly true that a few saints meeting together, the two's and three's breaking bread together in a locality is the evidence, the indisputable evidence of the fact that the whole scene is yet to be in the hands of Christ. Apart from the Person of Christ what has been more attacked in Christendom than the supper? Men have added ritual to it; some have completely discarded it; they have added this and taken away that. It is the enemy's attack against that which is a precursor of the fact that the whole scene will witness the pre-eminence of Christ. In 1 Corinthians 10 we read, "The earth is the Lord's, and the fulness thereof," and the evidence is seen in the securing now of those in whose hearts He already has the pre-eminence. Thus we see the wonderful results of the victory of Christ, each heart personally attached to Himself; in fellowship together in our praise of Him, and holding the ground for Him until He comes, (1 Corinthians 11: 26).

Just a very short word on Genesis. All are familiar with the story of Joseph; loved of his father, unique in the father's affections, as evidenced in the coat he gave him; but hated of his brethren and put into a pit. (Every type must come short of the anti-type; there was no water in the pit. Our blessed Lord went down beneath all the waves and all the billows). Taken out of the pit, falsely accused, and put into prison; but brought out of prison and given a place of exaltation. In that place of exaltation a wife is given to him, to share his position of glory. We are assured that she was chosen as being morally suitable to so great a person as the exalted Joseph, named by Pharaoh as Zaphnath-paneah. Two sons are born, and the meaning of their names, as given to us in the text, is indeed striking-the sorrow and toil forgotten, the double fruitfulness secured. In Genesis 48 Jacob claims them in relation to his own name, putting Ephraim-the second, before Nanasseh-the first. How blessedly all this is seen in relation to Christ. Refused, hated, scorned, falsely accused, and eventually crucified; then given the highest place of glory and honour. What dignity, beloved brethren, attaches to the Church as associated with that exalted Man; a vessel capacitated to yield joy through Him to His God and Father. As, by the Spirit, we appreciate increasingly the place that divine love has given to us, may our hearts respond in reciprocal affection to Himself and to Him Who is the God and Father of our Lord Jesus Christ.

Victory over Death

Victory over Death.

F. A. Hughes.

DEC. 1961

The following thoughts were suggested consequent upon hearing of the death of several of the Lord's people in the same week.

Death is a very solemn matter; its inroads are universal, and it affects mankind irrespective of age, culture, nationality or position. It is said to have "passed upon all men," the result of all having sinned (Romans 5: 12). Satan has used its power on men "who, through fear of death, were all their lifetime subject to bondage," (Hebrews 2: 15).

The first mention in the Scriptures of the actual word itself sets forth the bitterness and sorrow connected with it; Hagar exclaims "Let me not see the death of the child," (Genesis 21: 16). A little later Abraham desired "that I may bury my dead out of my sight", (Genesis 23).

We do well to face its solemnity; indeed a servant of the Lord, now with Christ, once said that "it was right that the flesh should shrink from death." Perhaps the most solemn thought connected with it is that it involves separation from God Himself.

If this were all that could be said, how hopeless the position would be; but, thank God, death does not have the last word. let us look again at the Scripture in Hebrews 2 which has been already quoted in part, "Forasmuch then as the children are partakers of flesh and blood (a condition subject to death) He also Himself took part of the same; that through death He might destroy him that had the power of death, that is, the devil; and deliver them, who, through fear of death, were all their lifetime subject to bondage," (vv. 14-15). It should be clearly pointed out that the word "partakers" as applying to each one of us, involves that we were in that condition as our common lot; whereas the words "took part," which refer to Christ, have the force that He came into a condition of things which were outside of Himself personally; He was ever the Holy sinless One.

Again we read those precious words, "our Saviour Jesus Christ, who hath abolished (or, annulled) death, and hath brought life and immortality to light through the gospel," (2 Timothy 1: 10).

He Satan's power laid low;

Made sin, sin's reign o'erthrew;

Bow'd to the grave, destroy'd it so,

And death by dying slew.

Listen to His own triumphant words, "I and He that liveth, and became dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death," (Rev. 1: 18). ("Of death and of Hades," New Trans.).

The power over death which was inherent in our Lord Jesus Christ was manifested in His lifetime down here; He was "marked out Son of God in power, according to the Spirit of holiness, by resurrection of the dead," (Romans 1: 4, New Trans.).

As this blessed man commenced His ministry amongst men the Scripture was fulfilled which says, "To them which sat in the region and shadow of death light is sprung up," (Matthew 4: 16), "In Him was life, and the life was the light of men," (John 1: 4).

In Mark 5, the shadow of death had fallen upon the household of Jairus; his daughter had died, and in the wake of death was tumult and wailing. But the last word was with the Son of God, the Prince of life. Putting to silence every other voice, he proclaims that, in His presence, death has lost its terror, and is but sleep. How beautiful are His words, "Talitha Cumi." "Talitha" carries the thought of the "freshness of youth;" who but the Son of God could break the dread power of death and bring in the freshness of youth? "Straightway the damsel arose, and walked." We are considering at the moment the actual happenings in the Lord's blessed movements, but if we think of the doctrinal import of this verse, how blessed it is to see those who are "walking in newness of life" as the result of the victory of Christ!

In Luke 7, we see again the dreadful havoc which death makes; "there was a dead man carried out, the only son of his mother, and she was a widow." It happened at the gate of Nain, which means "pleasant." How outwardly fair the cities of men are; but this chapter tells us solemnly of the principles which dominate those cities. "A woman in the city, which was a sinner"; "a dead man carried out." Thus man's broken responsibility and its dire results are manifest, and the dreadful toll of sin and death is beyond the administration of men to halt. Such power belongs to the Son of God alone, and in compassionate feeling towards the broken-hearted mother, He speaks a word of mighty power which causes death to yield its victim. What an answer to the principles of sin and death which are seen in the chapter is thus manifested! "And he that was dead sat up, and began to speak." What did he say?-we are not told. In Isaiah 38, we read of Hezekiah who was sick unto death, and who said, "I shall go to the gates of the grave; I am deprived of the residue of my years." As he cried to God the answer came, "I have heard thy prayer . . and I will deliver thee." And as delivered from death Hezekiah breaks forth into those beautiful expressions, "The grave cannot praise Thee, death cannot celebrate Thee; . . the living, the living, he shall praise Thee, as I do this day."

In Ephesians 2, we are said to be "dead in trespasses and sins," verse 2; but the chapter goes on to speak of the movements of God in mercy and in love, in grace and in kindness, in quickening power. As the result of this we have "access by one Spirit to the Father," and we can say in truth,

"We live of Thee, we've heard Thy quickening voice

Speaking of love beyond all human thought,

Thy Father's love, in which we now rejoice,

As those in spirit to Thy Father brought."

The icy chill of death is melted in the warmth of divine love, and the proud claims of the grave are silenced by the quickening voice of Christ, and we have been made vocal in our response of praise to Him and to His God.

In John 11, we see the havoc death has brought into the circle of human affections, a circle which had known the sweetness and the preciousness of the love of Christ Himself, (verse 5). How closely this affects us! Could not the Lord have ordered otherwise? Perhaps we have often thought thus. Both Mary and Martha knew that He could have spared them this sorrow, "Lord if THOU hadst been here my brother had not died" is the language of each broken heart. The Jews, as touched by the manifestation of the Lord's love, evidenced in His tears, also said, "Could not this Man . . have caused that even this man should not have died?" Had this happened, how much those sisters would have missed; what impressions of the glory of Christ they would have lost. They would not have known the preciousness of His tears of compassion (v.25); the might and authority of that "loud voice" (v. 43); the knowledge of Himself as "the resurrection, and the life," (v. 35); the vision of the glory of God (v. 40); and the sweetness of companionship and communion with Him in a scene beyond death, where their glad hearts could respond to Him, and to Him alone, in an atmosphere of holy worship, filling the house "with the odour of the ointment," (John 12: 3).

There is a wonderful moment coming when a vast company of saints will be seen completely triumphant over death, a day "when death is swallowed up in victory," and the challenging note will ring out, "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," (1 Corinthians 15: 55-57).

Again we read those lovely words "God shall wipe away all tears from their eyes; and there shall be no more death". All that death has brought in its wake shall be banished too, "neither sorrow, nor crying, neither shall there be any more pain," (Revelation 21: 4).

As we await that blessed day let us remember with joy the present portion of our loved ones; those who have trusted Christ as Saviour and Lord and have gone into death; they are those "which sleep in Jesus;" they are "dead in Christ;" and they, together with us "which are alive and remain shall be caught up . . in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord," (1 Thessalonians 4: 14-17).

"Wherefore comfort one another with these words."

Walking with God

Walking with God.

Gen. 5: 24; 6: 9.

F. A. Hughes.

OCT 1958

These two men, Enoch and Noah, are linked together in that they desired to walk with God, and I would like, the Lord helping me, to point out the way in which it has been made possible for us to walk with God I am hoping that this word may awaken in every heart a deeper desire for the company of God. I am convinced, dear brethren, that what matters above all else is our history with God; and if ministry does not awaken in hearts a deeper desire for the company of the blessed God, then it fails in its objective. The great end surely of ministry is to make the God from Whom all blessing proceeds more blessed, more precious to our affections. And so we find that the God of glory calls men out in order that they might be found responsive to Him; the Lord of glory comes into this scene and dies in order that a righteous basis might be made for men to respond to the voice of glory, and the Spirit of glory rests upon those who are prepared to take up the reproach that a walk with God entails in a world that is diametrically opposed to Him. Such is the interest of Divine Persons; the call of the God of glory; the wonderful movements of the Lord of glory in compassion and love; and the Spirit of glory resting upon those prepared to endure the reproach that is entailed in a walk with God in a world lying in the lap of the evil one.

In the first utterance of the Lord Jesus in each of the four gospels I think you will see a corresponding line of thought. In Matthew His first utterance was, "Thus it becometh us to fulfil all righteousness." It was necessary that a way should be made in righteousness so that there might be a movement on the part of His people from that which was dishonouring to God, into a sphere which was responsive to Him. In Mark's gospel He begins to show the power of the glad tidings as that which would affect hearts and bring them into living touch with God. In Luke's gospel He says that He was here for His Father's business. The blessed God, the source of all, desiring men to be in nearness to Him; the compassion of God made known in that blessed Person in order that, responsive to those compassions, there might be found a people in the temple continually blessing and praising God. Finally in John's gospel that blessed Person stands before us in His Personal greatness as the One Who would invite us into His own abode that, in communion with Himself, we might be at home in the Father's love.

The glorious Christ of God is making the way out of all that is dishonouring to God through His precious death, announcing the wonderful news that comes from God's heart, attracting our hearts to Himself, and showing that in it all He is glorifying the Father. Then, beloved brethren, in the glory of His Person He is drawing us to Himself, that He might carry us with Him into the realm of responsive affection to the Father. How blessed He is, dear brethren. Do we not desire to walk with such a God? We are soon going to be in the glory. Some of us have learned a little of the emptiness and estrangement from God that marks everything here, and yet standing in all its brilliance before us there is the glorious possibility of communion with God and the blessedness of a walk with God Himself.

Dear brethren, this is an urgent exercise and calls for responsive movement of heart. God wants your company and He wants mine, and blessed be His name the ground has been cleared in righteousness in order that we might be free to walk with a God Who, though seeking our company, yet surrenders not one iota of His glory or holiness.

Enoch walked with God. Enoch did not live in an easy day; we have noted that Jude tells us there was universal ungodliness in Enoch's day. Four is the numeral of universality and in verse 15 of Jude's short epistle the word ungodly appears four times, showing to us the universal ungodliness of the day in which Enoch lived. But, beloved brethren, he walked with God — He walked with God! He had the sense in his affections that God desired his company, and God so worked in those affections that Enoch responded to God's own desires as he walked with God. He didn't walk with God casually; he didn't walk with God intermittently; he didn't walk with God for a few moments; he walked with God for hundreds of years. He didn't go into a monastery to do it, for we read in Gen. 5: 22 that "Enoch walked with God . . and begat sons and daughters."

In the carrying out of the ordinary responsibilities of life here in the midst of ungodliness, he walked with God and, beloved brethren, it is open to you and to me; in the midst of all the ungodliness that is around us, and as following the responsible pathway that is our lot, it is our inestimable privilege to walk with God.

Now what are the features of a walk with God? Time will permit me to speak of them but briefly. There are two outstanding features marking those who walk with God — they will be pleasing to God, and they will have a right judgment in relation to everything that is opposed to God, and those are two wonderful things. I cannot conceive of anything more blessed than that I should be here day by day conscious that I am pleasing to God. Dear brethren, this is not a doctrinal matter only; it is an appeal to my heart and to yours that we may each be concerned as to being pleasing to God. What have we got worth while that didn't come from God? He is the Father of lights from Whom every good and perfect gift comes down. In Him there is "no variableness, neither shadow of turning," (James 1: 17). Blessed be His Name, He is constantly looking upon us in goodness and showering us with blessings. Why should we not desire to be here pleasing to Himself? It says of Enoch "before his translation he had this testimony, that he pleased God," (Heb. 11: 5).

Dear brethren, we may be translated soon! Let us bestir ourselves as to the moments that may be left to us, having a deepening desire to be pleasing to God as walking with Him. The Scripture says "Enoch . . was not; for God took him." A child once said, "I suppose, mother, they went so far one day that God said, You're tired, you need not go back." Yes, that's it. Let us walk right on to the end of the journey. He walked with God and God took him. "He was not" — they looked for him and they did not find him. The spiritual man is "discerned of no one," (1 Cor. 2: 15 N.T.), a walk devoted to fellowship with God is unknown to the world, but every step is pleasurable to the heart of God. As Enoch walked with God he was able to see that the whole scene lay under the judgment of God, that it lay in ungodliness away from God, and that judgment was coming upon it. His eyes were open to the true condition of things around, but in his heart he had the sense of God's approbation of the course he had chosen, a walk with God. A walk with God involves separation in heart and desire from the principles of a world away from God and under judgment, but there are blessed and present compensations.

In Jude 14 (N.T.) we read that "Enoch . . prophesied . . saying, Behold, [the] Lord has come amidst His holy myriads." He had the sense in his soul that, as walking with God, he was surrounded by holy myriads. Dear brethren, there is nothing lonely in a walk with God; it is a walk of fullest fellowship with that which is holy, precious, blessed and victorious.

Noah walked with God, and to him there was committed in smallness and restriction, much that was to be for the pleasure of God in the earth after the flood. You will remember what was in that ark — potentially everything that was to be used in the service of God was carried over in that ark. There came a day when thousands of sacrifices were made; potentially they were all carried forward in that ark. There came a moment when the mercy of God in its sovereignty reached out to the Ethiopian eunuch, opening the door to those that have come into blessing from the sons of Ham. Then in the case of Cornelius we see the door opened for blessing to the vast number of the Gentiles. And again Saul of Tarsus was brought in, showing that God was calling out from His earthly people who had turned from him, those who should be responsive to His thoughts of Christ. Beloved brethren, those three men were the descendants of Ham and of Japheth and Shem, and potentially were all carried through as committed to the man who was prepared to walk with God.

I sometimes wonder, dear brethren, whether we recognize the wonderful favours and privileges God has conferred upon us. We find ourselves in conditions marked by restriction and smallness, but think of the choiceness of the things which are ours, not the least of which is the knowledge that God will eventually bring about the heading up of all things in Christ. Think of the wonderful truth of the mystery that has been recovered and which is ours to enjoy as having the desire to walk with God; to be withdrawn from pathways dishonouring to God and to be found here seeking His company and appreciating the blessedness of His own thoughts of Christ. How He would flood our souls with the wealth of the ages, filling our hearts with the truth and glory of that which He intends to bring in for the satisfying of His own heart. I like to think of Noah as bringing before us the thought that, in smallness and restriction, God would entrust him with the carrying forward of the most precious thoughts that were upon the heart of God at that time, the bringing through of material that would fill the earth eventually with His praise and glory.

Dear brethren, as content (if we are so content) to walk this pathway of nearness to Himself, God would give to us the present enjoyment of the choicest of His thoughts.

A walk with God involves a path of righteousness; a walk with God involves a path in which the truth is known; a walk with God involves a present sense of victory; a walk with God involves an appreciation of what is holy; a walk with God involves the enjoyment of the blessedness of Divine love. How much more could be said! Think of a meeting, a conference, in which every brother and sister was committed in simplicity but in reality to a walk with God; our relations one with another marked by the transparency which such a walk would ensure; every action and every thought controlled by the revelation of the truth; our affections filled to overflowing with a sense of present victory, the blessedness of the love of God so filling our hearts that it manifests itself in every action and every thought and every word one towards the other.

Such is the blessedness of a walk with God. How often have we said that the Spirit of God will never produce in us any feature of the truth without first showing it to us in its blessed perfection in Christ. Look at that blessed Man here, walking with God. "I do always those things that please Him." "Even Christ pleased not Himself." Whether on the mount of glory or in all the sorrows of Gethsemane, that blessed Man is taking every step in full and absolute communion with His God.

Dear brethren, He has left us an example that we should follow in His steps; in His steps. Did He walk with God? Indeed He did. How long did He walk with God. The whole way. Listen: "Let us go hence."

Has the blessedness of that remark ever entered into your hearts? It revolutionized my thoughts when some years ago a little of the import of that sentence flooded my soul. That blessed Person was reaching the extremity of His walk with God, culminating in Calvary's cross. There came a moment, I know, beyond which no affection could accompany Him, but He would carry us with Him as far as our affections could go. Beloved brethren, while we recognize the uniqueness of His pathway, and as we have said, there came a point beyond which no other affection could go, yet He would say to you and to me tonight, "Let us go hence." He would take us with Him, in affection for Himself, just as far in communion with His God as it is possible for us to go.

One would desire that this word may touch all our hearts. We are going to be in the presence of God soon. We know something of His presence now, but (and I feel that I need this word as much as anyone) how much of our time now do we spend consciously walking with God. James says, "Draw nigh to God, and He will draw nigh to you," James 4: 8. I am convinced that the moment the blessed God recognizes the reality of our desire for His company, He will not withhold it from us. We may be assured of this (I say it with profound reverence), that God is infinitely more anxious for our company than we are for His. May every one of our hearts be deeply exercised that the rest of our time may not only be lived to the will of God; but as in the company of God our pathway might be illumined in the power of the Spirit with the preciousness of Christ, and the thoughts of the blessed God concerning Him.

Walking

F. A. Hughes.

MAY/JUNE 1969

"But they that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run and not be weary; and they shall walk, and not faint." Isaiah 40: 31.

The pathway of a believer is marked by great variety; he is enjoined to rejoice and to weep; to sit still and to run; to be yielding and to strive; to be restful and to be active; to listen and to speak; to abide and to flee; to give and to take. The wonderful thing is that these features (and many others) so apparently opposed one to the other, may, under the control of the Holy Spirit of God, be so blended together as to produce the evenness which is characteristic of a true Christian walk. It is, of course, quite true that certain features are more pronounced in some believers than in others, but an assimilation of the truth, and occupation with the Person of Christ, would tend to balance.

It is interesting that running is put before walking in this verse in Isaiah. The same order is to be observed in Paul's letter to the Galatians 5. "Ye did run well; who did hinder you . . ?" (v. 7) "This I say then, walk in the Spirit" (vv. 16 and 25). In the Scriptures both exercises are related to the believer, and are to have their rightful place in his journey through this world. Thus, whilst walking is referred to much more often than running, we must ever remember the exhortations — "Let us run with patience the race that is set before us" (Hebrews 12: 1). "So run, that ye may obtain" (1 Corinthians 9: 24). Then too we have the precious encouragement of Proverbs 18: 10 — "The Name of the LORD is a strong tower; the righteous runneth into it, and is safe."

This feature of alacrity is seen in the history of men of God in the Old Testament and in the New.

In Genesis 18 Abraham "sat in the tent door," a position of restfulness; but in the presence of his heavenly visitors he becomes active in his readiness to serve them. "He ran;" he "hastened," and he alerted his household in the service of his guests.

The servant ran in his mission of securing a bride for Isaac (Genesis 24); David ran in the day of conflict with the Philistine (1 Samuel 17); Mary Magdalene, Simon, Peter and John ran on the resurrection morning (John 20); Philip ran to the eunuch (Acts 8). How much we might learn from these movements! Affection, devotion, self-sacrifice, anxiety, obedience, as the objective was pursued. Paul too could say "I therefore so run, not as uncertainly" (1 Corinthians 9: 26). The greatness of the "prize" was enshrined in the apostle's affections; and as "Looking steadfastly on Jesus" (New Trans.) we also shall be marked by definiteness in our pathway.

A few of the many references to the feature of walking is the purpose of this present paper.

Perhaps we might notice that the fist mention of walking is when God (Jehovah Elohim) Himself walked in the garden of Eden "in the cool of the day," evidencing God's desire for the company of His creature man. Leviticus 26: 12 gives us the same thought, God saying to His earthly people if they would but keep the conditions He rightly insisted upon "I will walk among you." Scripture abounds with such references to the desire of the blessed God for the company of His people; how delighted He was when men responded to that desire, and sought His company. "Enoch walked with God." It would seem that this desire on Enoch's part was so pleasing to Divine Persons that the Holy Spirit delighted to repeat the words, "Enoch walked with God" (Genesis 5: 22 and 24). "Noah walked with God." That God appreciated these desires is expressed in the testimony to Enoch — "he pleased God" (Hebrews 11) — and that both he and Noah appear almost at the end of Holy Writ (2 Peter and Jude). Blessed indeed to be remembered by God as having desired His company in a world which has no appreciation of Him! David too, knew something of the blessedness of Divine company — "Yea, though I walk through the valley of the shadow of death, I will fear no evil; for Thou art with me; Thy rod and Thy staff they comfort me." Many of us, in our measure, can subscribe to the truth of such an experience. The rod and the staff have their place — but it is in the company of our precious Lord Himself that unspeakable joy is found.

How varied and inexpressibly delightful are the many references to the walk of Jesus here in His lovely Manhood! John Baptist looked upon Jesus as He walked, and said "Behold the Lamb of God" (John 1: 36). This, and verse 29 of the same chapter, are the only references to the Lamb of God in the gospels, but His every step, in Galilee, in Judea, in the Garden, at the Judgment Hall, and supremely the Via Dolorosa, as the precious holy Lamb of God moved to the cross would express the hidden depth of this unique expression — the Lamb of God. With adoring hearts, and yet with unshod feet, we hear the words of He who is the "I AM" saying in wondrous grace as He gave Himself for us, "If therefore ye seek Me, let these go their way." In love He was led

To stand between us and the foe,

And willingly died in our stead.

As the "Lamb" He is mentioned but once in the Acts (Acts 8: 32), and as Philip identified the rejected Jesus in His precious movements of self-sacrificing love with Isaiah 53 the heart of the Eunuch was won, and his life surrendered to Christ. Peter alone of the Apostles mentions Christ as "the Lamb." One known from before the world's foundation, manifested at "the end of times," that the faith and hope of believers should be in God who has "raised Him from among the dead and given Him glory" (1 Peter 1: 19-21). Precious indeed to the lovers of this glorious Man is the fact that John refers so often in the Revelation (over 20 times) to Christ as "the Lamb." Striking too that another word should be used in this book (arnion — a lambkin). He, so meek and gentle, the once rejected and despised of men, is the One who, triumphant in His movements of majesty, will execute every vestige of judgment, remove all that is inconsistent with the will of God, and fill the whole world scene with undiminishing glory.

These are features of the walk of Christ which are peculiar to Himself, but there is also that which is to mark us in our walk as believers. Peter says "Christ also suffered for us, leaving us an example (or, model) that ye should follow His steps (1 Peter 2: 21). John also stresses the same point — "He that saith he abideth in Him, ought himself also so to walk, even as He walked" (1 John 2: 6). As, in the gospels, we contemplate the footsteps of our beloved Lord, we are face to face with a pathway of unbroken communion with the Father, of tenderest compassion to the sick and needy, of victory over Satan's power, and of absolute separation from every evil principle of the world. The light and love of God illumined that pathway from beginning to end.

These are the "steps" in which Peter says we also should walk! We too, as walking in the Spirit, may know the blessedness of sweet communion with the Father and be found walking "in the light, as He is in the light" enjoying fellowship with Him and with His people.

Blessed too, in a world of hatred and strife, to be found "walking in love" — the standard being "as Christ also has loved." As Paul opens up the choice eternal thoughts of God in his letter to the Ephesians, setting before us the glory and greatness of that to which, in wonderful grace, we have been called, he stresses over and over again the importance of our walk — summarized perhaps in chapter 4: 1, where we are exhorted to "walk worthy of the vocation" wherewith we are called.

Giving pleasure to the heart of God, honouring the Name of Christ, having victory over the lusts of the flesh and bearing a testimony in power to men are some of the precious present joys of the saints who, empowered by the Spirit and in responsive love to Christ, are found "walking in newness of life."

The "running" of the race is important — alerted in our affections to the Lord in the glory; but let us seek grace for the steady day by day "walk" which is freighted with so much for the glory of God and for the comfort and joy of His people.

Which Glory?

Which Glory?

F. A. Hughes.

MAY/JUNE 1965

It is an undisputed fact that the world-system is becoming increasingly lawless and godless — "There is no fear of God before their eyes," and there is little or no regard for those features which should characterize every proper relationship — "For men shall be lovers of their own selves, covetous, boasters, proud, blasphemous, disobedient to parents, unthankful, unholy, without natural affection . . traitors . . lovers of pleasures more than lovers of God." Never was any prophecy more literally fulfilled!

The apostle John tells us that "the whole world lieth in wickedness," or, it might read "in the wicked one," he who animated the first action of hatred and murder in this world (cf. 1 John 3: 10). The verb "lieth" indicates a position of utter prostration — lying outstretched in the embrace of Satan. Thus the world-system is completely dominated by the "wicked one" whom the Lord three times in John's gospel refers to as the "prince (ruler) of this world."

Perhaps the most outstanding feature of this world-system is its opposition to God, and its challenge to His glory. This is what Shinar signifies. The plain of Shinar is the seat of idolatry, whilst we see from Zechariah 5 that "wickedness" finds its home there. Genesis 10 and 11 show its intimate connection with Babel, that system of idolatrous confusion the features of which have persisted throughout the ages, and will persist in opposition to God until finally judged and overthrown (Revelation 17). Idolatry alienates man from God; this is plainly seen in Romans 1, and as thus separated in affection from God he becomes engulfed in moral darkness and every depravity.

God is not without an adequate answer to Shinar's challenge, and so we find Him asserting His own glory in calling Abraham out from that system of idolatry (Joshua 24: 2). "The God of glory appeared unto our father Abraham . . Then cane he out" (Acts 7: 2-4).

In Galatians 1 we read that "our Lord Jesus Christ . . gave Himself that He might deliver us from this present evil world, according to the will of God and our Father." Again we have the twice repeated words of Jesus in John 17, "they are not of the world, even as I am not of the world." As we meditate upon the tremendous sacrifice, and the deeply precious love which these Scriptures reveal, shall we not readily and affectionately obey the exhortation "Love not the world, neither the things that are in the world." In recent years the "ruler of this world" has introduced many things which powerfully appeal to the minds and affections of men — the wonders of scientific discoveries; the speed of travel; probing into space; the attraction of television, etc., all of which may contain the principle of idolatry as stimulating "the lust of the flesh, and the lust of the eyes, and the pride of life." The voice of the God of glory sounding in our hearts, calling attention to the One in whom His delight is centred, our Lord Jesus Christ, the Lord of glory, would deliver us morally from the world even now, as the voice of Christ Himself will call us from it in actuality in a quickly coming day (1 Thessalonians 4).

In Joshua 7 we see the sorrowful result of the introduction of Shinar principles into the company of God's people. Achan (troubler) "saw among the spoils a beautiful mantle of Shinar" (v. 21 New Trans.). He saw silver and gold also, but apparently that which he coveted most was something which would give him a personal distinction, something marked by Shinar's glory. He belonged to the tribe of Judah, and the names of his forbears suggest that he had been brought up in an atmosphere where the service and praise of God was valued. John in his first epistle sounds a warning note to those who in our day are privileged to belong to the family of God. In 1 John 2: 13 he writes to the "young men" stating that which characterizes them as such — they had "overcome the wicked one." There had been progress in the things of God, and in the following verses the apostle addresses them again stressing the special dangers of the word-system with its appeal to the flesh, to the eyes and to pride, closing with the encouraging words "he that doeth the will of God abideth for ever." Peter speaks of those who no longer live as controlled by the "lusts of men, but to the will of God."

How happy to turn our gaze to the One who, dwelling in the bosom of the Father's love from before the foundation of the world (John 17: 24) came forth from that scene of glory and affection to a world marked by man's flagrant opposition to the will of God, and at the end of His pathway here, a path of unswerving devotion to that will, could say — "I have glorified Thee on the earth." "All the kingdoms of this world, and their glory" as offered to Him in the temptations by Satan only elicited the answer — "Thou shalt worship the Lord thy God, and Him only shalt thou serve." Perfect, holy manhood, the delight of the Father's heart!

In Daniel 1 we read that "Nebuchadnezzar king of Babylon" carried "part of the vessels of the house of God . . into the land of Shinar to the house of his god." That which should have been used in the service of God is thus seen as in the power of an idolatrous system marked by the pride and glory of man. Is there not a measure of encouragement in noticing the words "part of the vessels"? We may thank God that in our day, as in Daniel's day, there have been those marked by faithfulness to God although surrounded by features of failure and apostasy. Hananiah ("God is gracious"), Mishael ("who is there like God"), and Azariah ("whom God helps"), were overcomers in very truth. They had no appetite for the "king's meat," and were not overwhelmed by the king's threats. Knowing their God, strengthened by His grace and help, they refused the idolatrous demand of Nebuchadnezzar — "we will not . . worship the golden image which thou hast set up."

We live in a day in which God has been revealed in all the blessedness of His name of Father; a day in which we may "come boldly unto the throne of grace" and in which we may also say "the Lord is my helper, . . what will man do unto me? With such resources available to us may we refuse the appeal of man's world with its challenge to the glory of God.

God's answer to Shinar's city and tower was to call out a man by His glory; the man who would seek the prominence of Shinar's mantle must make room for the man whose distinction and influence was noted in the heavens (see Joshua 10: 12-14), and the arrogance of Nebuchadnezzar is turned into an ascription of praise to the God of Israel (Daniel 3: 28) through the faithfulness of men who, unmoved by Shinar's glory, would at all costs honour their God.

When the history books of this world have been closed for ever, its glory forgotten, then God will open His "book of remembrance," and those who have been marked by the fear of God and who have "thought upon His name" will be seen as His "peculiar treasure." Babylon with all its glory will fall in "one hour," but "he that doeth the will of God abides for eternity."

"Without spot."

F. A. Hughes.

JULY/AUG. 1972

In Numbers 19 we find, in the Authorised Version of the Bible, the first introduction of the words "without spot" in relation to the Jewish sacrifices. Whilst the word used for "spot" in the original language is differently translated in earlier books, it is nevertheless apparent that there is an additional thought in Numbers — indicated doubtless in the words "upon which never came yoke." It is of immense typical significance that these words should first appear in the book which speaks of the journey of God's people through the wilderness. Every sacrifice was to be entirely free from blemish and defect, but in Numbers 19 the additional requisite of freedom from yoke is introduced.

The full import of the instructions thus given by God to His earthly people is not perceived until our affections are happily engaged with our Lord Jesus Christ — in whom, and in whom alone, the perfect answer to every type is seen. The absolute perfection of His Holy Person illumines the pages of Scripture — unblemished, faultless, without blame — perfect in every thought and word and deed. The blessed God looking upon Him as He moved among men found complete delight in Him; the very atmosphere of heaven in all its purity and holiness was present in Him here! (John 3: 13).

As coming into manhood He was holy in His conception (Luke 1: 35); He was recognised as "the Holy One of God" (Mark 1: 24); the Spirit of holiness was manifested in His works of power (Romans 1: 24); Peter's reference to the resurrection in Acts 2 identifies Christ as "Thine (God's) Holy One" (v. 27); in His judicial movements amongst the churches He is presented as "He that is holy, He that is true" (Revelation 3: 7); Hebrews 7: 26 speaks of Him as a High Priest "who is holy, harmless, undefiled" — the words "holy" here and in Acts 2 (and also Paul's similar reference in Acts 13) indicating the intrinsic perfection of His holy Person. With fresh delight we read again the testimony of the Holy Spirit to the unblemished character of this precious Christ of God — "He knew no sin" (2 Corinthians 5: 21); "He did no sin" (1 Peter 2: 22); "in Him is no sin" (1 John 3: 5). All creation is silenced by His challenge — "Which of you convinceth Me of sin?" (John 8: 46). Holy Saviour — glorious Antitype of unnumbered offerings — "without blemish"!

In His pathway through this world the Lord Jesus, pure and holy in His own person, contracted no stain from the conditions with which He was surrounded — He was truly "without spot, wherein is no blemish, and upon which never came yoke" (Numbers 19: 2). The temptation of Satan, with its offer of "the kingdoms of the world . . and the glory of them" completely failed to influence His thoughts or movements; the envy and scorn of the Pharisees; the mocking materialism of the Sadducees; the unbelief of His brethren; as also the transient adulation of those who would make Him a king, caused no deviation from His steadfast pathway of unswerving devotion to the will of God. Conditions obtaining in the world through which He journeyed moved Him in His compassions, but were utterly powerless to affect the motives of One whose meat was to do the will of Him that sent Him (John 4: 34). Did that pathway of obedience involve His complete rejection by the Nation, the misunderstanding of even the intimate circle of His own; the agony of Gethsemane, the shame and ignominy of the cross, with its utter dereliction? — steadfastly He set His face towards Jerusalem (Luke 9: 51) and there, at Calvary, "He offered Himself without spot to God" (Hebrews 9: 14). Precious, holy, unblemished, spotless Lamb of God!

O wondrous Saviour, Jesus, Lord,

Worthy alone to be adored!

We worship now.

So perfect in Thy matchless grace,

So spotless, pure in all Thy ways!

To thee we bow.

Contemplation of the perfections seen objectively in our beloved Lord would ever move our affections towards Him in praise and worship. He is supremely precious to the heart of the Father, and in marvellous grace He is precious to us! (cf. 1 Peter 2: 4-7).

The traits so perfectly expressed in Christ personally yield such infinite pleasure to the heart of God that He would, by the work of the Holy Spirit, have those same features reproduced in the lives of His people. The work of the Holy Spirit would always leave an impress of Christ — the holy standard ever before God Himself. The Scriptures testify abundantly to the truth that what God desires to see in the lives and demeanour of believers has first been revealed in its absolute perfection in His beloved Son.

Paul in his godly jealousy for the Corinthian believers would desire that they should be presented "as a chaste virgin to Christ" (2 Corinthians 11: 2). The words used by the Spirit of God in this verse are of tremendous significance. "Chaste" involves bodily purity and moral blamelessness — but additionally carries the thought of that which is marked by awe, something quite uncommon to the trend of things in this ungodly world. It also has the further thought of being costly in a sacrificial sense. If we would yield joy to the heart of Christ, then essentially the flesh must be refused! Burdened thus in his desire for the glory of his Lord in the saints, the apostle is marked by godly jealousy — a glowing with fervent heat.

Again, the apostle in Galatians 4, is prepared for an excess of travail in order that Christ might be formed in the saints. Not the outward observance of the law, however good and right that might be, but a walk bearing the evidence of Christ having an abiding inward place in their affections.

With what moral power the apostle could engage in such a service! It was his own "earnest expectation" "that with boldness, as always, so now also Christ shall be magnified in my body, whether it be by life, or by death. For me to live is Christ, and to die is gain" (Philippians 1: 20-21).

Precious indeed the service and ministry of all who have thus laboured, and still do labour, joying to see Christ held in the affections of His people and manifested in their lives; but there is One glorious Servant who, whilst giving His own fragrance to every true activity of His own, yet exceeds beyond measure in His gracious service to those upon whom His love is set. The breathings of His heart of love, instinct with priestly feelings, pervade the prayer of John 17. His own were in the world, but not of it, even as He Himself was not of the world. He would determine their position by the place He Himself took — "For their sakes I sanctify Myself, that they also might be sanctified through the truth." In the intimacy of well-known love He would say to the Father — "And now I come to Thee" — and, precious Saviour, He would carry us with Him to that realm of perfect joy, (cf. John 20: 17). The "Upper Room" ministry commences in the atmosphere of the Son's movements to the Father (John 13), and at the end of that wonderful occasion we read His precious desire — "Father, I will that they also, whom Thou hast given Me, be with Me where I am; that they may behold My glory" (John 17: 24). Part with Him indeed, in full unending measure! In that chapter the Lord, in speaking of this world, addresses God as "Righteous Father" (v. 25); but it is in keeping with our subject that, when speaking of His own, He says "Holy Father" (v. 11). Adoringly we notice that, when speaking of His own desires, He says in utmost simplicity and intimacy "Father" (vv. 1, 5, 21, 24).

The atmosphere of eternity engages our hearts as we meditate upon the words of the Son to the Father in this chapter; and again in the Ephesian epistle we are privileged to see something of the greatness of those eternal thoughts which filled the heart of the blessed God.

"Blessed be the God and Father of our Lord Jesus Christ, who . . 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: 3-4). What a precious insight into the glorious thoughts of the eternal God! These words surely give us the key to the whole epistle, the unfolding of God's greatest thoughts of blessing, the establishment of all in the Man of His purpose, and the saints of God brought into full and complete accord with the eternal purpose of God Himself! All is established in the activities of perfect love. "Christ also loved the Church, and gave Himself for it; that He might sanctify and cleanse it with the washing of the water by the word. That He might present it to Himself a glorious Church, not having spot, or wrinkle, or any such thing, but that it should be holy and without blemish" (Eph. 5: 25-27). Thus as the result of Christ's skilful application of the word in the Spirit's power, the features seen so perfectly objectively in Christ are now seen reproduced in His own.

At the close of His pathway He "offered Himself without spot to God;" at the end of the wilderness pathway He will present the Church to Himself "not having spot — holy and without blemish." Love has triumphed — a realm of satisfied affections and of unsullied glory is eternally secured!

Nor what is next Thy heart,

Can we forget;

Thy saints, O Lord, with Thee

In glory met,

Perfect in comeliness

Before Thy face,

The eternal witness all,

Of Thine own grace.

Objectively — the truth seen in all its perfection and beauty in Christ personally.

Subjectively — that which is of Christ being formed now in His own, to be displayed in a day to come to the eternal praise of God.

What shall be our present practical response to this revelation and desire of divine love?

In his first epistle, 1 Peter 1, Peter, referring to the God who called them, exhorts the saints — "Be ye holy; for I am holy . . Forasmuch as ye know that ye were .. redeemed . . with the precious blood of Christ, as of a lamb without blemish and without spot." As we meditate upon the intrinsic holiness and worth of the One through whose precious blood we have been redeemed to God — how powerful would be the incentive to a life of corresponding holiness and reciprocal affection.

In the end of his first letter to Timothy (1 Tim. 6) Paul pours out the desire of his heart for his son in the faith — the pathway, the conflict of faith, the appreciation of the calling, and finally adds the charge — "That thou keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ."

Likewise Peter, with the day of God filling his vision, exhorts those to whom he writes — "Wherefore, beloved, seeing that ye look for such things be diligent that ye may be found of Him in peace without spot and blameless".

Perfection in its spotless purity is seen in Christ; the work of the Holy Spirit and the sanctifying effect of the word of God will eventuate in the saints being presented to Christ — "a glorious church, not having spot . . but . . holy and without blemish." As in the enjoyment of these precious truths let us seek, beloved brethren, whether as humbly serving in view of Christ's appearing, or as gladly anticipating the day of God, to "be found of Him . without spot".

O Holy Father, keep us here

In that blest name of love,

Walking before Thee without fear,

Till all be joy above.

Worshippers - "Accepted in the Beloved."

Worshippers — "Accepted in the Beloved."

John 4: 23

F. A. Hughes.

JAN/FEB 1989

"The true worshippers shall worship the Father in spirit and in truth" (John 4: 23).

In the gospel of John, where the Lord as "the Sent One" is intent upon revealing the glories of the Father — His Name, His Word, His love, His hand, His house — to the disciples, it is significant that the first time the Lord is mentioned as "Teacher" (John 1) a realm of affection is in view. John's two disciples followed Jesus with the desire of their hearts finding expression in the words — "Rabbi (which being interpreted signifies Teacher) where abidest Thou?" "Come and see," was the Lord's gracious response, and "They came and saw where He dwelt, and abode with Him that day."

What precious unfoldings of divine love would they enjoy in the company of One whose dwelling-place was ever the bosom of the Father! The company of Jesus and the enjoyment of His precious love in sweet intimacy with Himself, would surely result (now as then) in affections suitable for fresh disclosures of the Father's love, in which He ever dwelt.

In two other instances where the Lord Jesus is seen as "Teacher" the same atmosphere prevails. In John 13, "His hour was come that He should depart out of this world unto the Father (this was ever the trend of His movements in John's gospel), and His faithful love to His own would so serve them that they might have part with Him. Again in John 20, Mary, from a heart filled with a yearning affection for her Lord, says to Him in Hebrew, "Rabboni, which means Teacher" (New Trans.). Precious indeed is the way in which the blessed Lord would gather up those affections and direct them with His own movements to the Father — "I ascend unto My Father, and your Father, and to My God and your God." Had He not said at Sychar's well — "the Father seeketh worshippers"?

Drawing the two disciples into the warmth and embrace of love's abode, filling the upper room with the fragrance of His personal love, and making Himself known to Mary in accents of tenderest compassion as in resurrection He calls her name "Mary" — He would thus ravish their hearts with the sweetness and preciousness of His own love to them and then lead their overflowing hearts in response to the Father Himself. This was His ultimate desire, but its full realisation awaited the presence and power of the Holy Spirit of God.

When here on earth He had said to His disciples — "I have yet many things to say unto you, but ye cannot bear them now. Howbeit when He, the Spirit of Truth, is come, He will guide you into all truth . . He shall glorify Me; for He shall receive of Mine, and shall shew it unto you. All things that the Father hath are mine" (John 16: 12-15).

Beloved, here are riches beyond all human ken! Who can truly set a value on the riches of the Eternal God? "The riches of His goodness and forbearance and longsuffering;" "the riches of His glory;" "the depth of riches of His wisdom and His knowledge;" "the riches of His grace;" "the riches of the glory of His inheritance in the saints;" "the exceeding riches of His grace;" "the riches of the glory of the mystery;" "the riches of the full assurance of understanding." Oh! the wealth, the untold wealth of the divine treasury! All centred in a glorified Christ and made available to us in the service of the Holy Spirit of God.

The greatness and wonder of this immeasurable galaxy of divine wealth is borne upon our spirits as we meditate upon the inspired epistles of the beloved apostles. We see therein the greatness of God's thoughts expressed to us in His beloved Son — in Him we are beyond death, raised, seated in the heavenlies in Christ Jesus, and above all accepted in the Beloved in God's very presence. Nor is this just abstract truth, but the love, light and glory of the Father's own realm fill our hearts and thus the Holy Spirit is free to lead us in worship to God Himself. How wonderfully blessed is our portion as the saints of God — emancipated on the one hand from that which would hinder our response to God, and enabled on the other to participate in the stream of holy worship which, led by Christ, ever ascends to the Father. "For we are the circumcision, who worship by the Spirit of God, and boast in Christ Jesus, and do not trust in flesh." Happy privilege indeed — blessed to be in the practical gain and power and joy of it!

This service of praise may be enjoyed by us at all times, for by Christ we may offer the sacrifice of praise to God continually (Hebrews 13: 15). But this privilege has been opened up to us through the precious death and rising again of our beloved Lord! How blessed then is the opportunity when together, having remembered Him in that death at the Lord's Supper, we contemplate all that has ensued for the praise and worship of our God and Father! We remember His dying and, knowing Him now in the glory, we share in His triumphs through infinite grace. Thus, quite distinct from our own blessing, the Spirit of God would lead us consciously into that realm of glory of which Christ is the Centre and Fulness.

The privilege of worship is most appropriate after the Supper when we contemplate the One who having descended into the depths for us, has ascended far above all heavens that He might fill all things. At such a time, with these glories before us, it is sad to find a growing tendency for ministry unsuited to the occasion, and which though good in its place, often disturbs or quenches the spirit of worship.

But as we are engaged pre-eminently with Christ, associated with Him as His brethren, and receiving fresh impressions of His glory and His love, He would lead us in spirit and in truth to the Father, before Whom our hearts must overflow in wonder, love and praise!

In this sacred realisation of God's presence, we may surely experience what the Psalmist describes as the "fulness of joy, and pleasures for evermore" — our souls delighting in the One who is the Source of all blessing, as well known to us in the Beloved.

Brought to know Thy Well-Beloved,

Drawn to Him in boundless grace,

Thy effulgence, love and glory

Shining in His blessed face -

We adore Thee, God and Father,

May thy Name exalted be!

Praise and worship we would render

Now as in eternity.

The Zeal of God.

F. A. Hughes.

MAY 1962

The zeal of God is a subject rarely referred to, and yet it finds an important place in the Scriptures. It is connected with the bringing in of the one blessed Person in whom God's thoughts of blessing for both Jew and Gentile are centred. This is plainly seen in the first verses of Isaiah 9, culminating in the precious prophecy of verses 6 and 7.

Further, it comes into evidence in relation to God's sovereignty in preserving a remnant in days of darkness and failure and in the presence of the enemies' attack upon the people of God. This is recorded in 2 Kings 19 and in Isaiah 37.

Lastly, the same feature of zeal must of necessity mark the actions of God as He deals in judgment with a rebellious and disobedient people (see Ezekiel 5).

Whilst recognizing that zeal characterizes God in each of these matters, we desire to dwell a little upon the deep feelings that were His as the Holy Spirit enlarges upon the Name of the One in whom everything was centred for God. As we read the first chapter of Matthew's gospel we are left in no doubt at all as to who this prophecy referred.

"Unto us a child is born, unto us a son is given; and the government shall be upon His shoulder; and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace . . . The zeal of the Lord of Hosts will perform this."

Does not every detail recorded of this blessed Person in the gospels show that the power and mind of God was behind all? How wonderfully unique His birth was! "the power of the Highest shall overshadow thee;. the word "Wonderful" in Isaiah 9 might be translated "miracle," and truly His birth was in full accord with His name. In these days of departure from the truth let us hold tenaciously to the truth, the all-important truth, of the virgin birth of our Lord. Upon it the whole fabric of Christian faith depends. It affected the stars; it moved the magi; it caused the angelic host to burst into praise; it astonished and rejoiced ordinary men like the shepherds; it caused consternation to a whole city and troubled beyond measure a monarch. Above all else it made redemption possible, and secured a company of sons for God, (Galatians 4: 4, 5). Never was there a birth like it!

His life was "wonderful." At the early age of twelve years learned doctors of the law were "amazed" at His understanding and answers; and over and over again as He moved through this scene we find that men "marvelled" and "wondered" at His sayings and His deeds. How wondrously unique He was! Satan had nothing in Him; indeed He completely defeated him, and that as a dependent Man. He "knew no sin;" He "did no sin, neither was guile found in His mouth." He could challenge His very enemies "which of you convinceth Me of sin?" His miracles were the evidence of the wonder of His Person; He wrote the wonder of His Name on the sea, the air; and the very character of His words caused men to wonder.

More than this, He afforded God untold delight; He ever did God's will; every word and thought of God was treasured in His heart; he glorified God and at the same time expressed the fullness of divine compassion to men. "Who, when He was reviled, reviled not again; when He suffered, He threatened not." He was here as a dependent Man, and yet the fullness of the Godhead was present in Him. How wonderfully unique was His life!

And what of His death? Was there ever a death like His? The very wording of John 19: 30 shows that, even from the physical view-point, His death was unique. His death was the subject of counsel before this world was, (Acts 2: 23); it was a death which was the direct result of obedience (Philippians 2); it is the only death which, instead of being marked by defeat, has completely robbed death and he who wielded death, of their power (Heb. 2: 14). Through that death the eternal thoughts of God have been given expression to, and the basis laid for a universal scene of glory, peopled by the myriads who have been secured for God. His death darkened the sun, convulsed the earth and robbed the grave.

How wonderful was His resurrection! Others had been called from death and even from the tomb by His own mighty power, but the language of John in John 2: 7, would tell us that His rising again was unique. His resurrection is the solid basis upon which faith rests; it is the assurance of the complete and absolute victory over death, and a triumph which is the present possession of the vast company who "in Christ shall all be made alive," (1 Cor. 15).

He has ascended. Elijah was carried up to heaven, but this blessed Man has "ascended up far above all heavens, that He might fill all things." He is unique as the only Man in heaven at this moment; Stephen saw Him there; Saul of Tarsus heard His voice from heaven. His birth; His life; His death; His rising again, all set forth the wonder of Him whose name is "Wonderful," and as we consider these things a little we adoringly recognize the zeal of God in relation to the coming into Manhood of this blessed Man.

How much more there is in that Name! He is our Counsellor. Let us not lean to our own understanding; rather let us sit at His feet, listening to His word. He is the "mighty" God, a word which suggests a "warrior." Why do we attempt things in our own strength? His counsel and His power are available at all times, and in every circumstance. He is "The Everlasting Father," or it might read, "The Father of Eternity." This would show that everything had its origin in Him (Col. 1: 17, and hence He has a perfect knowledge of every happening. He is the "Prince of Peace: . the establishment of peace is in His control alone, and "of the increase of His government and peace there shall be no end."

The "child born" is the Son of God; that Son has been "given" in order that we might, as set free from every hindrance, know something of the greatness of His Name and be found responding to Him in praise and adoration. "Sing forth the honour of His Name; make His praise glorious . . . All the earth shall worship Thee . . they shall sing unto Thy name," (Psalm 66: 2-4).