Table of Contents

Abimelech

W.W.F.

Balaam: His Words and Ways

Balaam

Balak's Fears.

The Invisible Powers of Evil

To and From Mesopotamia

The Madness of the Prophet

The Great Question.

God's Sanctified People.

God's Justified People

The Beauty and Order of God's People.

The Restraining Hand.

The Latter Days.

CHRIST IN POWER: HIS PEOPLE EXALTED.

The Doctrine of Balaam.

The Government of God.

Elijah the Tishbite

Contents

Elijah the Prophet.

Israel's Evil History

The Rival Captains

Omri and Ahab

Jezebel

***

Elijah's Prayer

The Great Drought

By the Brook Cherith

The Widow of Zarephath.

The Meal and The Oil

Until the Day.

The God of Resurrection.

Obadiah.

Prophet and King.

Prophet and People.

The Prophet and His God.

FLIGHT.

At the Mount of God.

God's Seven Thousand.

Naboth's Vineyard.

Ahaziah and His Captains

Elijah's Translation.

On the Holy Mount.

Elisha, the Prophet

Jonah

Jonah and His Book.

Jonathan and His Times

"HE TOLD NOT HIS FATHER"

YOUNG MEN

A VERY SIMPLE BIT OF REASONING

SUCCESS INVARIABLY ATTRACTS NUMBERS

NO SUBSTITUTE FOR LOVE.

JONATHAN LOVED DAVID

THE MIDNIGHT TALK

ACTS OF DUPLICITY

THE SHORTCOMINGS OF SAINTS

OURSELVES GRAINS OF WHEAT

THE LAST MEETING

JONATHAN'S LAST WORDS

"Bring me a minstrel."

Josiah and Revival

Foreword

Contents

The Child King

Many Gracious Revivals

Seeking the Lord

Israel's "High Places"

The Land Purged and the House Repaired

"Faithful in that which is Least"

No Accounts Kept!

The Book of the Law Found

Thine Heart was Tender

Huldahs Solemn Message

A Fresh Covenant

* * * * * *

From Dan to Beersheba

*****

Josiah at Bethel

Three Wrecked Lives

*****

*****

The Great Passover

*****

*****

Sad Megiddo

The Wreck of the Kingdom

*****

THE COVETED, BUT MISSING DIADEM

Samuel - God's Emergency Man

Preface

Contents

The Man of God

Hannah: Her Prayer and Her Song

The Child in the Ephod

The Night Revelation

The Capture of the Ark

The Arkless Tabernacle

The Gathering at Mizpeh

"Ebenezer" Indeed!

Prophet and Judge

The Demand for a King

Saul and the Asses

The Manner of the King

The Coming of Saul

Zelzah, Tabor, and Gilgal.

The Lot at Mizpeh

The Deliverance of Jabesh-Gilead

The End of Judgeship

The Downfall of the King

Samuel's Last Visit to Saul

To Obey is better than Sacrifice

The Man after God's Own heart

The Power of the Spirit of God

Samuel's Death

Samuel at Endor

Solomon and His Temple

Contents

The Kingship in Israel.

David and Solomon

Adonijah's Usurpation

The King's Dream

Righteousness

Wisdom

Supremacy and Prosperity

4. The Temple.

The Daughter of Pharaoh

Provision for the House

The Temple

The Threshing-floor Site

Kings and Chronicles

Jachin and Boaz

Gold

Brass

copper

Linen

Filthy Rags

The Chambers

The Walls

The Great Cherubim

The Doors

The Molten Sea

Ten Bases and Ten Lavers

Ten Lampstands

. . . . . .

The Veil

The Brazen Altar

The Ark of the Covenant

. . . . . .

Scoured Brass

Bringing up the Ark.

"Thick Darkness"

Solomon's Great Public Prayer

The Feast of Tabernacles

Jehovah Speaks Again

"I made me great works"

The Queen of Sheba

Horses. Gold. Wives.

Apes and Peacocks

Closing days

In Solomon's Porch"

Simon Peter - Apostle and Living Stone

Foreword.

Contents.

Brought to Jesus.

A Deed of Mercy.

The Twelve.

On the way to Jairus' House.

Walking on the Sea

Belly and Heart.

We Believe and Know.

"Upon This Rock"

The Keys.

"Get Thee Behind Me Satan"

On The Holy Mount.

The Tribute Money.

"Seventy Times Seven."

“What Shall WE have?"

Watching and Working.

A Lesson in faith.

The Olivet Question!

Feet Washing.

"Lord, Who is it?"

"Whither goest Thou?"

Gethsemane.

The Threefold Denial.

At the Sepulchre.

“Lovest Thou Me?”

After the Ascension.

The Pentecostal Sermon.

Healing the Cripple.

In Solomon's Porch.

"You Builders."

Ananias and Sapphira.

Prison Again.

In Samaria.

Simon the Sorcerer

Paul's Visit.

Eneas and Tabitha.

In Cornelius' House.

Back in Jerusalem.

Herod's Persecution.

The Jerusalem Council

Rebuked at Antioch.

Later Years.

WWFEREDAY - Scripture Character Studies

W. W. Fereday

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)

Abimelech

Abimelech.

Judges 9

W W Fereday

From the Bible treasury, Vol. 20 page 178.

The Spirit of God has drawn our attention in the O.T. Scriptures to several men who are undoubted foreshadows of the coming man of sin; among these Abimelech the son of Gideon occupies a solemn place. He was of a stamp very different from his father, for Gideon was a man of faith and holds an honourable place in God's list as given in Heb. 11. He had God's glory before him as his object; and loved the people of Jehovah, and groaned over their low estate. He was, therefore, a fitting instrument for God to use, and He used him mightily to the utter discomfiture of Midian, so that they lifted up their heads no more. And the country was in quietness forty years in the days of Gideon (Judges 8: 28).

The son, alas! was moved by a different motive. No sooner was the judge, his father, dead, than he gathered together the family of his mother, and urged them to use their influence with the Shechemites on his behalf. The glory of Jehovah and the blessing of his people were not before him; he desired to exalt himself — he would be king. How painfully he reminds one of the personage in Dan. 11: 36! The Spirit of God there, after speaking to Daniel of various leagues and conflicts between the kings of Syria and Egypt (which part of the prophecy has received fulfilment), abruptly introduces the awful king of the latter days. He passes over entirely the present period of time which is never the subject of O.T. prophecy, and fixes attention upon the time of the end.

"The king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished." This is the Antichrist of 1 John 2, 4, the man of sin, the son of perdition, of 2 Thess. 2; but in Dan. 11 we get him in his local and political character, the wilful and self-exalting king in the glorious land. Now the Lord has declared that 'he that humbleth himself shall be exalted and he that exalteth himself shall be abased' the truth of which Abimelech proved, as also will the impious antitype of the future. It was by fair speeches that the son of Gideon won his way, and so with the man of Dan. 11 "The words of his mouth were smoother than butter, but war was in his heart: his words were softer than oil, yet were they drawn swords" (Ps. 55: 21). There will be a lamb-like air about him; but in the ears of the elect — who know not the voice of strangers — his voice is that of the dragon (Rev. 13). Antiochus who is another type of him, worked his way similarly. "And such as do wickedly against the covenant shall be corrupt by flatteries" (Dan. 11: 32). By all this the mass are deceived and led away, as the Shechemites. were; the remnant, "the people that do know their God" are preserved.

Abimelech was an apostate from the worship of Jehovah, which his father had restored, and evidently followed Baalberich (compare Judges 11: 4, 46). Here the type fails in completeness, for the coming one will do graver still. Not content with disregarding the God of his fathers, and speaking marvellous things against the God of Gods, "he sitteth in the temple of God, showing himself that he is God" (2 Thess. 2: 4). Here we have human iniquity reaching an awful height, not yet reached by any. It is the full development of the first departure: 'Ye shall be as God' said the tempter. It is man's privilege and glory to be dependent (have we learned this?); the man of sin rejects absolutely such a place and claims God's name and worship — only to be hurled from his usurped throne into eternal ruin.

Abimelech soon developed a thirst for blood, — sadly typical of the dark day at hand. "He went to his father's house at Ophrah, and slew his brethren the sons of Jerubbaal, being threescore and ten persons, upon one stone." How quickly did Israel forget what they owed to Gideon! An apostate power is invariably a persecutor of God's saints. When the abomination of desolation is set up in the holy place, all must bow or die. Who are the souls under the altar in Rev. 6: 9-11? Undoubtedly those who will suffer under antichrist for the word of God and for their testimony. From oppressed hearts will the cry go up, "O Lord, how long"? and the cry is heard. "When He maketh inquisition for blood, He remembereth them; He forgetteth not the cry of the humble" (Ps. 9: 12). But all will not lose their lives in the coming day, any more than in the day of Abimelech. We read, "Jotham the youngest son of Jerubbaal was left; for he hid himself." He was enabled to bear testimony: "he went and stood in the top of mount Gerizim" (the mount of blessing; Deut. 27) and solemnly set before Israel their position with regard to the usurper. In his speech he brings forward successively the three trees which are constantly used in Scripture as emblems of the Jewish nation the olive, the fig-tree, and the vine, all of which refused the proffered dominion, finally accepted by the bramble in the person of Abimelech. Having delivered his message, eminently prophetic, the witness "fled and went to Beer, and dwelt there for fear of Abimelech his brother." He is thus a type of that part of the Jewish remnant who will be persecuted for their testimony, but who will be preserved by a faithful God through all until the end. Such are counselled by the Lord Jesus in Matt. 24.

Righteous retribution follows in due course "for it is a righteous thing with God to recompense tribulation to them that trouble you," and "he that killeth with the sword must be killed with the sword " (2 Thess. 1: 6; Rev. 13: 10). Fire came out from the men of Shechem as Jotham prophesied to devour Abimelech; Gaal the son of Ebed gained the confidence of the treacherous Shechemites and caused them to curse Abimelech, and to rebel against him. Accordingly fire comes out from the false king to devour them and the house of Millo, and he appeared at first to carry all before him. But God had decreed his destruction, and when fighting against the tower of Thebez, with the final victory all but sure, "a certain woman cast a piece of millstone upon Abimelech's head, and all to break his skull." God is not restricted to means; He Who sold Sisera into the hands of a woman could use similar instrumentality here, when all else had proved unavailing. "Thus God rendered the wickedness of Abimelech which he did unto his father, in slaying his seventy brethren: and all the evil of the men of Shechem did God render upon their heads; and upon them came the curse of Jotham the son of Jerubbaal" (Judges 9: 56, 57).

Even so shall it be with the wilful king of the future, the impious and blasphemous persecutor of God's saints; the Lord Jesus "shall consume him with the spirit of His mouth, and shall destroy him with the brightness of His coming" (2 Thess. 2: 8). The down-trodden remnant of God's people shall be delivered at the appearing of Jesus, Israel's true Messiah, the King after God's own heart.

W.W.F.

Balaam: His Words and Ways

Balaam

: His Words and Ways

W W Fereday.

Contents:

Thou Hast Seen It"

Balak's Fears.

The Invisible Powers of Evil

To and From Mesopotamia

The Madness of the Prophet

The Great Question

God's Sanctified People

God's Justified People

The Beauty and Order of God's People

The Restraining Hand

The Latter Days

The Doctrine of Balaam

The Government of God

Thou Hast Seen It.

Balaam and his evil doings are brought before us in eight books of Holy Scripture — five in the Old Testament and three in the New. This fact is sufficient to prove the seriousness of his activities. The last mention of Balaam (and Balak) is in the epistle to the Assembly in Pergamos (Rev. 2: 14).We learn from this that the wickedness of Balaam and Balak has been reproduced in the Christian circle. It is important therefore that every believer in the Lord Jesus should seek to understand what is involved therein.

Balaam appeared upon the scene in the closing days of Israel's forty years journeyings in the wilderness. Aaron died at the age of 123 on the first day of the fifth month in the fortieth year. The People had reached their eighth encampment after Aaron's death when Balak and Balaam conspired against them (Num. 33: 38-48). The question therefore arises, how did Moses get to know all that he has recorded in Num. 22: 24? It is the story of things which took place behind the scenes as far as the people of God were concerned. No one in the camp could know of the negotiations between Moab and Amalek concerning an alliance against them; nor could anyone know what was said and done in Balaam's house in distant Mesopotamia, and of the strange journey when even the ass rebuked its master for his folly. Also, seeing that Balaam's parables were all uttered from heights looking down upon the camp of Israel, none in the camp could be aware that anything was transpiring at all. Alas, the people were too much occupied with their murmurings to think of anything else! How then did the inspired historian get the story of Balaam's doings and sayings which he has recorded with so much detail? Moses most have got it all very quickly, for these things occurred during the last few weeks of his life. The answer to the question is simple; Moses received the whole story by direct revelation from God. He knew, if His people did not, all that wicked men, urged on by Satan, were scheming against the people of His choice, and in His changeless love to them, notwithstanding their unfaithfulness from the beginning, He intervened and frustrated all the designs of the enemy. He even constrained the mercenary soothsayer to say the very opposite of all that he wished to say! — What a God is ours!

How little did the malicious conspirators think that God was taking note of everything, and that the story of their doings would be recorded by divine authority to be read by men in all succeeding ages! As little did the Roman officer Claudius Lysias imagine that his lying letter to the governor Felix concerning Paul was noted and preserved by God for insertion in His sacred Word! (Acts 23: 25-30). Let us never forget that all that we say and do concerning persons we dislike, and of which we hope they will never hear, are all observed and recorded by the all-seeing God. Every malicious word and deed will have to be accounted for "in the day when God shall judge the secrets of men by Jesus Christ" (Rom. 2: 16). Listen to the words of Him who will sit upon the judgment seat: "I say unto you, that every idle word that men shall speak, they shall give account thereof in the day of judgment" (Matt. 12: 36).

Direct divine revelation is the only explanation of other chapters than Num. 22: 24. Take, for example, the first two chapters of the book of Genesis. There we are told of what God said and did day after day during His great work of preparing the earth for the habitation of man, and when the moment came for the man to be created God said: "Let us make man in our image, after our likeness, and let them have dominion, etc." There was most certainly no scribe standing by to record all that the Creator did and said during those wonderful days; and we must have remained in eternal ignorance of it all had not God been pleased to make the whole matter a subject of divine revelation to the historian. Thus we learn to trace everything to its true source — God. He who questions either the possibility or the reality of divine revelation has no claim whatever to be regarded as a Christian.

When Jehovah told Moses of the diabolical conspiracy against Israel he might well have said in the language of the Psalmist: "Thou hast seen it; for Thou beholdest mischief and spite, to requite it with Thy hand. Break Thou the arm of the wicked; and as for the evil man, seek out his wickedness till Thou find none" (Ps. 10: 14-15). When he told the people of the danger which had threatened them, Moses said. "They hired against thee Balaam the son of Beor of Pethor of Mesopotamia, to curse thee. Nevertheless Jehovah thy God would not hearken unto Balaam; but Jehovah thy God turned the curse into a blessing unto thee, because Jehovah thy God loved thee" (Deut. 23: 4-5). Precious words, "because Jehovah thy God loved thee!" But how poor the response from faithless human hearts!

Balak's Fears.

When Moses and the children of Israel sang their song of triumph on the shores of the Red Sea, they said; "the peoples shall hear and be afraid... the mighty men of Moab, trembling shall take hold upon them... fear and dread shall fall upon them" (Ex. 15: 14-16). This was fulfilled to the letter when the King of Moab and his people beheld Jehovah's pilgrim host encamped upon their frontiers forty years later. There were in the camp of Israel 601,730 men able to carry arms; with women and children there were probably at least three million souls, admittedly a vast company. Balak was alarmed; the more so because Israel had recently destroyed three military Powers which had ventured to oppose their march. The King of Arad had gone down; likewise Sihon, King of Heshbon, and Og, King of Bashan (Num. 21). Sihon had some time previously waged a successful war with Moab, and had annexed some of her territory; how then could Balak hope to stand up against a nation which had destroyed his powerful neighbour? When men are in trouble, the proper thing is to turn to God in prayer. He is as truly interested in the affairs of nations as in the difficulties and sorrows of individual men and women; but Balak knew nothing of God. If the rulers of our own time would humbly spread out their troubles before God, much grief and destruction would be spared. Jehoshaphat and Hezekiah are two fine examples of kings turning humbly to God in moments of national peril (2 Chron. 20; 2 Kings 19).

In reality Balak had nothing to fear. Jehovah had already said to Moses: "Distress not the Moabites, neither contend with them in battle; for I will not give thee of their land in possession" (Deut. 2: 9). Jehovah had in view a better portion for Israel than the land of Moab. Moab typifies the comfortable, self-satisfied man of the world — "at ease from his youth, settled on his lees" (Jer. 48: 11). proud and arrogant in consequence (Isa. 16: 6). God's saints today need not envy such, for they have a better and more enduring portion. "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ" (Eph. 1: 3). Asaph, when he got out of communion with God, did envy the prosperity of the wicked; when he went into the sanctuary, and contemplated things there with God, he recovered his spiritual equilibrium (Ps. 73).

Knowing nothing of God, Balaam hastened to form alliance with Midian and Ammon (Num. 22: 4; Deut. 23: 3-4). Not being satisfied that military power would suffice to withstand the conquerors of Sihon and Og. he sent messengers to a noted soothsayer Balaam the son of Beor, living in Mesopotamia. Israel's victories were already being attributed by outsiders to divine power. Thus Rahab said to the spies; "We have heard how Jehovah dried up the water of the Red Sea for you, when ye came out of Egypt, and what ye did to the two Kings of the Amorites that were on the other side of Jordan, Sihon and Og, whom ye utterly destroyed. And as soon as we heard these things our hearts did melt" (Josh. 2: 10-11). In sending for Balaam, Balak sought to oppose the supernatural by the supernatural. The Mesopotamian prophet was reputed to have influence with the invisible world. "I know that he whom thou blessest is blessed, and he whom thou cursest is cursed... Come now therefore, I pray thee, curse me this people" (Num. 22: 6).

This complex character had some knowledge of God — alas, no heart knowledge! He brought the name of the one true God into his nefarious practises in order to give them an air of respectability. Also, many persons would be more easily duped by his use of the name of God. Balaam was what is now called a "Spiritualist." A very misleading name really; "Spiritist" or "Demonist" would be more correct. Modern Spiritualists seem to be divided into two classes; there are those who leave God quite out of their pretensions (which is at least honest); and there are also those who call themselves "Christian Spiritualists." The latter class are particularly dangerous; for these are not Bible-reading days, and many souls are easily led astray by the use of the word "Christian." In quite a number of cases the clergy tamper with this great evil and even recommend it as a useful adjunct to "preaching." The truth is, there is no possible connection between Christianity and Spiritualism. God in His word notably in Deut. 18: 9-14 unsparingly condemns this iniquity in all its forms. It is apostasy a turning away from God and His revealed truth. It is intercourse with demons, ruinous to all who practise it. The land of Canaan was full of this when the hosts of Israel marched in, and they were divinely charged to utterly exterminate it. Indeed, the prevalence of this particular evil was one of the principal reasons why the holy and righteous God could tolerate the seven Canaanitish nations no longer.

The Invisible Powers of Evil

There is no doubt whatever that we are surrounded by a vast world of spirits, some good, and some evil. The good are those who continue in their proper allegiance to the Creator; the evil are those who are in revolt against Him, following the leadership of Satan. But both good and evil are deeply interested in the affairs of men; the one delighting in their blessing, and the other seeking to compass their ruin.

There are three notices of the spirit world in the epistle to the Ephesians which must detain us for a moment. In Eph. 1: 20-21 we have Christ's position in relation thereto. He is seated at God's "right hand in the heavenly places. far above all principality and power, and might and dominion." However mighty the spirit forces in the universe may be, Christ is superior to them all, and all must yet acknowledge His Lordship. In Eph. 3: 10 we are told "that now unto the principalities and powers in the heavenlies is made known through the Church the manifold wisdom of God." These are holy spirits, who observe with unselfish interest what God is doing for His redeemed, and they admire the wisdom of His ways therein. Peter says they desire to "look into" these things (1 Peter 1: 12). Then in Eph. 6: 12 we learn that the Christian's present conflict is "against principalities, against powers, against the rulers of the darkness of this world, against wicked spirits in heavenly places" (see margin).

These spirit-forces are highly organised (we read of "chief princes" amongst them Dan. 10: 13): and their power is enormous. They act upon individuals to their ruin and they influence also the course of public affairs; they are largely responsible for the disasters which come upon men from time to time. Kings and statesmen, however talented and well intentioned they may be, are helpless pawns in the hands of diabolical spirits, if they have not learned the need of absolute dependence upon God.

Let no-one misunderstand the foregoing. We are not referring to the spirits of departed men and women. These are quite unable to influence earthly affairs, even if they know anything at all about them, which is very doubtful. Our reference is to angelic beings, some good, and some evil, as before stated. Men have always had a desire to pierce the veil which separates the visible from the invisible. Such inquisitiveness is dangerous in the extreme, and those who indulge in it expose themselves to the tyranny of beings greatly their superiors in power and subtlety, who delight to allure souls down to eternal ruin.

It has pleased God, in His gracious instruction of His own saints to give us glimpses of what is going on in the invisible world. He wishes His own, who are set in testimony for Him here, to have some understanding of the terrible influences which are persistently working for the destruction of the human race. We are thus ourselves preserved from Satanic deception, and are able to warn others also. Daniel 10: 1; Daniel 12: 4; 1 Kings 22: 14-23; and Rev. 16: 12-16 are scriptures which every Christian should carefully examine in this connection. In Dan. 10 we find the prophet in prayer for three weeks concerning the future of the people of Israel. At the end of that period an angel came to him saying that he was sent off at once with the answer, "but," said he, "the prince of the kingdom of Persia withstood me one and twenty days" (ver. 13). Of whom is the angel speaking? Not of a man, certainly; for how could the Persian Sovereign hinder an angel coming from heaven with an answer to the prophet's prayer? And would he be likely to know that the prophet had prayed at all? It is a mighty spirit of whom the angel speaks, a spirit that interested itself for good or for evil in the politics of the Persian State. Then in ver. 20, we read: "now will I return to fight the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. "It is impossible to introduce men into such a passage. The angel is speaking of movements and counter movements in the spirit world, resulting in conflicts here upon earth. If the angel's message be read through to the end (Dan. 12: 4), we shall learn of many mischievous doings on the part of Kings and others, energised by Satan; we shall also learn that Israel forms the centre of God's earthly ways, and that the archangel Michael has special charge of Israel's interests and that in due time he will act in power on their behalf. (Dan. 12: 1) In connection with this interesting angelic communication to Daniel, Zech. 1: 7-11; Zech. 3: 1-5, and Zech. 6: 1-8 may well be carefully considered.

Turning now to 1 Kings 22: 14-23. Ahab, Israel's wicked and wilful king was disposed to go to war with Syria for the recovery of Ramoth-Gilead. His misguided ally, Jehoshaphat King of Judah (pious, but weak) wished to know what Jehovah might have to say about the undertaking. In due course faithful Micaiah was brought out of prison, and in few words he described a scene in the heavenlies. Jehovah was seated on His throne surrounded by the host of heaven. His patience with Ahab being now exhausted, He called for a volunteer who would dispose the doomed man to go to war to his undoing. After much discussion, a spirit proposed to go down and put a lie in the mouths of all the King's prophets. "Go forth, and do so," said the great God. No words can adequately set forth the solemnity of this. Israel's war with Syria was thus arranged in the spirit world, as many a war since. Blinded by Satan, Ahab paid no heed to what he heard. God's faithful witness was sent back to prison, and the king rode forth to his death.

Rev. 16: 12-16 deals briefly with the last gathering of the nations for battle. The dread word "Armageddon "is found here. Spirit forces are responsible for the world's final conflict. It will suffice to quote the passage "I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. They are the spirits of demons, working miracles, which go forth unto the kings of the whole earth. to gather them to the battle of the great day of God Almighty. "The language is doubtless symbolic, but its meaning is too plain to be misunderstood. As the scriptures become more and more neglected and discredited (largely as the fruit of the so called "Higher Criticism") men will listen with increasing willingness to "seducing spirits, and doctrines of demons, speaking lies in hypocrisy "(1 Tim. 4: 1, 2). Terrible result of the poison of unbelief injected by the serpent into the minds of Eve and Adam at the beginning! (Gen. 3: 1).

One of the oldest of the Books of the Bible enlightens us as to Satan's malicious activity against individuals.

When various disasters came upon Job, he had no idea that he had been the subject of conversation in the heavens. Jehovah had observed his ways with much pleasure; Satan also had observed him, but with malignant eyes. When Jehovah raised the question of Job with Satan, he was answered with the insinuation that Job only served Him for his own advantage. God therefore allowed the enemy to strip him bare of all that He had given him; yet Job did not renounce his God. At a second conversation in the heavens, Satan urged that the trouble had not gone far enough, and if God would touch the patriarch's person He would see what manner of man he really was. We will not pursue the familiar subject further; but when Job's friends, having heard of his troubles, came to visit him, and found him covered with boils, sitting in anguish upon an ash-heap, their words and also Job's show that none of them really understood the matter. But Job clave to his God, spite of His strange dealings with him, and in the end he was more richly blessed than ever.

The Scriptures that we have examined tell us a little of the hostility of Satan and his hosts to God and to men individually and collectively. A great day is coming, and it may be very near, when a mighty clash of spirit-forces will take place on high, resulting in the expulsion of Satan and his angels from the heavens, never to have a footing in those regions again. Then will be heard the shout of triumph from the glorified saints: "Now is come the salvation, and the strength. and the Kingdom of our God, and the power of His Christ; for the accuser of our brethren is cast down, which accused them before our God day and night "(Rev. 12: 7-12).

Having some knowledge of these terrible forces of evil, Balaam was willing to be their tool for the destruction of God's people Israel, but Jehovah, who loved the people, frustrated him at every point, and from his lips there flowed not curses but blessings!

To and From Mesopotamia

"Many shall run to and fro" (Dan. 12: 4). Even since the expulsion from Eden man has been a restless being. He is never more restless than when he is in trouble, or when he thinks he sees trouble approaching. North, South, East, and West are searched for help, or for a way of escape. Thus, when Balak became alarmed by reason of the proximity of the people of Israel to his borders, he sent messengers to neighbouring kingdoms seeking alliances, and he also sent messengers to Mesopotamia to bring along the renowned soothsayer Balaam. He would have done better to get down before God, who never turns aside the supplications of those who feel their need of Him. In our own day we have seen statesmen flying thousands of miles at the risk of their lives to consult with flesh and blood concerning their anxieties. A day of fasting and prayer an the part of these statesmen would produce better results, Oh, the blindness which prefers flesh, with its notorious fickleness, to God with His well-known faithfulness to all who put their trust in Him! (Isa. 2: 22).

Balak's messengers went to Mesopotamia "with the rewards of divination in their hands" (Num. 22: 7). Knowing that the false prophet "loved the wages of unrighteousness" (2 Peter 2: 15). Balak sought to make sure of him by sending "cash in advance!" But the treacherous deceiver introduced Jehovah's name into the matter, and lodged the messengers for the night under the pretence of seeking the mind of God. The business in hand was of immense importance, for he was required to effect the ruin of a whole nation; did he therefore spend the night in prayer to God? Nothing was further from Balaam's thoughts. He simply went to bed; and God, who was watching all these movements with the deepest interest, came to him with the challenge, "What men are these with thee?"

Let us note the whole position carefully. The people of Jehovah, who had been ungrateful and disobedient throughout their wilderness journey, were now in grave peril. They were not aware of it and therefore did not make supplication to God. But Jehovah Himself took the matter up, and there we are reminded of His changeless favour. He loved the people, spite of all that they were, and He would not allow the enemy to harm them. Oh, the comfort of this thought for ourselves!

Was Balaam aware who it was that spoke to him that night? This is not certain when we remember that he was a man accustomed to hearing voices from the invisible world. But whether or not he understood at first that it was Israel's God who was dealing with him, he replied quite frankly that Balak requested him to curse a people who had come out of Egypt, of whom he was afraid. The answer of God was in three short sentences. (1) "Thou shalt not go with them." This should have sufficed to close the matter absolutely. A man who really knew God would never raise the question again. (2) "Thou shalt not curse the people." Therefore however much his covetous heart might desire Balak's silver and gold, he must not attempt to do what Balak desired. (3) "They are blessed." A man who knew God would be assured that God would never go back upon this. Here is the whole divine communication: "Thou shalt not go with them: thou shalt not curse the people, for they are blessed!" "And I cannot reverse it," said Balaam later!

His words to his visitors next morning have a tinge of disappointment in them: "Jehovah refuseth to give me leave to go with you." His heart was not in communion with God about His people. Gladly would he have overwhelmed them in ruin for the sake of reward; but he was conscious of divine restraint.

When Balak's messengers returned to Moab, the King was not disposed to let the matter rest. Accordingly he sent another embassy, composed of persons greater in dignity than those he sent at first, and offered to increase the reward if only Balaam would come. Balaam said that if Balak would give him his house full of silver and gold he could not go beyond the word of Jehovah. This sounds well; but he added "tarry ye also here this night, that I may know what Jehovah will say unto me more" (Num. 22: 18-19). Such an attitude was sheer wickedness. Jehovah had already clearly stated His mind; thus there was nothing about which to consult Him further. But Balaam was bent upon going, and he knew enough of God not to desire open conflict with Him (Like Gamaliel in Acts 5: 39); he would bend Jehovah to his self-will if possible! Appalling thought! Colossal ignorance of our God!

God spoke again to Balaam in the night, saying, "If the men have come to call thee, rise up and go with them; but the word that I shall say unto thee, that shalt thou do." God would now deal with the fool according to his folly. He should go as he wished; but God was determined to cover him with confusion, and bring great blessing for His own people out of these Satanic manoeuvres. The man's wicked attitude towards God concerning this matter calls to mind the behaviour of the Jewish captains in the days of Jeremiah when they were afraid of the Chaldeans. They requested the prophet to pray for them that they might have divine guidance concerning their path, when they had already made up their minds to go with their whole company to Egypt (Jer. 42). Let us beware of going before God at any time with our minds already made up. It is a serious affront to the Divine Majesty!

Balaam, having obtained permission from Jehovah, arose eagerly in the morning, saddled his ass, and set forth with Balak's messengers. He was not walking in the light, as the Lord Jesus in John 2: 9 when starting on a journey. Balaam walked in darkness, hoping that he was to have his own way, and reap a rich reward for his villainy. His heart was not filled with divine affections, and longing to be used of God for the blessing of men. He had no message; what he would be constrained to say when his eyes beheld the tribes of Israel he knew not. What a journey, a journey that will preach its lessons, and that will not be forgotten while the earth abides! Never was Satan more determined to curse; never was God more determined to bless! Never had Satan a more willing servant; never was a man more impotent than Balaam when the Almighty took him in hand! How good to the soul to meditate in the ways of our God!

The Madness of the Prophet

Our really excellent Authorised Version is faulty in its rendering of 1 Tim. 6: 10. The apostle did not say, "the love of money is the root of all evil," for it is indisputable that many evils are sometimes found in persons who are not plagued with the love of money at all. The Revised Version gives the meaning more correctly "the love of money is a root of all kinds of evil." From that pernicious root envy, lying, and murder (not to mention other sins) can easily spring. But the same hateful things can also come from other roots. Love of money was the ruin of Balaam, as of Judas Iscariot and many others. The Holy Spirit when commenting on Balaam's doings fifteen centuries later said, "he loved the wages of unrighteousness! (2 Peter 2: 15).

So we picture the prophet setting out from Mesopotamia for Moab with Balak's silver and gold filling his soul's vision, utterly heartless as to the devastation and sorrow — that he was to endeavour to bring upon an unoffending people in order to obtain his reward. The people of Israel had done him no wrong, and he had no direct quarrel with them; yet he was willing to blast a whole nation — men, women, and children. Nothing more horrible could well be imagined. No wonder we read that "God's anger was kindled because he went " (Num. 22: 22).

A heavenly being stood in the way with a drawn sword in his hand. He is called "the angel of Jehovah." This was no mere servant. It is the same messenger who appeared to the wife of Manoah in Judges 13 and who said his name was "Wonderful." Both to her and to Balaam he spoke with divine authority. To Balaam He said: "I went out to withstand thee, because thy way is perverse before Me . . . Go with the men; but only the word that I shall speak unto thee, that thou shalt speak." The speaker was none other than He whom we know as the Lord Jesus Christ.

The ass saw the Angel, and turned aside from the threatening sword. Alas, that the beast should have more perception than a man made in the image of God! "The ox knoweth his owner, and the ass his master's crib: but Israel doth not know, My people do not consider" (Isa. 1: 3). Such was Jehovah's complaint of the moral insensibility of the people to whom He had been more kind than to any other. The very cattle could put them to shame!

Balaam smote his ass three times. The Angel rebuked him for it, for every act of cruelty to animals is divinely noted.

When the sons of God are manifested in glory with the Firstborn, the groaning creation will be finally delivered (Rom. 8: 19-22). Meantime, "Jehovah opened the mouth of the ass" Let no-one doubt it. The Holy Spirit, who is the real Author of every book of Scripture, says so, not only in the book of Numbers, but in the much later second epistle of Peter. This answers every question to those who have learned to believe God. Why should not the ass speak? He who gave speech to man can surely give speech to a beast at any moment if circumstances require it. "The iron did swim" (1 Kings 6: 6). "The sun stood still" (Josh 10: 13). And, pray, why not? "Is anything too hard for Jehovah?" (Gen. 18: 14). Bring Him into these matters, and all difficulties vanish. "None can stay His hand, or say unto Him, What doest Thou?" (Dan. 4: 35).

"The dumb ass speaking with man's voice forbade the madness of the prophet." Madness indeed, to imagine that he could annul or change the declared purpose of Jehovah concerning His people! Madness to suppose that a beneficent Creator would allow million of souls to be destroyed in order that a spiritualistic practitioner might earn a fee! But what madness are men not capable of who are ignorant of God? Is the devastation of the earth in our own time evidence of wisdom or madness? Had Balaam any heart-knowledge of God he would have refused to go a step further after his experience with the Angel. True, the Angel said. "Go with the men; but only the word that I shall speak unto thee, that thou shalt speak." But he also said. "Behold. I went out to withstand thee, because the way thou walkest in is for ruin before me" (Num. 22: 32, Darby). After hearing all this, Balaam was clearly proceeding to his doom. His words "I have sinned" no more came from a divinely convicted conscience than the same words from the lips of self-willed Saul in 1 Sam. 15: 24.

In due course Balaam met Balak. and was rebuked by him for not coming when first invited. But it must have been with a more than doubtful mind that Balaam entered upon the sorry business for which he had been summoned from Mesopotamia. In some respects these two servants of the Devil foreshadowed the beast and the false prophet of the last days, who will with diabolical energy move earth and hell against the Israel of God for their destruction, but who will have no more success than the Balak and Balaam of long ago. Indeed they will be "cast alive into a lake of fire burning with brimstone" (Rev. 19: 20). Who is able to withstand God?

The Great Question.

God has a twofold controversy with Moab concerning the people of Israel: first, "because they met you not with bread and water in the way when ye came forth out of Egypt," and, second, "because they hired against thee Balaam the son of Beor of Pethor of Mesopotamia to curse thee"(Deut. 23: 4). We learn, from this that sin can be negative as well as positive. He who neglects to do the will of God is as real a sinner as he who openly defies it. In Matt. 25 the foolish virgins were shut out from the marriage feast because they neglected to obtain oil for their lamps; the servant with the one talent was cast into outer darkness because he neglected to use his talent for the Lord, and the "goats" were sent away into eternal punishment because they neglected to show kindness to the King's messengers. Such neglect as is exposed in Matt. 25 suggests contempt for the will of God — a very serious matter indeed. Samuel said to the people of Israel: "God forbid that I should sin against Jehovah in ceasing to pray for you" (1 Sam. 12: 23). It was evil therefore in the sight of God that Moab (and Ammon) did not meet His pilgrim people with bread and water when they were marching from Egypt to Canaan."

But these enemies went further. There was not mere neglect but also open hostility. Many centuries after Moses' day Jehovah said, "O My people, remember now what Balak King of Moab consulted, and what Balaam the son of Beor answered him from Shittim unto Gilgal, that ye may know the righteousness of Jehovah" (Micah 6: 5). A great question was thus raised by Balak and Balaam under the instigation of Satan against the people of Israel, a question which it is important we should understand, for it affects us intimately. Satan is as full of malignity against God's heavenly saints as against his earthly people. Israel was delivered from Egypt by the power of God, with promises of blessing in a divinely chosen land ringing in their ears; their path, year by year, was marked by divine love and care; the people were now on the threshold of the promised land: and the moment had almost come for them to cross the Jordan and take possession. Satan, who had wrought havoc amongst them persistently during the wilderness years, now roused himself for a supreme effort against them, Balak and Balaam being his chosen instruments. He sought to deprive them of the promised blessings; indeed, he desired their utter extermination. Had the great question been raised at the beginning of the forty years everyone would have expected Jehovah to refuse the suggestion to destroy the people. Why deliver them from the taskmasters of Egypt, and why preserve them from the perils of the Red Sea if He was willing to destroy them? But the question was not raised at the beginning of the forty years, but at the end. And what was the history of those years? On Jehovah's part, goodness, faithfulness and patience; but on the people's part unbelief, ingratitude and persistent disobedience! Moses truly loved the people and sacrificed all his worldly prospects in order to serve them, but they broke his heart, and on one occasion they so provoked his spirit that he uttered words which deprived him of the land of his soul's deep desire (Isa. 56: 32-33; Num. 20: 12; Deut. 4: 21-22). With such a record, could the people be cursed? Could Jehovah be induced to cast Israel aside? This was the question that was raised and answered in the plains of Moab.

We study this grave chapter in Israel's history with deep interest because it concerns us vitally. What have we been towards our God during the days of our pilgrimage? We must all bow our heads with sadness and shame as we put this question to our hearts. But can our shortcomings affect God's counsels of grace concerning us? Will He cease to love us, erase our names from the book of life, and fling us back to where He found us? Blessed be His holy name, NO! He chose us in Christ before the foundation of the world that we should be holy and without blame before Him in love; He has taken us into favour in the Beloved; He has washed, sanctified, and justified us; and has sealed and anointed us with the Holy Spirit (Eph. 1: 3-6; 1 Cor. 6: 11; 2 Cor. 1: 21-22). All this must stand for ever, for God is faithful, whatever His people may be. In His righteous government He may chasten us even as He chastened Israel of old, but He will never abandon His counsels of grace. "The gifts and calling of God are without repentance" (Rom. 11: 29). Listen to Moses in Deut. 23: 5: "Jehovah thy God would not hearken unto Balaam, but Jehovah thy God turned the curse into a blessing unto thee, because Jehovah thy God loved thee" similarly, all our blessings are secured in the risen Christ, and the Father loves us as He loves Him.

It suits the arch-hypocrite of the universe, Satan, sometimes to make a stand for righteousness. Can it be consistent with the divine character that an unfaithful people should still be loved and blessed? In Zech. 3 the prophet was shown in a vision Satan resisting Joshua as representative of the nation of Israel. He would fain have the man in filthy garments flung into the fire as wholly unsuitable for the presence of God. But he was divinely rebuked! Satan before he fell held high office in the creation of God. There is a veiled allusion to him in Ezek. 28: 11-17. We quote verse 14: "thou art the anointed cherub that covereth, and I have set thee so: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire." These words make it apparent that Satan's office was to guard the interests of the throne of God. In his hypocrisy even now he "transforms himself into an angel of light" and his servants into "ministers of righteousness" (2 Cor. 11: 14-15). Evil spirits are not always unclean. (Mark 5: 2); they can be sanctimonious and Pharisaical when it suits them (1 Tim. 4: 1-3). They could even by the lips of men charge the Lord Jesus with Sabbath-breaking, blasphemy, and sedition! They could affect to be shocked at the ways and words of God's Holy One!

As we read the book of Numbers it is delightful to discover that the efforts of wicked men and of Satan caused God to give forth, by the unwilling lips of Balaam, some of the most marvellous outpourings of grace and blessing concerning His people that we find anywhere in Scripture. In explanation of this we should glance back at Num. 21: 8-9. The uplifted serpent was a type of the uplifted Son of Man as we learn from His own blessed lips in John 3: 14. This suggests God's utter rejection of flesh as hopelessly evil in His sight. Nothing that proceeds from the first man can be acceptable to Him. The sinner needs not only forgiveness for the sins which he has committed; he needs also a new and divine life. This is what Nicodemus was told at the midnight talk in Jerusalem. A truly humiliating lesson for us all to learn! The root is bad as well as the fruit; the life as well as its evil manifestations. Life for man is only found in Him who upon Calvary's tree bore the judgment of God against all that we were and against all that we have done. He lives now in resurrection power, and every believer is entitled to say "the life that I now live in the flesh (i.e. in the body) I live by the faith of the Son of God, who loved me, and gave Himself for me"(Gal. 2: 20).

In the uplifted serpent Jehovah (typically) put out of sight all the inbred evil of the people of His choice: how then could He cancel all His purposes of grace, and cast them away from His presence? The devices of the enemy turned to his own confusion, and furnished the God of all grace with an opportunity to set forth more clearly and fully than ever the great thoughts of His heart.

Let us read again Micah 6: 5. "O My people, remember now what Balak King of Moab consulted, and what Balaam the son of Beor answered him from Shittim unto Gilgal; that ye may know the righteousness of Jehovah." This is a truly remarkable passage when we consider the places which are named therein. "Shittim" was on the wilderness side of the Jordan, but "Gilgal" was inside the promised land. Thus Jehovah's answer to the enemy was in deeds as well as in words. His words were uttered in Shittim (and very full and wonderful they were); His deeds were witnessed in Gilgal, where the people of Israel, after their miraculous crossing of the Jordan, pitched their camp, and from which they went forth conquering and to conquer. Most blessedly therefore did Jehovah display His righteousness in the fulfilment of His gracious word to His people. But how quickly they forgot His works, and ceased to sound forth His praise!

God's Sanctified People.

Balak met Balaam at the frontier of his kingdom. Neither king nor prophet were in good humour. Balak was affronted because Balaam had not readily responded to his requirements; and Balaam had the feeling that he was under restraint, am what matters would not develop as Balak and himself desired. Balak first took his visitor to Kirjath Huzoth, and there he offered oxen and sheep in the presence of Balaam and of the princes who had fetched him from Mesopotamia. We may perhaps regard this as a kind of official welcome. To whom Balak offered his sacrifices we are not told; certainly the one true God had no place in his esteem. (Num. 22: 36-41).

On the following day the real business commenced. "Balak took Balaam, and brought him up into the high places of Baal, that thence he might see the utmost part of the people." This is the first mention of Baal in the Word of God. It was the chief male deity of the Phoenicians and the Canaanites, Ashtoreth being the chief female deity. (Sorrowful words to write!) This form of idolatry obtained a footing in Israel in the days of the judges , it was cast out in the time of Samuel (1 Sam. 7: 3-6); it became firmly established in the kingdom of the ten tribes in the reign of Ahab; and Jezebel's daughter Athaliah introduced it into the Kingdom of Judah. This great evil was one of the causes of the expulsion of the whole twelve tribes from the land of promise.

Balak's object in conducting Balaam to the high places of Baal was that probably such a stronghold of his false worship would be favourable to the business in hand. Surely at such a spot Baal would help him! But he reckoned without God, and in a short time he was compelled to listen to the Gospel of God from the Devil's own platform! What discomfiture! Balaam took up the matter and asked Balak to build seven altars, and prepare for him seven oxen and seven rams. This wicked man probably had some knowledge of the sacrificial system which Jehovah had instituted in Israel. He knew that burnt offerings were acceptable to Him; but did he really imagine that the presentation of sacrifices from such a man as himself would be so agreeable to Jehovah that after all He would allow him to have his own way, and curse the people? His blindness and ignorance in offering burnt offerings at such a moment was remarkable. But whatever the oxen and rams on the altars meant to Balaam they suggested Christ to God; and when Christ is before Him in the perfection of His great sacrificial work, what can He do but bless His people? Balaam understood nothing of this. He was as blind as the wicked men who put the blessed Son of God upon the cross of Calvary. There was an aspect to that cross of which they knew nothing. Little did they imagine that God would bring vast blessing out of their appalling deed!

As the smoke of the sacrifices ascended, "Balaam said unto Balak, Stand by the burnt offering and I will go; peradventure Jehovah will come to meet me: and whatsoever He sheweth me I will tell thee"(Num. 23: 3). Such a speech was an exposure of the man. Why the word "peradventure"? Did God ever refuse to meet any soul that sincerely sought Him? Why this language of uncertainty? It was pious cant. When he turned aside to "a bare height" Balaam had no wish whatever to meet Jehovah. His one desire was that Jehovah would let him alone, that he might do what Balak wished, and so earn his reward. Num. 24: 1 tells us definitely that he went "to seek for enchantments," which means that he sought to get through to the demons with whom he was accustomed to have dealings. But "God met Balaam" to his dismay, we doubt not! He told God of his altars and sacrifices (had not God eyes to see for Himself?); and Jehovah "put a word" in his mouth, and bade him return to Balak and speak it.

A distinguished assemblage awaited Balaam. The King stood by the altars, surrounded by all the princes of his realm. Surely there was never a more momentous occasion in the history of Moab! Balak had taken much trouble, and gone to considerable expense to get Balaam's assistance. Evidently he had a great opinion of Balaam's influence with the powers of the invisible world. Why did he not call the nation together in its supposed time of peril to pray to Baal for help? Why not convene such a gathering as that on Mount Carmel in Elijah's day. when the prophets of Baal cried for many hours. "O Baal. hear us?"(1 Kings 18). Balak judged that the Mesopotamian soothsayer was the most likely person in the world to help him. When Balaam returned from the "bare height" where God intervened and spoke to him, Balak and his princes were full of expectation. What would he say? Would he pour forth such maledictions as would blast the power of the people they dreaded, so that the armies of Moab and her allies might easily destroy them? Balaam had used the name of Jehovah quite freely in their hearing, and he had told them that he could only say what He gave him to say; but all such language was mere jargon to the pagan Moabites. Surely Jehovah could be bought, as all other deities, and was not Balak prepared to pay a high price in order to attain his ends?

"Balaam took up his parable, and said, Balak, the King of Moab hath brought me from Aram, out of the mountains of the East saying, Come, curse me Jacob, and come, denounce Israel." Here is a clear statement of what was required. How little did these wicked men realize that they were really calling down a curse upon themselves! For Jehovah said to Abram when He first called him; "I will bless them that bless thee, and curse him that curseth thee" (Gen. 12: 3). Let all the nations of the earth beware how they seek the hurt of the seed of Abraham, however faulty they may be.

Having stated clearly what was expected, Balaam was constrained to say, "How shall I curse whom God hath not cursed? or how shall I denounce whom Jehovah hath not denounced?'' (J. N. Darby prefers the word "denounce" to "defy"). This should have sufficed to break up the meeting. No success was possible and the sequel proved that the more the enemies of God's people sought to draw forth a curse against them, the more richly and fully the blessing flowed.

Balaam gave utterance to four parables. Taken together. they give the whole story of God's grace to His people. His wonderful ways, traced from His sovereign choice of them until their ultimate triumph under Christ in the Millennial Kingdom. Each parable has its own theme. In the first is set forth the special and exclusive position in which God had placed His people. "From the top of the rocks I see him, and from the hills I behold him: lo, it is a people that shall dwell alone, and shall not be reckoned among the nations" (Num. 23: 9). When God distributed to the nations their inheritance at the time of the Babel scattering Israel was uppermost in His mind (Deut. 32: 7). Israel was to be the centre of His earthly dealings, and the people were meant to be a witness and blessing to all the nations, while divinely separated from them. "Ye shall be holy unto Me: for I Jehovah am holy, and have severed you from the peoples to be Mine" (Lev. 20: 26. J.N.D.). Faith in Solomon responded to this in his prayer at the dedication of the Temple. "They are Thy people, and Thine inheritance, which Thou broughtest forth out of Egypt, from the midst of the furnace of iron . . . Thou didst separate them from among the peoples of the earth, to be Thine inheritance as Thou spakest by the hand of Moses Thy servant when Thou broughtest our fathers out of Egypt, O Lord God"(1 Kings 8: 51-53). But the people did not value their distinctive place of separation to God, Solomon himself becoming one of the worst transgressors in this respect.

Balaam was speaking "from the top of the rocks," and thus described the people as God in His grace regarded them; had he walked through the camp and been permitted to record all that he saw and heard there, he would have told a different story, for the ways of the chosen people were scarcely better than those of the heathen Moabites. Israel's distinctive place in the earth has been forfeited by sin; but it will yet be restored in grace when Christ appears.

Meantime, the Holy Spirit is upon earth forming the Church, the body of the exalted Christ. God is "visiting the Gentiles, to take out of them a people for His name"(Acts 15: 14). The Church belongs to heaven all its blessings are there; and it was meant to walk in absolute separation from the world in testimony to Christ. Christians are called "the sanctified" in Heb. 2: 11; and the Lord Jesus said of them in John 17: "I pray not that Thou shouldest take them out of the world, but that Thou shouldest keep them from the evil. They are not of the world, even as I am not of the world" (John 17: 15-16). But the Church has been no more faithful in its distinctive place of blessing than Israel in the past. It has been said, and we quote the words with shame: "I looked for the Church and I found it in the world; I looked for the world, and I found it in the Church."

God wants a separated people. Only through such can He be glorified; only through the instrumentality of such can He carry out His purposes of love.

Paul told the Galatians that "our Lord Jesus Christ gave Himself for our sins that He might deliver us from this present evil world according to the will of our God and Father" (Gal. 1: 4). He told the Hebrews, "Jesus, that He might sanctify the people with His own blood, suffered without the gate." He followed this with the earnest appeal: "Let us go forth therefore unto Him without the camp, bearing His reproach"(Heb. 13: 12-13). Shall we not, as individual believers, seek to walk apart from everything that is unsuitable to God and to Christ? Shall we not seek to be sanctified "wholly," that our "whole spirit and soul, and body be preserved blameless unto the coming of our Lord Jesus Christ"? (1 Thess. 5: 23).

The people in their tents knew nothing of what was being said about them in the heights. If God's thoughts of grace had really penetrated their hearts, how different their history would have been!

Balaam concluded his first parable almost enthusiastically (alas, his heart was not in the words that he was constrained to utter!): "Who can count the dust of Jacob, and the number of the fourth part of Israel! "Our God is both great and generous largeness characterises all His ways of grace. In speaking of the great supper in Luke 14: 23 He said "that My house may be filled." Whether it be earthly or heavenly blessing that is in view, God always contemplates a countless host (Gen. 22: 17; Rev. 7: 9; 19: 6).

"Let me die the death of the righteous and let my last end be like his: "The life of the righteous had no attraction for him ("he loved the wages of unrighteousness"); and had it been in his power he would have consigned millions to perdition; His end is noted by the Holy Spirit. When the five kings of the Midianites were slain in battle, Balaam perished with them (Num. 31: 8). He was a long way from home at that tragic moment; but death found him amongst the inveterate enemies of the people of God, and still seeking Israel's hurt.

How great the contrast between Balaam, and godly old Simeon in Jerusalem, who, as he held the Babe Jesus in his arms, blessed God, and said: "Lord, now lettest Thou Thy servant depart in peace, according to Thy word; for mine eyes have seen Thy salvation!" (Luke 2: 27-30). We shall meet Simeon again, for he appreciated Christ; but we shall not find Balaam in his company.

God's Justified People

Balak was astounded and indignant at what Balaam said concerning Israel. "What hast thou done unto me? I took thee to curse mine enemies, and behold, thou has blessed them altogether" (Num. 23: 11). Balaam could only reply that he was in the hands of Jehovah. Do we marvel that Balak did not immediately expel the prophet from his borders? Alas flesh is always foolish and obstinate where God is concerned (Rom. 1: 22; Eph. 4: 18). The King suggested that they should go to another place, and try again. How terribly Satan deceives man made in the image of God whose hearts are not truly subject to Him!

Balak now took Balaam "into the field of Zophim, to the top of Pisgah," and there seven fresh altars were built. and a bullock and a ram was offered on each one. What low and contemptible thoughts both King and prophet had of their Creator, to imagine that such devices and changes of position could revolutionise His mind concerning His people! The King of Syria and his advisers were just as stupid when they were at war with Israel in the days of Ahab. They suggested that Jehovah was God of the hills, but not of the valleys; consequently if the Syrians fought on the lower ground, victory would be theirs: (1 Kings 20).

The words "the Lord" should not have been inserted in the Authorised Version of Num. 23: 15. Balaam said to Balak, "stand here by thy burnt offering while I meet yonder." He did not go to meet Jehovah; he did not wish Him to cross his path again. In Num. 24: 1 it is expressly said that he went to seek for enchantments"; but Jehovah, in His love to His people (although unworthy) would not allow this. Accordingly He intervened a second time, and met Balaam. He put a fresh word in his mouth, and said. "Go again unto Balak and speak thus" — It is immense comfort to our souls to note these divine activities. The God with whom we have to do delights to "stand between us and the foe."

Balak's question when Balaam returned to him was remarkable: "What hath Jehovah spoken?" From what we know of him he was not willing to submit to whatever it might please Jehovah to say. His hope was that His second message would be more favourable to Moab than the first. What a delightful contrast to this way the attitude of Cornelius and his friends when Peter went to them in Caesarea by their invitation! "Thou hast well done that thou art come. Now therefore are we all here present before God to hear all things that are commanded thee of God." (Acts 10: 33) Such an attitude of soul brings blessing. The whole company listened with avidity to Peter's testimony to the Lord Jesus, and in less than an hour (probably) every person present received the forgiveness of sins, and the gift of the Holy Spirit. In Ezekiel's day some in Israel said to one another: "Come, I pray you, and hear what is the word that cometh forth from Jehovah." They went to Ezekiel and listened to him: they were favoured to hear divine truth! but they were nothing the better for it. Jehovah said to His servant: "Lo, thou art unto them a very lovely song of one that hath a pleasant voice, and can play well on an instrument, for they hear thy words but they do them not"(Ezek. 33: 30-32). A condition distressing in its heartlessness! May God preserve us from it!

Faith delights to hear what God has to say, and is sure that His word is true. Thus David, when sitting before Jehovah in communion, said: "For Thy word's sake, and according to Thine own heart, hast Thou done all these great thing; to make Thy servant know them" (2 Sam. 7-21). And when in old age David had to mourn over the unfaithfulness of his own house, he was enabled to say: "Yet He hath made with me an everlasting covenant, ordered in all things and sure; for this is all my salvation and all my desire? although He make it not to grow" (2 Sam. 23: 5). This means that God's revealed counsels were sure whatever His apparent delay in the development of them. All that David looked for awaits the coming in power of the Lord Jesus.

Dear Christian reader, whoever you be in a world of change and upheaval the only sure thing is the word of God. Read it; meditate upon it; believe it in its every part. Men are promising one another all sorts of things as we write, and many bewildered souls hope that common sense will yet bring order out of chaos. Nothing but heartache lies ahead for those who thus cherish "confidence in flesh." But the counsels of God are sure; they have Christ for their centre and they will be brought to fruition in God's appointed time.

To return to Balaam. The opening words of his second discourse are exceedingly precious: "Rise up, Balak, and hear; hearken unto me, thou son of Zippor: God is not a man, that He should lie; neither the son of man, that He should repent, hath He not said, and shall He not do it? or hath He spoken, and shall He not make it good?" (Num. 23: 18-19). The wicked speaker is here condemning himself; although probably his seared conscience did not realize it. If God indeed never goes back on His word, why did he consult Him a second time before leaving Mesopotamia? It is terribly possible to read, and even to utter words of which we know neither the meaning nor the power; are we alive to this danger for ourselves? Are our souls grounded in the great truth of God's unchangeableness? Ps. 119 contains 176 verses; and throughout this long psalm the writer is expressing his confidence in God's word; and is telling us how sweet it was to his taste, and how much more precious than gold and silver (Balaam would not have agreed with the Psalmist in the last item!)

Balaam's words in Num. 23: 19 may well be read again and again. True, the words came from the lips of a bad man, but their source nevertheless was the Spirit of God. There is another Scripture that we must put alongside Num. 23: 19. In 1 Sam. 15: 29 when Saul was being rebuked for his disobedience to the command of Jehovah, and was told that the kingdom would now be rent from him, the prophet added: "the Strength of Israel will not repent, for He is not a man that He should repent." From this solemn passage we learn that God is as faithful and sure in His judgments as in His grace. Solemn consideration for all who are disposed to quibble at His severity (Rom. 11: 22).

Balaam continued: "Behold, I have received commandment to bless; and He hath blessed, and I cannot reverse it." Here we have an advance on what he said in his first utterance. "God hath not cursed"; now he passes from the negative to the positive. "He hath blessed"; but his added words were venomous, "and I cannot reverse it." Gladly would he have done so for reward. But how delightful to our souls to hear the enemy of God's people making public confession that he is powerless to reverse God's grace towards His chosen. "Ye fearful saints, fresh courage take!"

We come now to the central theme of Jehovah's second message: "He hath not beheld iniquity in Jacob; neither hath He seen perverseness in Israel." Yet the whole story of the wilderness journey is full of Israel's "iniquity and perverseness." Moses, who loved the people, was obliged to say, "you have been rebellious against Jehovah from the day that I knew you" (Deut. 9: 24). Several of the later prophets traced the perpetual evil of the nation from Egypt to the Captivity. (Read Isa. 1; Jer. 32; Ezek. 20). Yet Balaam was instructed to say such wonderful words concerning them from the top of Pisgah! It is noticeable also that he used the natural name Jacob "Supplanter" as well as the name of grace Israel ("prince with God"). God's grace in justifying the ungodly is thus set forth. The full exposition of this wonderful work of God is found in the Epistle to the Romans.

On what principle of righteousness could Jehovah constrain the enemy to say He had not seen iniquity in Jacob, nor perverseness in Israel? Consider the following precious facts: — (1) On the awful night in Egypt, when God was judging wickedness in the Egyptians He sheltered the Israelites, who were as evil as their oppressors, under the blood of the lamb. Beautiful picture of how God has sheltered us from a more terrible judgment by the blood of Christ. (2) Not long before Balaam came upon the scene, when Jehovah chastised His people for murmuring, He provided for dying sinners the brazen serpent, blessedly typical of the uplifted Son of man by whose death we live, all that we were by nature being judged in His great sacrifice. (3) Moreover, in the midst of Israel's camp stood the tabernacle, with its blood stained Mercy seat. All these things — the lamb, the serpent, and the Mercy seat — spoke to God of Christ and His perfect work. With Christ before Him, now risen from amongst the dead, and exalted at His own right hand, God is able, consistently with His righteousness, to bless His people, and that abundantly. "He hath made Him sin for us, who knew not sin; that we might become God's righteousness in Him." (2 Cor. 5: 21. J.N.D.).

But is this the whole truth? Have the faults of God's justified ones no seriousness in His sight? Will He pass them over lightly, while condemning others severely? He deals with His own on an exactly opposite principle to this. Sins against grace are more heinous than sins committed in ignorance of grace, and are dealt with by God accordingly. Hence the words in Amos 3: 7: "You only have I known of all the families of the earth: therefore will I punish you for all your iniquities?" This is God's government of those in near relationship to Himself. Psalm 90. the first of the fourth (or "Numbers") book, was written by Moses. He had observed Israel's evil ways in the wilderness, and also Jehovah's governmental chastening of the people, and he says: "Thou hast set our sins before Thee; our secret sins in the light of Thy countenance" (Ps. 11: 8). Is this a contradiction of Num. 23: 19? By no means. The enemy was constrained to proclaim the grace of God which, resting upon righteous foundations, never varies; Moses gave expression to the government of God. These two truths must be held together in the soul, in order that a proper balance may be maintained. We hope to return to this important matter ere these studies conclude.

Balaam gave utterance to another precious truth concerning the people of God. Not only does He justify them in His grace, but He delights to dwell amongst them. "Jehovah his God is with him." The cloud upon the Tabernacle was proof of this. We have something better than Israel ever imagined. The Holy Spirit is with us. In 1 Cor. 6: 20 we are taught that He dwells in the body of every individual believer, and in 1 Cor. 3: 16 that the saints collectively constitute His temple. "Know ye not that ye are the temple of God, and that the spirit of God dwelleth in you?" This is the great forgotten truth of the dispensation — one of its greatest marvels, one of its richest blessings, yet practically forgotten! What power was seen in the Pentecostal Church! What power would yet be experienced if God's saints could be aroused to the immense fact that His Spirit abides with us still! In 1 Cor. 14: 22-25 the case is supposed of a stranger coming into the Assembly of God, and becoming, so impressed with the power operating there that the secrets of his heart are laid bare, and falling upon his face

he worships God. and reports that God is in His people of a truth!

"The shout of a King is among them," added Balaam. This is anticipative. God already dwelt amongst them in the Tabernacle, but the King is even yet future. Not David is meant, still less Saul, but Christ. He is the King of Jehovah's choice (1 Sam. 2: 10). He will yet reign in Mount Zion, and in Jerusalem, and before His ancients gloriously." (Isa. 24: 23).

"God brought them out of Egypt; He hath as it were the strength of an unicorn (or, buffalo)."How disgraceful therefore their unbelief when they spoke of their enemies as giants, and of themselves as mere grasshoppers in their sight! "We are not able to go up against the people, for they are stronger than we." Had they measured the Canaanites by the God who brought them out of Egypt they would have spoken differently, but God was not in their thoughts (Num. 13: 30-33). Caleb and Joshua had no dread of the foe, and both lived to enjoy the blessing of Jehovah in the promised land. Whenever we speak of lack of power, it is to our shame. The Holy Spirit being always with us there is never any lack of power; but too often there is lack of faith to use the power.

Having said all these wonderful things about the people of God — a people divinely blessed and justified, a people concerning whom God's word is unchanging, a people amongst whom God dwelt in fulness of power — Balaam had to publicly acknowledge that the hellish influences which he had sought to invoke against them were impotent. "Surely there is no enchantment against Jacob, neither is there divination against Israel; according to this time it shall be said of Jacob, and of Israel, What hath God wrought!" (Num. 23: 23) The people of God will be at last triumphant over every foe, and an abiding monument of divine grace. '' Behold the people shall rise up as a great lion, and lift up himself as a young lion: he shall not lie down until he eat of the prey, and drink the blood of the slain." Micah 5: 89 uses similar language concerning Israel's triumph in the day of Messiah's power. "The remnant of Jacob shall be among the Gentiles in the midst of many peoples as a lion amongst the beasts of the forest, as a young lion amongst the flocks of sheep. Who, if he go through, both treadeth down, and teareth in pieces, and none can deliver. Thine hand shall be lifted up upon thine adversaries, and all thine enemies shall be cut off:"

Our ultimate triumph is stated in Rom. 16: 20: "the God of peace shall bruise Satan under your feet shortly." When the last Adam puts down the persistent disturber of the peace the Church will be in manifest association with Him.

Of Jacob and of Israel it will yet be said, "What hath God wrought!" and concerning the Church it is written, "in the ages to come He will show the exceeding riches of His grace in His kindness toward us in Christ Jesus" Eph. 2: 7.

The Beauty and Order of God's People.

Were it not that we have learned somewhat of the wilfulness of the flesh we should be amazed that Balak and Balaam should make yet another attempt to bring disaster upon Israel. Balak was very angry at what he had been obliged to listen to: but, although he said to Balaam. "Neither curse them at all, nor bless them at all," he added almost immediately. "Come, I pray thee. I will bring thee to another place, peradventure it will please God that thou mayest curse me them from thence." This was obviously sheer wickedness. Jehovah had already thwarted his plans twice, yet he was determined to make another effort, Balaam not objecting. Surely the adversaries of God's people were never more persistent in their hatred than at the time we are considering!

The new point of view was "the top of Peor, that looks towards Jeshimon" (meaning, "the waste"). Balaam was this time constrained to give a truly delightful description of the people as God saw them; but the people were not yet in Canaan in restful possession of every promised blessing, they were still in the desert wastes. When we examine the New Testament epistles we find wonderful descriptions of God's saints, not only as they will be in heavenly glory eternally, but as they are today while in this evil world! God sees His saints as "in Christ," and faith says exultingly, "as He is, so we are in this world" (1 John 4: 17).

Balaam was now fully convinced that it was useless to turn aside any more to seek enchantments. He had proved by experience that the power of Hell is of no avail against the power of God, and that nothing could alienate His heart from the people of His choice. This should have produced in him a broken and contrite spirit, but, alas, it produced no such effect! The tragedy (for himself, not for Israel) accordingly proceeded to its terrible end.

In Num. 24: 2 we read "the Spirit of God came upon him." This may startle some, who may not have learned the distinction of being born of the Spirit, and subsequently and for ever indwelt by the Spirit, and the Spirit of God coming upon an individual. Since Christ accomplished His great sacrificial work, and ascended up on high, the Holy Spirit is God's Gift of love to all believers without distinction. Apostles, prophets, evangelists, pastors and teachers no more have the Holy Spirit dwelling within them than the humblest child of God. But, as distinct from this, we sometimes read in the Old Testament records of the Spirit of God coming upon men for some special service. This is the sovereign act of God, irrespective of conversion. Thus the Spirit of Jehovah came upon Othniel (Judges 3: 10), and upon Azariah the prophet in the days of Asa (2 Chron. 15: 1). These were true saints, but we also read that the Spirit of God came upon the messengers of Saul, and even upon the King himself (1 Sam. 19: 20-24). None of these were saints, for murder was in their hearts at the time. In 2 Chron. 35: 21 we find God admonishing the pious (but misguided) King Josiah by the instrumentality of the pagan King of Egypt.

In Num. 24 therefore we have the Spirit of God coming upon a particularly malicious servant of Satan, taking him completely under His control, and compelling him to describe in glowing terms the beauty of the people of God as God in His grace beheld it! Wonderful manifestation of divine superiority over all the power of the enemy when we consider that the speaker longed to say the opposite of all that he did say! With how much more force the words reach our hearts as coming from the lips of such a man as Balaam then if they had flowed from the lips of Moses who loved the people, and who sought their good in every way!

Balaam opened his third parable in peculiarly solemn terms. He describes his own position in relation to God and to the wonderful things he was given to utter. "Balaam the son of Beor saith, and the man of opened eye saith, he saith, who heareth the words of God, who knoweth the knowledge of the Most High, who seeth the vision of the Almighty. who falleth down, and who hath his eye open." (Darby's translation). The man was thus conscious that with eyes divinely opened he was beholding things in which his heart had no interest. While describing the blessedness and the ultimate triumph of the people that he hated, he knew himself to be a fallen man. Not "fallen into a trance," as the Authorised Version says, but definitely fallen. This privileged but wilful man has gone down to eternal ruin.

We must pause here, and put a question to our own hearts. Is it not possible for us to "see" in an intellectual way, and even to speak of the precious things of God, without our own hearts being moved by them? As we read God's Word, and get to understand its teaching, let us exercise our hearts and consciences that the truth may get a firm hold of us, and mould and influence our lives. "The eyes of your heart being enlightened," is the true rendering Eph. 1: 18. Children of God though we are, let us not neglect the warning of Balaam's unholy handling of the precious things of God.

"Balaam lifted up his eyes, and he saw Israel abiding in tents according to their tribes" (v. 2), and he said, "How goodly are thy tents, O Jacob, and thy tabernacles, O Israel" (v. 5). If the whole of his third parable be read carefully it will be seen that Balaam begins with the coverings of the people before he speaks of the people themselves. We do not get the pronoun "he" and "his until we reach ver. 7. These details should be noted. In Ex. 26 in the instructions concerning the Tabernacle and its fittings the various coverings are described as the tabernacle (v. 6); the tent (v. 12): and the coverings (v. 14). Verses 1-6 speak of the fine twined linen curtains with blue, purple and scarlet wrought in them. as the tabernacle; in verses 7-13 we have the eleven curtains of goat's hair, and they are called the tent — the "ohel" over the "mishcah": and verse 14 speaks of the coverings over all, ram's skins dyed red, and badger's skins. All these things spoke to God of Christ, whose personal perfections cover His people, and secure every blessing for them. How suggestive therefore all Balaam's words: "How goodly are thy tents, O Jacob, and thy tabernacles, O Israel!" Alas, that the unhappy man was incapable of appreciating the sweetness of what he uttered!

Balaam's third parable is very full. He is describing the beauty order and blessedness of the people from Jehovah's point of view

Here is a sketch of it: —

What unity!   "The tribes" — v. 2.

What order!   "Abiding . . according to their tribes" — v. 2.

What beauty!   "Valleys": "Gardens" — v. 4.

What fragrance!  "Aloes" — v. 6.

What dignity!   "Cedars" — v. 6.

What sufficiency!  "Beside the waters " — v. 6.

What overflowing!  "Water out of buckets" — v. 7.

What power!   "Unicorn" — v. 8; "Lion" — v. 9.

What Unity! The twelve tribes were still one whole. The breach which took place after the death of Solomon has not been healed to this day. The tribes will be re-gathered by the sound of the trumpet at the appearing of the Lord Jesus (Matt. 24: 31; Isa 21: 13) It will then be said, "Behold, how good and how pleasant it is for brethren to dwell together in unity" (Ps. 133: 1). The unity of God's saints in this period is more intimate than that of Israel's tribes. The Spirit of God came from heaven at Pentecost to form it. There is now on earth a wonderful spiritual organism called the body of Christ. All the members are in living union with the glorified Head in heaven, and all are in union with one another. If the truth of this were realized in faith, every true Christian would abandon the ecclesiastical organisations of Christendom, and would never acknowledge any divisive working of any kind again.

What Order! Balaam saw Israel abiding in tents "according to their tribes." Our God is a God of order. When the five thousand were fed they were not allowed to drop down upon the grass as they pleased: the Lord Jesus said "make them sit down by fifties in a company" (Luke 9: 14). Israel's camp in the wilderness was planned by Jehovah Himself. The tribes were arranged around the Tabernacle in four groups of three each, under their respective standards (Num. 2.). Even so in the body of Christ every member has been divinely placed and furnished from the infinite resources of the Head in heaven with all that is needful for the blessing and development of the whole, "God hath set the members everyone of them in the body as it hath pleased him" (1 Cor. 12: 18). "The whole body is fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part making increase of the body unto the edifying of itself in love"(Eph. 4: 16). How sorrowful to compare God's gracious order with the human machinery which has impoverished the Church for so long!

What Beauty! "As the valleys are they spread forth, as gardens by the river's side!" Lovely imagery! What more beautiful than a valley; what more attractive than a garden? The one is suggestive of loveliness, which God always delights to see in His people; and the other of culture. In Cant. 4: 12, the Bridegroom says, "A garden enclosed is my sister spouse, a spring shut up. a fountain sealed: thy plants are an orchard of pomegranates, with pleasant fruits": the bride in response says, "Let my beloved come into his garden, and eat his pleasant fruits" he accepts the loving call, "I am come into my garden, my sister-spouse!" Israel was God's cultivated garden in the old dispensation; the Church is His cultivated garden now. Hence the words of the apostle in 1 Cor. 3: 9, "Ye are God's husbandry." Individual saints are His plants, tenderly cared for in infinite wisdom and love. Of mere religionists the Lord Jesus once said, "Every plant which My heavenly Father hath not planted shall be rooted up." (Matt. 15: 13).

Another image of beauty as far as Israel is concerned is found in Ezek. 16. Jehovah is there remonstrating with the people for their ingratitude. He likens Israel to an outcast babe which he adopted and nourished with gracious care. "Thy renown went forth amongst the nations for thy beauty, for it was perfect through My comeliness which I had put upon thee, saith the Lord Jehovah"(ver. 14). Moses in Ps. 90, says, "Let the beauty of Jehovah our God be upon us." "Thy beautiful flock," said Jehovah reproachfully in Jer. 13: 20 to the rulers who neglected His people.

We who in this age believe in Jesus stand before God in all the perfection and acceptability of the Risen One. In Col. 3: 12 the apostle uses of Christians the same terms as are used elsewhere of Christ, "The elect of God, holy, and beloved." Compare Isa. 42: 1, "Behold My servant whom I uphold, mine elect in whom my soul delighteth." In Acts 2: 27: "Thou wilt not suffer Thine holy One to see corruption." In Matt. 3: 17: "This is My beloved Son, in whom I am well pleased." Seeing that God in His grace speaks of us as He speaks of His own Son let us "walk as He walked" (1 John 2: 6.). Those who are beautiful before God should also be beautiful before men. Our practical state should correspond to our standing.

What Fragrance! "As the trees of lign aloes which Jehovah hath planted." Aloes were used for the purposes of fumigation and incense, the wood having a sweet smell. In Ps. 45, which describes the great King coming forth in His majesty, we read, "All thy garments smell of myrrh and aloes, and cassia." When Joseph of Arimathea and Nicodemus took down the body of our blessed Lord from the cross they wound it in linen cloths. with a hundred pounds weight of myrrh and aloes (John 19: 39-40). Someone has said that the aloe tree is "an image of all that is lovely, fragrant, flourishing, and incorruptible." Wonderful that Jehovah should select this particular tree as setting forth the fragrance of His people in His sight! On the same principle He bade Moses put pure frankincense upon the twelve loaves which stood continually upon the table of shewbread in the sanctuary (Lev. 24: 7). The frankincense upon the meal offering typified the fragrance of Christ to God (Lev. 2: 2); the frankincense upon the twelve loaves teaches us that God's people, viewed as "in Christ," are fragrant as He. This thought should have a profound effect upon our lives. In measure as we are occupied with God and with Christ our lives will be fragrant to those who have to do with us. They will be conscious as they behold our words and ways that we are accustomed to intimacy with God. The very face of Moses when he came down from Mount Sinai revealed the fact that he had been occupied with God (Ex. 34: 29).

What Dignity! "As cedar trees beside the waters." In the description of the bridegroom (Christ) in Cant. 5: 15 we read, "His countenance (or, bearing) is as Lebanon, excellent as the Cedars." In Balaam's third parable the same image of stateliness and dignity is applied to Israel. There has never been on earth so dignified a nation. They stood in special relationship to God, separated from all others; they possessed His word; and they were constituted the pivot of His ways in government and blessing (Ps. 147: 19-20). Alas, the people's hearts have never yet entered into the reality of it!

In this era, while Israel is estranged from God, Christians are God's cedars. Every believer in Jesus is a very dignified person indeed in the divine estimation! He is a child, son, and heir of God. He stands in nearer relation to God than the most exalted of angelic beings, for he is a member of the royal family of the universe. He will be displayed in majesty with the First-born Son when He comes forth as King of Kings and Lord of Lords to reign. The world will be amazed at the magnificent display of glory on that day. All this is true of every Christian without distinction; but the world has no understanding of these marvels. "The world knoweth us not because it knew Him not"(1 John 3: 1). The sense of God's wonderful grace gives moral dignity in our bearing towards men. Carnal pride and pretension is hateful to God, but the moral dignity which results from appreciation of His grace is acceptable in His sight.

What Sufficiency! "Planted . . . beside the waters." God plants judiciously; man, not always. God knows that His plants need nourishment, and He places them where they can get it, and moreover provides them with means whereby they can absorb it. There is a suggestion of trees in Col. 2: 7: "Rooted and built up in Him, and stablished in the faith, as ye have been taught." The rooting is the act of God, and once for all He roots His saints in Christ. Then, like trees, we are built up and established as we draw to ourselves the nourishment divinely provided. This is our responsibility, and it is continuous. There is no lack on God's part. "The river of God is full of water," and it greatly enriches all who draw from it (Ps. 65: 10). In Christ dwells all the fulness of the Godhead bodily, and we are complete (filled full) in Him (Col. 2: 9-10). One great object for which the epistle to the Colossians was written was to stress the truth that the Christian need not, and should not, go outside of Christ for anything. There was some danger in this respect in Colosse. Other things were being presented to them to be added to their Christianity. "Christ is all," says the apostle in Col. 3: 11.

The people of Israel, although planted beside the waters, that is to say, they were in direct relationship with Jehovah, were frequently turning aside from Him, to their own hurt, as well as to His dishonour. But there is a day coming when the people will turn back to the One they have so grievously neglected. They will see God in Christ, and then it will be said: "Jehovah shall guide thee continually, and satisfy thy soul in drought; and make fat thy bones; and thou shalt be like a watered garden, like a spring of water, whose waters fail not" (Isa. 58: 11). In Jer. 31: 12 it is added: "They shall come and sing in the height of Zion, and shall flow, together to the goodness of Jehovah, for wheat, and for wine, and for oil, and for the young of the flock, and of the herd; and their soul shall be as a watered garden; and they shall not sorrow any more at all." Let us avoid Israel's failure, and "hold fast the Head, from whom all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God" (Col. 2: 19).

What Overflowing! Those who are drawing from the infinite resources of God have something to impart to others. They take in more than they can well contain, hence Balaam's words (although the poor man did not know what he was saying),"he shall pour water out of his buckets, and his seed shall be in many waters." If Balak had understood what he was now hearing he would have had no dread of Israel. The people were intended to be a blessing to all the nations; they were to spread abroad the knowledge of the one true God, and to share with others His wonderful grace. Israel has never yet risen to this. How cruelly the Jewish people persecuted Paul because he carried the Gospel to the Gentiles! "Away with such a fellow from the earth; it is not fit that he should live" (Acts 22: 22). In the Kingdom-age their whole attitude will be changed. The beautiful Psalm 67 expresses the joy of the people as they share their blessings with the nations around them. Micah 5: 7 says "the remnant of Jacob shall be in the midst of many peoples as a dew from Jehovah, as the showers upon the grass. that tarrieth not for man, nor waiteth for the sons of men."

While Israel is dry and barren, unblessed by God, and a curse to the world rather than a blessing (Jer. 26: 6), believers in Jesus have a fountain of water within themselves springing up into eternal life (John 4: 14) and from them rivers of living water are flowing forth (John 7: 38). This is the power of the Holy Spirit making the things of Christ very real to the Christian, and enabling him to communicate them to others out of the fulness of his heart. The word "buckets" suggests energy in drawing. Where are we as to this? Are we filling our buckets with the good things of God, and pouring them forth to those around us? Also, are we making such advance in the spiritual life that we need larger buckets than once we did? Are we drawing up larger supplies than ever, and pouring them forth abundantly? "Young men" and "fathers" should be able to handle larger buckets than "babes" (1 John 2: 12-27). "His seed shall be in many waters" expresses the universality of service and testimony for God. "The waters . . . are peoples, and multitudes, and nations, and tongues" (Rev. 17: 15).

What Power! The victorious power of the people of God, when Christ takes His place at their head, is the theme of Balaam's final parable; but he concluded his third utterance with some reference to it: The King and His Kingdom rise up before the prophet's vision. "His King shall be higher than Agag, and His Kingdom shall be exalted." The King here is Christ, higher than earth's highest. Balaam vividly describes the power of God as it acts for, and in His chosen people. "God brought him forth out of Egypt; he hath as it were the strength of an unicorn (or buffalo); he shall eat up the nations his enemies, and shall break their bones, and pierce them through with his arrows" (ver. 8). For the second time reference is made to the great deliverance from Egypt. The God who broke the power of the enemy at that time will break the power of even mightier foes in the coming day (Micah 5: 8).

In Num. 24: 9 Balaam was constrained to re-affirm two ancient prophecies concerning Israel. Jacob said of Judah in Gen. 49: 9: "Judah is a lion's whelp; from the prey, my son, thou art gone up; he stooped down, he couched as a lion, and as an old lion, who shall rouse him up?" Balaam said: "He couched, he lay down as a lion, and as a great lion; who shall stir him Jehovah said to Abram in Gen. 12: 7 "I will bless them that bless thee, and curse him that curseth thee." Balaam said: "Blessed is he that blesseth thee, and cursed is he that curseth thee." Thus did the God of Israel confirm His word by the lips of an implacable foe!

If God's earthly people were unconquerable, and superior to all the malice of the enemy, this is yet more blessedly true of God's heavenly saints. We are even now established before Him in Christ the victorious One, and the Holy Spirit dwells within us both individually and collectively. Thus the blessing is full and secure, and the power abundant, may our faith rise up to it all!

The Restraining Hand.

That Balak should have waited to hear anything more from the lips of Balaam is perhaps surprising, but the hand of God was in it for reasons of His own. Balak was greatly disappointed with the first and second parables; but after he heard the third, wherein the people he hated described as not only sanctified and justified, but also positively lovely in the eyes of Jehovah, he was furious. "Balak's anger was kindled against Balaam, and he smote his hands together; and Balak said unto Balaam, I called thee to curse mine enemies; and, behold, thou hast altogether blessed them these three times" (Num. 24: 10). He now wished to get rid of his visitor. He might indeed have slain him in his fury, but a different end was divinely designed for Balaam; and, moreover, the full message of God had not yet been delivered. Balak bade him flee to his own country, adding, "I thought to promote thee to great honour; but, lo, Jehovah hath kept thee back from honour." To all this Balaam's poor covetous heart would regretfully say "Amen." We recall his words to the messengers who waited upon him in Mesopotamia, "Get you into your own land. for Jehovah refuseth to give me leave to go with you" (Num. 22: 13). Thus, if Balak was disappointed with the result of this extraordinary business, Balaam also was disappointed quite as keenly. But the King having fetched up the soothsayer was not allowed to dismiss him at his will. He had already heard much that was distasteful to him, but he must hear yet more. His own Kingdom of Moab had not been mentioned thus far; its turn was now coming.

The King, as we would judge. might easily have walked away after giving Balaam his word of dismissal, but Jehovah held him to the spot. There is no other explanation of his remaining there another minute. Also, how else can we explain his silence when Balaam spoke definitely of disaster to his own nation? The enemy of the people of God had raised a very serious question concerning them, and Jehovah would render his answer in full, and Balak must be made to hear it.

The four parables taken together give the whole story of Jehovah's grace to Israel from the deliverance from Egyptian bondage right onward to Millennial glory and supremacy. It is delightful to our souls to trace it, for Israel's God is also our God; and He who was so faithful to them in spite of all their disobedience, may be trusted to be faithful to us also. His ways with Israel are leading up to the land of promise for an everlasting possession with Christ as King in their midst; His ways with us are leading up to the Father's house on high.

Balaam reminded Balak that he told him at the beginning that if he would give him his house full of silver and gold he could only say what Jehovah gave him to speak; and he added, "Now, behold, I go unto my people; come, I will advertise thee what this people shall do to thy people in the latter days." Balak had no wish to hear more, and Balaam had no wish to say more; but the power of Hell having been invoked against His chosen people Jehovah had taken the matter up (unasked), and He would see it through to the finish. Moreover, it must finish in His time, and in His way. Restrained by the power of God, Balak was compelled to listen to a remarkable prediction of earth's final military catastrophe. "The latter days" now come before us.

The Latter Days.

CHRIST IN POWER: HIS PEOPLE EXALTED.

Balaam's voice has long since died away. There is an interval of thirty-five centuries between his days and ours, yet in his final utterance in Moab he spoke of things which are still to come. Who knows the future but God! With us there is a yesterday, to-day, and to-morrow, but with God the most distant future is as vivid and well known as the present. He is the great I am (Ex. 3: 14), "who calleth the things which be not as though they were" (Rom. 4: 17). In His controversy with Israel concerning the idols of which they were so foolishly enamoured, Jehovah in Isa. 42: 48 challenges the deities of the heathen to declare "things to come." Thus they would prove themselves to be gods indeed. "I am God, and there is none like Me, declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsels shall stand; and I will do all My pleasure" (Isa. 46: 9-10).

The politicians of earth grope in the dark. They can only see things as they are at the moment; their ultimate issues are hidden from them. But children of God who will take the trouble to study the Scriptures, know whither things are tending, and what will be the outcome of them. The greater part of the Bible is occupied with the great crisis which is now approaching, when God will bring forth into manifestation the Man of His choice, and put all things under His sway. Men who know not God, and to whom the Bible is a sealed book, have no resource in their anxieties but alliances and treaties. God's saints, instructed by the Holy Spirit, have no confidence in these devices, and they wait for Christ. This in the proper moral effect of the reverent study of prophecy. "Horns" and "beasts" may be very interesting, and may furnish much material for discussion; the aim of the Spirit of God in disclosing to us the future is to separate us from man's hopelessly evil order of things, and fix our minds upon Christ.

Balaam opened his last parable by recounting his own privileges — more fully than before. It is painful to read his words, and to realize that one so divinely favoured has perished eternally. "Balaam the son of Beor saith, and the man of opened eyes saith; he saith who heareth the words of God, who knoweth the knowledge of the Almighty, who falleth down, and hath his eyes open" (Num. 24: 15-16. Darby's Translation. Revised version similar). Some may be disposed to say, "Surely such a man was born of the Spirit, although perverse in his ways, as we ourselves are all too frequently!" But the New Testament shows us persons may be partakers of even greater privileges than Balaam, and yet fall into such a condition that it is impossible to renew them to repentance. Heb. 6: 4-5 speaks of such persons:-

1. Enlightened.

2. "Have tasted of the heavenly Gift."

3. "Made partakers of the Holy Spirit."

4. "Have tasted the good word of God."

5. "And the powers of the world to come."

All these things can be known apart from divine life. and faith in Christ. If the clause "partakers of the Holy Spirit" presents a particular difficulty to some, the reference is to the great truth that the Assembly is the Holy Spirit's dwelling-place (1 Cor. 3: 16). All who take part in such a company, whether real or unreal, are in the presence of that divine Person.

Let none of us be contented with mere externals however good they may be. The essential thing is heart-faith in the Son of God. Ever so little true faith in Him is worth infinitely more than stores of Bible knowledge and Assembly privileges. Balaam's case was the more serious because of the light which shone across his path, but which never penetrated his soul.

It is not unusual for prophets when describing the future to speak in the present tense, as if the great things were even then passing before them. Thus David in Ps. 45 speaks of the great King as if He were even at that moment riding in majesty, and in Isa. 53 the prophet speaks of the suffering, Messiah as if He were then on earth, and experiencing ill at the hands of men. So Balaam in his fourth parable. "I see Him, but not now; I behold Him, but not nigh"(R.V.). In prophetic vision he saw Christ; but the Lord Jesus could not say of him what He said to the Jews concerning Abraham: "Your father Abraham rejoiced to see My day; and he saw it, and was glad" (John 8: 56). It gave Balaam no joy to see Christ, and to be constrained to describe the great day when He will exalt the people Balak hated, and destroy all their enemies, Moab included. Indeed he said, "Alas, who shall live when God doeth this?" (Num. 24: 23). This sounds like a wail of disappointment and despair.

Let us look again at Balaam's words: "I see Him, but not now, I behold Him, but not nigh." He thus beheld in vision a glorious Person to whom he could never come near. Distance must be his portion for ever, solemn thought! Nearness to Christ is a very precious privilege. When He comes forth to reign, "at His right hand will stand the Queen in gold of Ophir." (Ps. 44: 9). This is Israel — "a people near unto Him" ( Ps. 148: 14) "It shall be at that day, saith Jehovah, that thou shalt call Me Ishi (my husband), and shalt call Me no more Baali (my master)" (Hosea 2: 16).

The Church will be in a place of greater nearness still. She will be eternally the body and bride of Christ, and the sharer of His heavenly glory, which is immeasurably more wonderful than anything Israel will experience in the land of promise.

In speaking of the coming Christ, Balaam said, "There shall come a Star out of Jacob, and a sceptre shall arise out of Israel." Here we have the two aspects of His coming. The star is for watchers, and the Church has been called to know Him during "the long dark night." while Israel persists in obdurate unbelief. In Rev. 22: 16 Jesus says: "I am the Root and Offspring of David, and the bright Morning Star," and to the overcomer in Thyatira He not only promises authority over the nations, but adds, "I will give him the Morning Star" (Rev. 2: 28). Peter distinguishes between the prophetic word, and the Morning Star thus: "We have the prophetic word made surer (by what Peter and his companions saw on the holy mount), to which ye do well taking heed (as to a lamp shining in an obscure place) until the day dawn, and the Morning Star arise in your hearts" 2 Peter 1: 19). The Church will see the coming One at the dawning of the day before the sun shines forth in glorious majesty (Mal. 4: 2). We should ever be on the alert for this; in spirit like the wise men of Matt. 2: 2 who said, "Where is He that is born King of the Jews? For we have seen His star in the East, and are come to worship Him." While others slept, these watchers were scanning the heavens for some sign of the approach of the promised One. God graciously responded to their faith, and gave them a star to guide them on their way. Let us not forget the words of the Apostle in 1 Thess. 5: 5-6. "Ye are all the sons of light, and the sons of the day; we are not of the night nor of darkness. Let us not sleep, as do others, but let us watch, and be sober." We are living far down the dispensation. Man's day, so full of pitiful blunders and desperate sorrows, is drawing to a close. "Knowing the time. that now it is high time to awake out of sleep; for now is our salvation nearer than when we believed. 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." (Rom. 13: 11, 12).

Here we must note the various divine titles that were put into the mouth of Balaam. In his first and second parables he spoke of God ("El") and Jehovah. God ("El") is suggestive of creative power and Jehovah of covenant relationship.

In his third parable Balaam introduced the name Almighty ("Shaddai"); and in his final parable speaks of the Most High ("Elyon") and the Almighty. The title "Most High" is used frequently in Scripture in connection with the Millennial Kingdom. It teaches us that God is greater than all the petty dignities of earth. He will put them all down in His day. and will dispose of the world as it pleases Him. Who has a greater right to distribute its territories and fix the boundaries of the nations than He who created all things? But how feebly is this understood by earth's statesmen!

Melchizedek, who was a remarkable type of Christ the coming King, spoke of God as "the most High God, Possessor of heaven and earth" (Gen. 14: 18-19). In Deut. 32, where Moses is telling the people of Israel how God distributed territories at the time of the Babel scattering, he also used the title "Most High." In Ps. 83: 17, 18 where Asaph the prophet describes the destruction of Israel's enemies at the end, he says, "Let them be confounded and troubled for ever; yea, let them be put to shame and perish: that men may know that Thou, whose name is Jehovah, art the Most High over all the earth." These thoughts are important, and should be carefully weighed. The earth is full of confusion and sorrow because men in their pride and self-will are bent upon dividing the earth according to their own devices, and to gratify their own ambition. In the intervals of strife, when plenipotentiaries come together to discuss terms of peace, God is not uppermost in their thoughts, still less the Man who is the divinely appointed Heir of all things. New arrangements are made, with possibly some compromises here and there; but fresh disasters come along all too soon, for the rights of God are not recognised. The nations will yet have to learn that God is the Most High, with absolute right to dispose of everything according to His will; and as the Almighty He is well able to carry out His will, and crush all opposition.

Balaam was led to describe the conquests of God's King when He appears, and he mentioned Moab first. "He shall smite the corners of Moab." In Dan. 11: 41 where the depredations of the latter day King of the North are foretold (not to be confounded with Gog — Ezek. 38), we read, "he shall enter into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, Edom, and Moab, and the chief of the children of Ammon." Why are these ancient enemies of Israel specially named as to escape the heavy hand of the terrible invader? Because Jehovah had already decreed their destruction by the hands of His own people. Isaiah wrote more than a century before Daniel's day: "they shall lay their hand upon Edom and Moab. and the children of Ammon shall obey them" (Isa. 11: 14). Thus Balak was given to understand that it is not Israel that is doomed to destruction, but his own envious and guilty Moab. But not Moab and her confederates only. He "shall destroy all the children of Sheth (or tumult)." With these words we may connect Ps. 68: 30 "scatter Thou the people that delight in war." The God of peace will not for ever tolerate the doings of "the sons of tumult." Devastated lands, ruined cities, blasted homes, and broken hearts present a sorry spectacle to Him. Self seeking leaders who are responsible for these conditions, who seek their own aggrandisement at painful cost to others, are utterly abhorrent to the God of peace. When the seventh trumpet is sounded (Rev. 11: 15-18) a great shout of triumph will be heard in heaven because the world-kingdom of our Lord and His Christ has at last come. Amongst the many results of the coming of the King it is written: "Thou shalt destroy them that destroy the earth." But ruthless disturbers of the peace will not disappear until that day. One troubler may be cast down, but another will arise, (if not in his place geographically) elsewhere. This has been the world's sad experience ever since the days of Nimrod and Chedorlaomer, the first recorded tyrants.

Israel (i.e. the spared remnant) is destined to play an important part in the subjugation of the enemies of God and His people. Balaam said: "Edom shall be a possession, and Seir also shall be a possession, and Israel shall do valiantly." (Num. 23: 18). The destruction of the Western hosts as described in Rev. 19: 19-21, and the overthrow of the hordes of Russia and her Allies as in Ezek. 39 will be quite apart from human instrumentality; but against other foes it is the divine intention to make use of delivered Israel. This is made perfectly clear in Zech. 9: 13; Zech. 12: 6, and other Scriptures, including Isa. 11: 14 already quoted. The long down-trodden sons of Jacob will then become as a lion amongst the nations treading down, and tearing in pieces, with none to deliver (Micah 5: 8) "out of Jacob shall come He that shall have dominion, and shall destroy him that remaineth of the city." Led on by Christ, who will then indeed be "a man of war" (Ex. 15: 3: Ps. 45: 3-5) Israel's armies will be irresistible. When this work of judgment is completed, Israel will be able to say: "So let all Thine enemies perish. O Jehovah, but let them that love Him be as the sun when he goeth forth in his might" (Judges 5: 31).

Balaam's words in Num. 24: 19 would seem to be final. What could be added to the statement that "out of Jacob shall come He that shall have dominion." and destroy even the remnants of His peoples' enemies? But the Spirit of God had still more to say in three short appendices. When Balaam looked on Amalek, "he took up his parable and said. Amalek was the first of the nations, but his latter end shall be that he perish for ever." Ancient prestige, however wonderful it may be in the eyes of men, will count for nothing when God arises in His might.

Next, Balaam "looked on the Kenites, and took up his parable, and said, Strong is thy dwelling place, and thou puttest thy nest in a rock. Nevertheless the Kenite shall be wasted, until Asshur shall carry thee away captive" (Num. 24: 21-22). Great fortifications, strong natural frontiers, and every possible accumulation of military force will be worthless when the day of the Lord opens, for He is wiser and stronger than men. Everything will collapse before Him.

Such triumphs for God and His people found no response in the heart of poor Balaam. Thus he opened his third appendix with the moan, "Alas, who shall live when God doeth this! "He rightly felt that His intervention will sweep the earth clear of all that which fills men with pride and vain glory. Then in few words he spoke of "Armageddon," where the last terrible clash of the nations is destined to take place. (Rev. 16: 13-16). That will indeed be the "war to end war!" "Ships shall come from the land of Chittim, and shall afflict Asshur, and shall afflict Eber, and he also shall perish for ever." "Chittim," strictly speaking, means the island of Cyprus, now in possession of Great Britain; but in Scripture it is used as a general term for the West (Jer. 2: 10), viewed from the Holy land as God's centre. In Dan. 11: 30 Chittim indisputably means the Roman Empire. Asshur stands for the cruel Assyrian of Isaiah and Micah, the King of the North of Dan. 11: 40. He is at first victorious in the world's last crisis. "Many countries shall be overthrown" by him (Dan. 11: 41), Jehovah using him as one of His "carpenters" (Zech. 1:20-21). But both the Assyrian and the Roman are divinely appointed to destruction. The "he" of Num. 24: 24 is the last head of the Roman Empire (Comp: Dan. 7: 8), the core of which will be the nations of Western Europe — Britain, France, Italy, Spain, etc. In this blasphemous tyrant, with his confederate, the false prophet of Rev. 19: 20 (the Antichrist) all evil will reach its consummation, and both will be despatched from the battlefield to the lake of fire. In the light of the terrible doings of recent years (1939-1945) the thought is deeply solemn that earth's most terrible monsters will not arise out of Germany, but from amongst the Allied Powers (Russia not included here) who have toiled and suffered to put Germany down! How different would the whole history of earth have been had rulers and people moved and acted in humble dependence upon God!

The Doctrine of Balaam.

In three New Testament epistles Balaam is brought before us as a warning. Peter speaks of "the way of Balaam" (2 Peter 2: 15). He is writing severely of false teachers their evil doctrines, and their pernicious ways. The Apostle, with eyes anointed by the Holy Spirit, could see men of the Balaam type rising up amongst Christians after his departure. The whole chapter (2 Peter 2) should be carefully studied. That holy men such as the Apostles should have such "successors" is an appalling thought! Bad teaching can only produce bad living. "The way of Balaam" was the way of self-will. There was a certain course that he desired to pursue, which would yield him substantial gain if he were successful; but his soul knew nothing of humble subjection to the will of God. Let us beware! Above all things we must be careful concerning the doctrines that we hold and teach; but the truth of God must be allowed to humble us, and subdue every atom of self-will. Even a dumb ass rebuked the madness of Balaam. God forbid that we should lay ourselves open to such rebukes!

The Apostle Jude in his short epistle: pronounces a threefold "woe" on the misleaders of the people. "Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Korah" (ver. 11). Note the progression in these statements "gone"; "ran greedily after"; and "perished." The outstanding evils of Christendom are before us in this solemn passage. "The way of Cain" was (typically) the rejection of Christ and His death as the only ground of approach to God. Multitudes of persons in the religious world of our own time are following his ruinous example. "The error of Balaam" was the corruption of ministry for the sake of personal gain. Balaam has had no lack of successors throughout the centuries. Hirelings in abundance have asserted themselves, caring nothing for the glory of God, nor for the blessing of men. Their own advantage has been uppermost in their thoughts. "The gainsaying of Korah" is placed out of its historical order by the Apostle Jude, for he preceded Balaam in the history of Israel (Num. 16). But Korah's great sin is mentioned last in the passage before us because of its exceeding seriousness. Men who at the best are only ministers of God challenge the rights of Christ by pretensions to priesthood. The Lord Himself is thus affronted, and the foolish souls who submit to Korahites are kept in spiritual blindness and ignorance, and are cheated of the grace of God to their present and eternal damage. The people, alas love to have it so. Gorgeously appareled officials, professedly doing everything for them, appeal to their superstitious folly. The more the study of the Word of God is neglected, the more readily men and women fall into priestly snares.

Many have noted points of similarity between 2 Peter 2 and the epistle of Jude, and some have suggested that one writer copied from the other. This is not correct. Each writer had his own line given to him by the Spirit of God, as everywhere else in Scripture. Peter deals particularly with the wickedness of religious leaders (abundantly proved in the pages of "Church" History); Jude has in mind their apostasy.

The doctrine of Balaam is mentioned by the Lord Himself in His address to the Assembly in Pergamos in Rev. 2:14. Let us note these distinctions :-

"The way of Balaam" in 2 Peter 2: 15.

"The error of Balaam" in Jude 11.

"The doctrine of Balaam" in Rev. 2: 14.

Pergamos was one of the seven Assemblies in Asia that were selected and addressed by the Lord Jesus in the second and third chapters of the Apocalypse. There were doubtless Assemblies in the cities named at the time the messages were given by the Lord, and each Assembly needed just the message that was sent; but these chapters are part of a prophetic book, and they come therefore within the scope of our Lord's words in Rev. 1: 3: "Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand." Rev. 2 and Rev. 3 are as truly prophetic in character as the nineteen chapters which follow. The omniscient eye of the Lord discerned the path that the Church would tread from the days of the Apostles down to His coming. He beheld sunshine and shadow, faithfulness and treachery, and He laid it all out for the guidance of those who have ears to hear, and who desire to do His will.

Thus He "who has the sharp sword with two edges" said to Pergamos, "I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balak to cast a stumbling block before the children of Israel, to eat things sacrificed to idols, and to commit fornication" (Rev. 2: 14). A fresh phase of the diabolical conspiracy of Balaam and Balak against Israel is here exposed. These men had zealously striven to array the forces of earth and Hell against the people of God, and their efforts had been turned to confusion by Israel's faithful Jehovah. The episode concludes in Num. 24: 25 thus: "Balaam rose up and went and returned to his own place; and Balak also went his way." But before the soothsayer left his disappointed patron, he apparently made a vile suggestion to him. If Jehovah could not be turned away from His people, perhaps the people could be turned away from Jehovah! Balaam knew enough of God to be sure that if the people of Israel could be tempted into sin Jehovah's hand would come down upon them in judgment. Thus we read in Num. 25: 1-2: "Israel abode in Shittim, and the people began to commit whoredom with the daughters of Moab. And they called the people unto the sacrifices of their gods; and the people did eat, and bowed down to their gods." Balak was recommended by Balaam to bring out the women and girls of Moab, and thus cast a snare before the all too frail people of Jehovah! Moses became aware of this later, for he referred to it when reproving the people for sparing all the women after a campaign against Midian. "Have ye saved all the women alive? Behold, these caused the children of Israel, through the counsel of Balaam, to commit trespass against Jehovah in the matter of Peor, and there was a plague among the congregation of Jehovah" (Num. 31: 15-16). The record in Num. 25: 1-9 is painfully solemn; a great lesson is here which we must not miss. As surely as Balaam sought. to mingle the people of God with the ungodly in a by-gone age, the teachers of the doctrine of Balaam have laboured to mingle Church and world together in our own era and they have been sadly successful. History is continually repeating itself. Satan first endeavours to destroy, then, finding this impossible he seeks to corrupt, for a pure testimony for God in the earth is abhorrent to him.

In the Apocalyptic Assemblies Pergamos follows Smyrna. In Smyrna we have persecution. In the prophetic view, this refers to the second and third centuries of the earthly history of the Church when the Imperial authorities, urged on by Satan, sought to blot out the name of Christ. A change came when the Emperor Constantine made a profession of Christianity in the early years of the fourth century, and then decided to make the proscribed faith the religion of the State. We must think sympathetically of the saints of that period who, with their forefathers for at least two hundred years, had suffered cruelly for the name of Christ. What relief it must have been to them when the ruling power ceased to be hostile, and professed to be friendly! It was no longer discreditable and dangerous to be a Christian; instead, it became positively respectable, and the Bishops and clergy were welcomed at the Imperial Court. But the guile of Satan was in all this, little as the mass perceived it. There was doubtless a spiritual minority who realized the serious tendencies of the changed conditions, and who humbly sought grace from above to be true to their Lord. But the masses were blinded.

The Church was alas no longer to be distinct from the world. It was to be its agent and ally; indeed one theologian defined the Church as "the nation in its religious aspect!" No wonder the Lord said to the Assembly in Pergamos: "I know where thou dwellest, where Satan's throne is" (Rev. 2: 13). Satan's throne is in the world of which he has been the acknowledged prince since the true Prince was cast out (John 16: 11). To be in the world is one thing; to dwell in it. i.e. to settle down and be at home in it, is quite another. We are reminded of the stinging words of James 4: 4: "Adulteresses! Know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God."

Let us remind ourselves that we belong to a heavenly order of things. The Church is an exotic in this evil world. On the evening before His death the Lord Jesus said to the Father in the hearing of His disciples: "They are not of the world, even as I am not of the world. I pray not that thou shouldest take them out of the world, but that Thou shouldest keep them from the evil. They are not of the world, even as I am not of the world" (John 17: 14-16).

To the disciples themselves He said: "If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you" (John 15: 19). In all His teaching the Lord sought to prepare them, not for the world's friendship and patronage, but for its hostility. One great object that He had in mind in giving Himself up to death was that He might have a people altogether for Himself; not bye and bye when earth of necessity has slipped away from us, but here and now. At great cost He purchased the treasure and the pearl; both are now His, and His exclusively. (Matt. 13: 44-46).

What could be plainer than the words of the Apostle in Gal. 1: 3? "The Lord Jesus Christ gave Himself for our sins, that He might deliver us from the present evil world, according to the will of our God and Father, to whom be glory for ever and ever. Amen." In conformity with this, he states his own position definitely in Gal. 6: 14: "God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world." To the Hebrew Christians he wrote that Jesus in order "that He might sanctify the people with His own blood suffered without the gate." (Heb. 13: 12). He went "outside" in His exceeding grace and He wants His people "outside" with Him, confessing in all their words and ways that "here we have no continuing city, but we seek one to come."

The question may arise in some minds: "What does Scripture mean by the world? Does it refer to the frivolities of the flesh, and to those lusts and abominations which many decent people would abhor?" The scripture term means much more than this. It includes the whole order of things which Cain and his family established in independence of God as described in Gen. 4. That order has developed and expanded, with ramifications religious, social, political, commercial, scientific, and otherwise. "The world" may have different forms of manifestation in various lands. but in principle it is the same throughout, men determined to live and act in independence of God. The whole order of things here below which men love and pursue to their eternal ruin, is drastically described by the Holy Spirit in His warning to saints in 1 John 2: 15-17: "Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever." Such language leaves no loophole whatever. Evasion is impossible. The world in all its manifestations is offensive to the Father, and it will come under severe divine judgment ere long.

If the question be asked: "Has not the incoming of Christianity modified conditions amongst men? May we not now speak of a Christian world?" The opposite is the truth. The incoming of Christianity has made the whole position more serious than before. Men are not only as determined as ever to order their affairs without reference to God, but they have added to their sin and folly the rejection of His beloved Son sent in grace. The shadow of the cross is over all men's undertakings, and that terrible crime must yet be avenged. In Gal. 1: 4 the writer speaks of this era as "the present evil age" (not "world") ; and in 2 Cor. 4: 4 he speaks of Satan as "the god of this age" (not "world") who blinds men's eyes to prevent the Gospel of the glory of Christ shining into them. Satan was never spoken of in this way until he succeeded in banding together men of all classes to cast out of the world God manifested in flesh (Acts 4: 27). Having accomplished this. he has stepped into the place of the rejected One and is the world's god. Those who profess allegiance to the Lord Jesus, and who confess that they owe everything to His precious blood, should stand sternly apart from the world and its ways, and testify to its evil (John 7: 7). What have the world's political parties, military enterprises, co-operative societies, unions, and combines to do with those who even now are in union with the glorified Christ in heaven as His body, who will shortly be presented to Him as His bride, and who are destined to reign with Him over all things above and below? "The doctrine of Balaam" would drag us down from our high places, and make us grovel in the dust with those whose interests are exclusively in things below. Definite separation becomes us, and the Lord's promise to those who overcome "the doctrine of Balaam" is singularly sweet and comprehensive. "He that hath an ear, let him hear what the Spirit saith unto the churches" (Mark how individual is this appeal!) To him that overcometh will I give of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it. (Rev. 2: 17).

The manna — God's gift to Israel in the wilderness, typifies Christ in His humiliation. An omer was to be placed in a golden pot and laid up before Jehovah in the sanctuary (Ex. 16: 33) This suggests that only God knows the whole truth concerning the Man Christ Jesus. A little has been told to us in the four Gospels but John, when laying down his pen said that if all the things that Jesus did and said were written the world could not contain the books. (John 21: 25). The promise to the overcomer in Pergamos! means that He who was perfect in His separation to God will have much to tell us about His wonderful pathway when He gets us home. With what delight shall we listen to His voice !

The white stone, with its new name, private and personal to him who receives it, is the expression of the Lord's approval. Ample recompense for every one who has sought to follow His steps in separation to God, and in obedience to His will!

The epistles to the Apocalyptic Assemblies reveal to us how very early destructive doctrines became established amongst the people of God. "The doctrine of the Nicolaitanes"; "the doctrine of Balaam"; and the vile teaching of the prophetess Jezebel! Of both moral wickedness and doctrinal evil it is written, "a little leaven leaveneth the whole lump" (1 Cor. 5: 6 , Gal. 5: 9). Unwatchfulness leaves the door open for these things (Jude 4.). May God in His infinite mercy preserve both writer and reader in moral and doctrinal purity while we wait for the coming of the Lord Jesus.

The Government of God.

An "ecclesiastic" once said to an ardent evangelist "Say what you like, your doctrine of free grace tends to careless living." Such words should not be lightly brushed aside. Is there any truth in them? Are all those who boast of their eternal security conspicuous for holy living? Or is it not true that in some cases persons speak with the utmost confidence concerning their salvation while their ways merit stern reprobation? But is the remedy for laxity a general return to legality, with its banks of cloudy doubts and fears?

It is important that truth should be well balanced in our minds. One-sided teaching cannot be expected to yield good results. There are two lines of truth which should be held with equal firmness amongst us — the grace of God, and the government of God. These two lines of truth are found in both Old and New Testaments, in connection with God's earthly people, and also in connection with His heavenly saints. The grace of God towards Israel shines out brightly in all Balaam's parables, and especially in the words, "He hath not beheld iniquity in Jacob, neither hath He seen perverseness in Israel" (Num. 23: 21). Nothing could be allowed to affect this. Jehovah's marvellous grace to Israel was founded upon the blood of the Paschal lamb, and also upon the blood of atonement which was always present on the Mercy-seat. All this spoke to God of Christ. But how great the contrast between Num. 23: 2: and Num. 25: 4: "Jehovah said unto Moses, Take all the heads of the people, and hang them up before Jehovah against the sun that the fierce; anger of Jehovah may be turned away from Israel! In this terrible passage we have not the grace of God, but the government of God — always righteous, always holy. The people were behaving very wickedly. Israel, which was to stand above and not be reckoned among the nations, had abandoned their position of separation to God, and had quite forgotten their special relationship to Him. They had come down to the level of the heathen Moabites. They were committing fornication with the women of Moab and Midian, and were worshipping their gods. True, they were not behaving worse than the people around them and their doings were not scandalous in the eyes of Balak and his princes; but God's people must "not walk as other Gentiles walk" (Eph. 4: 17). This is true in all dispensations. Israel being in direct and special relationship with Jehovah, came under His heavy hand in discipline. We hear Him saying at a much later date in the history of the nation: "Hear this word that Jehovah hath spoken against you, O children of Israel, against the whole family which I brought up from the land of Egypt, saying, You only have I known of all the families of the earth, therefore will I punish you for all our iniquities" (Amos 3: 1-2).

Nothing could be more equitable than this principle. God could not appear to excuse the shortcomings of the people of His favour. Men of the world frequently do this, but God's ways are always righteous. If He were to exercise leniency towards His own people, how could He judge the world? And we must never forget that the principalities and powers in the heavenlies are observing with deepest interest His ways with the children of men. (Eph. 3: 10 ; 1 Peter 1: 12).

The vile doings which are recorded in Num. 25 constituted a particularly dark chapter in Israel's wilderness history, and they brought down a particularly severe chastisement. In later Scriptures Baal-Peor is referred to in terms of the utmost gravity. (See Josh. 22: 17 ; Ps. 106: 29 ; Hos. 9: 10; 1 Cor. 10: 8). Altogether twenty-four thousand Israelites perished there under the hand of God.

The divine principle enunciated in Amos 3: 1-2 is the explanation of Israel's fearful sufferings during many centuries sufferings unparalleled in the history of the nations. The end is not yet; the worst is yet to come.

But when Israel emerges humbled and broken from the final tribulation, the people will acknowledge the righteousness of Jehovah's governmental dealings; no more will they make their boast in the law; they will appreciate His grace, fully expressed in the long rejected Christ. Thus they will become fitted to take their true place at the head of the nations, leading them in paths of righteousness and peace.

Israel's transgressions at Baal-Peor, and the judgment of God which came upon the people in consequence. are specifically mentioned in 1 Cor. 10 as a warning to all who call upon the name of the Lord in this day. The words of the Apostle are deeply solemn as to this. "All these things happened unto them for examples (or types); and they are written for our admonition upon whom the ends of the ages are come. Wherefore let him that thinketh he standeth, take heed lest he fall." The spiritual value of the histories of the Old Testament is thus emphasized; and it is repeated in Rom. 15: 4.

The same two lines of truth — the grace of God, and the government of God — which we have found in the book of Numbers are found also in the first Epistle to the Corinthians. The condition of the Assembly in Corinth was deplorable when Paul wrote his letter. Almost every form of evil was active there: party strife (1 Cor. 1.); gross immorality (1 Cor. 5.); litigation in the world's courts (1 Cor. 6.); eating and drinking in the temples of idols (1 Cor. 10.); gluttony at the Lord's Supper (1 Cor. 11.); disorder in speaking (1 Cor. 14.); and dangerous doctrines concerning the resurrection (1 Cor. 15). To all this must be added most improper feelings towards the devoted man who had led them to Christ. Yet with all these terrible evils present to his mind, the Apostle addressed them as "the Church of God which is in Corinth, them that are sanctified in Christ Jesus, saints by calling" (1 Cor. 1: 2). Here we have the grace of God strongly expressed. In 1 Cor. 3: 9 the Apostle adds: "Ye are God's husbandry (cultivated plot); ye are God's building" (His temple). These wonderful figures described the Corinthian brethren collectively. God had made them all this in His grace. The writer would not lessen the sense of it in their souls. What God had made true of them in virtue of Christ and His work formed the basis of his subsequent rebukes and appeals.

In 1 Cor. 6 the grace of God to the Corinthians individually is strikingly set forth. We must remember that the majority of the saints in the Assembly in Corinth were formerly heathen; Jews were not numerous amongst them. The Greeks of that day were undoubtedly polished and educated. Their works of art are the admiration of men still. But along with all this there was the deepest moral degradation, fruit of the idolatry which had covered the earth for ages. Paul was divinely encouraged to persevere in his work in Corinth, spite of opposition. The Lord said to him, "I have much people in this city" (Acts 18: 10). Out of the terrible filth at Corinth he picked up pearls which will be the delight of his Lord for ever. But meantime things were not going well there. Paul had not felt led to build himself a house in Corinth, and settle down amongst the believers. He formed them into an Assembly, instructed them as to their new privileges and duties, and left them to their own responsibility, assured that the Holy Spirit would take care of them, if they would look to Him in faith. This they failed to do; hence the sorrow with which the Apostle addressed his first letter to them. Nevertheless, spite of their failure, he set forth the grace of God very strongly. In 1 Cor. 6: 11, after mentioning some of the most abominable evils into which the Corinthian people in general had sunk, he said: "And such were some of you but ye are washed, but ye are sanctified, but ye are justified, in the name of the Lord Jesus, and by the Spirit of our God." Had the Corinthians been in the enjoyment of all this, they might well have burst forth into praise in some such words as these (happily familiar to many who will read these pages):-

O God of matchless grace,

We sing unto Thy name!

We stand accepted in the place

That none but Christ could claim.

Our willing hearts have heard Thy voice,

And in Thy mercy we rejoice.

Tis meet that Thy delight

Should centre in Thy Son!

That Thou should'st place us in Thy sight

In Him, Thy Holy One!

Thy perfect love has cast out fear,

Thy favour shines upon us here!

(Hannah K. Burlingham)

A further precious setting forth of grace is found in 1 Cor. 6: 19 "What? Know ye not that your body is the temple of the Holy Spirit, which is in you, which ye have of God, and ye are not your own? For ye are bought with a price." The words "Know ye not?" repeated six times in this chapter, were intended as reminders of the great things the Corinthians had been taught, but which they were letting slip. Terrible danger for us also!

As surely as Jehovah in His holiness resented the transgressions of the people of Israel in Balaam's day — "a people near unto Him" (Ps. 148: 14), so did the Holy God resent the transgressions of the Corinthian saints, a people nearer still to Him, and more richly blessed than Israel ever imagined — chastisement followed in both cases.

Paul reminded the Corinthians that the saints will judge the world, and even angels, in the coming day (1 Cor. 6: 2-3). With such a destiny before us, dare we in our ways come down to the world's level? In warning the Colossians against fleshly corruption, the Apostle said, "for which things sake the wrath of God cometh on the sons of disobedience, in which ye also walked once when ye lived in them" (Col. 3: 7). He wrote similarly to the Ephesians (Eph. 5: 6). The wrath of God will not come down upon God's saints, however faulty they may be (the blood of Christ secures us from that); but the judgment of God in the form of chastening is certain if we do not judge ourselves. Some in the Corinthian Assembly were proving the truth of it. "For this cause many are weak and sickly among you, and many sleep" (1 Cor. 11: 30). Their conduct was not necessarily worse than that of others around them. In that licentious seaport multitudes were doubtless guilty of all the evils which are condemned in Paul's Epistle, yet perhaps the hand of God did not come down upon them in the marked way that is described in the verse just quoted. The sins of the ungodly are all noted in God's books, and will be dealt with at the Great White Throne (Rev. 20: 12). God's redeemed will not be there, having been glorified long before; our judgment is here and now, "that we should not be condemned with the world" (1 Cor. 11: 32).

The government of God is one of the principal themes in the writings of Peter. In his first epistle the children of God are in view, and in his second epistle the world is before him. In exhorting the children of God to be holy, the Apostle says, "If ye call Him Father who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear" (1 Pet 1: 17). Fathers, young men, and babes; preachers and teachers and their hearers, all alike live under the eye of the Father, who takes account of all our ways. A careful walk becomes us. The whole "time of our sojourning here" has its dangers; and the Father's holy hand corrects us as we need it. In 1 Peter 4: 17 he says: "The time is come that judgment must begin at the House of God ("whose house are we" Heb. 3: 6); and if it first begin at us, what shall the end be of them that obey not the gospel of God?" In Ezekiel's day, when Jehovah could no longer forbear, and felt constrained to smite, He said: "Begin at My sanctuary" (Ezek. 9: 6). When Nadab and Abihu were destroyed for offering strange fire before Jehovah, Moses said unto Aaron, "This is that Jehovah spake, saying, I will be sanctified in them that come nigh Me, and before all the people I will be glorified" (Lev. 10: 3). It is true in every dispensation that "God is greatly to be feared in the assembly of the saints, and to be had in reverence of all them that are about Him" (Ps. 89: 7). The Corinthian brethren forgot this: hence the calamities which overtook them in the holy government of God. If we become indifferent to His honour, He will take up matters with us, and thus vindicate His great name.

Peter raises a serious question in this connection: "What shall the end be of them that obey not the gospel of God? And if the righteous scarcely (i.e. with difficulty) be saved, where shall the ungodly and the sinner appear?" (1 Peter 4: 17-18). The question is answered in the writer's second epistle. "The heavens and the earth, which are now, by the same word (the word of God) are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men . . . The day of the Lord will come as a thief in the night, in which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up" (2 Peter 3: 7-10) Thus no evil will be indefinitely spared. Whatever the long-suffering of God, judgment is certain upon sinners and saint alike. For the one it is irretrievable ruin, for the other it is present chastening in order that we may become partakers of the holiness of the One Who uses the rod (Heb. 12: 10). The path of the believer through an evil world, with a principle of evil within himself ever ready to respond to the evil around, is not easy. Yea, it is difficult, and indeed impossible apart from sustaining grace (Matt. 19: 26). But the humble confiding soul need not fear. Greater is the power (of the Holy Spirit) within him than all the power that can be arrayed against him (1 John 4: 4). Glory is as certain for the believer in Jesus as eternal judgment is sure for all who "obey not the gospel of God."

What important principles of truth are laid open to us in the ancient history of Balaam the son of Beor!

(1) The sovereign grace of God, which neither the malice of the enemy nor the unfaithfulness of God's people can ever affect! This, as regards Israel, was proclaimed by hostile lips, on enemy ground, and in the hearing of the would-be destroyer!

(2) The righteous judgment of God against those whom He brings near to Himself.

(3) The inveterate (but futile) hatred of the powers of darkness against the objects of God's favour.

(4) The watchful interest of God in His own, even when astray from the path of holiness. Unasked, He places Himself between them, and all who would do them harm. "Blessed be God our God."

Elijah the Tishbite

Elijah the Tishbite.

W W Fereday.

Contents

ELIJAH THE PROPHET

ISRAEL'S EVIL HISTORY

THE RIVAL CAPTAINS

OMRI AND AHAB

JEZEBEL

ELIJAH'S PRAYER

THE GREAT DROUGHT

BY THE BROOK CHERITH

THE WIDOW OF ZAREPHATH

THE MEAL AND THE OIL

"UNTIL THE DAY"

THE GOD OF RESURRECTION

OBADIAH

PROPHET AND KING

PROPHET AND PEOPLE

THE PROPHET AND HIS GOD

FLIGHT!

AT THE MOUNT OF GOD

GOD'S SEVEN THOUSAND

NABOTH'S VINEYARD

AHAZIAH AND HIS CAPTAINS

ELIJAH'S TRANSLATION

ON THE HOLY MOUNT

Elijah the Prophet.

Nearly three thousand years have passed away since witnessed for God upon earth, but he is by no means a forgotten character. The ear that is divinely alert still hears, as it were, his firm step and stinging words. His stern denunciations of evil caused all classes to tremble before him. In his burning zeal for God; in his righteous! indignation against the apostasy of his nation; the prophet was equally bold towards kings, priests, prophets, and people. John the Baptist resembled Elijah in this. The Lord God of Israel, against whom the chosen people were so grievously unfaithful, was a living reality to him. The knowledge of God, and the consciousness of His presence before whom I stand" made him bold beyond all others in his day. Meditation upon such a character is a holy stimulus for those who would witness for God and His truth in any age. Never were uncompromising men of the Elijah stamp more needed than in this easy-going complacent Twentieth Century. "Man's day" (1. Cor. 4: 3) is rapidly drawing to a close The judgement of God is fast approaching both for Christendom and the non-professing world. The diabolical character of present-day developments needs to be fearlessly and faithfully exposed.

In some respects Elijah was unique amongst the Old Testament prophets. He was the first to raise a dead person, he passed out of the world without tasting death; he left an immediate successor behind him in Elisha; and he had a moral successor in John the Baptist (Luke 1: 17; Matt. 17: 12: Moreover, Elijah was sent back to earth with Moses to do honour to the Lord Jesus on the Mount of Transfiguration, and his work is even yet unfinished. His voice will be heard, again in the land of Israel (Mal: 4: 5).

Do we all understand the meaning of the word "prophet" The prophets of God did not necessarily predict future events: some did so, notably Isaiah, whose Spirit given predictions are exceptionally rich and full; but many others such as Elijah dealt exclusively with existing conditions amongst the people. It is a simple rule in Bible study to examine the Holy Spirit's first mention of any matter for we thereby learn its general significance throughout the Book of God. Someone has said: "God graciously hangs up the key just inside the door." We first meet with the word prophet in Gen. 20: 7. It is applied to Abraham! In the teaching of the New Testament two ante-diluvian witnesses Abel and Enoch are called prophets (Luke 11: 50-51; Jude 14). but it is nevertheless true that the first man specifically called a prophet in the Old Testament is Abraham.

Let us seek to understand the Holy Spirit's use of the term. Apart from divine guidance, Abraham went down to sojourn in the Philistine city of Gerar. To avert possible danger to himself he said of Sarah, "she is my sister."  Abimelech the King attracted by her, took her into his house; but God intervened, saying in a dream, "Restore the man his wife: for he is a prophet, and he shall pray for thee, and thou shalt live." Remarkable certainly, for the whole story suggests that at that time there was more pious fear of God in the mind of Abimelech the Philistine than in Abraham the Hebrew — "the friend of God." Yet Abraham was a prophet, and possessed intercessory influence such as Abimelech had not! Incidentally we may learn from this that even when our spiritual condition is low, our privileges as saints, priests etc. are not withdrawn from us, although for the time being we are not in enjoyment of them, and are unable to exercise them for the blessing of others.

Abraham neither spoke nor wrote predictive matter, so far as Scripture speaks; although when in normal condition his spiritual vision enabled him to look far ahead, and see with joy the day of Christ (John 8: 56). A prophet was simply a man who had the mind of God, and was able to utter it. Thus in Ps. 105: 15 other patriarchs are called prophets as well as Abraham. They were men in touch with God and could give forth His mind as no others could in their day.

The words of the woman of Samaria in John 4: 19 will help us here. She said to the mysterious stranger who was conversing with her, “Sir, I perceive that thou art a prophet." Yet He had not spoken to her either of future glories or of coming judgements, but His unexpected words concerning her five husbands, and the man with whom she was then living, made her feel that He was speaking to her directly from God. Indeed, He was God manifested in flesh, although she had no sense of this mighty fact at that moment.

There were prophets also in the New Testament (Eph. 2: 20: Eph. 4: 11). There was no resemblance between their ministry and that of such men as Isaiah and Jeremiah. It was not the future that occupied them; it was theirs to give forth the mind of God concerning the new wonderful work in Christianity, the Scriptures being not then complete. We even read in Acts 21: 8 of four women, daughters of Philip the evangelist "who did prophesy." But their service would be rendered in private (1 Cor: 14: 34-35).

Of Elijah's antecedents nothing is told us. Concerning his parentage, his age, and his upbringing nothing is stated, unless his name, which means "Whose God is Jehovah," is meant to indicate a pious father who named his son in faith. God is silent also concerning other prophets. Of Haggai and Malachi for example, we know nothing beyond their bare names. But what matters! The object of the Spirit of God is not to occupy us with men, but with the messages they carried, and which will continue to have spiritual value until the world's end. Let us remember this when we have to listen to men speaking in the name of the Lord in the assembly or elsewhere. We may conceivably get something very definite from God, even though but "five words" (1. Cor: 14: 19), from a speaker quite unknown to us, and whose attainments may not favourably impress us. Look not at the messenger but at the message. Quench not the Spirit. despise not prophesyings; but prove all things, hold fast that which is good." (1. Thess: 5: 19-21).

Israel's Evil History

Elijah's abrupt appearance in public, with his terrible announcement to king and people, calls for some explanation Walking boldly into the king's court, he said, "As Jehovah the God of Israel, liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. (1 Kings 17: 1). What a message from the God who at another time said, "When Israel was a child, then I loved him, and called My son out of Egypt" (Hosea 11: 1). What was the meaning of the fearful chastisement, probably without precedent in the world's history, which was thus announced by Elijah? Ahab was apparently stunned by the boldness of the messenger, and the terribleness of the message, for he attempted nothing against Elijah at that moment. Yet Ahab had no scruples about shedding innocent blood! In order to understand the situation, it is necessary to consider how Israel stood in relation to God.

No nation has ever held, or ever will hold, a position in the earth at all comparable to that of Israel. That nation forms the very centre of God's ways both in government and in blessing. The kings and statesmen of earth do not understand this; hence the futility of all their treaties, with bitter disappointment to millions. Israel ignored: Christ ignored; God ignored! What stability can there be even in the most carefully worked-out plans for the peaceful settlement of the nations?

The divinely appointed place of Israel is described thus: "Jehovah shall make thee the head, and not the tail, and thou shalt be above only, and thou shalt not be beneath, if thou hearken unto the commandments of Jehovah thy God" (Deut: 28: 13). When the descendants of Noah, with their diverse languages, scattered abroad, and seized upon lands here and there as it pleased them, the invisible hand of God guided them to where He would require them when Israel came upon the scene. No one understood this divine working at the time. God may have spoken of it to Abraham and to others; hence the words of Moses when he placed the international position before Israel's tribes shortly before they entered the land of Canaan: "Remember the days of old, consider the years of many generations: ask thy father, and he will show thee; thy elders, and they will tell thee. When the most High divided (or, assigned) to the nations their inheritance, when He separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel" (Deut: 32: 7-8). Men may at any time lay violent hands upon territories that they desire, but only by divine permission can they obtain them. The all wise Creator sees some way in which the wrath of man will serve His purpose. There is thus an over-ruling hand which controls the movements of nations, little as men perceive it. This was true in the earliest days, and it is true still.

When the first nations settled down in their lands, they threw off the knowledge of God which they had inherited from Noah and his sons, and they plunged into idolatry. Rom: 1: 18 says, "they did not like to retain God in their knowledge." Their conceptions of deity, under the deceptive influence of Satan, sank lower and lower. First, "they changed the glory of the incorruptible God into an image made like to corruptible man"; soon, they set up beasts, then birds, and even creeping things. The worship of the serpent became popular. It was not naked savages who thus plunged deeper and deeper into the abyss of folly; for the ancient kingdoms of Babylon, Assyria, and Egypt (amongst others) possessed much learning. It is impossible for men to rise morally above the level of the gods they worship accordingly beast-worshippers soon became beastly themselves in practise. Rom: 1: 18-32 should be carefully pondered for it is God's sad description of the depths of vice and folly to which men descended when they turned their backs upon Him. Let moderns beware in their increasing godlessness.

The country whose divinely-given title is "the land of Israel," and which God says is "the glory of all lands": (Ezek: 20: 6), was occupied by seven other nations when the people of Israel arrived upon its frontiers. The gross corruptions with which those Rations filled that land were amply sufficient to deprive them of any decent title to further possession. In Abraham's day the cup of their iniquity was not. full (Gen 15: 16); but it was overflowing when Israel's hosts came upon them as God's executioners. To anyone who doubts the righteousness of dispossessing those nations to make room for Jehovah's chosen people, it is sufficient to quote Lev: 18: 25: "the land is defiled: therefore I do visit the iniquity thereof upon it, and the land itself vomiteth out its inhabitants. “

The land was promised unconditionally by Jehovah to Abraham, Isaac, and Jacob, and in the Kingdom-age the seed will possess it from the Nile to the Euphrates. But in Joshua's day they entered Canaan under the Sinai covenant on the ground of responsibility. The law's conditional "ifs" became their ruin. When Moses the Mediator finished his course, he left no successor, properly speaking. The High priest was established as the link between Jehovah and the people, and the civil leader was placed under his guidance. "He shall stand before Eleazer the priest, who shall ask counsel for him after the judgement of Urim before Jehovah: at His word shall they go out, and at his word they shall come in, both he, and all the children of Israel with him" (Num. 27: 18-23). When the priesthood became morally corrupt (1. Sam. 2: 29-30), God spoke of a king. Leaving aside the disastrous episode of Saul, the people's choice, David was God's appointed king, and the priesthood fell into a secondary position. The kingdom reached the height of its power and splendour under David and Solomon. These kings were both typical of Christ, the only true hope of Israel and the nations. David typified Him as the man of war, victorious over all His people's foes; and Solomon typified Him as the man of peace. Glory and prosperity unexampled filled the land during Solomon's reign; but, alas! that most gifted monarch became leader of the people in serious departure from God. To gratify his many foreign wives he filled the land with strange gods (1 Kings 11).

When "the God of glory" called Abraham, and revealed to him His thoughts (Acts 7: 2) His purpose was to recover and bless all the nations by the instrumentality of his seed (Gen. 12: 2-3; Gen. 22: 18). When Abraham was thus called the whole earth was sunk in the darkness and impurity of idolatry; indeed, Abraham's own family "served other gods" (Joshua 24: 2 It was sovereign grace therefore on God's part thus to bless Abraham, and then make him a blessing to others. The kingdom of Israel was established as God's witness in the earth; the people should have faithfully held aloft the lamp of divine truth for the enlightenment of all. When they descended to the level of the nations around them, their testimony was gone, and the blessing of the nations became impossible. It awaits the day of Christ. When He appears in kingdom majesty, all that has failed in the hands of Adam, Noah, David, Solomon, and others, He will take up and fulfil gloriously.

The disruption of Israel followed Solomon's death, and the breach has not been healed unto this day. Ten tribes followed the lead of Jeroboam the son of Nebat; the remaining two continued with the house of David. Jehovah' promised Jeroboam "a sure house" if he would walk in His ways, for Jeroboam understood that God was disciplining the unfaithful royal house through him; nevertheless, Jeroboam having no faith in God and His word, and fearing for the security of his throne if the people continued to go up to Jerusalem to worship, installed golden calves in Bethel and Dan, and presumably built sanctuaries for them (1 Kings 11: 37-38: 1 Kings 12: 26-30; Amos 7: 13). He ordained priest from amongst all classes (ignoring the special privilege of the Levites); and he instituted feasts of his own devising in defiance of Jehovah's law as laid down in Lev. 23. Thus the people were wholly diverted from God's centre, and from His order connected therewith. All this was more than unfaithfulness; it was open apostasy. Happily, considerable numbers abhorred these evils, for the Word of God had some authority over their hearts; they turned their backs Upon Jeroboam's evil inventions, in some cases surrendering their homes and lands, and they went south where there was still a measure of respect for Jehovah's Word, and where at any rate they could worship in the house that was called by His name. That this large movement was a true spiritual work is clear from the following passage: "out of all the tribes o Israel such as set their hearts to seek Jehovah the God of Israel came to Jerusalem to sacrifice unto Jehovah the God of their fathers. “ The influence of these pious immigrants was so good that for three years the two tribes" walked in the way of David and Solomon" (2 Chron: 11: 13-17). The deplorable break-up of the nation; the report of the wickedness of Jeroboam and his followers; and the coming amongst them of a crowd of pious souls (leaving their all behind them), apparently woke up Rehoboam and his two loyal tribes to the seriousness of the devilries which had been-developing in the land for some years, and for a time (alas, only for a time) things went well.

The movement of these Northerners who desired to continue faithful to Jehovah when the mass became apostate has a message for us today. Israel's history has been "written for our admonition" (1 Cor. 10: 11). We who stand in Israel's place in testimony for God in the earth should profit by the Holy Spirit's records. How do matters stand with us at this time? We open our Bibles at the early chapter of the Book of Acts, and we read with delight how Christianity began. What love! 'What devotedness! What close attachment to the teaching of the Apostles, who were God's mouthpieces for the new regime!

The merest glance at the intervening centuries tells us that the spiritual decline has been terrific. Unity has been thrown to the winds. Rival "churches. “ National and otherwise. have arisen; positive idolatry is practised throughout the greater part of Christendom; and even those communities which profess to abhor Greek and Roman superstitions are themselves honeycombed with deadly heresies. The call to separation rings out clearly in the Word of God. notably in 2 Cor. 6: 14-18; and 2 Tim: 2: 15-26. Do we heed it! But separation, to be acceptable to God, must be thorough and complete. It must enter into all the circumstances of our lives. The great call to religious separation in 2 Cor. 6: 14-18 is followed with an earnest appeal to "cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God" (2 Cor. 7: 1). This is very far reaching. It is possible to turn resolutely from fellowship with the world in religious matters, and to speak very strongly against conformity thereto. and yet walk unconcernedly with the world in other respects, so deceitful is flesh, even in God's saints! For example, is it consistent to condemn fellowship with unscriptural religious systems, and yet voluntarily seek fellowship in a Co-operative Society? Again, how can we justly blame the Roman "priest" for burning incense before God (he may possibly do it with a good conscience quite ignorantly), if we ourselves burn tobacco before God and before men? Many speak severely (and not too severely) of a "Sunday religion"; let us beware of a mere "Sunday separation!" Our baptism teaches death to sin and the world (Rom. 6); are we prepared for this?

The Israelites who separated themselves from the wickedness of Jeroboam and his followers, and removed into the Kingdom; of Judah desired to cleave to Jehovah's ways as written in His Word. The innovations of unsanctified men were abominable in their eyes. Let us imitate their excellent example.

The Rival Captains

It seems difficult to realize that little more than half a century had passed since the death of Solomon when Elijah came across the Jordan from the wilds of Gilead with his terrible announcement of the coming drought! In order to understand the gravity of that moment, we must keep before us the evil doings of the ten tribes after they broke away from the house of David, and also forsook Jehovah for the gods of the heathen. God bore with much patience the doings of those years, but the time had now come for drastic punishment. Jehovah in His righteous government was constrained to assert Himself, and in order to bring home to the people the folly of idolatry, and the gravity of disobedience to His Word.

After the disruption, the Northern Kingdom continued about 260 years. Then the Kings of Assyria destroyed it, and deported the people. Nineteen kings in all reigned over the ten tribes; alas, there was not a single good king amongst them, although some were admittedly more desperate in their wickedness than others. As we examine their history, we find frequently the dismal refrain: "he walked in all the way of Jeroboam the son of Nebat, and in his sin wherewith he made Israel to sin." (1 Kings 26: 26 etc.) The Southern: Kingdom outlived the Northern by 130. years. The King of Babylon was the instrument used by God for its extinction The people were carried away into captivity. "and the land enjoyed her Sabbaths, for as long as she lay desolate, she kept Sabbath, to fulfil threescore and ten years" (2 Chron: 36 Nineteen kings and one queen ruled over the two tribes several of them as wicked as any who polluted the Northern Kingdom, while other kings, such as Jehoshaphat, Hezekiah and Josiah, were really excellent men. The "salt" of these pious leaders preserved the decaying kingdom from ruin for many years. Alas, for the day when Jehovah could no longer permit any of Israel's tribes to continue in the land. His righteousness demanded that He should expel them all.

Jeroboam, in spite of his wickedness, was allowed by Jehovah to reign twenty-two years. Jehovah had used him: for the chastisement of the guilty house of David; but his own evil course, in spite of his knowledge of Solomon's sins, and also of God's encouragement of Himself to do well. made it impossible for him to establish a new dynasty. The “sure house" mentioned in 1 Kings 11: 38 could not be; for Jeroboam had led the people far away from their God.

Who can God entrust with power but Christ? He who was faithful and obedient in the days. of His humiliation will be equally faithful and obedient in the golden Kingdom- age when God will place all things beneath His feet (Heb: 2: 8). At the end, "He will deliver up the kingdom to God, even the Father: when He shall have put down all rule and all authority and power. When all things shall be subdued unto Him, then shall the Son also Himself be subject unto Him that did put all things under Him, that God may be all in all " (1 Cor: 15: 24-28). The Perfect Administrator, seeking the glory of God, and the blessing of all His creatures!

God might use Jeroboam to chastise Solomon and his house; He might use the Kings of Assyria to chastise Jeroboam's subjects; and He might use Nebuchadnezzar to chastise Judah and its kings: but all these in their turn God has been obliged to judge, for these rods of His anger (Isa: 10: 5) were no more faithful to God than those against whom He employed them.

Jeroboam's son Nadab reigned two years only. (1 Kings 15: 5). He was then murdered by one of his captains — Baasha while they were at war with the Philistines, and were besieging Gibbethon. Baasha occupied his bloodstained throne twenty-four years, and he became Jehovah's instrument for the extermination of Jeroboam's vile family. Baasha's son Elah succeeded his father, but was murdered two years later by an officer named Zimri. This man hoped to establish himself in Tirzah the capital of the ten-tribe kingdom. But another captain — Omri — aspired to the throne, and within a week he captured Tirzah, Zimri perishing in the flames of the royal palace, which he himself set ablaze when he perceived that his cause was hopeless. But even this did not settle the country. Yet another aspirant to the throne appeared Tibni the son of Ginath. "Then were the people of Israel (i.e. the ten tribes) divided into two parts: half of the people followed Tibni the son of Ginath, to make him king; and half followed Omri. But the people that followed Omri prevailed against the people that followed Tibni the son of Ginath: so Tibni died, and Omri reigned." (1 Kings 15: 21-22) Deplorable record! We are speaking, not of pagan nations, but of God's chosen people, for whom He had done great things from Egypt onward, and to whom He had made known His holy will. They were still dear to his heart — "beloved for the fathers' sake" (Rom. 11: 28). At a much later date, Jehovah, when pronouncing judgement upon His people spoke of Israel as "the dearly beloved of My soul" (Jer. 12: 7). Israel possessed the Scriptures; no other nation was so privileged. Yet what a story of lawlessness and transgression is written in the Books of the Kings! Ambitious captains plunderers and murderers, contending for supremacy in God's inheritance, with no thought of glorifying Him, nor of doing good to His poor people. Jehovah might well have challenged those ruthless leaders as in Jer. 13: 20: Where is the flock that was given thee, thy beautiful flock!" Yet not a trace of exercise of conscience is discernible in the land concerning this condition of things; none crying out in the anguish of faith: " How long, O Jehovah. ... Help us, O God of our salvation, for the glory of Thy name: and deliver us, and purge away our sins for Thy name's sake " (Ps. 79: 5-9). A downward course is always slippery. Let us all beware of the smallest beginning of departure from the revealed will of God. "Hold Thou me up, and I shall be safe, and I will have respect unto Thy commandments continually" (Ps. 119: 117.

Omri and Ahab

Omri did not secure the throne of Israel without a long struggle. Comparison of verses 15 and 23 of 1 Kings 16 suggests that the civil war raged four years. Seeing that half the nation preferred Tibni to Omri this is not surprising; but the condition of the country while these unprincipled men were contending must have been pitiful. Only a few years before, probably within the memory of living persons, the twelve tribes of Israel were a united people. They stood high amongst the nations by the goodness of God. and the sovereign was receiving the homage of all the kings round about. The country was wealthy and peaceful. Gold was so plentiful that silver was thought nothing of in the days of Solomon (2 Chron. 9: 20). Now they were divided into two mutually antagonistic nations, and two ruthless military leaders were contending for the mastery in the Northern State. Also vast amounts of Solomon's accumulated treasure had been seized and carried away from Jerusalem into Egypt "How are the mighty fallen!" (2 Sam: 1: 27). Truly the consequences of turning away from God and His Word are disastrous! Let us take heed!

Omri was apparently an able man, as the world speaks for he brought order out of chaos, and after twelve years reign he left the throne of the ten tribes unchallenged to his son. He seems to have overhauled the laws of the nation In Micah 6: 16, long after Omri's death, Jehovah complained that "the statutes of Omri" were preferred to His holy ordinances. “The statutes of Omri are kept, and all the works of the house of Ahab, and ye walk in their counsels that I should make thee a desolation, and the inhabitant thereof a hissing: therefore ye shall bear the reproach of My people. “ It is no uncommon thing for the professing people of God to prefer human rules and regulations to the plain teaching of His blessed Word. The Lord Jesus told the religious leaders of His own time: "Full well ye reject the commandment of God that ye may keep your own tradition... making the word of God of none effect through your tradition which ye have delivered" (Mark 7: 9-13). Since the Lord spake thus, the Scriptures have been completed; the whole revelation of God is in our hands; yet the great majority of souls in Christendom are far more subject to ecclesiastical regulations and human dictation than to the wholesome Word of God!

In the middle of his reign Omri decided to transfer his capital from Tirzah to a preferable site which had attracted his attention. Being a man of military genius, he desired for his seat of government a place of greater strategic value than Tirzah had proved to be when Zimri endeavoured to hold it. It could not sustain even a week's siege! (1 Kings 16: 18). "So he bought the hill Samaria of Shemer for two talents of silver, and built on the hill, and called the name of the city which he built, after the name of Shemer, owner of the hill, Samaria" (1 Kings 16: 24). Such a memorial of his reign would suit the vanity of Omri, besides making for greater security in time of war. Although firm rule, and a new up-to-date Metropolis may be considered desirable thing in men's eyes, it is the moral and spiritual condition that counts with God; and Omri became a more wicked ruler than even his bad predecessors. “Omri wrought evil in the eyes of Jehovah, and did worse than all that were before him." He continued the worship of Jeroboam's golden calves. and added fresh devilries of his own devising. When he died, he was buried in the new city which he had created on the hill of Shemer. But "there shall be a resurrection of the dead. both of the just and unjust"(Acts 24: 15).

"Ahab his son reigned in his stead — Ahab the son of Omri reigned over Israel in Samaria twenty and two years." The new king exceeded his father and all others in transgression against Jehovah. “Ahab did more to provoke Jehovah the God of Israel to anger than all the kings of Israel that were before him"(1 Kings 16: 28-33). Things were thus ripening fast for the heavy stroke which fell upon the nation with such devastating effects by the instrumentality of Elijah.

One of the daring evils of Ahab's reign was the rebuilding of Jericho by Hiel the Bethelite. Indeed, anything was possible in those dark days. Flesh had utterly broken loose, and all divine restraint was cast aside. “In his days, Hiel the Bethelite built Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in Segub his youngest son, according to the word of Jehovah which He spake by Joshua the son of Nun" (1 Kings 16: 34) At the time of the conquest of Canaan by the people of Israel, Jericho was the first city to oppose their progress. It typifies the world as that which would hinder the Christian enjoying his present heavenly portion in Christ Jesus. Jericho 's walls fell flat by direct divine action, and the wicked city was given to the flames. Joshua pronounced the curse of God upon anyone who should venture to rebuild it, and Joshua charged them with an oath at that time (R.V.) saying "Cursed be the man before Jehovah, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son he shall set up the gates of it" (Joshua 6: 26). Five hundred years elapsed between Joshua and Ahab; but, during all that time, when the people of Israel frequently turned aside into paths of disobedience, no-one was bold enough to brave the divine imprecation. Its terms were serious; the daring builder, whoever he might be, would pay the penalty of his impiety in the death of his firstborn son at the beginning of his undertaking, and in the death of his youngest at its completion. In Ahab's day Hiel the Bethelite was sufficiently infidel to dare the Almighty in this matter; but it happened to him "according to the word of Jehovah which He spake by Joshua the son of Nun. “Abiram his firstborn died when he laid the foundation, and Segub his youngest died when he set up Jericho's gates. Truly, God is not mocked!" (Gal. 6: 7).

A form of evil suggested in Hiel's open defiance of God which has become painfully common in our day. The judgements of God are openly challenged; from many modern pulpits eternal punishment is never mentioned; and multitudes say impudently that they do not believe in Hell. We cannot but recall Satan's first move against our race. Adam and his wife were placed by the generous Creator in a garden of abundance and delight, with one single prohibition. There was a tree in the midst of the garden of which they must not eat, or the judgement of death would ensue (Gen. 2: 17) The serpent approached Eve, as we all know. challenging God's word as to this, saying definitely. “Ye shall not surely die" (Gen. 3: 4); but the Word of God stood nevertheless, and so it must ever be. “By one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned" (Rom. 5: 12).

Hiel the Bethelite, and his wife with him (if she were living), surely felt the bitterness of beholding both the eldest and youngest of their sons laid low in death. Why not abandon the mad enterprise when Abiram died. Alas, for the stubbornness of flesh! Satan was ready enough with some natural explanation of the young man's death, and so the building operations continued to the predicted tragedy. Let all the cavillers in Christendom beware! whatever Satan and his agents may say, there is a "Hell of fire that never shall be quenched, where their worm dieth not, and the fire is not quenched" (Mark 9: 44, 48).

The Holy Spirit notes that Hiel was a Bethelite. His hometown had many sacred memories which should have influenced the man's soul. Near by, Abram pitched his tent and reared his altar when he first entered the land (Gen. 12: 8). There he enjoyed manifestations of Jehovah, and listened to His gracious promises of blessings for days yet to come. It was at Bethel that God spoke to Jacob in a dream, and opened out to him the future in a very full way, assuring him of His continued interest in him, even though at that moment his ways were displeasing in His sight. Jacob felt that the spot was the very house of God, although no visible temple stood there. (Gen. 28: 11-22). Some years later, when Jacob was suffering at the hands of Laban, he received this precious word in a dream, “I am the God of Bethel, where thou anointedst the pillar"(Gen. 31: 13). This was a sweet reminder that amidst all his troubles and vicissitudes he had to do with a faithful God. Still later; after years of wandering, "God said unto Jacob, Arise, go up to Bethel, and dwell there, and make there an altar unto God, that appeared onto thee when thou fleddest from the face of Esau thy brother"(Gen. 35: 1). This call exercised Jacob deeply. He became aware of many things in himself and family that did not suit the presence of a holy God. He charged his household to put away all the strange gods that were among them, and to purify themselves, and change their garments. To Jacob's soul, now divinely stirred, it was impossible to take strange gods and other evil things to a spot that was to him the very house of God. The assembly is the house of God today; our exercises should be deep and thorough when we gather together to have to do with God.

When Jacob arrived in Bethel, “he built there an altar, and called the place El-Bethel: because there God appeared unto him when he fled from the face of his brother." Note again how Jacob connected the presence of God with the place. In calling it "El-Bethel," which means "the God of the house of God," he took much higher ground than when he built an altar near Shechem, and called it "El-eloheh Israel," i.e. “God the God of Israel" (Gen. 33: 20).Self was the centre of his thoughts when he said the latter, the expression of his trust that God would look after him; but at Bethel he rose to the thought of having to do with God in His own house, and thus everything connected with himself must be in suitability to the holy One who dwelt there.

Hiel might well have learned great lessons from these memories; but his mind was too utterly alienated from God to learn anything. Bethel in his time horrible to say-was one of the chief seats of idolatry. There stood Jeroboam's golden calf, glaring proof that the early sin of Ex. 32 had never been truly judged. Let us not miss the lesson of these Old Testament records. “They were written aforetime for our learning" (Rom. 15: 4). From whence comes the repudiation of God's judgements in our day! From those circles which claim to know God, and where the term "house of God" is freely used; in other words it is not so much the non-professing world which speaks against the judgements of God, as the leaders and teachers of those "who profess and call themselves Christians." The results of this widespread denial of the judgements of God are disastrous; morality everywhere declines, and deceived souls glide carelessly down to eternal ruin.

Jezebel

Jezebel! One of the most sinister figures in the Word of God! This wicked woman not only wrought incalculable mischief amongst God's chosen earthly people in the days of Elijah's testimony; her name is used by the Holy Spirit in Rev: 2: 20 as the symbol of a frightful system of evil which has intruded itself into a more sacred. circle than Israel ever was. One of Ahab's many sins was his marriage with idolatrous Jezebel. "It came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat that he took to wife Jezebel the daughter of Ethbaal, king of the Zidonians, and went and served Baal, and worshipped him" (1 Kings 16: 31). The Israelites were expressly forbidden to inter-marry with the corrupt nations of Canaan "thy daughter shalt thou not give unto his son, nor his daughter shalt thou take unto thy son. “The inevitable consequences of disobedience in this respect were divinely stated: . "they will turn away thy son from following Me, that they may serve other gods: so will the anger of Jehovah be kindled against you, and destroy thee suddenly" (Deut. 7: 3-4). Here there is no suggestion that a God-fearing husband or wife might win for the truth an ungodly partner; the very opposite result in sure. The influence of a woman over a man is considerable; it is of the greatest importance therefore that every one who knows God should be divinely mated. Many a man besides Ahab has been ruined by a marriage contract entered into in defiance of the Word of God. A great contrast to Jezebel is found in Abigail. Well might David, after she had restrained him from violence, say, “Blessed be Jehovah the God of Israel, which sent thee this day to meet me, and blessed be thy advice" (1 Sam. 25: 32). Happy is the man who in any age and in any land, meets an Abigail!

Ahab was a weak character; Jezebel was strong and energetic. A most unfortunate combination! 1 Kings 21: 27 suggests that his whole course might have been different had his wife been an Abigail instead of Jezebel. When Elijah pronounced the divine sentence upon him after the murder of Naboth, we read that "he rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly. “This was excellent; and Jehovah so far relented towards him that the judgement was at least deferred. No mans weakness of character excuses his wickedness; still, God in His pitifulness, does take account of the influences which surround us all. "There was none like unto Ahab, which did sell himself to work wickedness in the sight of Jehovah, whom Jezebel his wife stirred up" (1 Kings 21: 25). But he should never have married the woman .

Idolatry was no new evil amongst God's favoured but faithless people Israel. Their whole course in this respect is traced with much detail in Ezek. 20. In Egypt, before the deliverance, they worshipped the gods around them (ver. 8); they worshipped idols in the wilderness, although perhaps covertly (ver. 13), and they worshipped idols in the land (ver. 28). The worship of Baal in particular is noted in Judges 2: 11-13; Gideon was instructed by God. to throw down the altar of Baal which his father had erected, and also to cut down the Asherah which stood by it (Judges 6: 25): just before Jephthah was raised up for the people's- deliverance, they confessed that they had forsaken God, and served Baalim (Judges 10: 10).

The "Groves" so frequently referred to in the history of Ahab and Elijah were really statues of Ashtoreth. Baal seems to have represented the sun, and Ashtoreth the moon. In the divine indictment of the Northern Kingdom, when the people were carried captive into Assyria, we read: "they left all the commandments of Jehovah their God, and made them molten images, two calves, and made an Asherah, and worshipped all the host of heaven, and served Baal" 2 Kings 17: 16 Note how "all the host of heaven" is here linked with Baal. In Jer. 7: 18 Ashtoreth is called "the queen of heaven." From Job 31: 26,27 we gather that homage to the Sun and moon was the earliest form of idolatry.

There was a moment in Samuel's day when this evil was apparently sincerely judged. The prophet urged the people to put away the strange gods from amongst them, and prepare their hearts to serve Jehovah only. "Then the children of Israel did put away Baalim and. Ashtoreth, and served Jehovah only" (1 Sam. 7: 3-4). This was good, for Jehovah is a jealous God, and will not share our hearts with any other (Ex. 20: 5; Hosea 10: 2). Hence our Lord's rebuke to the tempter in the wilderness, “Thou shalt worship the Lord thy God and Him only shalt thou serve"(Matt. 4: 10). Jezebel's coming into Israel put the worship of Baal and Ashtoreth upon a firm footing. It became the religion of the State with priests and prophets in abundance who ate at the royal table (1 Kings 17: 19). With all this wickedness before us this gross defiance of all the commandments of God, we can understand somewhat the fiery indignation of Elijah's soul and the sternness with which be testified against it. Do we feel strongly concerning the widespread disobedience to God and His Word in our own time? Does it turn us to prayer Does it lead us into complete separation to God, and do we seek courage to protest against it all by the power of the Holy Spirit who dwells within us?

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It is important that we should transfer our thoughts for a while from the first book of Kings to the Apocalypse. The re-appearance of Jezebel's name in the closing book of the Bible suggests that the gross evils which confronted Elijah long ago confront us also. although in a somewhat different form. Truly, there is nothing new under the sun, and history constantly repeats itself!

The epistles to the seven assemblies in Asia are familiar to all Bible readers. There were doubtless assemblies in the places named, and in each case the message sent was what was needed at that time. Jezebel's name figures in the epistle to Thyatira. The Lord said, "Thou sufferest that woman Jezebel . . . . and she teaches"(R.V.). There is a two fold rebuke in these words. which the Authorised Version obscures. First, there was toleration of a wicked person, in defiance of 1 Cor. 5: 13; and second, — the person — a woman was allowed to teach, contrary to the prohibitions of 1 Cor 14: 34 and 1 Tim. 2: 12. What a condition of things in the very first century of our era! What early departure from the revealed will of God! The Thyatiran woman called herself a prophetess; i.e., she claimed to teach by divine authority but her teaching was vile, and intended to lead souls astray We need not suppose that her name was really Jezebel; the name is used symbolically. On the same principle Jerusalem is called in Rev. 11: 8 "spiritually Sodom and Egypt. “This means that that which should he the holy city of God will be in the world's final crisis just Sodom and Egypt repeated The Jezebel of Thyatira, whatever her real name, is just the reproduction of the vile Sidonian princess with whom Elijah had to do.

Thyatira is only mentioned twice in the Scriptures, and is each case a woman's name is connected with the city. But how great the contrast between pious Lydia, Who esteemed it an honour to lodge four preachers of the Gospel (Acts 16: 15) and Jezebel who sought to deceive Christ's servants who would listen to her, and who would fain have destroyed those who refused to listen.

Although the epistles were addressed to assemblies then existing, the fact that they have been accorded a place in a prophetic book suggests that the scope of their teaching goes beyond what was merely local. The number seven in itself significant. From amongst many assemblies in Proconsular Asia these were divinely selected because their varied conditions furnished a prophetic sketch. In Rev. 2 and 3 we have an outline of the extended history of the professing Church from the days of John down to the end. in Ephesus things were orderly, false pretenders (male or female) had no footing there; but love had grown cold. In Smyrna we have persecution; and in Pergamos we find the Church making her home where Satan's throne is; i.e. in the world; Thyatira follows with Jezebel. It does not call for much knowledge of Ecclesiastical history to see in these circumstances a picture of what has actually taken place in the Christian circle. First, love grew cold; then God allowed the times of persecution in order to revive the affections of His saints; then when persecution ceased early in the fourth century, and the Government began to patronise the Church. worldliness became characteristic; and out of that condition Popery developed, of which the woman Jezebel is the apt symbol.

Here is the Lord's description of the "Christian" Jezebel. She calleth herself a prophetess, and she teaches and seduces My servants to commit fornication, and to eat things sacrificed to idols. And I gave her space to repent of her fornication, and she repented not"(Rev. 2: 20, 21). in the religious system which Jezebel represents it is affirmed that "the, Church" teaches, and that everyone should obey their voice under pain of eternal judgement. The very principle is false. The Church is never represented in the Scriptures as a teacher at all, but as taught-by the gifts given by the Head for that purpose (Eph. 4: 11). Seven times in Rev. 2 and 3 we read, "He that hath an ear, let him hear what the Spirit saith unto the Churches;" therefore, instead of hearkening to the Church, he that would be true to the Lord must hearken to the voice of the Spirit speaking to the Church, frequently in terms of censure. The divine voice is heard in the Scriptures, which "are profitable for doctrine, for reproof for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works" (2 Tim. 3: 16, 17).

Fornication, as mentioned in the Apocalypse, means worldliness, illicit intercourse with that from which all who fear God and reverence His Word should keep absolutely separate. Rome has always sought the favour of the world's rulers for her own ends; and the rulers have too often paid court to the harlot for some supposed advantage to themselves The going to and from the Vatican on the part of professed "Protestant '' leaders in recent years has been very noticeable and nothing but mischief can come out of it. The nations and their rulers in their present grave difficulties need GOD. Trafficking with Jezebel is more likely to deepen than to assuage His displeasure with them all.

Rome's idolatry is notorious. Her images, pictures, shrines and relics are abundant. The Lord in His mercy has given her ample opportunity to repent of her manifold and long continued transgressions; but she repents not. Terrible, judgements are determined upon the harlot, and upon all her admirers.

From Rev. 2 we must pass briefly to Rev. 17, where we see, Babylon the Great, mother of the harlots and the abominations of the earth "riding upon a scarlet coloured beast. The "mystery" woman is the final development of Jezebel after all true saints have been removed to the father's house On high. The fact that the woman is shown riding upon the beast suggests that the religious power will acquire considerable influence over the governments at the time of the end. But the harlot 's supremacy will be short-lived. The infuriated kings will, when the moment is ripe for it, turn upon her, "make her desolate and naked, and shall eat her flesh, and burn her with fire. “It is the will of God, little as the kings mean it so (Rev. 17: 16-17). This is the end of that which calls itself "the Roman Catholic Church, “ largely augmented in its last stage by much that is at this moment distinct from it. Ahab's Jezebel had a gruesome end (2 Kings 9: 33-37) That which has reproduced her amazing enormities, and practised them in the name of "Him that is Holy, Him that is true"(Rev. 3: 7) will have a fearful end also. Meantime God would have all who love His truth stand in stern separation from everything that is even remotely suggestive of Jezebel and Babylon (Rev. 18: 4).

Elijah's Prayer

The presence of a prophet in Israel pre-supposes a condition of failure. Had God's order operated as it should, there would have been no need for special divine intervention. When kingship was established in the person of David (after the complete break-down of the priesthood) Jehovah intended that the king should henceforth be the link between Himself and the people. The king should be His mouthpiece to them. Kingship soon failed spiritually even the richly gifted Solomon led the way in idolatry; but God, who is never without resource, raised up prophets from time to time, who delivered His messages to the people independently of the king, from whose oppressive hand God's faithful witnesses frequently suffered. What the conditions were in the Northern Kingdom of Israel during several reigns, we have seen; there was indisputably urgent need for a stern witness, and Elijah was the man chosen by God for this service.

The sovereignty of God in His choice of instruments for His work is noticeable throughout the Scriptures. Take the scriptures themselves: the first writer had the status of an Egyptian prince, “and was mighty in his words and his deeds"(Acts 7: 22): the last writer was a Galilean fisherman and between these two we find kings, priests, prophets, a military commander. a Prime minister, a herdman, a tax-gatherer, and a doctor (besides others). We have seen that there was urgent need for a testimony to Israel in Ahab's day yet God did not send an Aaronite priest from Jerusalem, nor a man otherwise notable; His sovereign choice was a simple countryman without any official or social standing, and apparently without literary accomplishments. In the same sovereign way of acting, when God desired to send a peculiarly solemn testimony to Israel in the early days of our era, He did not use an apostle, but took Stephen from his humble service amongst the widows for His purpose (Acts 6).

Why did God employ Elijah? His flaming zeal for the glory of God, and his simple-hearted faith in His Word and in His power is the answer. It is interesting to observe that there are two Elijah's noted in the Scriptures. and the contrast between them will help us at this point. The other Elijah is found in Ezra 10: 21 He was one of many priests of Aaron's favoured line who sinned against God after His merciful restoration of a Jewish remnant from the captivity in Babylon. In flagrant defiance of the Word of God this man had taken a strange wife. Where was zeal for God's glory in such a one? 'What sense had he of the blessedness of special relationship to Jehovah! Also, what neglect, or rejection, of the lessons which he should have learned from the disasters which had fallen upon the nation because of their unfaithfulness to God! Thus the instructed priest of Ezra 10: 21 stands out as a model of disobedience to the known will of God. The very mention of him (although we would not ignore his repentance) makes us realize the more the loyalty and zeal of the humble Tishbite.

It was a great moment when Elijah walked into the king's presence with his brief, but grave message: "As Jehovah the God of Israel liveth, before whom I stand, there shall not be dew nor rain these years but according to my word" (1 Kings 17: 1). What the Lord Jesus said of John the Baptist would have suited Elijah also: "What went ye out to see? A man clothed in delicate raiment! behold, they that wear delicate raiment are in King's houses" (Matt. 11: 8). Elijah is described in 2 Kings 1: 8 as a man in "a hairy garment, and girt with a girdle of leather about his loins. “ John the Baptist dressed similarly (Matt. 3). In such attire Elijah confronted Ahab and his court. What lay behind this amazing courage! For this we must enquire of the apostle James who wrote about our prophet nearly a thousand years after his day (James 5: 17). Elijah was pre-eminently a man of prayer. Being thus accustomed to have dealings with the Sovereign of the universe at His lofty throne he did not dread Israel's petty sovereign sitting upon his throne, whatever might be the strength of the armed guard around him! Elijah's God was a living God: and he lived, served, and testified in the consciousness of His presence.

If any would enquire why Elijah's prayer is not mentioned in the book of Kings, the answer is that the Scriptures are a great whole, and it does not always please God to tell us all that could be told about any matter in a single book. Every detail has been placed in its own suited setting by the all wise Spirit of God. Thus, in Num. 13. we have Jehovah commanding Moses to send twelve men to spy out the land of Canaan; but in Deut. 1 we learn that the people in their unbelief demanded this. Both statements are true. Reading both we have God's side and man's side of the matter. In Deut. 1 we have the record of the people's unfaithfulness. and in Num. 13 we are reminded of God's ceaseless interest in them spite of their unbelief. Another example will be found in the life of the apostle Paul. The brethren in Antioch, after there had been much disputation with teachers who desired to put Gentile Christians under law, requested Paul and Barnabas, with some of their own number, to go up to Jerusalem about the question; but in Gal. 2: 1, 2 Paul says, “'I went up by revelation. “There were thus two sides to the matter the brethren's request, and the Lord's direction.

In 1 Kings 17 we have Elijah's public action, which probably startled all who heard it; and in James 5 we have his private dealings with God before he came forth into public. The connection in James's epistle concerns us intimately; we are all exhorted to pray for one another, and the Apostle adds, "the ardent and energetic prayer of the righteous man has great efficacy"(Darby's Translation). Let no-one miss the seriousness of this. Every Christian has access to the throne of grace: but the man who would pray for others must be himself a righteous man; he must look well to his own conduct, and examine carefully his own ways, ere he ventures into the Sanctuary. Even then prayer must not be a mere utterance of words, the whole spirit of the man must be "ardent and energetic." Here we have the secret of successful prayer.

Many years ago. a newly-converted Methodist was taken to the prayer-meetings of some special friends of mine. After he had listened to tree wordy prayers which told God many things that He knew already and which asked for nothing in particular, the young man arose, and cried out, "0 God, teach these good men how to pray! "The elder brethren were annoyed at the intrusion; but my sympathies are with the young man!

Prayer, to be of any avail, must come from prepared hearts, and be definite and pointed. “Elias was a man of like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. And he prayed again and the heaven gave rain, and the earth brought forth her fruit" (James 5: 17, 18

We must think of Elijah exercised before God in the solitudes of Gilead about the appalling condition of His people. The prophet's words to Ahab, however unexpected and startling, were no mere spasmodic outburst. He had doubtless spent much time before God about the nation and its ways. He loved the people; he longed to see them right with God; but the grossest evils had become so deeply entrenched, that he felt something drastic was required in order to bring the people to their senses. So he turned to prayer. Acceptable prayer must be based upon the Word of God. and the prophet doubtless remembered Deut. 11: 16, 17: "Take heed to yourselves, that your heart be not deceived, and ye turn aside, and serve other gods and worship them; and Jehovah's wrath be kindled against you, and He shut up the heaven, that there be no rain, and that the land yield not her fruit; and ye perish quickly from off the good land which Jehovah giveth you. “With such words before him, the distressed prophet cried out of the depth of his heart, “O God, stop the rain! "Being fully assured that he had the mind of God about the matter he went into the presence of Ahab, and said, "There shall not be dew nor rain these years, but according to my word." God responded to His servant's faith, "and it rained not on the earth by the space of three years and six months."

When the disciples asked the Lord Jesus why they were unable to cast out a demon (although they had been sent forth with divine authority so to do-Luke 9: 1), He replied, "Because of your unbelief. . . . this kind goeth not out but by prayer and fasting" (Matt. 17: 19-21).

Elijah was a man of deep spiritual feeling; in communion with God he felt the evil of the circumstances around him. Are we like Elijah in this respect! The reader would be wise to lay down this book, and read Daniel's ninth chapter throughout. That holy man of God "with fasting, and sackcloth, and ashes, “prayed, and confessed the sins of his people and their rulers from the very beginning of their national history, and he appealed humbly to God for His mercy. Ezra and Nehemiah prayed on similar lines, each in the ninth chapter of his book. If these Old Testament saints could look back over 600 years of their people's history, and confess their sins as their own, what have we to say concerning 1900 years of disobedience and unfaithfulness in the Church of God? Have we no responsibility concerning what lies behind us! Or are we so enslaved by denominational interests, and by the interests of "local assemblies, “ that larger thoughts are quite foreign to our minds!

If we would be useful to God in these last days, we must train our souls to look at things from God's point of view. The deep spiritual feelings of men of old are a rebuke to us. for these are days of shallowness and superficiality. Daniel, when told of judgements yet to come (Dan. 7) says "my cogitations much troubled me, and my countenance changed in me"; when further solemn things were made known to him, in his eighth chapter, he says, "I Daniel fainted, and was sick certain days"; and in Dan. 10, When in prayer to God about His unhappy people, he mourned three full weeks, he ate no pleasant bread, neither flesh nor wine entered his mouth, neither did he anoint himself. Such deep spiritual exercise is well-pleasing to God; but are we up to it! In the light of what the Spirit has written concerning Elijah, Moses, Samuel, Daniel, Paul, Epaphras, and others, we may well ask ourselves. Have we yet learned how to pray!

The Great Drought

It delights God as Creator and Governor of the universe, to lavish His bounties upon men, spite of their unworthiness and ingratitude. "Jehovah is good to all, and His tender mercies are over all His works"(Ps. 145: 9). The Lord Jesus, when bidding His disciples to love their enemies, said, “that ye may be the sons of your Father which is in heaven: for He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust"(Matt. 5: 45). When the foolish pagans of Lystra desired to offer sacrifices to Barnabas and Paul as gods come down to earth in the likeness of men. these faithful men ran in amongst them, and bore testimony to the one true God. Of Him they said, "He left not Himself without witness, in that He did good, and gave you rain from heaven, and fruitful seasons, filling your hearts with food and gladness" (Acts 14: 17). The regularity of the seasons, as they come and go, are the abiding evidences of God's gracious interest in His creatures. Faith, perceiving this, cries out: "O Jehovah. how manifold are Thy works! in wisdom hast Thou made them all: the earth is full of Thy riches" (Ps. 105: 24). What then does it mean When He forbids showers to fall, or the sun to shine!

It was doubtless with a heavy heart that Elijah turned away from the King's palace after the delivery of his heavy message, and went into retirement. He certainly did not desire the ruin of the nation. Had there been prompt repentance, so that the threatened stroke might be averted, his heart would have danced for joy. In this he was unlike Jonah, to whom the repentance of a threatened people was a real annoyance! (Jonah 4: 1). It touched his dignity that he should have uttered a sentence which a merciful God did not execute!

What a God is ours! Oh, the grace that He has revealed to us in the Gospel of His Son! The heart of God is filled with joy, and all heaven shares His joy. when even an individual sinner humbles Himself in true repentance before Him. Surely we have all tasted the grace that pardons, cleanses, and reconciles all in virtue of the precious blood of Christ!

Before the children of Israel moved away from Mount Sinai Jehovah had a plain talk with them about their future. Lev. 26: should be read. "If ye walk in My statutes, and keep My commandments, and do them; then I will give you rain in due season. and the land shall yield her increase. and the trees of the field shall yield their fruit. And your threshing shall reach unto the vintage, and the vintage shall reach unto the sowing time: and ye shall eat your bread to the full, and dwell in your land safely (vv. 3-5). This would be prosperity indeed! "But if ye will not hearken unto Me, and will not do all these commandments; and if ye shall despise My statutes....I will do this unto you....I will break the pride of your power: and I will make your heaven as iron and your earth as brass: and your strength shall be spent in vain; for your land shall not yield her increase, neither shall the trees of the land yield their fruits"(vv. 14, 16, 19, 20) Nearly forty years later. Jehovah addressed the new generation in similar terms but even more solemnly, and at greater length Read Deut. 28. Every blessing should be theirs in the land to which they were going, and they would be the envy of the surrounding nations, if they would hearken diligently unto the voice of Jehovah their God, to observe and to do all His commandments (10: 1). "But it shall come to pass, if thou wilt not hearken unto the voice of Jehovah thy God to observe to do all His commandments and His statutes, then heaven that is over thy head shall be brass. and the earth that is under thee shall be iron" (vv. 15 24). No word could be plainer. With these words ringing in their ears as it were, Israel's tribes entered the good land. It is a blessed thing to be in relationship with God, but it is also very solemn. "You only have I known of all the families of the earth therefore I will punish you for all your iniquities" (Amos 3: 2) The nearer to God the more severe the discipline. In Elijah's day Jehovah still recognised the people as His own although they (the ten tribes) no longer recognised Him as their God Hence the judgement of the great drought, while other nations as idolatrous and vile as Israel, were not smitten thus. So now "the time is come that judgement must begin at the house of God" (1 Peter 4: 17). Those who profess to own the lordship, of Christ are therefore amenable to special divine discipline. There were doubtless many liars in Jerusalem in the days of Ananias and Sapphira, but none were specially singled out for the judgement of God, but these who knew His will (Acts 5). Many ill-behaved Corinthians were made sick, and some even died, while there were almost certainly persons in the same city (as men would judge) guilty of more and graver transgressions, yet they were suffered to live! Solemn thoughts these for us all! But the Apostle adds: "If we would judge ourselves, we should not be judged But when we are judged, we are chastened of the Lord, that we should not be condemned with the world" (1 Cor. 11: 30-32). The world's judgement is sure; every sin will be remembered even the secrets of men's hearts will be laid bare; but from all that the grace of God has exempted those who believe. Our judgement under His governing hand, is here and now. (Cp. 1 Peter 1: 17).

When Solomon led Israel in prayer at the dedication of the temple he thought of every kind of trouble which might come upon the people in the future, including the stoppage of the rain. "When heaven is shut up, and there is no rain, because they have sinned against thee; if they pray toward this place, and confess Thy name, and turn from their sin because Thou afflictest them: then hear Thou in heaven, and forgive the sin of Thy servants and of Thy people Israel, when Thou teachest them the good way in which they should walk, and give rain upon Thy land. which Thou hast given to Thy people for an inheritance" (1 Kings 8: 35-36). Mark the words, "if they pray towards this place. “ Israel did nothing of the kind in Elijah's day. Their hearts were stubborn; there was no sense of guilt; and they were in no mood for humiliations before God. As for His loved centre, they had definitely turned their backs upon it. Bethel and Dan with their golden calves, were more to the taste of Ahab's followers than Zion where Jehovah dwelt in the midst of His people. with the atoning blood ever upon the mercy seat under His holy eye.

What a contrast between the happy condition of the people in the early days of Solomon's reign and in the reign of Ahab and Jezebel! In Solomon's day "Judah and Israel were many, as the sand is by the sea in multitude, eating and drinking, and making merry" (1 Kings 4: 20). In Ahab's day, a consuming drought for three years and six months! Who can imagine the conditions of the country, and the privations of the people. It gives God no pleasure to smite the children of men, whoever they may be, nor does it please Him to blight the landscape. The Son of God, when upon earth, said, "Consider the lilies, how they grow: they toil not, they spin not; and yet I say unto you, that Solomon in all his glory was not arrayed like one of these" (Luke 12: 27). In His gracious condescension, He could take notice of one of the humblest of flowers, and draw attention to its simple beauty, which, being divine handiwork, was more lovely in His sight than the man made robes of Israel's wealthiest king. As we write, vast areas in Europe, Asia, and elsewhere are in an appalling condition of devastation as the result of men's sin and folly. If men in their hardness of heart do not feel the grievousness of all this. God does.

Blessed be His name, He will change everything: at the appointed hour. The public manifestation of Christ, accompanied by the "many sons, “ will introduce earth's jubilee (Rom. 8: 19). Then "the wilderness and the solitary place shall be glad, and the desert shall rejoice and blossom as the rose; it shall blossom abundantly, and rejoice even with joy and singing....in the wilderness shall waters break out, and streams in the desert" (Isa. 35: 1, 2, 6). "There shall be abundance of corn in the earth upon the top of the mountains the fruit thereof shall shake like Lebanon; and they of the city shall flourish like grass of the earth"(Ps. 122: 16).

Lord, Lord, Thy fair creation groans;

The earth, the air, the sea,

In unison with all our hearts,

And calls aloud for Thee.

(Sir Edward Denny).

Until He comes and men with one accord, humbly acknowledge Him all schemes of reconstruction are in vain. The diligent builders of to day will be the mad destroyers of to-morrow! There is a driving force behind men of which they are but little conscious. They speak and write of the futility of war yet spend time, energy, and wealth in preparation for and in the prosecution of it! Surely Satan, the malign and astute deceiver and destroyer, laughs at his dupes! Yet the multitudes prefer him to the Christ of God! When our blessed Lord was here, and cast a legion of demons out of a desperate man who was the terror of the district, "the whole multitude of the country of the Gadarenes round about besought Him to depart from them" (Luke 8: 37). Apparently not a single voice was raised in gratitude to Him for the immense benefit He had conferred Upon the neighbourhood, and none desired Him to remain! This is still the attitude of benighted man: no God, no Christ! Thus slaughter and devastation continue, becoming ever more serious.

Not many years after the apostate ten tribes had been carried away into captivity (for they learned no permanent lesson from the heavy divine visitations of Elijah's day) the Southern Kingdom also was smitten with the dearth. How long it continued, we know not. But "Judah mourneth, and the gates thereof languish; they are black unto the ground; and the cry of Jerusalem is gone up. Their nobles have sent their servants to the waters: they came to the pits, and found no water; they returned with their vessels empty"(Jer. 14). The prophet goes on to describe the sufferings of both man and beast. The solemn feature of this infliction is that Jeremiah was forbidden to pray for the people. "Thus saith Jehovah unto this people. they have loved to wander, they have not refrained their feet, therefore Jehovah doth not accept them; He will now remember their iniquity, and visit their sins. then said Jehovah unto me, "Pray not for this people for their good. When they fast, I will not hear their cry. “ Jeremiah pleaded on their behalf that their prophets had. misled them; but Judah had been as willing to listen to false prophets as their Northern brethren in the days of Ahab. "Then said Jehovah unto me, though Moses and Samuel stood before Me, My mind could not be towards this people, cast them out of My sight. and let them go forth"(Jer. 15: 1). Accordingly, all the tribes have been expelled from the good land which Jehovah in grace promised Abraham, Isaac, and Jacob to give them. It is a serious thing to turn away from the voice of God, and to refuse to learn the lessons of His chastening hand. Is the time near when it will be too late to pray for unfaithful Britain when not even the intercessions of a Moses or a Samuel will avail to avert ruin?

By the Brook Cherith

The wise man tells us "there is a time to keep silence. and a time to speak" (Ecc. 3: 7). Elijah had delivered his message in Ahab's court, and in due course be would speak for God to the nation and its idolatrous priests; in the meantime there was nothing to be said, the time of silence had come. The prophet's experience during his period of inactivity is as instructive to us as all his movements in public service; and we doubt not that Elijah reaped as much blessing in retirement by the brook Cherith as Moses did when he led Jethro's flock to the backside of the desert of Sinai (Ex. 3: 1). Moses had been too hasty in his desire to deliver God's people Israel (Ex. 2: 11-14). Doubtless during his forty years of quiet shepherd-service he learned the great lesson of dependence upon the wisdom and power of God. Forty years in God's school taught him that God has no use for fleshy energy in the carrying out of His purposes of love. Elijah had not been hasty; but, like Moses, his life was in peril. Both men must be divinely preserved for important services yet to be rendered.

Saul of Tarsus spent a season in Arabia soon after his conversion. When he learned the mighty truth that the despised Jesus is the Son of God, he preached Him in this character in the synagogues of Damascus (Acts 9: 20). But he soon went away for a term of quietness in Arabia (Gal. 1: 17). The wisdom of this is clear. The Lord's commission to him was very comprehensive in character; his teaching was to reach all classes, from the highest to the lowest; and his path would lie through much suffering (Acts 26: 16-18; Acts 9: 16). What a revolution was being wrought in his life! The bitter antagonist of Jesus was to be His foremost witness to men! A term of quietness, in which he could revolve these things in his mind in the presence of God, was most desirable. Saul was soon in danger, as Moses and Elijah before him, for the world will not tolerate a faithful witness for God.

The word of Jehovah came to Elijah saying, “Get thee hence, and turn thee eastward, and hide thyself by the brook Cherith, that is before Jordan" (1 Kings 17: 2-3). We first meet with the formula "the word of Jehovah" in Gen. 15, and there it occurs twice. Abram was being addressed. But whenever God is pleased to speak, He expects to be obeyed.

In every age, the Word of the Lord should alone direct the life of the believer. When Jesus was in the wilderness, and hungry after forty days abstinence from food, He absolutely refused the tempter's suggestion that He should turn stones into bread. There would be nothing morally wrong in doing so, and He unquestionably had the power to satisfy His need in that way; but there was something far more important to Him than "the bread that perisheth. “ It was the Word of God, and He had no direction from Him to do what the tempter suggested. The first man might set aside the Word of God in order to do his own will; the second Man would perpetrate no such folly. “He answered and said, it is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God"(Matt. 4: 4). Here is our perfect example. He lived daily according to this simple principle without wavering. When He came into the world. He said. "I delight to do Thy will; O My God, yea, Thy law is within My heart"(Ps. 40: 8). As He moved up and down amongst earth's self-willed millions, He told them, “I came down from heaven, not to do Mine own will, but the will of Him that sent Me"(John 6: 38). When the cross lay just before Him, we hear Him saying in the darkness of Gethsemane, "O My Father, if it be possible, let this cup pass from Me: nevertheless. not as I will, but as Thou wilt" (Matt. 26: 39). For this perfect obedience the Father loved Him (John 10: 17).

The secret of a peaceful life is not submission to, but delight in the will of God. It should be to us "the perfect law of liberty (James 1: 25). In response to the mercies of God, we should present our bodies a living sacrifice, holy acceptable to God. All thought of conformity to this world should be abandoned. We should seek to be transformed by the renewing of our mind, that we may prove by experience "the good, and acceptable, and perfect will of God" (Rom 12: 1-2). If the Word of the Lord really controls us in our private lives, in our business transactions, and in our assembly associations, we shall "walk worthy of the Lord unto all pleasing, being faithful in every good work, and increasing in the knowledge of God" (Col. 1: 10). Self-will, and neglect of the Word of God, is responsible for many of our sorrows and mistakes in the various spheres in which we move.

Elijah's obedience to the word of the Lord comes before us in the sacred history, and we feel rebuked as we ponder it but, wonderful and devoted servant of Jehovah though he was, he broke down utterly when Jezebel's murderous threat reached him, and without any word from Jehovah, he ran for his life (1 Kings 19). How much better to have spread out the trouble before God in faith as Hezekiah spread out Rab-shakeh's blasphemous and angry words at a later date (Isa. 37)

At the risk of being thought tedious, it seems desirable to say a little more about the will of God, and its bearing upon our lives. Same Christians who appear to be honest and sincere, nevertheless ask in bewildered tones how the will of God may be known, for they find it so difficult to ascertain it. None of us need expect God to speak to us in the same way as He spoke to Elijah. Such words as, “Hide thyself by the brook Cherith”; “Get thee to Zarephath"; and “show thyself unto Ahab” could not possibly be misunderstood God speaks to us now in the written Word. We are privileged to hold in our hands the complete revelation of God; moreover we have dwelling within us the Holy Spirit, who delights to guide willing minds into all truth. So full and complete are the Scriptures that there is something there to suit every circumstance in which any saint may be found at any time. But we must be at home in the book of God, or obviously we shall be at a serious disadvantage in the hour of need. The blessed Lord Jesus, when tempted by the Devil, know exactly where to put His finger upon the three passages in the book of Deuteronomy that suited His purpose. But in seeking guidance from God through the Scriptures we need not look for such injunctions as “Thou shalt not go to London on Monday." or “Thou shalt not smoke," or “Thou shalt not join a Co-operative Society." God does not deal with us as though we were infants but rather as intelligent persons, standing before Him in the dignity of sonship, and endued with the Holy Spirit. In many matters there are indeed plain commandments, and the Lord Jesus says, “He that hath My commandments and keepeth them, he it is that loveth Me" (John 14: 21); but much more frequently we learn the mind of God from the great principles of truth which we have pondered, and stored up in our affections. Every department of Scripture truth — typical, historical, prophetical — contains important principles which are of immense value to the soul that desires to be altogether for God's pleasure in an evil world. Hence our Lord's words in John 14: 23. “If a man love Me, he will keep My word". This goes far beyond keeping His commandments. A simple illustration may help here: — a child who truly loves his parents, and delights in their company, will know instinctively what will please them without being told in specific terms. In like manner, if we are walking humbly with God, with flesh judged, and with one simple desire, to know His will and to do it, the whole path will be clear. When our Lord declared His intention of going into Judea when Lazarus died, the disciples expressed their surprise, because they knew that there was conspiracy there against Him; but He replied, "Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world. But if a man walk in the night, he stumbleth, because there is no light in him" (John 11: 9-10). Having but one desire before Him — to do the Father's will, he did nothing for two days after He heard of the sickness of His friend; but having learned the Father's will, He went forward unhesitatingly. Practically, He was walking in broad day-light, and thus every step was clear. So will it be with us if we "walk as He walked" (1 John 2: 6).

When we seek guidance from God about any matter, and He delays to give it, let us remain where we are and do nothing, as the Lord Jesus did in John 11: 6. The opposite of this is seen in the Jewish captains who asked Jeremiah to seek guidance for them from Jehovah when they had already made up their minds to go down into Egypt. This story of flagrant hypocrisy is written in Jer. 42, and should be read carefully by everyone.

Elijah's experience should be a real help to true hearts. He went to Cherith by the word of the Lord, and there he remained until he received further instructions. The water of the brook became less and less as the days passed and the drought continued; but he waited. in faith, assured that the One who sent him there had not forgotten him. In due time a fresh word came, and he moved away to Zarephath. Elijah's God is our God; but with this difference-we know Him as Elijah could not know Him; to us He is Father, blessedly revealed as such in the Son of His love. Let us trust Him fully.

We must linger a little longer by the brook Cherith, and examine yet further Jehovah's dealings with His servant. Note the words, “I have commanded the ravens to feed thee there. “This sufficed for every need. Whatever the conditions around, the unprecedented barrenness, Elijah would not starve, for no word of God can ever fall to the ground. The alarm of the disciples when upon the stormy lake was groundless, for the Lord had said, “Let us pass over unto the other side" (Mark 4: 35). There could be no doubt about the issue of the voyage with such a One on board; He had spoken, therefore “the other side” was sure.

The path of obedience is the path of sufficiency. The disciples were without food in John 21: 5 because they were acting in self-will. Instead of waiting patiently in Galilee until the Lord came to them as He had appointed (Matt. 36: 32), Peter said, “I go a-fishing," and his companions responded, “We also go with thee." A whole night of toil yielded nothing but disappointment. Jehovah's word to Elijah concerning Cherith was, "I have commanded the ravens to feed thee there." He was not left to choose his own hiding place. Jehovah chose for him. and there his need was met. If we are sure we are where the Lord wants us, we need have no fear.

It is interesting to observe in the Bible history how obedient the humblest creatures can be to God in contrast with rebellious man. — the milch kine who went straight to Beth-shemesh with the ark of God, although their calves were at home, is an example of this. The pagan Philistines were impressed with it, and they acknowledged the hand of the God of Israel (1 Sam. 6). Another example is seen in the untrained colt who willingly bore the Lord Jesus into Jerusalem amidst tumultuous crowds (Luke 19: 35). The ravens were carnivorous birds, yet they carried bread and flesh to Elijah daily. In Luke 12: 24, the Lord Jesus expressly mentioned these unclean creatures as objects of divine care.

How blessed it is to have to do with One who is “Lord of heaven and earth" (Matt. 11: 25), and who thus has all things at His command! The food reached Elijah regularly; the same God who provided manna every day for Israel in the wilderness (Ex. 16) sent the ravens to Elijah with "bread and flesh in the morning, and bread and flesh in the evening, and he drank of the brook. “Our God loves regularity. Unpunctuality and disorderly ways do not please Him. the, the Lord fed five thousand men besides women and children, He commanded them to sit down "in ranks by hundreds and by fifties." (Mark 6: 40). If any reader is disposed to be unpunctual and slovenly, these facts should be remembered.

We have to think of Elijah as being lonely for perhaps several months. Those were not days of pocket Bibles, nor of magazines, nor of expository works; and we have no reason to believe that the prophet saw a human face all the time he sojourned at Cherith, but he had GOD! Should we be satisfied to have no one to speak to but God? What days and weeks of quiet reflection! What opportunities for prayer, for himself, and for his disobedient and suffering nation! How absolutely were all the discordant sounds of earth excluded!

The times become increasingly restless, and the children of God are more or less affected by the influences around them. Newspaper reading, and "listening in" are the settled habits of many, to their spiritual hurt. One shudders to hear a large Conference gathering sing with fervour —

"Oh the pure delight of a single hour

Which before Thy throne I spend,

When I kneel in prayer, and with Thee, my God,

I commune as friend with friend!"

The question naturally arises. How many of these people have ever spent a single hour at the throne of grace? Yet their words imply that it is their custom so to do! Do they all devote even a few minutes daily to Scripture reading and prayer in the home? Brethren, let us watch against every form of unreality. It is possible to utter grievous falsehoods in the presence of God by means of a Hymn book!

David wrote in Ps. 4: 8: "1 will both lay me down in peace, and sleep, for Thou, Jehovah, although in solitude (R.V. margin) makest me dwell in safety." Elijah at Cherith could have said the same; no wild beast or other enemy could harm the lonely man who was there by the word of the Lord, and abiding under His watchful eye.

The Widow of Zarephath.

This Zidonian Woman is one of the outstanding characters in Bible history. Nearly a thousand years after her day, the Lord Jesus made public reference to her, without, however, revealing her name. But her name is as well known in heaven as that of the woman who put her two mites into Jehovah's treasury (Luke 21: 2). In the coming day of recompense these widows will receive warm divine "commendation. “The widow of Zarephath will have a prophet's reward for her care of Elijah when his life was in danger (Matt. 10: 41). All such deeds are carefully recorded by our appreciative God. Lovers of hospitality are very agreeable to Him; and when the Son of Man sits Upon the throne of His glory, as in Matt 25: 31-46 He will praise to the uttermost those who have been kind to His needy messengers. What joy it will give to those hospitable folk to hear His voice, and what honour to be commended before the hosts of angels who will surround the throne of the King of Kings on that great day! Earth has witnessed many wonderful sights, but has seen nothing yet to be compared with the majesty described by our Lord Himself in Matt. 25.

It is not given to angels to lodge the servants of their Lord, although they may, and do, care for them in other ways. If we cannot now prepare a meal for the Lord Himself as Martha did, we can perhaps prepare one for some hungry man Who seeks to serve Him in the Gospel of His grace. Such messengers are described in 2 Cor. 8: 23, as "the glory of Christ." "We therefore ought to receive such," writes the Apostle John to his friend Gaius, "that we may be fellow helpers to the truth" (3 John 8). Dear Christian retailer, open your doors wide to those who go forth in the Lord's name, and be assured that He regards loving attentions to them as done to Himself. Do not compel the preacher to say on his return home, "They received me as an angel of God. It never occurred to them that I needed food!"

To return to our Lord's public reference to the widow of Zarephath. When He stood up in the synagogue in Nazareth, and read Isa. 61: 1-2, telling the people that this Scripture was being fulfilled amongst them by His presence, they presently said contemptuously, "Is not this Joseph's son!" The Lord warned them that such unbelief would drive the blessing of God elsewhere, and He forthwith reminded them of two notable instances when the blessing of God reached Gentiles to the passing by of the seed of Abraham. Naaman the Syrian was cleansed from his leprosy at a time when there were many lepers in Israel who had not the faith to seek healing from God. Also — and the Lord was very full about this case — "I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up for three years and six months, when great famine was throughout all the land; but unto none of them was Elias sent, save unto Sarepta, a city of Sidon, unto a woman that was a widow" (Luke 4: 25, 26). The Lord's way of stating the case suggests that it was a great honour that was put upon the Gentile widow; and the sequel proved that she received rich blessing from the God of Israel in one of the darkest periods of Israel's history. This being true, Elijah has been justly called "the first apostle to the Gentiles." But our Lord's mention of the widow and of Naaman in the synagogue of Nazareth only aroused the anger of the people, and they forthwith sought to kill Him. The very suggestion that God would take any notice of Gentiles (unless to destroy them) was anathema to them. Even the prophet Jonah to some extent felt similarly.

Jehovah's instructions to Elijah at this juncture demand careful attention: they were most extraordinary, and Elijah was probably surprised when he received this fresh communication from God. He had waited patiently at Cherith until the brook dried up, confident that Jehovah would remember his need in good time. Here is the fresh word of the Lord to him: "Arise and get thee to Zarephath which belongeth to Zidon, and dwell there; behold, I have commanded a widow woman to sustain thee" (1 Kings 17: 9). Our God is not always pleased to explain Himself, but He expects His saints to trust Him. Philip was called away from a great work in Samaria to go down to a desert place (Acts 7: 26, As an obedient servant "he arose and went. “It is not that our God resents a humble inquiry from a perplexed messenger. Ananias of Damascus was startled to be told to call upon a man called Saul of Tarsus, and he said: “Lord, I have heard by many of this man, how much evil he hath done to Thy saints at Jerusalem: and here he hath authority from the chief priests to bind all that call on Thy name" (Acts 9: 13-14). This was no spirit of rebellion in Ananias; he was just surprised and perplexed, and quite frankly said so to his Lord, who answered him very graciously. What a Lord is ours! What a contrast to the petty tyrants of earth!

Elijah, when he received his instructions from Jehovah, "arose, and went to Zarephath. “ He asked no questions, and made no difficulties: but surely thoughts arose in his mind! Jehovah expressly said that Zarephath "belonged to Zidon. “ He was thus sending His servant outside Israel's land for bread! When Abram went down into Egypt in a time of famine, he did wrong, and nothing but trouble came out of it (Gen. 12: 10). When Elimelech and Naomi, with their family, went into Moab in another time of famine, they also did wrong. and they all suffered deeply for it (Ruth 1: 1-5). On the other hand, when the Shunammite woman with whom Elisha had to do, went with her household into the land of the Philistines when bread was lacking in Israel, she did right, for she had a "thus saith the Lord" for the step that she took (2 Kings 8: 1, 2).

In Elijah's case, Jehovah was not merely sending him out of Israel's land, He was sending him into the kingdom of Jezebel's father. Israel's calamities throughout Ahab's reign proceeded principally from Zidon. This is the more remarkable when we go back somewhat in Scripture. Zidon — "called great Zidon" — was a part of the promise to Abraham, and at the time of Joshua's conquest, was actually allotted to Asher, but Asher never had sufficient faith and energy to extirpate the evils which had their seat there, and take possession of the city. Judges 1 is a miserable chapter of slothfulness and indifference; and Asher is specially mentioned in verses 31 and 32 as having failed to drive the Amorites out of Zidon, and various other cities. (Read also Joshua 11: 8 and Joshua 19: 28). Let us not miss the lesson of Asher's failure. If we do not in faith get the mastery over evils within ourselves, they will acquire terrible influence over us as the years pass.

Moreover, Jehovah said to Elijah, “I have commanded a widow woman to sustain thee." We are accustomed to think of widows as needy persons who should be compassionately cared for by others. Yet Elijah was deliberately told by his God to place himself under a widow's care! The prophet's national instincts would be against going into a Gentile area; his religious instincts would lead him to abhor a hot bed of Baal-worship; and his manly instincts would cause him to shrink from being a burden upon a widow! But all who desire to serve the Lord acceptably in any age must of all things learn to be obedient. His servants must go where He sends; do what He bids; and deliver the messages that He gives them. Paul wrought in the spirit of this; and at a time when the dealings of God with him in service were somewhat strange, he said; "Thanks be unto God, who always leadeth us in triumph in Christ, and maketh manifest the savour of His knowledge by us in every place (2 Cor. 2: 14). He felt that he was just a captive in the Lord's hands, being led hither and thither as seemed good in His sight; but the chains were chains of love, and all the leadings were in perfect wisdom. So long as he was unto God a sweet savour of Christ, it mattered nothing to him what form the service might take, nor where that service might be rendered. Troas, Corinth —  all were alike to him if it was the will of God. But oh, the grace that can transform a ravening wolf into "a sweet savour of Christ!"

"To God be the glory;

Great things He hath done!"

The Meal and The Oil

Wherever the brook Cherith may have been (and the locality has not been satisfactorily identified), Elijah must have traversed many miles of country roads before he reached Zarephath. He would thus see for himself some of the havoc wrought by the drought. He could not have said with the Psalmist: "the pastures are clothed with flocks; the valleys also are covered over with corn; they shout for joy, they also sing" (Ps. 65: 13). Instead, he would see barren fields, leafless trees. and dry water-courses. The prophet might have said with Joel: "how do the beasts groan! the herds of cattle are perplexed, because they have no pasture: yea, the flocks of sheep are made desolate" (Ch. 1: 18). As one who loved the people, Elijah could do no other than lament to see such conditions in the land of Jehovah's choice, of which He said a little before the conquest: "it is a land of hills and valleys, and drinketh water of the rain of heaven: a land which Jehovah thy God careth for: the eyes of Jehovah thy God are always upon it, from the beginning of the year even unto the end of the year" (Deut. 11: 11, 12). But sin always yields bitter consequences. Let us beware lest we fall in some way under the disciplinary hand of God.

As Elijah drew near to Zarephath he would naturally wonder with whom he was to lodge. He had been given no address, and there were probably many widows in the place! How should he find the right one. Presently, he saw a woman gathering sticks. Did he speak to God in silent prayer as Nehemiah did? (Neh. 2: 4). This is a holy habit that we should all cultivate at every stage of our wilderness journey. (A beautiful example of pious exercise will be found in Gen. 24: 42-48). Did Jehovah indicate His will to Elijah as He did to Samuel in the house of Jesse! Samuel was sent there to anoint a king over Israel. All Jesse's five sons passed. before him, but the prophet had to say, "Jehovah hath not chosen these"; then, when the unthought-of David was fetched in from the fields, Jehovah said, "Arise, anoint him, for this is he" (1 Sam. 16: 1-12).

When Elijah found himself face to face with the widow of whom Jehovah had told him, he asked her for a drink of water, much in the same way as the Lord Jesus asked a drink from the woman of Samaria. As the widow turned to fetch it, he said, "Bring me, I pray thee, a morsel of bread in thine hand." This request brought out the woman's destitute condition. She said, "As Jehovah thy God liveth, I have not a cake, but a handful of meal in a barrel and a little oil in a cruse; and, behold, I am gathering two sticks that I may go in and dress it for me and my son that we may eat it, and die" (1 Kings 17: 12). Truly, a pitiful story! It will be observed that she brought in the name of Jehovah. This is wonderful! While the foolish people of Israel were turning their backs upon the one true God, preferring the false gods of the Zidonians. we have a woman who, in spite of the unholy influences around her, believed that Israel's Jehovah was the true God. In this she reminds us of Rahab (Joshua 2: 9-11). It is important to remind ourselves that, although God has never at any time entered into covenant-relationship with any nation but Israel, He has always had true saints (individuals) elsewhere. Peter was constrained to acknowledge this as he entered into the house of Cornelius (Acts 10: 34-35). But the widow's faith at the time of Elijah's arrival was very low. She did not say "my God," as Paul in Phil. 4: 19. Her heart was indeed towards Jehovah (no other god had any place with her); but possibly she felt that He had quite forgotten her! Her language was that of despair; she was about to make her last cake; then she and her son would lie down and die!

When God's governmental hand lies upon any nation, His own saints have to share, at least in measure, the circumstances of the ungodly, whose evil has brought down the stroke; but God's saints may always have the sweet assurance that He cares for them, that His eye is upon every one, and He will not suffer any of His children to be tried beyond what they are able (1 Cor. 10: 13). Thus, while others perhaps writhe and even curse under the hand of God, His own exercised children learn valuable lessons, and get much blessing out of adversity.

How true is the saying, "Man's extremity is God's opportunity!" Great blessings were now to be enjoyed in the widow's home. She will remember throughout Eternity Jehovah's dealings with her, and the story of those dealings has been a stimulus to the faith of God's saints for well-nigh three thousand years.

Elijah said to her: "Fear not (oh, how blessed are God's Fear-nots!): go and do as thou hast said; but make me thereof a little cake first, and bring it unto me, and after make for thee and for thy son." If the prophet had said no more than this, his words would have sounded heartless and selfish. With only enough meal left to make one cake, he asked her to make him one first! The word "first" should, of course, be noted. Elijah stood before the woman as the representative of the Great God, and his request really meant that she was to put God first, even at this grave crisis in her life. The Lord Jesus taught this in Matt. 6: 33; and when a man once asked Him to let him "first" go and bury his father, He rebuked such an attitude towards His call (Luke 9: 59). God must stand first with every one of us, and where He has His rightful place in the affections and lives of His saints, blessing is sure.

Now let us examine what Elijah's apparently strange request was founded upon. He gave the poor widow a direct and definite message from God. "Thus saith Jehovah, the God of Israel, the meal in the barrel shall not waste, neither shall the oil in the cruse fail, until the day that Jehovah sendeth rain upon the earth" (1 Kings 17: 14). He who pledged Jehovah for judgement with Ahab, now pledged Him for blessing with the widow. Her flagging faith promptly responded, "and she went and did according to the saying of Elijah"; i.e. she made first a cake for him: and then found to her delight that there was sufficient meal in the barrel to make another cake for herself and for her son. She found God true to His word, and for a whole year the household of three was thus divinely fed. We need not suppose that either the barrel or the cruse ever filled up. She would probably be always working on the bottom; but day after day there was sufficiency for them all.

On the principle of Heb. 13: 5, 6 we are entitled to build our own expectations upon the word of Jehovah to the widow of Zarephath. In Heb. 13: 5. the writer quotes words addressed to Joshua (Joshua 1: 5). "I will never leave thee, nor forsake thee"; hands them on, as it were to us; and then encourages the Christian to boldly say, 'the Lord is my helper. and I will not fear what man shall do unto me." He who was faithful to Joshua, the military commander with great responsibilities resting upon him. and who was faithful to the widow and her child, can be trusted to be faithful to us also.

One verse from God sufficed at Zarephath. Without hesitation the hungry woman acted upon it. She proved God's word true; and it is always true. We must pause here and take account of ourselves. We have, what the widow had not. the whole Word of God. It is said that in the English Bible there are 31,173 verses. What spiritual wealth! There are messages from God for our souls in every direction; but have we appropriated them. Are we feeding upon faithfulness. (Ps. 37: 3 R.V.). Saints of earlier ages really put us to shame. They had so few words from God; but how much they were to them! The whole of Ps. 119 might well be pondered in proof of this. The widow of Zarephath gave her all on the strength of one verse from God; Abram in Gen. 15: 5 built all his hopes on five words from God — "so shall thy seed be"; Matthew surrendered all on the authority of two words "Follow Me" — from the lips of the Lord Jesus; and Peter risked his life at the sound of one word — "Come" — from the same blessed lips. (Matt. 9: 9; Matt. 14: 29). Peter jumped out of the boat and walked upon the sea, feeling that he would be as safe there as on the fish quay in Capernaum; and he would never have even begun to sink had he not turned his eyes away from the Lord. and looked at the wind and the waves.

How painfully we limit our God! It is true that He is able to do "exceeding abundantly above all we ask or think"; but let no reader of these pages follow the bad example of careless persons who intrude a "can" into the middle of Eph. 3: 20. We can ask larger things than we do ask. and we could think higher thoughts than we do think. if only our faith were more simple and active. But while all this is true, we must be careful to take note of dispensational distinctions in our handling of the Word of God. As a Heavenly people. we must not apply to ourselves words than can only properly apply to an earthly people. For example in Ps. 37: 11 we read: "the meek shall inherit the earth." This is blessing true for a faithful Israelite, but no follower of Christ in His rejection need expect to become a great landowner if he cultivates meekness. for it simply won't happen!

We may picture to ourselves a happy contented household in Zarephath. The meal and the oil failed not, and the woman and her son had the benefit of Elijah's profitable conversations and of his prayers. There was no home on earth more divinely favoured at that time. The food is suggestive of that which nourishes the souls of the saints today; the meal speaks of Christ, and the oil of the Holy Spirit. The Spirit's ministry of Christ through the written word keeps God's saints well nourished and happy in the midst of a discontented and unhappy world.

Dear Christian readers. do not neglect your food, your spiritual food. Let your very countenances show, as in the case of Daniel and his three friends, that the will of God is good and that its results are satisfying. Let it be clear and unmistakable that those who walk with God have an infinitely better portion than those who love the present world.

Until the Day.

The household in Zarephath was sustained by the temporal mercies of God, which never failed; but also their hearts were sustained by the hope which He set before them. Let us look again at the message of Jehovah to the widow: "Thus saith Jehovah, the God of Israel, the meal in the barrel shall not waste, neither shall the oil in the cruse fail, until the day that Jehovah sendeth rain upon the earth" (1 Kings 17: 14). Mark the words, "until the day" — words from the very, heart of a faithful God, who would give deliverance and blessing in His season. The fields were not always to be scorched, nor the trees fruitless, nor the streams dry. It was Jehovah's gracious intention to reverse these disastrous conditions, and grant once more a happy blend of sunshine and showers which would make "the field joyful and all that is therein" (Ps. 104: 12). However unbelieving might be the multitudes around them, the little group in the cottage would cherish the words of God, and wait in faith for Him to act in goodness by His almighty power.

What a picture we have here of our own position today as believers in the Lord Jesus! The world is in a sorry plight: vast regions have been blighted by the ravages of war; and famine and pestilence deepen the misery. The conditions are beyond the wisdom and power of man to correct; and yet there is HOPE. In God's word — in both Old and New Testaments — we meet frequently with the words "the day." The context in almost every case will show that this gave confidence and strength to men of faith, both in Israel and in the Church. What is meant by "the day?" It refers to a point of time to which God has been looking forward through the ages when He will publicly intervene in the affairs of earth, and clear away everything that is offensive in His sight. and which has brought suffering to both man and beast.

We who believe in the Lord Jesus in this dispensation belong to the heavens-there our portion lies, and we look to see the Saviour as the Bright Morning Star before He shines forth in majesty as the Sun of Righteousness. Everyone will see the Sun (every eye shall see Him"); but only His waiting saints will see the Morning Star. We belong in spirit to the day now "we are all sons of the light, and sons of the day; we are not of the night, nor of darkness "(1 Thess. 5: 5).

All that we see and hear around us which is so displeasing to God is also displeasing to us, for we have been born anew, and also have the Holy Spirit dwelling within us. We feel that we are living and moving in an uncongenial atmosphere: but our hearts nevertheless go out towards men in all their sorrows. and we are glad to be assured by the Holy Spirit that "the creation shall be delivered from the bondage of corruption into the liberty and glory of the children of God" (Rom. 8: 21).

"The day" so frequently referred to in Scripture does not mean a period of twenty-four hours. It covers the entire period of God's suppression of evil in order that He may establish peace and blessing. The heavenly places will first be cleared of rebels: we learn this from Isa. 24: 21, and Rev. 12: 7-12: the clearance of earth will follow.

When God sent drought into Egypt He laid His whole plan before Joseph in advance. This Joseph communicated to Pharaoh. There were to be seven years of plenty before the seven years of drought. The pagan king was thus made to feel that the God of heaven was greater than all the gods of Egypt. They could neither foretell the circumstances, nor provide for them when they came (Gen. 41). But it did not please Jehovah to tell Elijah and the widow when the longed-for day would dawn. They waited in faith for Him to fulfil His word, and they were not disappointed. In God's gracious time everything around them would smile once more. Meanwhile, His "until the day" would ring in their ears, and rejoice their hearts. God's "untils" should be noted as we read the Word, for they suggest hope. He who has all things at His command tolerates evil 'until. “ Read Rom. 11: 25: Isa. 32: 15

God has not been pleased to tell us when the greatest of all days will open the turning point in the history of man and the earth: but we hear the Holy Spirit's words: "The night is far spent, and the day is at hand" (Rom. 13: 12) All God's ways from the moment sin came into the world have been leading onward to "the day" of which we speak The Man of God's purpose will act for Him. and He will do the will of God perfectly. Isa. 24-27 have been called "Isaiah's little Apocalypse." It would do every reader good to lay down this book for an hour, and read those four chapters carefully. They speak of sorrow and judgments yet to come upon Israel and the nations, but they also speak of the healthy exercises of faith through which godly ones will pass, whose hope is in God, and who long for ''the day."

Politicians may promise their people "a new and better world"; and they may be quite sincere in what they say. but the true remedy for all the ills of creation is in the hands of the Lord Jesus Christ. When He shines forth in glory, and all His saints with Him (all sinners saved by grace), Satan's malign rule over men will end, and the will of God will be done on earth as it is done in heaven. In the light of "the day," which will bring recompense and honour to all who serve loyally now, let us watch our steps, and labour with godly care: "for the day will declare" what manner of servants we have been here for God (1 Cor. 3: 13).

Hope of our hearts, O Lord, appear,

Thou glorious Star of day!

Shine forth, and chase the dreary night,

With all our tears, away.

(Sir Edward Denny).

The God of Resurrection.

After some time a dark cloud gathered over the home in Zarephath where God's goodness was daily experienced. where His word was honoured. and where doubtless the voice of prayer was daily heard. The only child of the woman fell sick and died! It was not a sudden death, thus there were days of deep anxiety for both the mother and her Prophet-guest. Remarkably, it was the only Son of a widow whom the Lord Jesus raised at the gate of Nain (Luke 7: 12); it was an only child whom He raised in the house of Jairus (Luke 8: 42); and it was an only brother whom He called out of the tomb in Bethany (John 11). This character of visitation. which seems to empty the home of its choicest, is always particularly painful; but while we remain here sickness and death are never very far away from God's saints as well as from others. When the Lord Jesus returns, everything will be changed. Martha was quite right when she said, "Lord, if Thou hadst been here, my brother had not died" (John 11: 21). Death cannot subsist in His presence. He is death's master. How blessed is the Christian's hope! "Behold, I show you a mystery. “says the Apostle in 1 Cor. 15: 51. This means that he was about to tell his readers something which had never been told before. "We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible and we shall be changed. Then "death will be swallowed up in victory, “ and in the light of this hope, we can send forth the double challenge: "O death, where is thy sting! O death (not "O grave"), where is thy victory?"

The Lord Jesus set before Martha the power that resides in His person: "I am the Resurrection and the Life: he that believeth in Me, though he were dead, yet shall he live: and he that liveth and believeth in Me, shall never die"(John 11: 25, 26 Whether the sorrowing woman to whom He addressed Himself understood Him or not, in the light of such a revelation as that in 1 Cor. 15. His meaning is blessedly clear. As the Resurrection, He will raise all His sleeping saints at His descent into the air: and as the Life, He will change the Mortal and corruptible bodies of His living ones, and will make them like His own body of glory (Phil. 3: 22). These latter will never die at all. Rom. 8: 11 speaks of those whom the Lord will find at His return waiting for His coming: "if the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies because of His Spirit that dwelleth in you. “From this wonderful passage we learn that one reason why believers will be changed at the Lord's coming is that our mortal bodies are the very habitation of the Holy Spirit. Thus they have a sacred character in the eyes of God. Death should not be an object of dread to the Christian; but it wore a different aspect to the saints who lived prior to our Lord's great victory. "Through fear of death they were all their lifetime subject to bondage"(Heb. 2: 15). Our position differs from theirs in that we are able to look back at the empty sepulchre of the Son of God, and then look up to the throne, and behold Him seated there, crowned with glory and honour. To John in Patmos, the Lord said, with His right hand laid upon His trembling servant: "Fear not; 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 Hades" (Rev. 1: 17-18 — Darby's Translation). Having to do with such a One, we are consciously on the side of victory. "Death is yours, “ wrote the Apostle exultingly to the Corinthians (1 Cor. 3: 22); and to the Romans he wrote that nothing can separate us from the love of God, not even death! (Rom. 8: 38).

The home in Zarephath was probably quiet and peaceful for many weeks. There was sufficiency there, and a sense of Jehovah's special interest and care. Then suddenly the cloud arose. Sickness entered the home which terminated in the death of the widow's only child. How many homes of believers in the Lord Jesus have had the same painful experience! How often have we said at the throne of grace, "Lord, behold, he whom Thou lovest is sick"; then perhaps later we have been constrained to say through our tears, "Lord, if Thou hadst been here . . . !"

Sickness and death are frequently used by the Lord in a disciplinary way: and perhaps these things have more frequently this character than our dull hearts realize. Certainly. some of the Corinthian saints experienced this; their careless ways brought down the hand of the Lord upon them. "For this cause many are weak and sickly among you. and many sleep"(1 Cor. 11: 30). These things being true we need spiritual discernment in praying for a sick fellow-Christian. "If any man see his brother sin a sin which is not unto death, he shall ask, and He shall give life for them that sin not unto death. There is sin unto death: I do not say that he should pray for it. All unrighteousness is sin; and there is sin not unto death" (1 John 5: 16-17). Sometimes perplexed souls ask, “what is the particular sin that is unto death?" No particular sin at all. Two brethren possibly may err in the same way, yet the Lord, taking into account all the circumstances, may lay one upon a sick bed, and take the other out of the world. There is no question of the salvation of the soul in these dealings; it is divine chastening. But “if we would judge ourselves. we should not be judged. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world" (1 Cor. 11: 31-32). The latter would be eternal damnation, which can never be the portion of even the most faulty believer in the Lord Jesus.

We need to exercise ourselves more than perhaps we do with reference to sickness. We are too ready when trouble comes, to send for the physician; and also when a fellow- Christian falls sick, to ask the Lord to heal him. Should we not, first, exercise our hearts and consciences before God, and enquire of Him why these things have come about? There are sometimes moral reasons why we or our loved ones are laid low. The affliction may be preventive in character, as in the case of Job, or it may be corrective. In any case, exercise of heart and conscience before God is good and cannot fail to yield blessed results. Another has said: "As long as life flows quietly, and our daily needs are met, we may live with little exercise as to much that, in. God's sight, calls for self-judgement. But under the exercise of some special trial, conscience becomes active, the vision is cleared. and much that may have been wrong in the past in thoughts, words, habits and ways, is seen, dealt with, and judged in God's presence.''

This exactly describes what happened at Zarephath. The stricken mother seemed to recognise at once that the hand of God was in the sickness and death of her child. "She said unto Elijah, what have I to do with thee, O thou man of God? Art thou come unto me to call my sin to remembrance, and to slay my son?" (1 King 17-18). Zarephath means "smelting furnace"; the woman was now experiencing its heat: but, like Shadrach, Meshach, and Abednego, who only got rid of encumbrances (bands) in the fire, this woman emerged from the affliction a happier soul, and with a fuller knowledge of God. There was evidently something in her past life, or in her innermost soul at that very moment which she was seeking to cover. but God in His goodness to her brought it out into the light in His own way.

"When through fiery trials thy pathway shall lie,

My grace, all-sufficient, shall be thy supply:

The flame shall not hurt thee: I only design

Thy dross to consume. and thy gold to refine."

G. Keith.

Elijah felt the position. He realized that his coming into the house had something to do with this blow. He said to the mother, “Give my thy son. And he took him out of her bosom, and carried him up into an upper chamber, where he abode, and laid him upon his own bed. "There is a suggestion of tender feeling in his prayer to God. This stern man who could face an angry king and a wicked nation, and pronounce sentence of judgement felt deeply for this poor woman whom he had come to know, and whose heart was now very sore. The prophet spoke to Jehovah twice. In his first utterance, in which we think we discern tenderness, he said: "O Jehovah my God, hast Thou also brought evil upon the widow with whom I sojourn, in slaying her son?" Then he stretched himself upon the child three times, as if he would acknowledge that in himself he was as weak as he who was dead; then he spoke to Jehovah a second time, and we note that both in verses 20 and 21 the Holy Spirit says "he cried unto Jehovah." This word "cried" should never be lightly passed over in our reading of Scripture, for it expresses intense longing. Thus our Lord, 'at the Feast of Tabernacles in Jerusalem, "stood and cried, saying, If any man thirst, let him come unto Me and drink"(John 7: 37). How He yearned over needy souls!

Such a prayer as Elijah uttered over the dead child, had probably never ascended to heaven before: "O Jehovah my God. I pray Thee. let this child's soul come into him again." Wonderful! There is no previous record in Scripture of any person, Jew or Gentile. old or young, ever having returned from the dead. Yet the prophet prayed thus! His faith was in advance of Abraham's on Mount Moriah. when he laid Isaac upon the altar "accounting that God was able to raise him up from the dead: from whence also he received him in a figure" (Heb. 11: 19). Both Abraham and Elijah believed that nothing was impossible with God, and that even death would present no difficulty to Him; but it was one thing for Abraham to reckon that God could raise a lad from the dead, and quite another for Elijah to ask definitely that this great miracle might be wrought.

Be it observed that Elijah's prayer was brief and definite. Shall we not learn a lesson from this? Do we go to our prayer meetings with something definite before our minds? Or do we attend from mere force of habit (a good habit, admittedly), with minds unexercised and unprepared? If it be so, need we wonder that the dreary round of words to which we sometimes have to listen have no set purpose; and, in consequence lead nowhere? Prayer is sorely needed. shall we not seek to learn how to pray?

Jehovah heard and answered Elijah's brief prayer, “and the soul of the child came into him again, and he revived." With calm dignity the prophet led the lad down from the upper chamber, and said to the mother, "See, thy son liveth." The woman's reply is arresting: "Now by this I know that thou art a man of God, and that the word of Jehovah in thy mouth is truth." We cannot but compare this with what the Shunammite woman said (to her husband) concerning Elisha: "Behold, now, I perceive that this is a holy man of God which passeth by us continually" (2 Kings 4: 9). Elisha had sometimes, in the course of his travels, called at their home for a meal, and his deportment suggested the woman's remarks. But the Shunammite was on higher ground spiritually than the Zidonian in that she discerned in her visitor a man of God before any miracle was wrought; the Zidonian needed a miracle to lead her to that conclusion. But both women are included in God's gallery of witnesses in the words. "through faith... .women received their dead raised to life again"(Heb. 11: 35).

We must not leave this subject without reminding ourselves that me know God specifically as the God of resurrection. He has brought back from amongst the dead our Lord Jesus, "who was delivered for our offences, and was raised again for our justification" (Rom. 4: 25). This secures every blessing for those who believe, and it reminds us also that our blessings lie outside this world altogether. We do not know "Christ after the flesh" (2 Cor. 5: 18): we know Him as risen and exalted to the right hand of God. God views us as risen with Christ, and would have us set our minds on things above, and not on things on the earth (Col. 3: 1, 2). Paul the Apostle was so deeply impressed with this that he longed to know "the power of His resurrection" (Phil. 3: 10). Probably no one ever knew this more than Paul; still, he longed to get a firmer grip of where the resurrection of Christ had set him that he might be wholly influenced by it day by day.

Obadiah.

Elijah's long rest at Zarephath was ended by a call from Jehovah to show himself to Ahab. because He was about to send rain upon the earth (1 Kings 18: 1). When the prophet told the king that there should be neither dew nor rain but according to his word, he knew not how long the drought would continue. That was in the hands of Jehovah. Rut the drought was long, “for it rained not on the earth by the space of three years and six months" (James 5: 17). When the rain at last came, it was in answer to Elijah's prayer, as in 1 Kings 18: 42.

But matters were now to be brought to an issue. Jehovah was about to display His power, to the confusion of Ahab and all his idolatrous prophets. Such striking miracles, as the calling down fire from heaven upon the sacrifice on Mount Carmel, and later upon the captains and their fifties (2 Kings 1) were not wrought in the kingdom of Judah. There Jehovah was still acknowledged, although some of the Kings were evil men, and led the people astray; but the prophets who witnessed there could at least appeal to the 'Word of God. In the Northern Kingdom another line was necessary. The people were in open apostasy; Jehovah was no longer acknowledged as the God of Israel. This being so, God who was still interested in His erring people ("how shall I give thee up, Ephraim?" Hosea 11: 8) sometimes put forth His power, thus bringing home to the people that He is God, and mightier than all the deities of the heathen. Jehovah was now about to assert Himself on Mount Carmel, on an occasion that will be memorable as long as the earth remaineth.

When Elijah set out to find Ahab (no more fearing the wrath of the king than Moses before him (Heb. 11: 27), he first met Obadiah who was governor of the palace. The Holy Spirit records that "Obadiah feared Jehovah greatly. “ It is happy to note that this is stated before the story of Obadiah is unfolded. In like manner, the Lord Jesus commended all the good that He could see in the assemblies in Asia before rebuking that which was grievous in His sight (Rev. 2: 3). Along this line we are frequently terribly lacking in our dealings with one another. That which is evil, or at least unsatisfactory, becomes so large in our eyes that we quite overlook that which is good in those who displease us. Of Barnabas it is written years after his failures as in Gal. 2: 13 and Acts 15: 37: "he was a good man, and full of the Holy Spirit and of faith" (Acts 11: 24).

It is written of Obadiah, that he "feared Jehovah greatly." The word "greatly" must not escape us; for God always notes degrees in the piety or activity of His saints. In Rom. 16: 12 we read of Tryphena and Tryphosa who laboured in the Lord, and also of the beloved Persis who laboured much in the Lord. In the rebuilding of the wall of Jerusalem after the return from the captivity, it is recorded of some that they "earnestly" repaired, and of some that they undertook a second piece of work (Neh. 3: 20-24). It is encouraging to us to be reminded of these things, and we shall doubtless hear more about them at the Judgement seat of Christ.

There are some important lessons to be learned from the story of Obadiah; but first it may be well to compare him with some of his contemporaries. Elijah and Obadiah were both saints of God; so also were Micaiah the son of Imlah and Jehoshaphat King of Judah. We shall meet them all in the glory of God ere long, like ourselves, sinners saved by grace. These four men fall into two pairs, thus: — Elijah and Micaiah; Obadiah and Jehoshaphat. The first two were bold and Unflinching in their testimony. Ahab called Elijah "mine enemy"(1 Kings 21: 20). and of Micaiah he said, "I hate him"(1 Kings 22: 8). It is really a compliment to be disliked by the wicked. "Woe unto you, when all men speak well of you! for so did their fathers to the false prophets" (Luke 6: 26). Obadiah and Jehoshaphat were the opposite of Elijah and Micaiah. They were not bold and unflinching, but weak, and given to compromise for the sake of advantage. Ahab hated neither of these. for they were useful to him. The Lord Jesus once said to His Own unbelieving brethren, "the world cannot hate you: but Me it hateth. because I testify of it that its works are evil" (John 7: 7). The Lord in His prayer to the Father in John 17 spoke of His disciples as loved by the Father, but hated by the world. The comfort of the one strengthens us to endure the painfulness of the other.

Obadiah had never learned the importance of separation from the world. Have we learned it? Are we true to our baptism? Do we regard ourselves as dead to sin and the world by the death of Christ? Have we really taken up our cross in. order to follow in the footsteps of the One whom the world cast out and crucified! Have we indeed gone forth "to Him without the camp, bearing His reproach!" (Luke 11: 23; Heb 13: 13). There was much in Obadiah that was excellent. and the inspired historian tells us of it. When Ahab sought to destroy all the prophets of Jehovah. and thus stamp all divine testimony out of his dominions. Obadiah took a hundred of them, "and hid them by fifty in a cave, and fed them with bread and water." He feared Jehovah, but was too timorous to confess Him. He sympathised with the hunted prophets, but lacked faith to identify himself with them in their sufferings. His kindness will doubtless be rewarded in the day of Christ: but God would have been better pleased had he stood with His servants instead of being content to patronise them. Moses forsook the honours and comforts of the king's palace, "choosing rather to suffer affliction with the people of God"(Heb. 11: 24-25). Obadiah chose to remain in the palace. and benefit the persecuted from thence. All the professing saints in Asia turned away from Paul when he fell into disgrace with the authorities for Christ's sake (2 Tim. 1: 15). How should we stand in days of peril? In 2 Cor. 6 we are definitely charged not to be unequally yoked together with unbelievers, but to come out from among them and be separate; and in Eph. 5: 11 we are instructed to '' have no fellowship with the unfruitful works of darkness, but rather reprove them. “ Are we willing to take up a stand which may cost us something?

When Obadiah crossed the path of Elijah, he was not occupied with business for God. The land was doubtless full of stricken hearts; mothers knowing not how to nourish their children; and all in a condition of despair. What precious words of consolation he should have been able to take to them from the heart of God! Instead. he was searching the land for food for animals in order to preserve the royal stud! Ahab said to Obadiah: “Go through the land, to all the fountains of water and to all the torrents, perhaps we may find grass to save the horses and mules alive. so that we may not have to destroy some of our beasts" (1 Kings 18: 5, Darby). Sorry words from the lips of Israel's king; paltry business for a God-fearing man to engage in! The divine ideal for a king is described in the Spirit-filled words of Asaph in Ps. 78: 70-72: “He chose David His servant. and took him from the sheepfolds: from following the ewes great with young he brought him to feed Jacob His people. and Israel His inheritance. So he fed them according to the integrity of his heart, and guided them by the skilfulness of his hands." God's ideal king is thus neither selfish nor tyrannical; but a wise shepherd of the people, serving in the consciousness that the people belong to God, and that he, the king is just God's honoured servant in rule. In this spirit David prayed for the people when pestilence was raging. He pleaded with Jehovah to spare the sheep. and punish him instead (2 Sam. 24: 17). None but the Lord Jesus have been perfect in shepherd-rule and of Him it is written: "He shall stand. and feed [His flock] in the strength of Jehovah, in the majesty of the name of Jehovah His God; and they shall abide: for now shall He be great unto the ends of the earth" (Micah 5: 4).

There is not a hint that Ahab cared for the suffering people, but he was troubled lest he should lose his horses and mules. So he arranged that he would go in one direction, and Obadiah in another. and find grass somewhere, if possible. The position was serious indeed when the king himself undertook the foraging!

In the pursuit of this humiliating business, Obadiah met Elijah. Using modern terms, the two men were brethren; but there was no cordial greeting, as when Moses met Aaron and kissed him (Ex. 4: 27). Obadiah was troubled, and Elijah was cold and reserved. Although the one was an exalted Government official. and the other a humble villager, Obadiah trembled before Elijah; and indeed he fell upon his face, saying, “Is it indeed thou, my lord Elijah? “Communion with God, and obedience to His will imparts moral dignity to anyone. We see this in Stephen when confronting the Jewish Sanhedrim: and in Paul when standing before royalty and political and military leaders in Caesarea (Acts 7: 26 In each case the prisoner took full command of the situation! Obadiah lacked this. With all his honours and high salary, he felt that the man who stood before him in hairy clothing was his superior. Else, why should he address Elijah as "my lord?"'

When the prophet bade him go and tell his master, “Behold, Elijah is here," he was terrified. He feared his very life would be in danger. He poured out a veritable torrent of words to the prophet. First, he spoke of the danger to himself; then he told how Ahab had enquired of every known kingdom and nation concerning Elijah, determined to slay him if he could get hold of him. To mention the hated name to the furious king would stir his devilry to its depths. So Obadiah feared; and, as if begging to be excused carrying such a message, he pleaded his kindness to the prophets. "Was it not told my lord what I did when Jezebel slew the prophets of Jehovah, how I hid a hundred of Jehovah's prophets by fifty in a cave, and fed them with bread and water" It is suggestive of a low spiritual condition when any servant of God makes much of his own work. Paul says a good deal about his own labours and sufferings in 2 Cor. 11: It was the bad condition of things at Corinth that made it necessary, but he calls it "folly," nevertheless. But how wonderfully God works! We should never have known how varied and severe were the sufferings of the apostle, had not the story been wrung from him by the ill-behaved Corinthians. It does one good to read 2 Cor. 11 it is a holy stimulus to our souls; but Paul and every other true-hearted labourer would infinitely rather speak of Christ — the glories of His person the perfection of His sacrifice, and the greatness of His triumph — than speak of his own work. and thus seem to be magnifying himself.

Going along with the world is injurious to the soul at all times. Thus Obadiah feared the wicked Ahab, Elijah did not: he humiliated himself before Elijah instead of greeting him warmly as a valuable witness for God and His truth; and, worse than all. he even hinted that the Holy Spirit might act unworthily! "It shall come to pass, as soon as I am gone from thee, that the Spirit of Jehovah shall carry thee whither I know not; and so when I come and tell Ahab, and he cannot find thee, he shall slay me: but I thy servant fear Jehovah from my youth." Elijah was perfectly straight forward in the path that he was pursuing; he was charged by Jehovah to see Ahab. and he intended to do so. The Holy Spirit. who delights to guide the servants of God, would never lead him to be false to a divine commission.

Elijah's answer to Obadiah sounds like a rebuke. "As Jehovah liveth, before whom I stand, I will surely show myself unto him today." Whatever Jehovah might be to Obadiah. He was a living God to the proscribed prophet; and he was standing — i.e. speaking and acting — in the consciousness of His presence.

Obadiah must have been far removed from Elijah's spirit to have been tolerated, and even honoured, for years in the royal circle. He must have kept his lips close sealed concerning his God, or the blood-thirsty Jezebel would have treated him as she treated the prophets. Obadiah could scarcely have said: —

"I'm not ashamed to own my Lord

Or to defend His cause. “

In Isa. 59: 15 we read: "Truth faileth, and he that departeth from evil maketh himself a prey. Obadiah was not quite willing to be a prey. In Jer. 15: 19 he who would separate himself from the evil around is assured by God, “thou shalt stand before Me; and if thou know how to take forth the precious from the vile, thou shalt be as My mouth." This is exceedingly precious: — nearness to God, and ability to give utterance to His mind to others. Obadiah, alas, knew nothing of this. What do we know of it?

Obadiah comes upon us in the Scriptures as abruptly as Elijah; but while the one passes off the sacred page abruptly (sixteen verses. and no more!) the other lingers in the mind of the sacred historians, and his service and testimony continue right onward to the great day of the Lord!

"God of all grace, mercifully preserve both writer and reader from becoming Obadiahs! The rather help us to become Elijahs. not indeed in fiery judgement, but in holy zeal for Thy Glory, and in stern separation from everything contrary to Thy will. Amen."

Prophet and King.

When Ahab learned that Elijah was in the neighbourhood, he did not hasten towards him with a "firing squad" (or whatever was the equivalent in those days); on the contrary, he approached him with a measure of deference. The wicked king had some sense of the greatness of God whose irresistible power His servant could wield. The whole country was suffering severely under the sentence pronounced by Elijah's lips. The people were proving that it is "an evil thing and bitter" to forsake Jehovah and worship other gods (Jer. 2: 19). Ahab's son Ahaziah lacked even the measure of respect and dread that his father had for Elijah. He ventured to defy him and the power of God that was with him (2 Kings 1). But the results were very serious!

Ahab's greeting is very suggestive. "Is it thou, thou troubler of Israel!" (1 Kings 18: 17 R.V.). We have here a clear illustration of how Satan beclouds the minds and perverts the judgement of men who believe not. There certainly was trouble in Israel; but apparently it did not occur to Ahab's mind to trace it to the idolatry which had spread everywhere. Temples, altars, prophets, and priests of an evil character covered the land. There was no disposition either in king or people to get down before Jehovah, and acknowledge the wickedness of all this, with the determination to put it all away. Accordingly, Ahab blamed the servant of God for the widespread distress. Had Satan not blinded his eyes he would have perceived that the fault lay with the king, not with the prophet.

When Paul and Silas went to Philippi there was insurrection against them, and it was said. “these men do exceedingly trouble our city" (Acts 16: 20). But "these men" had carried into Philippi the Gospel of the Grace of God; they were telling men and women who were living in the darkness of Heathenism, and who were hastening to perdition, of the Saviour who died for the ungodly. They were putting immense blessings in the way of the people, all "without money and without price." They were proclaiming the true and only remedy for all creature ills. Those who received their words would become supremely happy, even as Paul himself was when he wrote his Epistle to the Philippians a few years later. No truer friends of the people ever visited the city, yet the preachers were charged before the magistrates with being troublers, and were forthwith flogged, and cast into prison!

At every period faithful witnesses for God and His truth are regarded as troublers. Men and women who are all wrong with God do not care to have facts set before them. They prefer to live undisturbed in a dreamland of their own. He who presses upon their attention the gravity of sin, and the reality of God's judgement of sin is a troubler. He disturbs their false peace and spoils their pleasures. Felix cut short his conversation with Paul when his words became very pointed (Acts 24: 25). Yet no true preacher would speak only of sin and judgement; he would delight to go further, and tell of the one Mediator between God and men, who gave Himself a ransom for all (1 Tim. 2: 5-6).

Elijah, with divine bluntness, put the truth before the king. "I have not troubled Israel; but thou, and thy father's house, in that ye have forsaken the commandments of Jehovah, and thou hast followed Baalim." Men who are willing to rebuke sin in high places are scarce. Nathan dealt faithfully with David (2 Sam. 12); and John the Baptist, every time he found himself in Herod's presence, put his finger upon the fatal spot saying. "It is not lawful for thee to have thy brother's wife" (Mark 4: 18). It is said of the British king Charles II, — as vile a king as ever disgraced a throne that he was once offended with a Chaplain for his plain preaching. "I will thank you." said he, "to alter your manner of preaching." "So I will your Majesty," replied the Chaplain, "if you will alter your manner of living." This was as it should be. If in our own day there were religious leaders faithful enough to rebuke Dictators and others who are leading millions to ruin how good it would be. It is alas! too frequently the habit of professional clergy to accommodate their words to the wishes of the ruling powers. They thus become instruments in their hands for deceiving the people. Solemn thought!

The real trouble in Israel was not Elijah, but Ahab, and Ahab's own conscience must have felt that it was true. The prophet now made a proposal to the king. "Send and gather to me all Israel unto mount Carmel and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred which eat at Jezebel's table" (2 Kings 18: 19). Amazing, when we consider the relative position of the two men. Ahab — a powerful despot, with all the military resources of the kingdom at his disposal, backed too by a resolute and ruthless wife; now being virtually commanded by a feeble and friendless individual to convene a meeting of the nation! We have already remarked upon the moral dignity which communion with God imparts; we see it here again in Elijah the Tishbite. The condition of things throughout the country was desperate; it could not continue indefinitely; hence the king consented to Elijah's proposal for a meeting, the outcome of which he could not imagine, but he hoped there would soon be rain!

Prophet and People.

So the great meeting was arranged. "Ahab sent unto all the children of Israel, and gathered the prophets together unto Mount Carmel" (1 Kings 18: 20). The omission of any mention of Jezebel at this critical juncture is remarkable. We can only think of one gathering in the Holy Land more momentous in its results than that on Mount Carmel. All four Evangelists record a multitude gathered outside Pilate's palace in Jerusalem, led by the highest ecclesiastics of the nation. A great decision had to be made. Barabbas the robber, and the blessed Son of God, Israel's Messiah, were set before the people for their choice. "Not this man, but Barabbas," was their united cry. Yet that multitude were not Baal worshippers as those with whom Elijah had to do; they were the professed worshippers of Jehovah, and they regarded with abhorrence the idolatries of their fathers! Yet they would not have Jehovah's Christ; a robber was more to their taste! Fatal decision, from which the blinded nation is suffering to this day. His blood be on us, and on our children," said they (Matt. 27: 25); and the God of righteousness has held them to their word.

We borrow the words of another concerning the meeting on Mount Carmel. "There are few more sublime stories in history than this. On the one hand the solitary servant. of Jehovah, accompanied by his one attendant; with his wild shaggy hair, his scanty garb, and sheepskin cloak, but with calm dignity of demeanour and the minutest regularity of procedure, repairing the ruined altar of Jehovah with twelve stones, — on the other hand the eight hundred and fifty prophets of Baal and Ashtaroth, doubtless in all the splendour of their vestments, with the wild din of their vain repetitions and the maddened fury of their disappointed hopes, and the silent people surrounding all" (Dr. W. Smith). It is not quite certain that the prophets of Ashtaroth were present, possibly Jezebel was able to protect her own protégés, although the feeling amongst the people was too strong to allow her to prohibit the gathering altogether. Elijah wished the two hosts of misleaders to attend, but mention is only made of Baal's four hundred and fifty (1 Kings 18: 19, 22, 40).

Elijah addressed himself to the people direct. When rulers transgress against God, and bring down His chastening hand, it is always the poor who suffer most. Probably Ahab and Jezebel had not been short of wine and meat during the famine; and false prophets can always be trusted to look well after themselves. So Elijah came unto all the people, and said, How long halt ye between two opinions! If Jehovah be God, follow Him; but if Baal, then follow him" (1 Kings 18: 21). This day must be a day of decision, and the people doubtless felt the reasonableness of what Elijah said. The nation was at that time divided into three classes: — there were hordes of evil religious leaders; there were at least a few thousand who were still true in heart to Jehovah (although did not seem to be aware of their existence): and there was the mass of the people who were apparently indifferent to what form religion might take, but they wanted rain! These three classes are represented today in the nations of Christendom. There are religious misleaders, some of whom, pompously describe themselves as "Higher Critics," who would destroy all faith in God and His Word; and others, ritualistically inclined, would. enslave the multitudes to the Italian clique in the Vatican. These two groups are largely responsible for the terrible disasters of our time. In contrast with these, God has in every land a pious remnant who love His Word, although perhaps they are not as outspoken in testimony as they should be. There then are the masses, who care nothing for religion. “ Christianity, Judaism, Mohammedanism, etc. are much alike to them; but they do not wish to be disturbed, and they cannot see why God should punish the nations for this condition of things. These people need to be brought to the point of decision. Is there a God; why not obey Him? Is there a Saviour; why not trust Him! To which of these three classes does the reader belong? Reader, is your mind. made up that the God of Heaven is the only true God: that the Lord Jesus, His beloved Son, is the only possible Saviour; and that His precious blood can alone cleanse from sin, and give you a title to eternal bliss!

Elijah spoke a second time to the people, again ignoring both king and prophets, and also any officials who may have been in attendance upon the king. His proposal was very simple: two bullocks were to be provided, one for Baal's four hundred and fifty prophets, and one for himself- Jehovah's solitary witness that day. (Where was Obadiah!). Each bullock was to be cut in pieces and laid on wood. with no fire under, and the prophets of Baal were to call upon the name of their god. and Elijah would call upon the name of Jehovah; and the God that answered by fire was to be Israel's God. The people, well knowing that Baal was the reputed god of fire, said. "It is well spoken." To Elijah's appeal. "How long halt ye between two opinions?" they answered not a word; but the proposal to submit the great question to a trial by fire was so reasonable that "all the people answered and said. it is well spoken."

Elijah then turned to the prophets of Baal, and said, "Choose you one bullock for yourselves, and dress it first: for ye are many; and call on the name Of your gods, but put no fire under" (1 Kings 18: 3-5). It was important to stress the last clause when dealing with unprincipled villains. Priestly "miracles" have a bad reputation for imposture. In the calmness of faith. Elijah could afford to allow the emissaries of Satan to move first, knowing quite well that the god they served had no power.

What a day it was! From morning until noon the prophets cried. "O Baal, answer us!" realising that for them everything was at stake. The silence of their deity threw them into a frenzy, and they leaped about the altar they had made "The idols of the nations are silver and gold, the work of men's hands They have mouths, but they speak not; eyes have they, but they see not, they have ears, but they hear not; neither is there any breath in their mouths They that make them are like unto them: so is every one that trusteth in them" (Ps. 135: 15-18).

With the multitudes looking on, when noon came Elijah mocked the unhappy prophets. He suggested that they were not crying loudly enough; perhaps their god was occupied with other business. and could not attend to them; possibly he was away from home; or he might be asleep! Goaded by these taunts, the false prophets gashed themselves with swords and spears until their bodies streamed with blood! This unholy farce on the part of men made in the image of God was suffered to continue three hours longer.

At "the time of the offering of the evening sacrifice" Elijah judged that his opportunity had come. It was 3 p.m., and the evening lamb was being placed on the altar of Jehovah in Jerusalem, with its accompanying Meal offering and Drink offering, all speaking to God of Christ whose death at Calvary took place at that hour (Ex. 29: 41; Matt. 27: 46). It was the hour of divine blessing: compare Ezra 9: 5; Dan. 9: 21 The hour had struck for Elijah's sacrifice to be offered, and for the blessing which followed.

"Come near unto me." said Elijah to the people. so long led astray like foolish sheep. There is a sound of tenderness in the prophet's words. reminiscent of Joseph's invitation to his guilty and trembling brethren in Gen. 45: 4. Elijah would soon now lead the poor misguided people back to their long-suffering: and faithful God. In their presence he repaired the long-dishonoured altar of Jehovah. He would teach them the true way of approach to God. If blessing was ever again to be enjoyed in Israel, it must be in virtue of the divinely accepted sacrifice. When the remnant returned from Babylon with Zerubbabel "they set the altar upon his bases for fear was upon them because of the people of those countries: and they offered burnt offerings thereon unto Jehovah, even built offerings morning and evening" (Ezra 3: 2-3). In their weakness they felt the altar would be a better protection than walls and weapons. They were right, for the altar and sacrifices spoke to God of Christ, and God always responses to faith of that character.

Elijah built his altar of twelve stones "according to the number of the tribes of the sons of Jacob, unto whom the word of Jehovah came, saying, Israel shall be thy name. “ This act is proof of the prophet's spiritual perception. The twelve tribes were no longer walking in unity: their unity has not been restored to this day, nor will it be until the kingdom of the Lord Jesus (Ezek. 37: 21-23). Elijah was standing on ten tribe ground: but his twelve stones tell us that he entered into God's thoughts about His people. The people were still one in His mind. Although the temple in Jerusalem was now only recognised by two tribes, the High Priest still bore the names of all the children of Israel on his breast plate before Jehovah, and twelve loaves were still placed on the table of shewbread in the holy place (Ex. 28: 29: Lev. 24: 5-8). Two centuries after the great gathering on Mount Carmel, Hezekiah, king of Judah, at the Passover that he held in Jerusalem commanded that atonement should be made for all Israel (2 Chron. 29: 24). Yet only two tribes acknowledged his sway, and the deportation of the Northern tribes had already begun! After the return from Babylon "the children of those that has been carried away, which were come out of the captivity, offered burnt offerings unto the God of Israel, twelve bullocks for all Israel (Ezra 8: 35) Six; centuries later still. James addressed an epistle "to the twelve tribes which are scattered abroad, greeting." All this was very precious to God. as showing that Elijah, Hezekiah Ezra, and James entered into His thoughts concerning His faulty people. Are we as spiritually intelligent today? As we look around us, we see Christ's members, not in two parts as Israel in the days of the kings, but in division almost innumerable. Do we sorrow about this before our God. and do we seek to contemplate His saints (however faulty they may be) as He contemplates them? Do we refuse to sanction this unholy confusion? Are we able to say in faith "there is one body and one Spirit, even as we are called in one hope of our calling!" (Eph. 4: 4).

Elijah having built his altar. made a trench around it; and when he had laid his burnt sacrifice upon it, he commanded to pour four barrels of water over it. He repeated this three times. until the bullock and the wood were drenched, and the trench became a moat! He would thus appear to put every possible difficulty in the way that the impending miracle might be the more convincing. The prophets of Baal did not venture to use water thus, but Elijah used it freely. He then drew near and offered his simple prayer: "Jehovah. God of Abraham. Isaac. and of Israel. let it be known this day that Thou art God in Israel. and that I am Thy servant. and that I have done all things at Thy word. Hear me. O Jehovah. hear me, that the people may know that Thou art the Lord God (Jehovah Elohim). and that Thou hast turned their heart back again" (1 Kings 18: 36-37). It should be observed that the prophet sought no honour for himself (unlike Simon of Samaria who gave out that himself was some great one "Acts 8: 9): he kept his true place as a mere servant acting at the Word of his God. Like Paul, he would have said, "I am nothing ' (2 Cor. 12: 11; 1 Cor. 3: 7). Do not miss the lesson, good reader!

Elijah proved the truth of Isa. 65: 24: "it shall come to pass. that before they call, I will answer and while they are speaking, I will hear. “ Israel must wait for this blessed experience until the glorious age when — "the wolf and the lamb shall feed together." Elijah had it while facing a whole pack of wolves with teeth undrawn! It is good to have to do with God. His answer to the lonely man's prayer was prompt and decisive. "Then the fire of Jehovah fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench."

Let not the reader miss a word of this remarkable verse. The fire-the emblem of the righteous judgement of God might well have fallen upon the disobedient nation, or, passing by the nation, it might have fallen upon Ahab and his hundreds of idolatrous prophets — all servants of the Devil; but it did nothing of the kind. The fire fell upon the unoffending bullock which Elijah had placed upon the altar! What a picture of the great sacrifice of Calvary! where the righteous judgement of God fell, not upon the wicked masses of men, nor even upon the unprincipled leaders who were primarily responsible for that cross being set up; the judgement of God in all its terrible severity fell upon the Holy One who hung there, so that He was constrained to cry. "My God. My God, why hast Thou forsaken Me?" (Matt. 27: 46). That stupendous sacrifice. the full value of which is only known to God. has made blessing possible for sinners everywhere; and the first preachers of the Gospel were even commanded. to begin at Jerusalem with their proclamation of repentance and remission of sins in the Saviour's Name! (Luke 24: 47). Faith sees Him now risen and glorified at God's right hand, clear proof that for Him, and for all who trust Him, the judgement of God is past for ever. The effect of the fire from heaven at Carmel was marvellous. "When all the people saw it. they fell on their faces: and they said, Jehovah, He is the God; Jehovah, He is the God." The great decision was made; and God, who is compassionate for nations as well as for individual sinners, could now grant blessing. The rain would soon descend!

But what about the prophets of Baal! They were not destroyed by the fire of God; there was thus, for a brief moment, a door open for repentance. Their exhausted and bleeding bodies were sufficient proof that Baal was worthless. He could do nothing for his most ardent votaries in their hour of peril. They stood publicly convicted of having practised fraud upon the people. Why did they not immediately fall upon their faces, and confess their-great sin before God and the nation! They did nothing of the kind; sullen and defiant, they stood upon the mountain in the presence of the people they had cruelly deceived for many years; and even the king's partiality for them could not now save them from destruction. In obedience to Deut. 13: 1-5 (which meant nothing to Ahab), Elijah commanded that all the prophets were to be arrested. Willing hands obeyed, and the whole ghastly host, four hundred and fifty in number, were led down to the brook Kishon, and slain. Have we learned to distinguish between the ways of God in different dispensations, from Moses until Christ was the age of law. Among other righteous enactments, death was the penalty for false teaching. It is otherwise in this day of grace. Those who would mislead souls concerning the fundamentals of the faith must be sternly rejected; even a widow and her children were admonished by John in his Second Epistle not to show such persons even the courtesies of life; but beyond this we have no authority to go. Rome has judged otherwise in her ignorance of divine grace, and blind disregard of the Word of God. Many a choice servant of Christ has been cruelly slaughtered under the pretence of getting rid of "dangerous heretics." When the servants in the parable of the tares in the wheat field enquired if they should gather up the tares, the Lord replied: "Nay: lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest" etc. (Matt. 13: 29, 30). Perhaps no words from our Lord's lips have been more generally misunderstood than these. They have frequently been quoted as a plea for retaining unsound persons in Church fellowship. But the Church is not in view in the parable of the wheat and the tares; indeed the Church had never been spoken of up to that time. The parable is found in Matt. 13; but the Lord's first mention of the Church is in Chap. 16. "Grow together" does not mean "fellowship together"; impossible that He who is Holy and True should appear to sanction such confession (Rev. 3: 7). The wheat and the tares are to grow together in the field, and the Lord Himself has taught us that "the field is the world" (Matt. 13: 38). In other words, those who are true to Christ and love His truth must not put to death false teachers, even if they had power to do so. Such delicate work as weeding God's wheat field could not be entrusted to fallible men: terrible miscarriages of justice would inevitably follow.

If any would inquire as to what is meant by the ''destruction of the flesh" in 1 Cor. 5: 5, it is not the body that is referred to, but the evil moral principle that is connected with the body in us all. "Delivering unto Satan, “ as in 1 Cor. 5: 5 and 1 Tim. 1: 20 is apostolic action; in the first case operating in conjunction with the assembly and in the second apart from the assembly altogether. The evil persons in question, having failed to learn their lessons in God's gracious school, had to be broken and humbled by Satan s cruel instrumentality. Divine discipline in all its forms is a deeply serious matter, but always with ultimate blessing in view, "that the spirit may be saved in the day of the Lord Jesus."

Our duty is to "put away" from amongst ourselves wicked persons. Further we must not go.

The Prophet and His God.

The people having given their decision, and the idolatrous prophets having been slain, Elijah knew that rain was near. Accordingly he said to Ahab "Get thee up eat and drink. for there is a sound of abundance of rain"(1 Kings 18: 41). Let us observe that the welcome rain did not begin to fall immediately the people shouted, "Jehovah, He is the God." In the divine ordering, Elijah must first pray for it. He was, so to speak, God's administrator towards Israel at that crisis. His lips pronounced the judgement; and his lips must announce the blessing; but both blessing and judgement were preceded by prayer. Thus we have the prophet going up to the top of Carmel to speak to God. Ahab, in his selfishness, prepared to go home; not to pray, but to feast. He had the feeling that the long-continued drought was ending. That was all that mattered: there would soon be food again for his horses and mules! Meantime, a banquet was more to his liking than a prayer-meeting.

But where was Obadiah? The Lord has taught us in Matt. 18: 19 the preciousness of two praying together; but the two must be in harmony; they must both be alike in separation to God. and walking in His ways for their prayers to be effectual. Alas there was no bond of sympathy between Elijah and Obadiah. although both were men born of the Spirit! Obadiah did not stand by Elijah when he confronted the foe nor did he bow the knee with him when he made supplication to God. How much Obadiah missed by pandering to the world accepting ease and honour in the midst of the ungodly! Also how much Jonathan missed by not separating himself from the divinely rejected Saul — order of things to go outside with David! He could never have written David's psalms! "Ye are honourable," wrote the Apostle to the ease-loving Corinthians "but we are despised" (1 Cor. 4: 10 But Paul was more happy than they. Nevertheless, to stand apart from the world system is admittedly loss, as men judge; but the spiritual gain in communion with God is immense.

Surely Elijah needed to eat and drink as well as Ahab! The events of the day were exhausting. and the servants of God get hungry and tired as well as other men. Even the Son Of God sat in weariness on the well of Sychar while His disciples went into the town to buy food. But the spiritual rises above the physical. The immediate needs of the body are forgotten when powerful spiritual interests are operating. When the disciples returned, and begged the Lord to eat, He replied, "I have meat to eat that ye know not of." His spirit had been deeply refreshed by His conversation with the Samaritan woman (John 4). In like manner Elijah rose above his bodily needs, and gave himself to prayer.

The knowledge that God means to give does not make prayer unnecessary. Thus in Ezek. 36-37 Jehovah, after having declared in a very full way His purposes of grace concerning Israel, said, "I will yet for this be inquired of by the house of Israel to do it for them. “ Elijah bowed himself upon the earth. and put his face between his knees. A becoming attitude surely! He who stood bold and erect before king, prophets. and people now takes the lowest possible place before God. His success had not elated him. His name would become famous when the report of Carmel got abroad throughout Israel, Judah, and other lands, but the prophet was not seeking glory for himself. He was just Jehovah's servant, and had acted according to His word. Having fulfilled his commission, he got down low at the feet of Him who sent him.

Brethren. prayer is no light matter. It is a wonderful thing to enter into the presence of the Divine Majesty! His greatness and our littleness should be remembered; but oh the privilege in this day of being able to draw near to the Father in the name of the Son, in the power of the Holy Spirit!

The prophet who three and a half years previously, prayed "withhold the rain." now prays "Send the rain." But even so (and doubtless Elijah had intercourse with Jehovah about the matter before the great gathering took place), the answer to his prayer was not immediate. He said to his servant (was it the widow's son whom he had raised from the dead?) "Go up now look toward the sea." He returned saying, "There is nothing." It frequently pleases God to test the faith of His people; but He encourages us to "continue in prayer, and watch in the same with thanksgiving" (Col. 4: 2); also to "pray always with all prayer and supplication in the Spirit" (Eph. 6: 18). The widow of Luke 18: 2-5 was probably not a mere parabolic character, but an actual person whom the Lord had observed. Her perseverance attracted Him. She had a grievance, and she took it to the judge; but he was not disposed to burden himself with the matter. But the woman persevered. Morning after morning When the doors of the Court were opened, in walked that widow! Let no reader misunderstand the application. God is not indifferent, and unwilling to bless; and certainly He would not despise a suppliant because she was poor and a widow; it is the woman's perseverance that He bids us remember and emulate. One wonders what would happen if some person accosted us when coming away from a prayer-meeting, and were to ask what we have prayed for? Could we always give a coherent answer! The widow could have given a very plain reason why she attended the Court.

Elijah said to his servant. "Go again seven times." Seven is God's number of perfection. The seventh time the young man said. "Behold, there ariseth a little cloud out of the sea, like a man's hand." The Lord Jesus said to the people in His day, "when ye see a cloud rise out of the west (and Elijah's servant was looking towards the west) straightway Ye say. there cometh a shower; and so it is" (Luke 12: 54). The "man's hand" is suggestive. Belshazzar saw the fingers of a man's hand writing upon the plaster of the wall of his palace, and it pronounced his doom (Dan. 5: 5). There is a Man into whose hand God has committed both judgement and blessing for men; judgement bye-and-bye, blessing now (Acts 17: 31). Israel having become repentant, and having judged the evil that was amongst them, blessing was now to be granted.

The little cloud was enough for Elijah. He sent a message to Ahab, who apparently had not yet left the mountain: "Prepare thy chariot, and get thee down, that the rain stop thee not." The longed-for rain fell heavily. "It came to pass in the meanwhile, that the heavens were black with clouds and wind and there was a great rain." Elijah was so overjoyed that he did a remarkable thing. "The hand of Jehovah was on Elijah: and he girded up his loins, and ran before Ahab to the entrance of Jezreel" (Kings 19: 46). He must have been both tired and hungry. and he was probably a man advanced in years; yet he made himself the king's footman in the joy of his heart. Things seemed to be getting right again amongst the people of God; and that was everything to the man who loved Jehovah and His people. In like spirit David danced before Jehovah with all his might when the ark of the covenant was carried up into Zion (2 Sam. 6: 14). Neither prophet nor king thought of dignity on those great occasions! The Lord has told us there is joy in the presence of God over one sinner that repenteth; and John writing to his friend Gaius says. "I have no greater joy than to hear that my children walk in the truth" (3 John 4). These are pure joys of which this unhappy world, in its estrangement from God knows nothing; but unless we, God's saints, are walking in communion with Him, such joys will not appeal to our hearts as they should.

FLIGHT.

We may perhaps wonder that Elijah, a man so morally superior to Ahab, should run before his chariot from Carmel to Jezreel — no mean journey. He would "honour the king," as we are exhorted to do in 1 Peter 3: 17. This is always the becoming attitude of God's saints towards the supreme ruler, irrespective of what his personal character may be. The ruler, whoever he may be at any time or in any land is God's representative. He may be too ungodly to understand this himself; but faith understands it and acts accordingly.

We picture the prophet arriving in the city drenched with mire, very hungry and very tired; but should he have gone there at all? He doubtless meant well even as Paul in his last journey to Jerusalem (Acts 21). The express word of Jehovah took Elijah to Cherith, to Zarephath, and twice into Ahab's presence; but the word of Jehovah is not mentioned in connection with his run to Jezreel. Had he forgotten Jezebel? That violent woman was a force to be reckoned with, but not at all to be feared by a man of faith conscious that God was directing his steps. The Lord taught His disciples to pray, "lead us not into temptation '' (Matt. 6: 13); for we do not realize how weak we are until we are tested. If it be urged that "the hand of Jehovah was on Elijah, “ thus giving him strength for the journey, that does not prove that Jehovah was sending him. For an angel was sent from heaven to provide a meal for him when he was fleeing to Horeb, n journey which was most certainly not undertaken by the word of Jehovah.

Poor weak Ahab, on his return from Carmel, told Jezebel all that had taken place there, and particularly the destruction of the prophets. In her fury, Jezebel sent a message to Elijah: "So let the gods do to me, and more also, if I make not thy life as the life of one of them by to-morrow about this time" (1 Kings 19: 2). This appears to have followed quickly, and thus the messengers would find, the prophet at a low ebb physically. He seemed unable to view the threat calmly, or even to spread it out before Jehovah. A little reflection would have suggested to him that the threat was practically empty, for why should Jezebel give him a day's notice of her intention to kill him! Her messenger could easily have slain him at once, as Herod's executioner beheaded John the Baptist (Mark 6: 27). It rather looks as if Jezebel's real aim was to drive Elijah out of the country, lest his influence became too strong to suit her evil purposes. Public opinion was in favour of the prophet at this juncture, and it might not be polite to murder him! It is said of Chrysostom of Constantinople that when the Empress Eudoxia sent him a threatening message, he replied, "Go, tell her Majesty that I fear nothing but sin." But nothing of this seemed possible for Elijah at this critical moment. It has been truly said that faith in us is never more feeble than immediately after a great victory. We see this in David. He gained a moral triumph over himself in 1 Sam. 26., when he had Saul in his power, and refused to hurt him; the next thing we read is: "David said in his heart, I shall perish one day by the hand of Saul: there is nothing better for me than that I should speedily escape into the land of the Philistines" (1 Sam. 27: 1). What a collapse of faith! God had carried David safely through many perils; now confidence seemed at an end! So with Elijah in 1 Kings 19. With calm courage he had confronted multitudes on Mount Carmel; now he is terror-stricken by the voice of a woman! Peter was bold enough in the garden in the presence of soldiers; but became an abject coward when amongst the servant-maids! Real danger he faced boldly; where no danger appears to have been, he feared the worst! What poor creatures we are! King, prophet, and apostles thus broke down! Are we better than they? Let us watch and pray, lest we enter into temptation (Matt. 26: 41). Certain Pharisees approached the Lord Jesus one day saying: "Get Thee out, and depart hence: for Herod will kill Thee." God's perfect Servant saw through the move, Herod himself had inspired that message. He wished to get rid of Jesus out of his borders; but he had no wish to repeat the crime of murder, for the death of John the Baptist still troubled his conscience. But the Lord refused to be deflected from the path of duty (Luke 13: 31-33). When the last evening arrived. He went, as He was wont, to the mount of Olives, well knowing what awaited Him there (Luke 22: 39).

Jezebel's threat overwhelmed Elijah, "When he saw that, he went for his life. “ Unlike Paul, who said: "None of these things move me, neither count I my life dear unto myself" (Acts 20: 24). "I am ready to die at Jerusalem for the name of the Lord Jesus" (Acts 21: 13).

"When he saw that!" Everything depends upon what our eyes see whether we are strong or weak. The sight of the glorified Christ strengthened Stephen to suffer and die: and Paul to suffer and live (Col. 1: 11). Elijah was no longer able to say, "As Jehovah the God of Israel liveth, before whom I stand. “ For the time being, his eyes were not upon God His departure from Jezreel was no mere retirement, as when our Lord went into the country in John 11: 54; it was panic! It did not even occur to him to seek shelter in the dominions of pious King Jehoshaphat. He rushed through the kingdom to Beersheba in the far south. There he left his servant, and went still further, right outside God's land altogether!

Let us not miss the lesson of this. It is always possible for a man's personal faith to be unequal to the greatness of his testimony. In that case, the pressure of painful circumstances will cause a break-down sooner or later. Do we really mean all that we say! Is God indeed to our souls all that our preaching would suggest? These are serious- questions, which every witness for God should face. We must watch and pray lest circumstances arise which would reveal that we are not the men of faith we seem to be.

Elijah having gone a day's journey into the wilderness sat down under a juniper tree and spoke to God, probably his first word of prayer since he left Jezreel. "He requested for himself that he might die." Unbelief is always unreasonable and inconsistent. If the prophet really wished to die, why did he flee from Jezebel? Why not die a martyr's death in the midst of the people of God! Jehovah was no longer uppermost in his thoughts. The divine glory was not before his mind, but some fancied advantage for himself. Life was now a disappointment! His work in Israel had gone all wrong! How gracious of our God not to take His poor perverse servants always at their word! It was His intention that Elijah should not die at all; that he should have an exit from the world such as no-one ever had before, or has had since! Paul in Phil. 1 took a totally different line from Elijah. His work also had gone wrong (as men would judge), and he was in prison, with martyrdom threatening. Calmly in the presence of God he considered the situation. He was in a great "strait." If he put his own interest first, he would desire to depart and be with Christ, which would be happier for him than the happiest experiences here. But he thought of the need of the saints; therefore he desired to remain on earth a little longer: but in any case his one ambition was that Christ should be magnified in his body, whether by life or by death.

Elijah's prayer was brief and pointed as his manner was, "It is enough; now, O Jehovah, take away my life: for I am not better than my, fathers." In the concluding words perhaps is contained the secret of his failure. Who ever said that he was better than his fathers? Possibly his success on Mount Carmel had inflated him. All alone he had accomplished great things for God. Did this really make him feel somewhat important and even indispensable! This is a condition of mind which can easily develop in any of us; but it is fatal to our usefulness. Many years ago, the writer called to say farewell to an aged servant of Christ just passing into the presence of his Lord. As we clasped hands at parting he said: "Goodbye, beloved brother; remember, few men are important, and none are necessary." Wholesome words, not to be lightly forgotten! It is an unspeakable honour for the great God to make use of any of us in His work; but let us never imagine that He cannot do without us.

Elijah fell asleep. Well we might, for surely he was badly over-wrought. After some time (not too soon, we may be sure) an angel touched him, saying, "Arise and eat." Looking around, he saw a cake baken on hot stones and a cruse of water; having refreshed himself, he slept again. Here we have a truly wonderful manifestation of the kindness of God. An angel sent from heaven to provide a meal for a faulty servant who had forsaken an important post of duty, and who was now completely outside the path of God's leading!

To those who fall, how kind Thou art!

How good to those who seek!"

When we compare this angelic ministration with the prophet's experience at Cherith the conclusion is this: — when he was right with God, it was simply the need of his stomach which had to be considered, and the ravens sufficed for that service; but when he was all wrong with God, something more serious than his stomach was in question; God would reach his heart. The attentions of the angel would be a definite assurance to Elijah that Jehovah loved and cared for him still spite of his deep failure. Elijah should have learned from this. God's feelings towards His erring people Israel. The prophet's complaints at Horeb will tell us that he did not feel towards the people as God did. A second time the angel awoke him, saying, "Arise and eat; because the journey is too great for thee. A journey that he should never have undertaken!

John 21 furnishes with another instance of a meal provided by divine love for disobedient servants. It was not an angel but the Lord Jesus Himself, who prepared that fish breakfast. Cold, wet, and hungry, the seven disciples who went fishing in self-will instead of waiting patiently for their expected Lord were warmed and fed with no word of censure from His holy lips!

It is a precious thought that God never gives up His saints, however faulty they may be. At a Bible Reading long ago where it was being taught that the believer in Jesus stands in the eternal sunshine of God's favour, the question was asked, "But what if I turn my back upon Him." The reply was given "He will shine on your back!" God knew that His poor servant Elijah was physically over-wrought, and He handled him in suitability to his condition. Our contemptible foe delights to attack the children of God at such times, and too often he gains an advantage. The Lord Jesus had been forty days without food when Satan approached Him in the wilderness and suggested to Him to make stones into bread. but he had no success with God's Holy One. Whether full or hungry, He refused to act in the smallest matters without a word from God (Matt. 4: 4).

These pages are being written during times of greater stress than men have known since the world's foundation. Many beloved children of God are over-wrought. Frequent alarms; destruction of property; loss of loved ones; combined with lack of help in the duties of daily life, are telling their tale. With lowered physical vitality, the temptations of the Devil are serious; faith can only be maintained at its true level by moment by moment dependence upon God. No circumstances are too serious for His abounding grace.

At the Mount of God.

Strengthened by the food so wonderfully provided, Elijah proceeded further into the wilderness. John the Baptist chose the wilderness for its possibilities of quiet communion with God (Luke 1: 80): there is no evidence that Elijah went there with anything so commendable in his mind. For the time being, he had practically forgotten God. Terrible possibility for any of us in times of discouragement! After forty days the prophet reached Horeb, the mount of God- a place of peculiar interest. There Jehovah had dealings with Moses, forty years after his premature attempt to deliver His people. At Horeb Moses learned precious lessons which fitted him for his future service in Israel (Ex. 3). In the same neighbourhood was Mount Sinai, where Jehovah had dealings with the nation. and set before them His holy law (Ex. 20). It is significant that Elijah in his indignation against the people should have gone there. It was as if he desired judgement upon them for their unfaithfulness. The Holy Spirit in Rom. 2: 2 says "he pleaded with God against Israel."

The prophet took shelter in a cave, and soon he heard the voice of Jehovah. He had heard the kindly words of the angel, but he had been out of touch with Jehovah for some time. The divine voice was a challenge: "What doest thou here, Elijah!" This reminds us of the Creator's call to disobedient Adam in the garden, "Where art thou!" (Gen. 3: 9), and also of His challenge to Cain, "What hast thou done!" (Gen. 4: 10). Elijah heard no divine challenge either at Cherith or at Zarephath; for he went to both places by the Word of Jehovah. But his presence at Horeb was a different matter. Jehovah did not send him there; but, being there he was taught lessons of the deepest possible importance and the record of them has been preserved for our instruction today.

We note the word "doest." "What doest thou here?" Great stirrings were taking place in the land of Israel; for the mighty events on. Mount Carmel must have made a deep impression upon the minds of the people. Jehovah was now the confessed God of Israel, and no longer Baal. How useful Elijah might have been as a worker and instructor amongst the masses at such a time; and there was indeed no-one else who could have done the work. But here is Elijah far away from the habitations of men. and sheltering in the quietness of a cave! When the Lord says to His servants, "Come ye apart and rest awhile," it is the right thing to cease labour and retire (Mark 4: 31); but no such words had been addressed to Elijah. He was an absentee from an important post of duty at one of the most critical moments in his nation's history. Philip left Samaria when the tide of blessing was in full flow, and went down to a desert road; but the angel of the Lord directed him there, and he went unhesitatingly. although he probably wondered why (Acts 8: 26).

Brethren, let us seek to be subject at all times to the controlling hand of God. Let us never move without His guidance and when we get it, let us go forward, like Paul and his friends in Acts 16: 9-10, when they crossed the sea from Troas into Macedonia. One of the vital principles of Christianity is the presence on earth of the Holy Spirit in testimony to the absent Christ. He employs as instruments whomsoever He will, and He is the true Director of all the operations. If we go where we should not, either for service or for pleasure, we may hear the divine challenge. "What doest thou here?" and what can we say in reply!

Elijah's reply was deplorable. "I have been very jealous for Jehovah the God of hosts: for the children of Israel have forsaken Thy covenant, thrown down Thine altars, and slain Thy prophets with the sword: and I, even I only, am left; and they seek my life to take it away." Thus the disgruntled prophet spoke well of himself, and ill of God's people, and virtually called upon God to judge them. He had got a long way from God in his soul in expressing himself thus. The contrast with Moses after the people's worship of the golden calf is startling. When Jehovah proposed to wipe out the stiff-necked people, and make a fresh start with Moses. Moses would not hear of it. He pleaded the honour of Jehovah's great name; he entreated Him to remember Abraham, Isaac, and Israel; and even prayed God to blot him out of the book of life, if thereby the people might be forgiven! (Ex. 32). It was music to Jehovah to hear His servant pleading thus in the spirit of self-sacrifice for His erring people. What an anticipation of Christ! Moses never shone more brightly than on that day of matchless intercession. Would that we could catch the spirit of it!

God spoke again to Elijah. "Go forth, and stand upon the mount before Jehovah." Great manifestations of divine power followed. "Jehovah passed by, and a great strong wind rent the mountains. and brake in pieces the rocks before Jehovah; but Jehovah was not in the wind; and after the wind an earthquake: but Jehovah was not in the earthquake, and after the earthquake a fire; but Jehovah was not in the fire; and after the fire a still small voice" (1 Kings 19: 11, 12). Manifestations of power are from God, but they must not be confounded with God himself. Elijah had witnessed His power at Carmel; but because he no longer beheld such displays, it seemed difficult for him to realize that God was working at all. But he presently learned that a quiet gracious work was proceeding in many hearts in Israel of which he was unaware. God had use for the whirlwind, for out of it He spoke in majesty to Job and his friends (Job 38: 1; Job 40: 6) and Nahum tells us "Jehovah hath His way in the whirlwind and in the storm." He has use "for the earthquake": What blessed results followed the shaking at the midnight hour in Philippi (Acts 16). An earthquake was one of God's witnesses to His Son at the moment of His death (Matt 27: 51). He has also use for the fire, as the people of Israel had so recently proved on Mount Carmel. But although Elijah witnessed at Horeb the great and strong wind. the earthquake. and the fire. it was the still small voice which made him feel that he was having to do with God.

It is possible for us today to get discouraged if the work of God in our hands does not move in striking ways. Persons of energetic disposition, such as Elijah certainly was, are more likely than others to feel thus. Where there are no visible manifestations we are apt to conclude that nothing is doing at all! The Book of the Acts is instructive in this connection. God used the violence of an earthquake to arouse the Philippian jailer, He opened the very heavens to reach and lay low Saul of Tarsus; but Timotheus and Lydia were reached by the quiet influence of the Word of God with nothing notable connected with their conversion. A prominent London business man in the last century, who was a lover of the Gospel (as we all should be) threw himself very zealously into the great inter-denominational campaigns of his day, but in the evening of life he said to me: "If I had my time over again, I would let all such movements alone. Enormous expenses were incurred, and I do not feel sure of the results. Upon mature reflection I think perhaps the best work is done in the constant plodding in modest halls." I replied "I told you that years ago." Those who want great things and who are filled with Elijah's zeal and energy, would do well to remember what the London merchant said. Too often the great things involve the use of worldly methods, and also the sacrifice of divine principles which we profess to hold dear. These remarks are not intended to discourage enterprise for God. Far from it. If there are no signs of blessing in connection with the work we are doing. let us get down before God about it, and ask Him why our labour appears to be in vain. But the comparatively few souls that we can show as the result of quiet Scriptural preaching may be worth more in the long run than the crowds who are registered as converts because they have signed "decision cards." or have shaken hands with the preacher! Some of these souls may possibly be injured for life by such flippant handling.

There were no great things to show in Jerusalem after the return from the captivity; but real solid work was wrought which delighted the heart of God. By the hand of Zechariah the prophet Jehovah sent this encouraging message to the leader of the people. "This is the word of Jehovah to Zerubbabel: not by might, nor by power, but by My Spirit, saith Jehovah of hosts" (Zech. 4: 6). Again we say it was the still small voice which made Elijah feel that he was having to do with God. It is the same today. God speaks now to consciences and hearts in the written Word. The band, the choir, the solo. and other forms of religious excitement are unlikely to lay bare the conscience, and create in the hearer a horror of sin and its eternal consequences; such unapostolic methods would rather tend to hinder the voice of God reaching the inner man at all.

Jehovah's manner of approach to His fugitive servant was very gracious. He did not address him angrily in tones of thunder. The "soft gentle voice" (J.N.D.) did not terrify Elijah. It drew him to the mouth of the cave with his face reverently wrapt in his mantle. Servant and Master were now as it were, face to face. A second time He who alone should control the movements of His servants put the question, "What doest thou here Elijah?" The poor prophet repeated word for word what he said when first challenged. The children of Israel were so evil, they had forsaken Jehovah's covenant, thrown down His altars, and slain His prophets. Elijah alone remained; and he also they sought to kill! Such words were very grievous to Him who loved His people with everlasting love (Jer. 31: 3). Since Elijah's day they have murdered the Son of God; even so, we are told in Rom. 11: 28 they are still "beloved for the fathers' sake." Let us tread softly when we examine the failures of the servants of God. Elijah at Horeb, and Paul in Jerusalem (Acts 21) were out of the path of divine leading. The story of their faults is written for our warning. We do not feel worthy to stand alongside such devoted servants of God, but we must face the fact that they were not perfect. The Lord Jesus could have said all that Elijah said concerning rebellious Israel, and more! Was He not tasting the bitterness of malignant rejection? Yet not a word of complaint passed His lips, not a word that pleaded for judgement upon His enemies. Instead, He wept over them; and even when on the way to Calvary. He said Father, forgive them: for they know not what they do" (Luke 23: 34). Centuries before His coming the Spirit of prophecy put these words into His lips: "I have laboured in vain; I have spent My strength for nought, and in vain" (Isa. 49: 4). But His labour was acceptable to the One Who sent Him, and there His heart rested. Although treated by the people of Israel worse than Elijah. He did not flee away. We have seen already that when a hint was sent to Him to depart hence; or Herod would kill Him. He refused to do so. because His work was not finished. At the same moment He spoke of the people (of Jerusalem particularly) as having killed the prophets, but He said it in grief, not In anger (Luke 13: 31-35). Ps. 16: 8 explains the difference between the Lord Jesus and Elijah: "I have set Jehovah always before ME; because He is at My right hand, I shall not be moved. “ "Always" was not true of our prophet. When Jehovah was indeed before him, he was bold as a lion: but when he lost sight of Jehovah, and got Jezebel before him, be collapsed utterly. Truly, God has only had one perfect Servant. Let us follow Him!

Jehovah's reply to Elijah's complaint is deeply solemn in all its parts. "Go return!" Every false step with any of us must be retraced. Abram should not have gone down into Egypt, and he enjoyed no more communion with God until he returned "unto the place of the altar which he had made there at the first; and there Abram called on the name of Jehovah" (Gen. 13: 4). But false steps and careless walking involve loss of time; so we are taught in the law of the Nazarite (Num. 6: 12). Life is too short to allow of wasted time! Life on earth is our great preparation for ETERNITY!

To proceed with Jehovah's words to Elijah. "Go return on thy way to the wilderness of Damascus: and when thou comest, anoint Hazael to be king over Syria, and Jehu the son of Nimshi shalt thou anoint to be king over Israel: and Elisha the son of Shaphat of Abel-Meholah shalt thou anoint to be prophet in thy room. And it shall come to pass, that him that escapeth the sword of Hazael shall Jehu slay: and him that escapeth from the sword of Jehu shall Elisha slay. 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." The judgements which Elijah seemed to feel were necessary should be executed. The forsaken covenant the desecrated altars, and the murdered prophets, should all be avenged; the circumstances of the judgements should be analogous to the whirlwind, the earthquake, and the fire. A ruthless destroyer from without and a fierce reformer within. should be let loose upon the guilty nation.

Elijah was now to go to Abel-Meholah (in Naphtali) to anoint Elisha to be prophet in his room. He probably did not expect anything quite as serious as all this when "he made intercession to God against Israel" (Rom. 11: 2-5). The principal lesson that he learned at Horeb was that Jehovah had seven thousand in Israel that were still true to Him, and refused Baal. Elijah had seen the terrible evils which covered the land, but somehow he had over-looked the good that was there. Had he known that Jehovah still had thousands of true hearts in Ahab's dominions, he would scarcely have said: "I, even I only am left!" Self-occupation is a spiritually ruinous thing, whatever form it may take; but it is highly objectionable when it leads any servant of God to imagine that he is the last true man upon earth! The testimony of God has never yet depended upon the slender thread of a human life, and it never will. God Himself will take care of the testimony; and in His own infinite wisdom He always knows where to find instruments through whom He can speak to the consciences and hearts of the people. The prophet said nothing in response to the solemn words of Jehovah. What could he say!

God's Seven Thousand.

Elijah left Horeb, and started on his long journey Northward with the words of Jehovah ringing in his ears (and we may hope in his heart also): "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." God has always had a loyal remnant, even in the darkest days of Israel and of Christendom. In Thyatira, where blasphemy and wickedness prevailed there were those who had not "this doctrine," and had not known the depths of Satan (Rev. 2: 24). To the angel of the Church in dead Sardis the Lord said: "Thou hast a few names which have not defiled their garments; and they shall walk with Me in white; for they are worthy" (Rev. 3: 4). When the tide of evil is flowing strongly, some timid souls fear to declare themselves. Joseph of Arimathea believed in Jesus, but secretly for fear of the Jews. Nicodemus was somewhat like him; but the appalling wickedness of the crucifixion gave these men courage, and brought them out into the light (John 19: 38-42). Our Lord's chosen disciples who had professed loyalty to Him, one of them being particularly strong in his protestations, were all missing at the critical hour. One of the twelve-Matthew records that when John the Baptist was murdered "his disciples came, and took up the body, and buried it" (Matt. 14: 12). Surely Matthew's heart smote him as he penned those words! He and his fellow-disciples did not do for the Lord Jesus what the disciples of John did for their teacher. It is undisputably the will of God that those who revere His name and value His truth should stand forth boldly in testimony, whatever the danger may be: but if in their timidity any lack courage for this, God does not despise the true faith which reigns in their hearts.

Now here is an interesting thing: — no sooner had Jehovah told Elijah of the loyal seven thousand than He began to bring some of them out into prominence. Elijah, of course knew of Obadiah, and of the prophets whom he had befriended; now Elijah was sent to seek out Elisha the son of Shaphat. Here then is one of the seven thousand. In the following chapter — 1 Kings 20 — we read of three more although their names are not given (vv. 13, 28, 35). Then in 1 Kings 21 we find faithful Naboth: and in 1 Kings 22 we have Micaiah the son of Imlah, whom Ahab hated for his outspokenness, and kept in prison. These are a few samples of the true hearted minority living in the midst of apostate Israel.

It was a peaceful scene at Abel-Meholah. The rain for which Elijah had prayed had done its work, and the land was ready for ploughing. The man to whom he was sent was thus engaged. ''he fact that twelve yoke of oxen were in use indicates that Elisha's father was a farmer in a large way. Elisha thus turned his back on good prospects when he accepted the call to follow Elijah. This is what God loves to see in those who serve Him. There are many in our day say they are "out in the work." This means that they no longer evangelise after office hours, but now devote their whole time to the service. Certainly if their ambition is to go from door to door and from town to town in search for souls, it is well that they should be free from everything else. But, my brethren, what has the step cost you? Have you surrendered something substantial (as men speak) in order to serve the interests of Christ in a needy world! Many years ago a brother in an English town wrote me confidentially for advice. He could not make his shop pay, and he wondered whether the Lord would have him close it, and go forth to preach. What did I think? I replied that the Lord has no use for ne'er-do-wells. A poor grocer would not be likely to make a good preacher. If his business were at the height of prosperity, and he felt the urge of the Gospel, the Lord would be delighted with the sacrifice. A different case was that of a young Englishman who held a good post with fine prospects who had China upon his heart. Just as he was posting his letter of resignation, a notification came from his employer that he was to be promoted to higher work with a considerable increase of salary! He hesitated not, but posted his letter and in due course sailed for China. What God wants is men who are ready to tread the path of His beloved Son who "sold all that He had."

Elisha had nothing to gain as far as this world is concerned by following Elijah. The prophet was a proscribed man, and his life in continual peril. The Lord Jesus warned those who would follow Him that it might involve the loss of everything. Foxes had holes and birds had nests, but the Son of man hath nowhere to lay His head (Matt. 8: 20). Men called Him Beelzebub; what could His followers expect to be called (Matt. 10: 25). He was going onward to a cross; were His disciples willing to carry one? (Mark 8: 34). Paul rejoiced to be treated as the filth of the world, and as the off-scouring of all things for Christ's sake (1 Cor. 4: 13). Do we seek ease and honour in the scene of our Lord's rejection?

It has been said that Elijah was now to be superseded by Elisha. This seems hardly correct. Jehovah still had use for him as subsequent chapters show. But meantime He would teach His servant that the testimony was in no real peril, and He granted him the honour of training the man who should continue it. In the days (or perhaps years) that followed, Elijah had the comfort of Godly companionship. His sense of loneliness had been too much for him, and' had bred unbecoming thoughts in his mind. It is written of Elisha that "he poured water on the hands of Elijah" (2 Kings 3: 11). Simple imagery, telling us how the younger man refreshed the elder. Paul experienced something of this in the loving ministrations of his son Timothy (Phil. 2: 19-22).

We must not leave the subject of God's seven thousand without making, its application to ourselves in these closing days of the Christian era. Some who will read these pages have taken a definite stand in separation from the growing evils of Christendom. Popery, religious infidelity ("Higher Criticism"), and other forms of disobedience to the Word of God are marching on ; and these separated ones abhor them all. This is good. Beware lest you allow discouragement, or anything else, to weaken the stand. you have taken. But also beware how you speak of your brethren who (unaccountably to your minds) remain where they are. God knows their hearts; you do not. They are His saints; dear to Him for Jesus' sake. They cost Him more than you will ever fully understand, and in His own time He will cause them to shine forth in all the divine perfections of His Beloved Son. Speak no ill of them ; judge them not. Some of their works, wrought amidst difficulties, are doubtless precious in His sight. It was so even in corrupt Thyatira (Rev. 2: 19). It may he that the inconsistencies of some professedly separated ones have stumbled them — a most serious confederation which should cause the deepest heart-searching before God.

Elijah blundered in speaking ill of God's people. Terrible words; "he maketh intercession to God against Israel" (Rom. 11: 2). God will never tolerate this in any one. Love them; pray for them, and instruct them in meekness as God may give opportunity (2 Tim. 2: 25). A censorious attitude may lead some to say: "No doubt but ye are the people, and wisdom shall die with you" (Job 12: 2). The spirit that is characteristic of Philadelphia is delightful to God; let us cultivate it. But a suppositious Philadelphia may easily degenerate into a very real Laodicea!

Naboth's Vineyard.

Solomon says in Ecc. 2: 4: "I made me great works; I builded houses; and I planted vineyards." Ahab could have said the same; but what blessing did he get out of it all? The humble prophet Elijah, whom he persecuted, is in Heaven; but Ahab, alas! is not there. His father Omri built Samaria, and made it the capital of his kingdom, not being satisfied with Tirzah. Ahab also built new cities, but he seems to have preferred Jezreel as a place of residence. In 1 Kings 22: 39 we read of "the ivory house which he built," which was probably in Jezreel. He cast eyes upon the vineyard of a neighbour, Naboth by name, and demanded it; offering to give him a better vineyard in exchange, or money if he wished. Naboth brought Jehovah's name into the matter. It was not Ahab's custom to think of Jehovah, still less to seek His guidance about his doings. Naboth said: "Jehovah forbid it me that I should give the inheritance of my fathers unto thee" (1 Kings 21: 3). Let us be quite clear what was involved in this reply. Our God would not wish His servants to be disobliging and un-neighbourly, but it was not such sentiments as these that guided Naboth in his refusal of the King's demand. The land of Israel was unique in the earth. It was Jehovah's land in a very special sense (had He not a house there!), so much so that in Jer. 12: 14 Jehovah speaks of the nations round about as" My evil neighbours. “ The land had been distributed amongst the tribes by His direction, and every individual Israelite was responsible to regard himself as a tenant under his God. He was thus not at liberty to alienate his portion. If he became poor, he might sell it until the Jubilee. “The land shall not be sold for ever, for the land is Mine for Ye are strangers and sojourners with Me. And in all the land of your possession ye shall grant a redemption for the land" (Lev. 25: 23, 24). Moreover, we gather from Num. 36 that even such a temporary sale must take place within the limits of the tribe, so that Jehovah's original distribution might not be disturbed. Ahab had no fear of God before his eyes; the Word of God had no place in his heart; and the year of Jubilee meant nothing to him. Had Naboth yielded to the king, it is not at all likely that the property would ever be returned. Also, Ahab probably belonged to a different tribe. In Ezek. 47: 18 it is enacted that the prince who will rule for God in the holy land during the Millennial era must not take of the people's inheritance by oppression, “that My people be not scattered every man from his possession."

Naboth was thus a man of faith. His father valued what Jehovah had given him, and Naboth valued it also. He would die rather than surrender what really belonged to God. The Naboth spirit seems rare in our time. Divine principles which our fathers prized, and for which many suffered the loss of everything, are very lightly regarded by their children. The worthies of past years are even regarded as over-scrupulous. A little of the accommodating spirit of the Twentieth Century would have been to their advantage! To be spoken of as a "Puritan" is considered a great reproach today!

In the early days of the Nineteenth Century holy men with hearts aflame to learn the will of God, recovered for us priceless treasures of truth which ecclesiasticism had long obscured. Once more God's saints (or at least a remnant of them) realized their union with Christ risen and glorified, and became detached in heart from things here. The blessed hope of His coming for His Heavenly saints was disentangled from the judgements of God Church re-appeared to their soul's vision in its true relationships. It is Christ's body, to be in intimate association with Him in His glories. but meantime it is a vessel for the manifestation of His perfections here amongst men. It is God's house. the temple of the Holy Spirit in which He graciously dwells, and where He delights to work sovereignly for the blessing of the members of Christ. Dr. C. I. Scofield. in the introduction to his well known Bible, refers with appreciation to the "intensity and breadth of interest in Bible study unprecedented in the history of the Christian Church." Thus our "fathers" have handed down to us a priceless heritage: but do we value it, Have we sought to develop it further? Do we pore over the sacred page individually? Is it to us more to be desired than gold, and sweeter than honey and the honeycomb? (Ps. 19: 10). Also do we delight to read it collectively; or have we sunk so low that we need to be entertained? Conferences. Rallies. Lantern lectures. and Solos are poor substitutes for the quiet. reverent. conversational Bible Readings in which our" fathers" delighted. ..and from which they drew their strength. Have we in contrast with Naboth, sold our inheritance for "a better vineyard." or for money? Brethren, where are we? Have we really gone forth to Christ "without the camp. bearing His reproach" (Heb. 13: 13); or have we merely exchanged a "Church" for a "Hall?"

Ahab returned home sulky after his talk with Naboth and refused to eat. When Jezebel learned the cause, she moved promptly. She wrote letters to the Town Council. using the king's name and the royal seal. Her orders were peculiarly diabolical. The elders and nobles were to proclaim a fast, set Naboth at the head of the gathering, and bring in two sons of Belial (i.e.. sons of worthlessness) to charge him with having cursed God and the king. We understand this to mean that they were to imagine some divine displeasure against their city: at the fast the cause was to be inquired into, with Naboth presiding; he whom they thus professed to honour was to be denounced as the "Achan" of the place, and hurried off to execution (Joshua 7: 25). The whole business seems too horrible for belief; yet such was the moral degradation of Israel that all this was done by queen and elders in God's Name! (Baal had for the time being gone into the shade). It will be remembered that two wicked men were hired by the religious chiefs of Jerusalem to falsely accuse the Lord Jesus. that they might have some appearance of justification for putting Him to death (Matt. 27: 60).

Jezebel's action in the case of Naboth was a dark foreshadowing of what Christendom's Jezebel has frequently been guilty of. Time-serving rulers and governors have been all too willing to put to a cruel death choice saints of God at the bidding of the so-called "Church." But God will remember all that has been done in Israel and in Christendom in the coming day of recompense. Innocent blood will yet be avenged (Rev. 18: 24). "Thou hast seen it, for Thou beholdest mischief and spite, to requite it with Thy hand" (Ps. 10: 14).

Not only was Naboth murdered, but his sons with him (2 Kings 9: 26). The wicked elders would make certain that no heirs should arise to challenge what they had done.

When Ahab was told by Jezebel that Naboth was dead, he went to the vineyard to take possession of it. Jehovah acted swiftly. He bade Elijah go and confront him in the blood-stained plot. The wicked king quailed before the messenger of God. “ Ahab said to Elijah, Hast thou found me, O mine enemy? And he answered, I have found thee; because thou hast sold thyself to work evil in the sight of Jehovah" (1 Kings 21: 20). Ahab then had to listen to as fearful a sentence as was ever passed upon a sinner. It was in three parts. (1)" Behold, I will bring evil upon thee. “ He personally must suffer. He came to a miserable end, as we know. (2) His whole family was to be destroyed, like the families of his evil predecessors Jeroboam and Baasha. He had wiped out Naboth's family: God would wipe out his. (3) Jezebel was to be eaten by dogs. The fearful sentence concluded thus: "Him that dieth of Ahab in the city the dogs shall eat; and him that dieth in the field shall the fowls of the air eat." Hardened sinner though he was, Ahab was overwhelmed as he listened, and he rent his clothes, put sackcloth upon his flesh, and went softly. He knew that there was power in the words of God as uttered by Elijah. The God of all grace responded to Ahab's humiliation, and the greater part of the sentence was postponed in its execution. Jehovah said to Elijah: "Seest thou how Ahab humbleth himself before Me? Because he humbleth himself before Me, I will not bring the evil in his days: but in his son's days will I bring evil upon his house." God took into account the evil influence under which he lived — "whom Jezebel his wife stirred up." But he should never have married the woman, and he must be held accountable for her iniquities (ver. 19); for the man is the divinely appointed head of the woman, whatever kind of woman she may be (1: Cor. 11: 3). Let none of us overlook this!

Ahaziah and His Captains

Men should learn lessons from the past. but do they? Particularly where God's dealings are involved men should profit; but the mind of man is very obtuse in all things relating to God. Belshazzar was quite aware of how Jehovah had humbled Nebuchadnezzar; he knew also how Jehovah took up the challenge when the proud king presumed to cast three of His servants into the burning fiery furnace, Yet he openly defied the God of Israel. Ahaziah knew quite well when he began his reign of the great drought which an indignant God had inflicted upon the nation because of its idolatry. He knew also of the solemn event on Mount Carmel, when Baal's prophets were publicly confounded, and then slain; yet his short reign of two years was marked by defiance of Jehovah. 1 Kings 22: 52 records that "he did evil in the sight of Jehovah, and walked in the way of his father, and in the way of his mother "for Jezebel still lived, and was still influential in the land). He copied Jeroboam's sins, and "served Baal, and worshipped him." Various events which followed one another quickly should have spoken to his conscience: — first, the tragic death of his father; second, the revolt of Moab after 150 years subjection to Israel; and third, his own accident. Wisdom would have taught him to enquire of God "is there not a cause?"

Finding himself a sick man through his fall out of a window, Ahaziah sent messengers to enquire of Baal-zebub. the god of Ekron whether he should recover (2 Kings 1). This was flagrant, for the recognition of Baal had been discouraged in the land, and Jehovah was (at least nominally) Israel's God. When Ahab's false prophets encouraged him to go to war with the Syrians. it was not Baal's name that they used. but the name of Jehovah (1 Kings 22: 6). Baal-zebub means "lord of flies." The belief that flies carried disease led blind heathen to turn to this particular god for help: but Ahaziah should have known better. To enquire at Ekron was really to enquire of demons. Idols are nothing in themselves, but there are demons behind them, as 1 Cor. 10 teaches us. Traffic with demons is painfully common in our day. Men call it Spiritualism; "demonism" would be a more correct name for this great sin. This is unpardonable where Bibles abound, and where the Gospel of Christ is freely proclaimed. The moral and spiritual consequences of this unholy traffic are very serious.

An angel of Jehovah bade Elijah meet the messengers of the "king of Samaria" (he disdained to call such a man "King of Israel"). and ask then whether there was no longer a God in Israel that they must needs go to Ekron. They were to go back to their master, and tell him he would not recover, but would surely die. The messengers apparently awestruck, but without knowing that it was Elijah who had spoken to them, went back to the king with the message. When Ahaziah enquired what kind of man it was who had thus intercepted them, they said it was "a man in a hairy garment, with a girdle of leather about his loins." The King at once recognised his father's dread monitor, he said, "It is Elijah the Tishbite!"

Not ashamed of his impiety, and in no wise humbled, Ahaziah ordered the arrest of the prophet. But why send a captain with fifty men (presumably armed) against a helpless old man! Conscience told the king that there was a mysterious power connected with Elijah which must be reckoned with. But what could soldiers do against the power of God! The captain found Elijah sitting on top of a hill. He said to him: "Thou man of God. the king hath said. come down." The prophet replied: "If I be a man of God, let fire come down from heaven and consume thee and thy fifty." The terrible thing took place forthwith. Such a disaster should have warned both the king and his officers that "it is a fearful thing to fall into the hands of the living God" (Heb. 10: 31). But a second company was sent, as numerous as the first. The second captain was irritable. "O man of God, the king hath said come down quickly." Military discipline is doubtless important. Officers and men, generally speaking, must obey their superiors; but every man, in every land, whether soldier or civilian. is first of all a servant of God and he should on no account surrender his conscience. It will be no answer in the day of judgement that the king or government commanded this or that. "We ought to obey God rather than man" (Acts 5: 29). The fact that both captains addressed Elijah as "man of God" proves that they had some idea that they were contending with God. It was no secret to any in Israel that at Elijah's word rain was withheld and fire descended: in other words, this humble man wielded the judgements of God. It was one thing to reject his testimony; it was quite another to attempt to destroy the man himself. God's name having been brought into the matter, He must needs take up the challenge. Ahaziah's father once benefited by the folly of the Syrians in this respect. The Syrians having said that Israel's God was God of the hills but not of the valleys, Jehovah asserted Himself, and granted Ahab a great victory, wicked man though he was (1 Kings 20: 28). Thus, in the controversy between Ahaziah and Elijah, Jehovah again asserted Himself, and made the king and his people feel the might of His hand. The second captain was less excusable than the first. Knowing of the destruction of his predecessor, he impiously attempted the same thing, with the same fatal result.

What a contrast between Mount Carmel and the unnamed hill! At the one the fire of God consumed the sacrifice, but spared the people; at the other there was no sacrifice and the fire consumed the ungodly. The sacrifice of the Lord Jesus is a safe shelter for sinners, apart from that sacrifice, nothing but judgement is possible for any of us. Our Lord's disciples once referred to the destruction of Ahaziah's men. They were in the neighbourhood of that disaster; and they were indignant because the Samaritan people refused a welcome to the Lord. He was on His way to Jerusalem a city of which they were jealous, "Lord, wilt Thou that we command fire to come down from heaven; and consume them as Elias did!" (Luke 9: 51-56). The Lord rebuked their mistaken zeal. God had not at that time sent Him to judge the world, but that the world through Him might be saved (John 3: 17). At His second coming, "He shall smite the earth with the rod of His mouth, and with the breath of His lips shall He slay the wicked" (Isa. 11: 4).

The poor human heart is slow to understand grace. Both Peter and Paul possessed miraculous powers, they could even raise the dead, but never once did either call down judgement upon his persecutors. With meekness they accepted all that came upon them for Jesus' sake, assured that in the wisdom of God everything would turn out to the furtherance of the Gospel. The cross of Jesus explains this. That blessed One could easily have smitten His foes; the fact that His captors fell to the ground at the sound of His voice was a warning to them as to this (John 18: 6). When Peter became violent in the garden, He told him that a word of prayer to the Father would bring twelve legions of angels to His aid. But such a prayer He would not offer (Matt. 26: 53).

The cross of Jesus was a necessity in the ways of God. Only on the ground of that great sacrifice could He give effect to His eternal counsels of grace. Righteousness having had it's way, grace flows freely, yea. "the exceeding riches of His Grace" (Eph 2: 7). The cross will yet be divinely avenged; but until the solemn day when God will change His attitude towards men, those who Serve Him must be content to suffer. We cannot too frequently remind ourselves that we are followers of a rejected Christ. When He gets His vindication, we shall get ours also.

A third captain was sent against Elijah. He — wise man — fell upon his knees, and pleaded for his life and for the lives of his men. He realized that it was vain to contend with God. In David's day three companies of men were sent by Saul to take him. and all three were equally willing for their evil work. But God had His own way of turning their efforts to folly (1 Sam. 19: 21). Ahaziah's third captain took very humble ground with the man of God. "I pray thee. let my life, and the lives of these fifty thy servants, be precious in thy sight." (2 Kings 1: 13). Submission to God, represented by Elijah, saved those fifty one men. "Thy servants"; note the words addressed by a military officer to a humble Gileadite peasant. In like manner, no sinner need perish if he will but humble himself under the mighty hand of God (1 Peter 5: 6).

The honour of the God of Israel having been fully vindicated, Elijah was told by the angel to go with the captain, fearing nothing. Behold then the prophet with his rough hairy mantle going with his considerable military escort to the royal palace! To his face he told the wicked king that there would be no recovery for him; he would surely die. "Thus saith Jehovah." unmolested the prophet walked out!

Note the sequel: — "So he died according to the word of Jehovah which Elijah had spoken" (2 Kings 1: 17). "And Elijah went up by a whirlwind into heaven" (2 Kings 2: 11). Tremendous contrast!

In the world's last crisis, after the removal of the heavenly saints, heavy judgements will reappear at the call of the servants of God. In Rev. 11 we read of witnesses in Jerusalem who will perform the same terrible miracles as Moses and Elijah in the past. Also, the martyrs of that period will pray for judgement upon their persecutors (Rev. 6: 10). But that period is not Christianity.

Elijah's Translation.

The Holy Spirit delights to tell us in Heb. 11 that the worthies of old time preferred Heaven to Earth. Heavenly counsels had not yet been revealed, nor could they be until after the death and resurrection of Christ and the descent of the Holy Spirit. Old Testament saints were partakers of an earthly calling; but they were so deeply sensible of the ruin of everything re as the fruit of sin, and of the impossibility of flesh ever repairing the mischief it has wrought, that their hearts rose up to Heaven. God was their hope, and their affections were set where He dwells. They "confessed that they were strangers and pilgrims on the earth" they desired "a better country. that is, a heavenly: wherefore God is not ashamed to be called their God: for He hath prepared for them a city" (Heb. 11: 13-16). In that city we shall meet them all ere long.

The manner of Elijah's departure from this scene of toil and strife is noteworthy. We recall a moment when he sat under a juniper tree disappointed and depressed, and requested for himself that he might die. Yet the God of all grace had purposed for him a departure from this world such as no other has ever had. the blessed Son of God alone excepted. "Enoch was translated that he should not see death; and he was not, for God took him "(Heb. 11: 5: Gen. 5: 24); but nothing spectacular is suggested in the Holy Spirit's brief record. We-God's present saints-are expecting something far more wonderful than either Enoch or Elijah experienced. Not individually. but in a countless throng we shall be caught up. For this the Lord will come in person (1 Thess. 4: 16-17). Oh, the unspeakable blessedness of " the coming of our Lord Jesus Christ, and our gathering together unto Him!" (2 Thess. 2: 1). What an end to all the anxieties and sufferings of earth!

Elijah's removal was known in advance by many persons. At least fifty-one men were interested in the great event, but only one witnessed it (Elisha); and he only, so far as we can gather, got a blessing out of it. The sons of the prophets were very sceptical about the miracle; and although they were discouraged by Elisha. they sought diligently to find Elijah's body. Why are men so dubious of divine miracles? Why should they doubt the power of God! Alas, the fifty young men who searched for Elijah's body were all "candidates for the ministry!" What a foreshadow of what has become very common in our day.

Elijah's translation must be regarded as a mark of Jehovah's approval of His servant who witnessed for Him so bravely in a very evil time. His dealings with Elijah at Horeb, when for a moment his faith broke down, were private. The record of what passed there was afterwards written for the instruction of others who might come after.

The prophet's last journey requires careful examination. It commenced from Gilgal. Elisha. accompanying him. Jehovah could easily have taken up, His servant from Gilgal itself; instead, He led him about; first to Bethel; next to Jericho, and then across Jordan. It was a kind of retracement of Israel's steps in the days of Joshua. God would in this way present vividly to Elijah's mind the hopeless evil of the people he had served so well. and who had caused him so much grief and disappointment. Gilgal was Israel's first camping ground after they crossed the Jordan. There they signified their dependence upon God by circumcising themselves in the very presence of the foe (Joshua 5). The place was now one of Israel's chief centres of idolatry. "All their wickedness is in Gilgal" (Hosea 9: 15). "At Gilgal multiply transgressions" (Amos 4: 4). BETHEL had sacred associations as the place where Jehovah made himself known to Jacob in His faithful love. He said: "this is the house of God. and this is the gate of heaven " (Gen. 28: 17). Now one or Jeroboam's calves stood there in public defiance of Jacob's God! JERICHO witnessed the power of God at the beginning: its rebuilding was glaring evidence of the people's infidelity (1 Kings 16: 34 Thence Elijah crossed the Jordan; and from outside the limits of the land he was rapt by divine power to heaven. His years of testimony. with striking miracles accompanying were a warning to the nation; the conduct of Ahaziah and his officers was a solemn proof that the warning was unheeded. But God delights in long-suffering. He is never hasty in judgement. He even granted respite to wicked Ahab when He saw him lying low in sackcloth after the murder of Naboth; and even now, although He was withdrawing Elijah from the scene of testimony. He gave His wilful people another opportunity in the gracious ministry of Elisha. But it was all of no avail; and in due course the blow fell. The kingdom was destroyed; and the people were swept out of their land into captivity. The terrible "Lo-Ammi" sentence has not yet been recalled; nor will it be until the appearing of the Lord Jesus.

There was not only a voice to Elijah in the steps of his last journey; there was also a voice to Elisha, who was to witness for God in the land after Elijah's departure. Elisha had an impression that there was a meaning — a meaning of spiritual value — in the movements of that day. Thus he kept close to the departing one, not permitting himself to be deflected, either by the words of the prophet, or by the remarks of the sons of the prophets. Three times Elijah said, "Tarry, here. I pray thee": but Elisha replied each time with holy fervour: "As Jehovah liveth. and as thy soul liveth, I will not leave thee. “ It was not that Elijah wished to get rid of his friend; but he would test his constancy. Barnabas counselled the converts in Antioch to cleave to the Lord with purpose of heart (Acts 11: 23). Blessed counsel; may we all heed it! Both joy and power depart when we allow anything to come in between our souls and the Lord. Paul walked once from Troas to Assos — about 25 miles alone. sending his companions round by sea (Acts 20: 13). He had his own reasons for avoiding conversations just then. With Elijah and Elisha it was different. "They still went on, and talked" (2 Kings 2: 11). Elisha was bent on getting the full blessing of that wonderful day. Like Paul later, he would have said: "This one thing I do, forgetting those things which are behind . . ." (Phil. 3: 13).

GILGAL, as we have seen, was the starting point. There the men of Israel used sharp knives upon themselves after they had crossed the Jordan. This was God's way of teaching them that He can give no recognition to the flesh; it is evil in His sight beyond repair. Have we in spirit crossed the Jordan? Have we definitely accepted the death of Christ as our own, so that we can intelligently hear the apostle saying to us, "If ye then be risen with Christ, seek the things which are above where Christ sitteth on the right hand of God" (Col. 3: 1). As surely as Elisha was appointed to represent the prophet who had gone up to heaven, so we have been divinely set to represent the glorified Christ. But in order that this may be we must be severe with all the workings of the flesh. hence the words in Col. 3: 5. "Mortify your members which are upon the earth." After the men of Israel had circumcised themselves, Jehovah said: "This day have I rolled away the reproach of Egypt from off you" (Joshua 5: 9). Gilgal means "rolling." Everything that is suggestive of the world; everything reminiscent of our ways when we were in and of the world is a reproach to us. Let us never forget this.

BETHEL was the next halting-place. What a lesson of God's faithfulness could be learnt there! When Jacob was in flight from home because of his lying and deception, Jehovah appeared to him by night, and assured him of His continued interest and care. He spoke of the land; his seed; and his own personal needs (Gen. 28). Thus if we learn at Gilgal that flesh is always evil, we learn at Bethel that God is always good. The late J. B. Stoney once said: "I know enough of flesh to mistrust it utterly; I know enough of the blessed God to trust Him fully." It gives strength to any witness for God to be able to speak thus.

From Bethel the two prophets went to JERICHO. When Joshua led the hosts of Israel into the land Jericho was a key city, strongly fortified. They could not by-pass it; but they had no need of military machinery for its destruction. Jehovah manifested His power by causing the walls to fall down flat. Hiel the Bethelite rebuilt it in Ahab's day. In like manner men are frequently seeking to rebuild that which has crashed as the fruit of their sins (Isa 9: 9-10). But all the wit of man could not lift the curse which lay upon Jericho. The situation of the city was pleasant; but the residents were obliged to confess "the water is bad. and the ground barren " (2 Kings 2: 19). God is the great restorer; oh, that men could understand it!

After Jericho, Elijah and his friend reached the Jordan, and by the power of God they passed through the river dryshod. Jordan being a type of death, Elijah and Elisha typically passed through death that day on to resurrection ground. The lessons of all these places should be grasped by our souls if we are to be efficient witnesses for the absent Christ. The badness of the flesh which calls for the knife continually (Gilgal); the faithfulness of God (Bethel); the power of God over all the might of the enemy (Jericho); and the great lesson of death and resurrection with Christ as taught in Col. 2 and 3.

On the eastern side of Jordan Elijah said to Elisha " Ask what I shall do for thee before I be taken away from thee. “ A test question, assuredly, reminding us of Jehovah's word to Solomon in 1 Kings 3: 5. Elisha's reply was prompt and decisive: "I pray thee, let a double portion of thy spirit be upon me. “ Elijah spoke with authority. At this point he typifies the risen Christ who has boundless blessings to bestow upon His own. Elisha could have what he desired on one condition; he must see Elijah when taken from him. Faith now sees Christ risen and glorified. Had we known Christ after the flesh, i.e. as a living Messiah, we know Him as such no longer (2 Cor. 5: 16). He has "gone into heaven, and is on the right hand of God " (1 Peter 3: 22). We are "in Him" there. This makes us heavenly as He is heavenly (1 Cor. 15: 48). Elisha did see his master taken up, and received his mantle as it came down upon him. The risen Christ has sent down to us the Holy Spirit (John 16: 7). We thus have the same power for life and testimony as the man Christ Jesus had when here amongst men.

What a sight Elisha beheld! "There appeared a chariot of fire and horses of fire, and parted them both asunder: and Elijah went up by a whirlwind into heaven." The one who was left exclaimed — "My father, my father, the chariot of Israel. and the horsemen thereof!" He felt that the people of God had lost their surest defence, although the people themselves were too blind to understand it. In like manner the saints are today the world's most precious asset, whether men perceive it or not. Having received Elijah's mantle, Elisha rent his own clothes in two pieces. If we, God's present saints are truly conscious of our union with the risen Christ, we will desire that nothing of ourselves shall again be seen. Our whole deportment should speak to men of Christ.

Elisha recrossed Jordan in order to begin his great work in Israel. Smiting the waters with the mantle, he cried: "Where is Jehovah. the God of Elijah?" and the waters parted before him. The honoured servant had gone but God remained. This is always true. Men fill their little day. and pass from us; their memory is precious; but God ever remains with His people. Elisha enjoyed angelic ministry as well as Elijah; for when the Syrians besieged Dothan with a view to taking him prisoner, the mountain was full of horses and chariots of fire round about him (2 Kings 6: 17).

The sons of the prophets said of Elisha when they saw him, "the spirit of Elijah doth rest on Elisha, “ and they bowed low, respectfully before him. May it be ours to be respected, not for our learning or wealth, or social dignity, but for the power of the Spirit of Christ manifested in our lives.

On the Holy Mount.

Very few men have been sent back to earth after having left it. Three are noted in Scripture:  - Samuel was sent (not in response to the call of the witch) to pronounce the doom of Saul (1 Sam. 28); and Moses and Elijah were sent to greet the Father's well-beloved Son on the Mount of Transfiguration. A great honour for them. and full of meaning for us.

There was a general feeling in Israel that Elijah would come back. Mal. 4: 5 was ample authority for this expectation. Among the questions put to John the Baptist was. "Art thou Elias! And he saith, I am not" (John 1: 21). When the Lord Jesus challenged His disciples as to what the people were saying about Him, they replied, "Some say thou art. Elias" (Matt. 16: 13-14). When He cried out in anguish upon the cross, the bystanders said "He calleth for Elias... let us see whether Elias will come to save Him" (Matt. 27: 45-49

Well — Elias (Elijah) did come to our blessed Lord, not to Calvary to save Him, but to the holy mount to honour Him. That wonderful outshining of glory was witnessed by three of His disciples for the strengthening of their faith: for they were perplexed by His lowly bearing amongst men, and also by His references to a cross, all so contrary to what they looked for in the promised Messiah. Peter, when referring at a later date to the great scene on the mount, said, "we have the prophetic word made surer" (2 Peter 1: 19 J.N.D.)

Several days before the Lord took Peter and John and James to the mountain top He sought to prepare His disciples for a life of self-denial and daily cross-bearing. For their encouragement He spoke also of a day of recompense when He will come in glory, and then added, "Verily I say unto you, there be some standing here, which shall not taste of death. till they see the Son of man coming in His kingdom" (Matt 16: 24-28). These words give us the key to the great vision of glory. It is a picture in advance of the Millennial kingdom, presented more particularly in its heavenly aspect. Matthew and Mark say "after six days"; Luke says "about eight days after." Six is man's number; it speaks of his week of labour; it is refreshing to know that after all man's toil and travail there will be an era of rest and glory. Eight is the number of resurrection; the risen Christ will bring the blessing in, and make it divinely secure. Matthew, says "and His face did shine as the sun." How suited to the Kingdom Gospel! For God's King, when He appears, will be "as the light of the morning when the sun riseth, a morning without clouds" (2 Sam. 23: 4). To the God-fearing remnant of that day He will "arise as the Sun of righteousness, with healing in His wings (Mal. 4: 2). Mark and Luke dwell upon our Lord's clothing. Mark tells us that "his raiment became shining, exceeding white as snow; so as no fuller on earth can white them." Mark and Luke present our Lord in His lowly character as Man and Servant; hence the emphasis on that which suggests His perfect purity. John — the only one of the four Evangelists who witnessed the glory on the holy mount — omits all reference to it; for it was to him given by the Spirit of inspiration to set forth, not our Lord's conferred glory, but the glory of His divine person.

To the astonishment of the three disciples, Moses and Elijah appeared, and entered into conversation with the Lord. These prophets could enter more than many into the feelings of the rejected Christ; for both suffered severely from those to whose service they devoted their lives. Luke says the theme of conversation was His "decease (exodus) which He was about to accomplish at Jerusalem." Here we have the only basis of blessing. Moses brought down from God the law to a people to whom he was obliged to say at the close of his life: "Ye have been rebellious against Jehovah from the day that I knew you (Deut. 9: 24). Elijah appeared amongst the people at a critical time and sought to lead them back into the path of obedience. Both Moses and Elijah failed, for flesh is an evil thing. But the One who was about to give His life for sinners could not fail. A Saviour who has passed through death and risen again is the only hope of ruined men. Blessed be His holy name!

Peter was so delighted to see Moses and Elijah in the company of his Lord that he proposed to make three tabernacles, "one for Thee, and one for Moses, and one for Elias"; for he would fain prolong this wonderful meeting. Peter meant well; but in his thoughtless outburst he really dishonoured the Lord. He was almost putting Him on a level with Moses and Elijah! Yet not long before in contrast with the gossiping multitude who thought that Jesus might be Elijah or one of the old prophets risen again, Peter said fervently, "Thou art the Christ, the Son of the living God " (Matt. 16: 13-16). It was true that the three disciples fell asleep when they reached the mountain-top; waking up, they saw the Lord in His glory — the glory of the promised kingdom. As Peter spoke, the bright Shekinah cloud enveloped them all, and the voice of the Father was heard, saying, "This is My beloved Son in whom I am well pleased — hear ye Him." It was right to hearken to Moses and Elijah in their day, for they spake from God: but One who was infinitely greater than all the prophets had now come. All others must stand aside, and HE must be heard. Remarkably, when Peter wrote his second epistle, and described. the vision on the holy mount, he made no mention of Moses and Elijah being present! He had learned his lesson. God was not exalting mere prophets that day. it was upon His beloved Son, despised and rejected by men, He would put "honour and glory." "We were eye-witnesses of His majesty," says Peter enthusiastically, "and the voice which came from heaven we heard when we were with Him in the holy mount."

The outstanding elements of the glory of the coming kingdom were present that day. Jesus was seen in His majesty; with Him were two men, Moses representing the saints who have fallen asleep and who will be raised at the Lord's coming: and Elijah representing those who will be caught up without passing through death at all. A brilliant host of glorified saints will shine forth with the Lord Jesus when He shows Himself once more to the world. The heavenly saints are seen in Moses and Elijah: and the earthly in Peter, James and John. In mortal bodies they beheld the glory of God. The believing remnant of Israel, when they gaze upward at the opened heavens, will say, "Lo, this is our God; We have waited for Him, and He will save us: this is Jehovah: we have waited for Him, we will be glad and rejoice in His salvation" (Isa. 25: 9).

While glory was being displayed on the holy mount, a painful scene was being enacted below. A poor child writhing in agony possessed with a demon and the poor father bowed down with grief. The coming down of the Lord Jesus changed everything. Satans powers were overthrown, and tears gave place to thanksgiving and joy. Even so will it be in the great day for which we wait, and for which the whole creation groans (Luke 9: 37-42; Rom. 8: 17-22).

"Farewell, Elijah! In our meditations we have followed thee through storm and calm up to the rest and peace of the home of God. It was a great day when thou wast carried upwards in the whirlwind; it was a great day when thou wast sent back to earth for a moment to greet the Son of God: it will be a still greater day when in a mighty throng we shall all surround the throne of God and the Lamb, and fall prostrate before the Lamb, and pour forth the new song that will never grow old: "Thou art worthy..for Thou wast slain. and hast redeemed us to God by Thy blood out of every kindred, and tribe, and people, and nation" (Rev. 5: 9). No more moments of depression and discouragement; no more peevish longings to die; no more self-occupation; all hearts concentrated upon Him who was the centre of the glory on the holy hill, and who will be the centre of still higher glory for ever. AMEN!"

Elisha, the Prophet

Elisha, the Prophet.

W W Fereday.

Elijah's Successor.

There was no room for a prophet in the order of things established by Jehovah for Israel when normal conditions prevailed. At the close of the ministry of Moses, the high priest was the link between Jehovah and His people, and the civil leader was directed to walk under his guidance (Num. 27: 18-23); when the priesthood failed, the king became the link, and the high priest fell into the second place (1 Sam. 2: 35); then, when royalty failed, prophets were raised up, for our God will have some means whereby He can reach His people for their instruction and blessing. But prophets were brought forward intermittently as God saw the need; there was no line of them, as of priests and kings. Each prophet stood in his own responsibility; he fulfilled his mission, and passed away.

But there was an exception to this in the case of Elijah. He had a successor. "Elisha the son of Shaphat of Abel-Meholah shalt thou anoint to be prophet in thy room." Elisha was thus supplementary to Elijah. The contrast between the two was remarkable. The one terrible in his bearing, the other gracious; the one an ascetic; the other homely and accessible to all. Elijah's miracles were characterised by judgement; those of Elisha, with one exception, were marked by mercy. The very manner in which each is introduced to us arrests us by its contrast: the Tishbite bursts upon the scene abruptly, like a bolt from the blue (1 Kings 17: 1); the son of Shaphat is seen peacefully ploughing a field (1 Kings 19: 19).

Elijah and Elisha remind us of John the Baptist and the Lord Jesus. The stern ministry of Elijah was akin to that of the Forerunner (Luke 1: 17); the gracious ministry of Elisha is suggestive of that of the Saviour Himself (Luke 7: 33, 34). The name, too, is eloquent in its meaning: "God is Salvation."

Elijah's intercession to God against Israel (Rom. 11: 2) led to the anointing of Elisha to be prophet in his room. His deeply tried spirit burst forth into sore complaint against God's people. He recounted their sins before Jehovah. They had forsaken His covenant, thrown down His altars, slain His prophets with the sword, and were now seeking the destruction of Elijah himself (1 Kings 19: 10). How unlike Moses in Exodus 32: 31-32! Moreover, in his extraordinary assertion, "I, even I only, am left," the prophet seems to have fallen into the error of supposing that not another loyal heart was left in the land. God cannot accept this from any of us. True, others were not so pronounced in their separation from evil as Elijah; but Jehovah would have His servant know that there were nevertheless seven thousand knees which had not bowed down to Baal. Remarkably, from this point in the narrative, other witnesses are brought out into the light — samples of the seven thousand (1 Kings 19: 19, 20; 13-22, 28-35; 21: 3; 22: 8).

Let us take warning from Elijah's failure. Our own times are deplorably evil, and the apostasy hastens on. God appreciates those who, like Elijah, take a firm stand against the evil, at whatever cost to themselves in the way of ease and honour here. But let none of these entertain a thought of their own faithfulness in contrast to others. Humility becomes us, and extreme tenderness of spirit towards those who, however strange their associations, in their hearts really value Christ. All such are very precious to God; and however gravely He may Himself rebuke in them what is not well-pleasing in His sight, He will never tolerate in us censorious spirit towards them. To fall into this is to sacrifice our own usefulness at this critical moment in the history of the Church of God. If so excellent a witness as Elijah failed in this particular, the danger for ourselves is exceeding great.

The Call to Service.

ELIJAH journeyed to Abel-Meholah to find a successor, and lo, in the goodness of God, he found a companion. For the fiery prophet's trials were not yet ended, and he was henceforward to be comforted by the fellowship of a kindred heart. "Two are better than one, for if they fall, the one will lift up his fellow" (Ecc. 4: 9, 10). How truly Elisha refreshed his master's spirit is suggested by the words in 2 Kings 3: 11: "He poured water on the hands of Elijah." In 1 Kings 19: 21 it is said: "He arose, and went after Elijah, and ministered unto him."

A pleasant picture is exhibited to us in 1 Kings 19: 19-21. In the midst of Baal worshippers a pious farmer pursued his course, his soul doubtless sorely grieved by the apostate condition of God's people, yet himself wholly separate in heart and mind from the prevailing unfaithfulness. His call to service and testimony came to him when Elijah passed by. The call is given in 1 Kings 19: 19; his anointing is found in 2 Kings 2: 9. In like manner, the apostles of our Lord heard the call in Matthew 4: 18, etc. and received the anointing in Acts 2.

It was but the work of a moment, Elijah's casting of his mantle upon Elisha, but it was the turning Point in his spiritual history. It the great crisis of his life. If he had failed to Perceive the significance of that moment his whole after career would have missed the divine intention Similar crises occur in the history of souls today; what we need is the spiritual sensibility to recognise them when they come Thus a disciple may hear the distinct call of the Lord to forsake all and devote himself to the work of the Gospel in a wild land. If he hesitates, the honour may pass by him for ever. If, on the other hand, he humbly submits himself to the divine mandate, his whole course is "Forward" from that moment. Our lives, as far as usefulness is concerned, are either made or lost by ability to discern these crises when they arise. We are only really useful when in the place where God would have us.

Elisha left all to follow devotedly the footsteps of another. Here is our example. "Follow thou Me" is the voice of Christ (John 21: 22). Let us cultivate the spirit of Ruth in her fervent outburst to Naomi: "Entreat 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). This is devotion indeed.

Further, Elisha left all to tread a path of loss. Elijah was a proscribed man, and danger tracked his every step. From the quietness and security of the farm, Elisha went forth to be his disciple. His complete breach with the past seems indicated by the fact that he not only slew the oxen, but also "boiled their flesh with the implements." So to speak, he burned his boats behind him. From that day there was to be no looking back. We, brethren, are followers of a rejected Christ. Loss, not gain; suffering, not ease, are the appointed accompaniments of true discipleship. Are we really prepared for these things! Our apostle trod an unparalleled path (his account of it will be found in 2 Cor. 11: 12); but what sustained him therein! Hear him in Philippians 3: 7-8: "What things were gain to me, those I counted loss for Christ. Yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but rubbish, that I may win Christ, and be found in Him."

The Double Portion.

Whatever services Elisha may have rendered (Timothy-like) in association with Elijah while the latter remained on earth, his testimony proper began after Elijah was rapt to Heaven. Their last journey together is full of spiritual significance. Starting from Gilgal, they proceeded west to Bethel; thence they turned back towards the east and visited Jericho; and from Jericho they passed to Jordan, and across to the other side. All these points spoke of a blessed past and an evil present. Israel's Canaan history commenced at Gilgal (Joshua 5). There their camp was formed; there the reproach of Egypt was rolled away; and thence they marched forth at the divine bidding for conquest. The associations of the place were thus very precious to a pious Israelite. But Gilgal was now one of the chief centres of national iniquity (Amos 4: 4; Amos 5: 5; Hosea 4: 15). The place of Israel's early consecration to God had become the place of gross unfaithfulness to God. How sadly we are thus reminded of what the Church was in the beginning and of what it is today.

Bethel, meaning "House of God," was sacred as the spot where God manifested Himself to Jacob, and graciously pledged Himself to His servant (Gen. 28: 10-22). Now one of Jeroboam's calves stood there (1 Kings 12: 28, 29), causing Jehovah to speak of the place in contempt as Bethaven  - "house of folly" (Hosea 4: 15).

Jericho once witnessed a marvellous display of divine power when Jehovah caused the walls to fall down flat; it was now a standing proof of the nation's apostasy from God (Joshua 6: 20; 1 Kings 16: 34).

Jordan once opened to let Israel into the land; now it opened to let Elijah out. Jehovah seemed thus to sunder link after link all that which once bound the people to Himself. They had rejected Him; He now rejected them. It is as if He was saying to His servant: "They do not want Me, and they do not want you; let them alone."

The holy persistency of Elisha on that memorable journey is very remarkable. At the start Elijah gave him the opportunity of remaining at Gilgal while he went on to Bethel (2 Kings 2: 2). But Elisha protested: "As Jehovah liveth, and as thy soul liveth, I will not leave thee." At Bethel and at Jericho further opportunities were given, but Elisha refused them in the same determined manner. Was the departing prophet really desirous of getting rid of his companion, or was he instead testing him as to how far he entered into the circumstances of that moment! We believe it was the latter. As the words of the sons of the prophets show, there was an impression abroad that Elijah was about to be taken away, and Elisha was bent upon remaining with him until the end. His soul felt that blessing was connected with association with Elijah, and he was determined not to miss the blessing. So "they two went on." Oh, that we clave to Christ with the same set purpose that Elisha clave to Elijah! Herein is the secret of power for life and testimony.

Arrived at the river, Jordan fled before the prophet, "so that they two went over on dry ground." Expressive type of Christ — death's master. But His death is also ours, and we find ourselves, in consequence, with Him outside of the present evil world. Do we indeed realise that this is our true position?

Jordan being passed, Elisha's great opportunity came. "Ask what I shall do for thee," said his master, "before I be taken away from thee." Like Solomon at an earlier date (1 Kings 3: 5), his purpose of heart expressed itself in his reply. "I pray thee, let a double portion of thy spirit be upon me." The "double portion" was the portion of the firstborn (Deut. 21: 15-17), whereby he was enabled to worthily represent the dead, and maintain the honour of his name. All in the Church are firstborn ones (Heb. 12: 23), and as such are endowed with blessings such as saints in former dispensations never knew. Nothing could exceed the wealthy portion which is ours in the risen Christ, that "better thing" which God has "provided for us" (Heb. 11: 16). By the power of the Spirit we are enabled to enter into the realisation of it, and so become fitted to worthily represent the absent Christ in the scene of His rejection.

Not until Jordan was passed did Elijah propose blessing to his disciple. In like manner, Calvary must be left behind in resurrection power ere the Spirit could be given from above, and full Christian blessing be enjoyed.

But there was a condition imposed upon Elisha. "If thou see me when I am taken from thee, it shall be so unto thee; but if not, it shall not be so." Elisha did see the glorious sight, and so the longed-for power and blessing became his. Do we see the Man who has gone up to God! Is the eye of our faith upon Him! The apostle prayed for the Colossians (Col. 1: 11) that they might be "strengthened with all might, according to the power of His glory, unto all patience and long-suffering with joyfulness." Strengthened in this manner, Stephen could die in triumph, and Paul could live and serve dauntlessly.

From the departing prophet there fell the mantle. This Elisha took up, and forthwith rent his own clothes in two pieces. We must put off in order to put on. We must be divested in order to be invested. In measure as the old "I" is practically renounced (God's sentence of death upon it really accepted) so Christ is manifested in us. The apostle describes his own experience thus: "We which live are always delivered unto death for Jesus sake, that the life also of Jesus might be manifested in our mortal flesh" (2 Cor. 4: 11).

He even welcomed the most painful circumstances when they contributed to this grand result (2 Cor. 12: 9).

Possessed now of power, Elisha turned back towards Jordan, "And he took the mantle of Elijah that fell from him and smote the waters, and said, Where is the Lord God of Elijah! and when he also had smitten the waters, they parted hither and thither, and Elisha went over" (2 Kings 2: 9) Elijah had gone, but God remained. What we all need is faith in the Unseen. Israel failed in this when Moses disappeared in the mount (Ex. 32: 1). The Church has likewise failed in its faith in the invisible Head, and in the invisible Spirit. Men come and go, but God is ever with His people. Let us not live in the past, lamenting that "the former days were better than these" (Ecc. 7: 10); but let us rather lay hold upon God for today, assured that we shall find Him as good to us as ever He was to His saints in ages past.

The New Cruse.

The ministry of the "Son of thunder" being ended, that of the "Son of consolation" began. Its general character savoured of the grace of Christianity, and no wonder, for it flowed (typically) from death and resurrection, as we have seen. Mark here the goodness of the divine heart. Sentence had been already passed upon guilty Israel, and its very executors had been named Hazael and Jehu (1 Kings 19: 15-17) yet God instituted a new ministry of grace. The avenging sword was held back awhile in forbearing mercy. Even so is it with the world at this time. Its doom was long ago pronounced (John 12: 31; John 16: 11) yet no sooner had it been pronounced than the Holy Spirit was sent down from Heaven with that wonderful message of love and mercy with which our hearts are so blessedly familiar, and which far exceeds all other divine overtures in earlier ages of the world's history. But when the present divine mission is finished, the stroke will fall irremediably.

After the rapture of Elijah, Elisha tarried at Jericho, and there a very serious complaint was addressed to him by "the men of the city" (2 Kings 2: 18, 19). "The situation of this city is pleasant, as my Lord seeth; but the water is naught, and the ground barren." Thus man's infidel pride, while it could rebuild the city in defiance of the Word of God, was powerless to remove the curse which lay upon it. And what are men able to accomplish in their little world today! With many schemes, long and laboriously matured, they are constrained everywhere to acknowledge that the world is very far from what they would like it to be. A blight manifestly rests on every creature device. The high hopes of today are the bitter disappointments of to-morrow. The "pleasantness" is there, for God has created it, but "the water"  - the spring from which men would draw satisfaction and pleasure —  "is bad and "the ground is barren" —  no fruit is produced for God. Both for God and for man everything is the exact opposite of what it should be.

God's man was the only hope of the needy men of Jericho, even as the Man of God's right hand is men's only hope today, though they understand it not. Elisha called for a new cruse, with salt therein, "and he went forth unto the spring of the waters, and cast the salt in there, and said, Thus saith Jehovah, I have healed these waters, there shall not be from thence any more death or barren land." The remedy was thus "a new cruse, with salt therein," with its contents cast into "the spring of the waters." Here we learn God's way of blessing for man. It is not by the patching up of an old thing, but by the introduction of something altogether new. Those who have not lost confidence in flesh are all the time seeking to repair its glaring defects. It is frequently said at the present crisis that we should have more confidence in humanity, i.e. in flesh. But God has long since declared flesh to be incurable in its evil, and He condemned it as such in the death of Christ (Rom. 8: 3-8) Nothing avails but a new nature. Hence the Lord Jesus speaks in Luke 5: 36-38 of a new garment, new wine, and new bottles; and the apostle: tells. us in Ephesians 4: 24 of a "new man, which, according to God is created in righteousness and true holiness." Nicodemus was taught in John 3 that his great need was to be born wholly anew. Apart from this, religious person though he was, he could neither see, nor enter into the Kingdom of God. God thus puts something "new" into the very "spring" of a man's moral being .

Elisha's cruse was full of salt. This great preservative represents the power which separates a man from evil, and keeps it far away. Only the man born of the Spirit possesses this. The religious man may indeed escape "the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ," but such a one is always in danger of being again entangled therein. There is no capacity for moral resistance, and so it happens to him "according to the true proverb, the dog is turned to his own vomit again, and the sow that was washed to her wallowing in the mire" (2 Peter 2: 20-22). The man born of the Spirit escapes "the corruption that is in the world through lust" (2 Peter 1:4), a much deeper thing than the world's pollutions, which are but external.

At Jericho fruit followed the application of the salt. So in our case having "salt in ourselves" (Mark 9: 50), we are enabled to be fruitful for God in the midst of a barren world.

Scoffers Judged.

Only at Bethel do we find Elisha calling down judgement upon his foes (2 Kings 2: 23, 24). Grace derided and rejected must of necessity be avenged, whatever the dispensation may be. Men in Christendom are in even graver peril than the young People of Bethel. "Little children" is an improper and misleading translation. In many other Old Testament passages the same Hebrew word is rendered "young men." The offenders were similar in character and years to many who stand loutishly at our street corners today, with no respect for either God or man. Bethel ("house of God") had truly become Bethaven ("house of folly") when God's venerable servant could be pursued with the mocking cry: "Go up, thou baldhead; go up, thou baldhead." Not one of Jeroboam's priests intervened to protect God's witness; how, indeed, could it be expected! What cared they for the wonderful story of God's rapture of His despised prophet! As little did they care for the new witness whom God had raised up in his stead. Accordingly, Elisha turned back, and looking upon his tormentors, he "cursed them in the Name of Jehovah." The chronicler adds: "And there came forth two she bears out of the wood, and tare forty and two children of them." Whether "tare" means killed or simply injured is not stated. It is a solemn thing to join issue with God. The heavy judgement of 2 Kings 1, when two captains with their fifties were destroyed for their impiety, had no deterrent effect upon the scoffers of Bethel. How often is the rod of God unheeded But however long drawn out this longsuffering may be, the judgement of God upon rejecters is sure in this dispensation as in every other.

The Three Kings.

Three kings were in sore trouble; two of them ungodly men, the other a backsliding servant of Jehovah (2 Kings 3). Jehoram, King of Israel, was at least a religious professor. On occasion he could wear sackcloth upon his flesh, and make use of Jehovah's name (2 Kings 6: 27-30); and he could even purge away some of the grosser evils introduced by his parents (2 Kings 3: 2); The King of Edom was just a man of the world, with no pretension whatever to relationship with God. How could Jehoshaphat, King of Judah, associate himself with such a pair, with any expectation of aid or blessing from Jehovah! This was neither the first nor the second time that he had weakly allied himself with evil men. When he returned from helping Ahab at Ramoth-Gilead, the Prophet remonstrated with him thus: "Shouldest thou help the ungodly, and love them that hate Jehovah!" (2 Chron. 19: 2). When he joined himself with Ahaziah in a commercial enterprise, he was divinely informed that Jehovah would break his ships, a catastrophe which really happened (2 Chron. 20: 35-37). What is sorely needed amongst God's saints is the spiritual energy to say "No" (at whatever cost) when invited by the world to co-operate with it in its schemes, of whatever character the schemes may be.

The three kings sought to subjugate Mesha, King of Moab, who had repudiated the suzerainty of the King of Israel after the death of Ahab. Instead of exercising his conscience before God as to why this had been permitted, Jehoram had recourse to arms. This is the only remedy known to men who are destitute of the knowledge of God. When Jehoshaphat was invited to help, he replied: "I am as thou art, my people as thy people, and my horses as thy horses." Oh, the shame of it! Should he not rather have replied: "By the grace of God, I am the opposite of what thou art!"

The allied sovereigns took a circuitous route in order to avoid Moab's fortified cities, and presently they found themselves with no water for their host. Jehoram cried out in despair: "Alas! that Jehovah hath called these three kings together to deliver them into the hand of Moab!" Jehoshaphat asked if there was available a prophet of Jehovah by whose means they might inquire of Him. One of the King of Israel's servants remarking that Elisha was within reach, the three kings went down to him, Jehoshaphat saying, "the Word of Jehovah is with him." If the King of Judah had sought the Word of God before venturing forth, he would not have found himself in such a strait. Elisha at first bade Jehoram go to the prophets of his father and mother, knowing well that he sought water, not God; but presently he said, "As Jehovah liveth, before whom I stand, surely were it not that I regard the presence of Jehoshaphat, the King of Judah, I would not look toward thee, nor see thee." Elisha thus distinguished between God's saint (even though in a backsliding condition) and the evil men with whom he was associated.

His next words are remarkable: "But now bring me a minstrel." Why was this! The fact is, his spirit was checked while the ungodly were before him, and he felt it imperative to abstract himself in order to get into proper touch with God. What a lesson is here Oh, that we all understood it! How different would Jehoshaphat's course have been had he understood it! While the minstrel played, the hand of Jehovah came upon Elisha, and he said, "Thus saith Jehovah, make this valley full of ditches," etc. This being done, the valley should be filled with water, an ample supply for both men and beasts. Moreover, victory should follow over rebellious Moab. How good of our God! What an appeal to the consciences of all the confederate kings!

God's way of blessing on this occasion contains some very important principles. Note, the scene of it was a valley. The low place is the place of repentance and self-judgement. When God's people get down low enough before God, the blessing is never lacking. Ditches must be dug in order to receive and hold what God had to give. The deeper the ditches, the more energy thus displayed, the more water they got, the greater the blessing from God. There is tremendous need of spade and shovel work today. Brethren, there is a vast amount of earth to be got rid of as the blessing of God can really fill our Souls. 'Dare we deny that earth has taken large possession of us! Has not the extraordinary prosperity of recent years affected even God's saints adversely? It may be that now God is withdrawing it from us in order to uplift our souls. Christ is the Christian's only true object. Not to this world of sin and death, but to the other world of life and glory, where Christ is, does: the Christian really belong. By the Spirit's power we are enabled to enter even into the enjoyment of things invisible and eternal. But earthly-mindedness is grave hindrance to this. The blessing came "in the morning, the meal-offering was offered" (9 a.m.). Frequently in Scripture do we the blessing vouchsafed at the hour of (compare 1 Kings 18: 36; Ezra 5; Dan. 9: 21; Acts 2: 15; Acts 3: 1; Acts 10: 3). has no good thing for man apart from cross of the Lord Jesus Christ. The work of God for the kings was in parts: (1) water for themselves and their hosts; and (2) victory over the enemy. is but a light thing in the sight of Jehovah: He will deliver the Moabites also into your hand." The refreshment of the army was thus only a means to an end. In like manner today the work of the Spirit goes far beyond getting Christians right. He does indeed meet our need most blessedly, ministering Christ to our souls, and rebuking and restoring us when ever we go astray; but He does more than this. He strengthens us for God, that we may be enabled to war successfully against His foes and ours. The life of the believer should be characterised by victory from first to last.

The victory being gained over Moab, the kings were told: "Ye shall smite every fenced city, and every choice city, and shall fell every good tree, and stop all wells of water, and mar every good piece of land with stones." An unsparing judgement assuredly. The lesson for us is plain. Our only safeguard is to overthrow for ourselves all that in which flesh might trust or delight itself, for God would have us find our all in Christ. We dare not give quarter to anything that might draw our hearts away from Him.

The Pot of Oil.

In 2 Kings 3 we have Elisha ministering to the necessities of kings; in 2 Kings 4: 1-7 he ministers to a widow and her sons, for there is room in the divine compassions for both the exalted and the lowly. Remarkably both Elijah and Elisha had dealings with a widow, and in each case a little oil in a vessel constituted an important item in their worldly possessions.

"Now there cried a certain woman of the wives of the sons of the prophets unto Elisha, saying, Thy servant my husband is dead; and thou knowest that thy servant did fear Jehovah: and the creditor is come to take unto him my two sons to be bonds-men" (2 Kings 4: 1). A pitiful story is here, a story suggestive of the meditations which drove Asaph to the very verge of infidelity (Ps. 73). That the godly should suffer while the ungodly prosper has frequently been a sore puzzle to tried hearts. In the present case the widow laid emphasis upon the fact that her husband feared Jehovah, yet he had been snatched from her by death, with no remainder but debts, slavery for her children being the only possible result, so far as the eye could see. Unbelief is apt to cry in such circumstances, "All these things are against me" (Gen. 42: 36); faith quietly says, "We know that all things work together for good to them that love God, to them who are the called according to purpose" (Rom. 8: 28).

The greater the emergency, the greater the opportunity for God to show Himself on behalf of His people. When the men of Israel magnified the prowess of the nations of Canaan, Joshua and Caleb, true men of faith, said, "They are bread for us; Jehovah is with us; fear them not" (Num. 14: 9). Bread indeed! for every difficulty surmounted by faith in God yields strength and nourishment to the soul. Our wonder-working God is able to make the eater yield meat, and the strong one sweetness (Judges 14: 14). It is a great reality to have to do with God. "He that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him" (Heb. 11: 6). the widow of our chapter proved the truth of this most blessedly. Let us note that in her trouble she sought the aid of "the man of God." This is a title more frequently applied to Elisha than to any other Person named in Holy Scripture. Seventy times we read of "the man of God" in the Old Testament, twenty-two Of the passages referring to Elisha. What are we to understand by the title! Is it the equivalent of "Saint," and therefore applicable to, only man born of the Spirit? The Spirit's Sparing use of the term forbids the thought. It is first applied to Moses in Deuteronomy 33: 1. This gives us the key to its meaning. Moses was one who cut himself entirely adrift from the world, renouncing absolutely all its honours and advantages in order that he might be Wholly for God. Only persons of this Stamp may rightly be regarded as men of God. In the midst of general ruin and departure, the, man of God is God's emergency instrument. It is open to us all to be in this blessed position, if so our hearts desire. The Church in these days needs men of God.

But what had Elisha for the distressed widow? Nothing, as far as his own resources were concerned, and yet he more than met her need. He could have said with the apostle, "As poor, yet making many rich; as having nothing, and yet possessing all things" (2 Cor. 6: 10). And what have we wherewith to meet the need of souls? The amount contained in our pockets is a small matter; the question is, what have we in our hearts! Blessed be God, we have that enshrined there which is capable of meeting every form of human necessity. "For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ" (2 Cor. 4: 6). Our hearts have thus been illuminated by the knowledge of God, and from us that knowledge should radiate to others. Herein lies an immense opportunity for spiritual usefulness in a dreary world.

But Elisha asked the woman, "What hast thou in the house" She replied, "Thine handmaid hath not anything in the house, save a pot of oil." But there were great potentialities in the pot of oil, though the widow knew it not. Whatever else we lack, every Christian has his pot of oil. In other words, every Christian has the power of the Holy Spirit within him. Let us use it in faith, and all our difficulties become as nothing. So the widow must beg empty vessels of her neighbours not a few. "And when thou art come in, thou shalt shut the door upon thee and upon thy sons, and shalt pour out into all those vessels, and thou shalt set aside that which is full."

Picture the scene in that humble house. What had the widow to look upon that day? Just a small vessel of oil, a number of empty receptacles, and two poor orphan lads earmarked for slavery. This was what the eye saw; but there was something else that no natural sight could behold — God. In Matthew 6: 1-18 we are taught that the Father's eye is upon us, and in verses 19-34 that our eye should, in consequence, be solely upon Him. In this is rest and peace.

Now observe a remarkable thing. The oil flowed while a vessel remained to take it. It was only when the son said "there is not a vessel more" that the oil stayed. What a lesson is here! The blessing is limited by man only. In 2 Kings 3 the kings obtained water according to the depth of the ditches that were prepared. In 2 Kings 13: 18 Joash, King of Israel, missed the opportunity of his life, when in the presence of the dying prophet, and with full knowledge that the actions of that day were significant, he smote upon the ground thrice only. This meant three victories over his enemies instead of total annihilation. Abraham, in Genesis 18, when making intercession for the guilty cities of the plain, paused at ten persons, though God had given no indication of weariness in listening to His servant's voice. Alas! alas! It is always man who limits the blessing.

"Oft we credit not, that God e'er gives as God."

But the widow's need was now met, so the prophet bade her "Go, sell the oil, and pay thy debt, and live thou and thy children of the rest." Brethren, we have a debt to discharge, which only the power of the Spirit can enable us to discharge. Paul felt this deeply in Romans 1: 14: "I am debtor both to the Greeks and to the Barbarians; both to the wise and to the unwise." How he paid the debt is described in Romans 15: 19: "Through mighty signs and wonders, by the power of the Spirit of God, so that from Jerusalem and round about unto Illyricum, I have fully preached the Gospel of Christ." How far have we entered into the spirit of the devoted apostle, as expressed in these words! The cold principle of formal ministerialism has doubtless damaged the zeal of many a child of God. What is needed is to get our souls so divinely full of the things that we profess to believe that our lips must speak. Like Peter and John when they said to the Jewish council, "We cannot but speak the things which we have seen and heard" (Acts 4: 20). Like Paul again, when he exclaimed in 2 Corinthians 4: 13, "We believe, and therefore speak." Men who are profoundly convinced of the truth of the Christian verities, and who are persuaded of men's deep need of the knowledge of them, will surely seek to "repay their debt." And for this the power of the Spirit is divinely sufficient.

But Elisha added: "Live thou and thy children of the rest." Testimony to others However important is not everything. There is a life to be lived, with all its hard facts and varied circumstances. For this none of us possesses the smallest power in ourselves. But the power of the Spirit of God is our competency. It enables us to worship, suffer, and bear fruit at all seasons. "Walk in the Spirit, and ye shall not fulfil the lust of the flesh" (Gal. 5: 16).

The Shunammite.

The adjective "great," as applied to the woman of Shunem, doubtless refers in its first significance to her position in the world as a person of substance; but she was also "great" in that which alone counts for greatness with God — in faith (2 Kings 4: 8). In this she was conspicuous in her generation. We find a number of God's Great" ones in Hebrews 11 — men and women "of whom the world was not worthy."

The Shunammite was spiritually superior to the widow of Zarephath, in that she was persuaded that Elisha was a holy man of God before the miracle was wrought; the widow got the same assurance concerning Elijah after the miracle (1 Kings 17: 24). "I perceive -said the woman of 2 Kings 4: 9. Oh, that we were all more keen in our spiritual perception!

As a lover of hospitality, the Shunammite frequently lodged Elisha. Those who are unable to bestow loving attentions upon the Son of God Himself, as Martha and Mary did, may always lavish care upon those who represent Him, if they have the heart for it, and this is good and acceptable with God (3: 3; 1 Tim. 5: 10). It was her reading of Elisha's life which constrained the Shunammite to say to her husband: "Behold now, I perceive that this is a holy man of God, which passeth by us continually." It is well when a man's ways are this eloquent for God. The apostle could remind the. Thessalonians of what manner of men he and his fellow-labourers were among them for their sakes. Indeed, he could say, "ye are witnesses and God also" (1 Thess. 1: 5; 1 Thess. 2: 10). With Timothy he could appeal, not only to his doctrine, which was sound, but also to his "manner of life, purpose, faith," etc. (2 Tim. 3: 10). In his last conversation with his Ephesian friends he was able to review his whole course amongst them as in every way an example for them to follow (Acts 20: 18-35). Faithful servant True ambassador for the absent Christ!

One day, when Elisha was in the Shunammite's house, he bade Gehazi, his servant, call her to him. He expressed the desire to do something for her in recognition of her many kindnesses to himself. "Wouldest thou be spoken for to the king or to the captain of the host?" (Possibly Elisha's services at the time of the expedition to Moab had given him some influence at Court.) The woman's reply was excellent: "I dwell among mine own people." Worldly honours had no attraction for her; she loved the simplicity of her own proper surroundings. How would we have replied to a similar inquiry! What is the world to anything or nothing! would we be spoken for to the king For the Christian, "mine own people," means the Assembly. Is it really there that we find our truest joys, albeit the Assembly is composed of "the poor of the flock," the weak, the base, the despised, etc. (1 Cor. 1: 26-29) Sometimes the blunder is made of regarding the saints as they are naturally instead of regarding them in the light of the infinite grace of God. What they are to Christ, and the fact that His presence is known in their midst should endear the saints to our hearts beyond everything else. Happy are we if our souls are so fully satisfied with the communion of saints that each one of us is able to reply to every overture: "I dwell among mine own people." In the shade with God, apart from the world, is the safest place for us all, and the only proper place.

If worldly honours were nothing to the Shunammite, her family joys should be increased. Accordingly, Elisha promised her a son, and in due time the son was born. A few Short years of domestic bliss followed, and then the dark shadow of death entered the home. But the death of the lad brought out all that was spiritually noble in the mother. Her reticence to her husband concerning the great sorrow is suggestive that he was either not born of God at all, or that his faith was not up to the level of her own. Behold her hastening across the plain of Jezreel (perhaps thirty miles) in order to spread out her grief at the feet of the man of God at Mount Carmel. Such was her confidence in God that in reply to the inquiry: "Is it well with thee? Is it well with thy husband! Is it well with the child?" she could reply, "it is well." Brethren, it is always "well." "We know that all things work together for good to them that love God, to them who are called according to purpose" (Rom. 8: 28).

Contrary to the principle laid down in Amos 3: 7, Jehovah had not seen fit to acquaint Elisha beforehand with the object of the woman's errand. As soon as he understood it, he bade Gehazi take his staff, and lay it upon the face of the child. This, however well meant, did not satisfy the Shunammite. She said to the prophet: "As Jehovah liveth, and as thy soul liveth, I will not leave thee." She preferred the living person to the lifeless staff, symbol of power though the latter might be. Perhaps Elisha was testing her, as Elijah tested him on the day of his translation. If so, her faith responded nobly. Alas, how many in our time cling to lifeless forms (sacraments, etc.) to the neglect of the living Christ! On their way to Shunem the prophet and the mother met the returning Gehazi with his report, "The child is not awaked." Entering into the house, Elisha "went up, and lay upon the child, and put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands; and he stretched himself upon the child, and the flesh of the child waxed warm." Even so, it is only contact with the living Christ that Can give life, and also sustain the life when it has been received.

"Call this Shunammite," said Elisha to Gehazi. "Take up thy son," said he to the mother. "Then she went in, and fell at his feet, and bowed herself to the ground, and took up her son, and went out." The scene is full of moral grandeur: No expression of rapture and surprise at what had happened nay, she expected it. Her faith had gripped the God of resurrection. "Through faith women received their dead raised to life again" (Heb. 11: 35). The Shunammite could but fall at the feet of the one who had brought life to her. In like manner we prostrate ourselves before Him who has shattered the power of death on our behalf, and secured for us life for evermore.

"Death in the Pot."

This incident, and that which follows, furnish us with a sort of typical picture of man's history from the Creation to the Millennial age. Christ in His two comings is suggested in the deliverances wrought by the man of God.

"And Elisha came again to Gilgal" (2 Kings 4: 38). Gilgal was originally the place of blessing. There the presence and power of God were experienced by Israel in a remarkable degree. The earth could once be described in the same way. But for man's defection it might be so described still. The sons of the prophets being assembled around Elisha, he said to his servant, "Set on the great pot, and seethe pottage for the sons of the prophets." "And one went out into the field to gather herbs, and found a wild vine, and gathered thereof wild gourds his lap full, and came and shred them into the pottage; for they knew them not." The gourds were poisonous. The man had gathered a lapful of colocynths, really a wild cucumber, though in appearance like a vine. His eyes deceived him, and so he introduced a death-dealing element into the food of his fellows. How like to what happened in Eden! The forbidden tree was pleasant to the eyes, and in every way so desirable that the woman yielded to the temptation of the Evil One, and so ate thereof, "and gave also unto her husband with her, and he did eat" (Gen. 3: 6). Death followed. "By one man sin entered into the world, and death by sin" (Rom. 5: 12). "O thou man of God," cried the sons of the prophets, "there is death in the pot."

But the remedy was at hand, for God is very good. He desires not the death of any. Elisha said, "Then bring meal." "And he cast it into the pot; and he said, Pour out for the people, that they may eat.' And there was no harm in the pot." The meal (as in the Levitical sacrifices) typifies Christ. He is God's great remedy for all the mischief which man's sin has brought into the world. "Where sin abounded, grace did much more abound; that as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life through Jesus Christ our Lord" (Rom. 5: 20, 21). His death is our deliverance from the old sin-stricken order of things to which once we belonged; it has become the means of life to us; and eternal life is ours now in Christ risen. We belong to another sphere where death can never come, and where the power of Satan is unknown.

For the Christian, while walking here, there is always "a dearth in the land." There is absolutely nothing that can satisfy the new man. Whatever men provide for their own satisfaction, there is always "death in the pot." The simplest things that men devise they spoil. Science, art, music  - all those occupations with which men seek to delight themselves, and which are not necessarily sinful, yet contain in them the element of death, as many unwary saints have proved to their hurt. Only when the meal is cast in is anything fit or safe for the people of God. Everything earthly that we venture to handle apart from Christ is to our spiritual damage. When shall we learn the lesson for ourselves, and for our children? How many once faithful witnesses lie scattered and wrecked upon the rocks through lack of vigilance and care; and how many of the children of God's saints have been ruined from the same cause! There is "death in the pot" at every turn in this scene where Christ is not, yet how often do we forget it!

The Firstfruits,

The feeding of the hundred men follows suitably. The two incidents seem de- signed to be considered together, if only because, in each case, the miracle was wrought in connection with eating. "And there came a man from Baal-shalisha, and brought the man of God bread of the first fruits, twenty loaves of barley, and full ears of corn in the husk thereof. And he said, Give unto the people, that they may eat. And his servitor said, What, should I set this before an hundred men! He said again, Give the people, that they may eat; for thus saith the Lord, They shall eat, and shall leave thereof. So he set it before the men, and they did eat, and left thereof, according to the word of the Lord" (2 Kings 4: 42-44). The first fruits were properly the portion of the priests (Num. 18: 8-12), but everything was in disorder in Israel. Aaron's sons were in exile, Jeroboam's priests doing duty instead at his idolatrous altars; the first fruits were accordingly presented to the man of God, as Jehovah's true representative in the land. Observe that the offering came "from Baal-shalisha." From the place of Baal's abode, where Satan reigned, something was brought to God. Even so will it be in the Millennial age. This poor world, where Satan's throne now is, will yet yield its true offering to God. The usurper is destined ere long to be overthrown, in order that the Man of God's good pleasure may be established in the place of power and glory. "The zeal of Jehovah of hosts will perform this" (Isa. 9: 7).

Then the feeding time will come. No longer will there be "dearth in the land;" never again will there be "death in the pot." Of Zion it is written: "I will abundantly bless her provision; I will satisfy her poor with bread" (Ps. 132: 15). The Lord Jesus gave an earnest of this when He fed the five thousand. So enthusiastic were the people after that marvel that they were disposed to take Him by force and make Him King (John 6: 15). He refused their desire, and retired to the mountain alone. When the hour for the appointed Kingdom comes, He will receive it neither from men nor from Satan, but from the Father, who alone has authority to delegate it to any.

In Elisha's day, "They did eat, and left thereof, according to the Word of the Lord." There was plenty for all. In the Millennial age "There shall be abundance of corn in the earth upon the top of the mountains (surely a most unlikely place); the fruit thereof shall shake like Lebanon" (Ps. 72: 16). To Israel "The Lord hath sworn by His right hand, and by the arm of His strength. Surely I will no more give thy corn to be meat for thine enemies; and the sons of the stranger shall not drink thy wine for the which thou hast laboured; but they that have gathered it shall eat it, and praise the Lord; and they that have brought it together shall drink it in the courts of My holiness" (Isa. 62: 8, 9).

How blessed when all the woes of Israel and the nations are healed, and when all men's wants are fully met! "According to the Word of the Lord;" so shall it be. But this awaits the manifestation of our Lord Jesus Christ.

Naaman, the Syrian.

There are two men of this name spoken of in Holy Scripture, the one a son of Benjamin, and the other a Syrian officer (Gen. 46: 21; 2 Kings 5). Doubtless, to contracted Jewish minds, the Benjamite was much more to God than the Gentile; and, in fact, our Lord's audience in the Synagogue of Nazareth were so enraged at His mention of the Syrian that they forth- with cast Him out (Luke 5: 29). Our Lord cited the case to show that there is goodness in the heart of God for strangers, and also that Israel's rejection of Himself would have the effect of diverting the stream of divine grace in their direction. This is how the blessing has reached to us, reader and writer alike.

In Naaman we see man at his best estate. He was successful in his undertakings, highly esteemed by his master, and evidently capable of winning the affections of those who served him. But everything was blighted by the terrible disease which afflicted him, for he was a leper. Other foes trembled before him; to this foe he was a helpless victim. Leprosy is ever in Scripture a type of sin that loathsome moral disease which unfits every man for the divine presence, and from which no man is able to deliver himself.

The captive maid is an attractive character. She was a true child of faith. The graciousness of her spirit is remarkable. Though a victim of Naaman's military operations, no resentful feeling was permitted to lurk in her mind. Her sufferings became fruitful in blessing to others. She might almost have said with the apostle in 2 Corinthians 1: 6, "If we be afflicted, it is for your consolation and salvation." Assured that there was goodness in the heart of God even for the Gentile, and longing that her master might be blessed, she said, "Would God my lord were with the prophet that is in Samaria! for he would recover him of his leprosy." But when had God ever done such a thing? From the day that Leviticus 12-14 was written, no case is recorded of any man being recovered of his leprosy. Even at that very time there were "many lepers in Israel" (Luke 4: 27), and none of them were cleansed. We are reminded of Abraham at Moriah, who accounted that God was able to raise up Isaac even from the dead, though no person had been raised since the world's foundation (Heb. 11: 19). It is blessed to note the confidence that faith has in God. Faith refuses to believe that anything is impossible with Him.

But Naaman knew not God as the maid knew Him. Accordingly he went armed with a letter from his own sovereign to the King of Israel. The healing, if it could be brought about, must come through official channels, with all due pomp and ceremony. But the maid said nothing about the King of Israel. The latter was dismayed at the letter, suspecting only an excuse for a quarrel. This was really shameful in Jehoram. Jehovah had taken great pains with this man in order to teach him that He is GOD. Had the king quite forgotten the water in the desert? (2 Kings 3: 20). Had not Jehovah said, "I kill, and I make alive; I wound, and I heal?" (Deut. 32: 39). Why did not Jehoram at once think of the prophet of God! Alas, flesh learns no lessons, let divine favours be ever so abundant.

How often in our own time do souls turn in wrong directions in their search for good! Law keeping, sacraments, etc.--anything and everything but the Christ of God.

Presently, however, Naaman found him- self at the door of Elisha. The prophet, hearing of the king's alarm, sent him a messenger, saying, "Wherefore hast thou rent thy clothes? Let him come now to me, and he shall know that there is a prophet in Israel." Now behold the famous captain at the prophet's door. He had his own thoughts as to how the cure should be effected, and he was prepared to pay a big fee for the blessing. He had already humbled himself considerably in order to be blessed. He was following the advice of a mere servant girl, he was seeking a favour in the land of a beaten foe, and he was now halting with his equipage at the humble lodging of Elisha. Surely nothing more in the way of condescension could be expected! But he must come down a great deal lower ere God could meet him. Flesh in all ages resents this coming down. A toilsome pilgrimage, a burdensome pledge, or a huge fee would suit flesh today better than God's simple terms of salvation by grace alone, through faith in our Lord Jesus Christ. Men's devices put honour upon the flesh. But God's plan is to utterly abase it, "that no flesh should glory in His presence" (1 Cor. 1: 29).

It was a tremendous set back for Naaman when the prophet sent a messenger out to him, saying "Go and wash in Jordan seven times, and thy flesh shall come again to thee, and thou shalt be clean." This was more than flesh and blood could bear. The Syrian was deeply affronted. As he turned away in rage, he said, "Behold, I thought, he will surely come out to me, and stand, and call on the Name of Jehovah his God, and strike his hand over the place, and recover the leper." We all have our own ideas as to how God should work. But He has said, "MY thoughts are not your thoughts, neither are your ways My ways" (Isa. 55: 8). How blessed to come to the end of ourselves, and give up "I thought" once and for ever! The soul only then begins to truly learn.

If men in Israel felt scorn for the uncircumcised Syrian (as evidenced by the anger of the men of Nazareth in our Lord's day), the Syrian returned the scorn upon them to the full. He could even rail against their streams! "Are not Abana and Pharpar, rivers of Damascus, better than all the waters of Israel! May I not wash in them, and be clean?"

Naaman may well be eternally grateful to his servants who forthwith pleaded with him, venturing to point out the unreasonableness of his wrath. "If the prophet had bid thee do some great thing, wouldest thou not have done it! how much rather then, when he said to thee, Wash, and be clean?"

To Jordan then. Let the word of Jehovah through the prophet be tested. When did His Word ever fail! When were any disappointed who had staked little or much, or even their all, upon His Words "Then went he down and dipped himself seven times in Jordan, according to the saying of the man of God; and his flesh came again like unto the flesh of a little child, and he was clean." Let us not misunderstand this type. Not blood, but water was the element in which Naaman dipped himself. Cleansing by blood has reference to what a man has done (for nothing but atoning blood can put away sins); cleansing by water has reference to what a man is, as scion of a ruined stock. In God's great plan, the sinner must be got rid of as well as his sins. Now Jordan is typical of death. In the picture before us we have the man of military fame, the man who would have purchased with money the gift of God; the man of "I thought," taking his plunge into death, and seen as such no more. "His flesh came again like unto the flesh of a little child." So to speak, he made a new start with God. In like manner, "If any man be in Christ, he is a new creature; old things are passed away; behold, all things are become new" (2 Cor. 5: 17). The believing soul endorses the sentence of death upon himself, and gratefully accepts the death of Christ as the door out of his former sinful state, that hence-forward he may "walk in newness of life" (Rom. 6: 4). Baptism is connected with this truth.

The soul which has entered into the significance of it delights to say with the apostle: "I am crucified with Christ, nevertheless I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh I live by the faith of the Son ~f God, who loved me, and gave Himself for me" (Gal. 2: 20). The old "I" has gone (for faith) with all its appurtenances, and Christ alone remains.

Is It a Time to Receive

He who has received blessing from God is of necessity grateful, and his lips hasten to make their due confession. Accordingly we find Naaman returning from Jordan to the house of Elisha. In the presence of all his retinue he said, "Behold, now I know that there is no God in all the earth but in Israel" (2 Kings 5: 15). This was a great deal for the famous captain to say after all his victories over that people. But God, not men, was now before his soul, and God had become his light and his salvation. How could he do aught but publicly confess Him! Moreover, in his gratitude he would leave a tangible blessing behind him. Had he not brought ten talents of silver, six thousand pieces of gold, and ten changes of raiment with him from Syria! Payment was doubtless his thought when he started out; to leave behind him a grateful offering was now his heart's desire. But the circumstances forbade Elisha to accept it. "As Jehovah liveth, before whom I stand, I will receive none." Even urgent pressure from Naaman would not induce him to touch what he had brought. The healing of the Syrian was intended to be a picture of absolutely free grace to Gentiles (a great lesson to Israel and a notable testimony to the nations), and it must not be marred by the passing of gold and silver.

Naaman then asked the favour of two mules' burden of earth, "for thy servant will henceforth offer neither burnt offering nor sacrifice unto other gods, but unto Jehovah." He would raise a testimony to Jehovah on his return home, and that not with hewn stone (product of human effort); his altar should be of earth only, according to the divine command in Exodus 20: 24. Whatever the cost, he would confess Jehovah in the face of all the idolatry of Syria. This is the spirit that is a delight to God in all ages.

But Naaman had a difficulty, and this he frankly laid before the prophet. His official duties required him to attend his sovereign when he went into the house of Rimmon to worship there. This would naturally be painful to him in days to come, and so he pleaded, "When I bow down myself in the house of Rimmon Jehovah pardon thy servant in this thing Elisha replied, "Go in peace." Every new born soul has his exercises as he returns to his former surroundings. A teacher taught of God, as was Elisha, would never grant a license in connection with doubtful matters, but he would be equally unwilling to impose a burden upon the conscience by demanding a pledge. Left to itself with God, the soul that only desires to please Him will soon learn what is comely, and grace will infallibly be granted to carry out. "The path of the just is as the shining light that shineth more and more unto the perfect day" (Prov. 4: 18).

So the Syrian started for home. Alas there was one (connected with the testimony of God) who watched his well-laden equipage with covetous eyes. It was Gehazi, "the servant of the man of God It was too much for him that so willing a giver as Naaman should be allowed to return to Syria as rich as he came. As Jehovah liveth (said he), I will run after him, and take somewhat of him." Sin aggravated a thousand fold when the divine name is brought into it. Covetousness led to lying, for sins seldom travel alone. The fabrication concerning the two young men from Ephraim secured a fine booty for Gehazi. Yet another lie followed to cover these transgressions. Challenged by Elisha as to his errand, he denied that he had been anywhere at all. Then followed the terrible denunciation: "Went not mine heart with thee when the man turned again from his chariot to meet thee! Is it a time to receive money, and to receive garments, and olive yards, and vineyards, and sheep, and oxen, and menservants, and maidservants! The leprosy therefore of Naaman shall cleave unto thee, and unto thy seed for ever." "And he went out from his presence a leper as white as snow."

Gehazi is here a type of his nation, once outwardly near to Jehovah, but evidencing by their behaviour that their hearts were far from Him. As His responsible witness in the earth, Israel has utterly misrepresented Him to the nations (Isa. 42: 18-20; 43: 8-10; Rom. 2: 24); and as a consequence His hand has come down upon the people in judgement, and for the time being they have been put outside the place of testimony altogether. Gehazi's case reminds us somewhat of Miriam in Numbers 12. She was smitten with leprosy for her rebellion against Moses in the matter of the Ethiopian woman whom he had taken to wife. Both Miriam and Gehazi were utterly out of harmony with the mind of God concerning Gentiles. Their contracted hearts objected to Gentiles having a free share in the goodness of God to His people. Thank God, Israel's heart will yet be changed, and they will gladly disseminate blessing far and wide. But they must themselves be restored to God on the ground of mercy ere this can be (Rom. 11: 26-32) .

Let us take warning for ourselves. We stand in the place of the smitten witness, and we are here to represent the gracious God who has revealed Himself so wonder- fully in the Man Christ Jesus. Our ways must correspond to our words. If our words are to have weight with men, our lives must be eloquent for God. A censorious or covetous spirit absolutely belies the God of all grace. The departing apostle could appeal in Acts 20 to his manner of life; could we do the same! The ministry with which he was entrusted moulded the minister. Is it the same with ourselves! The ministry of the unveiled Christ (2 Cor. 3) produced an unveiled man (2 Cor. 4), i.e. he walked transparently before both God and man. God was truly represented in his life. From him radiated the light of the knowledge of the glory of God in the face of Jesus Christ. Hear his appeal to ourselves: "Brethren, be imitators of me, and mark them which walk so as ye have us for an ensample" (Phil. 3: 17). "Be ye imitators of me, even as I also am of Christ" (1 Cor. 11: 1).

"The Iron Did Swim."

To the man who knows not God it may seem puerile to introduce the story of a lost axe head into a volume of so exalted a character as the Bible. But the fact that it is able to stoop to small matters as well as unfold the highest themes is one of the many proofs to the believing heart that the Bible has really come from God. For it is a most precious fact that every detail concerning His own who are in the world is of the deepest interest to Him with whom we have to do. He numbers our hairs; He takes account of our tears; He remembered Paul's need of a cloak; and He considered the weak condition of Timothy's stomach. A petty raid is of greater importance in the divine sight if saints are involved in it than the mightiest military campaigns if they do not affect them. This is why a whole chapter is devoted to Chedorlaomer's attack upon Southern Palestine (Gen. 14), while many of the great military movements of antiquity (dilated upon by historians) receive no notice in Scripture whatever.

In this materialistic day it is considered childish to accredit miracles. An axe head fetched up from the bed of a river by the simple expedient of casting a stick into the water (2 Kings 6: 1-7). Here indeed is food for the contempt of the proud. But the narrative presents no difficulty to faith. No reverent mind believes that the Lawgiver of the universe is limited by the natural laws which He has Himself established. While allowing those laws to have their full ordinary operation, He is quite able to act apart from, and in superiority to, them whenever it pleases Him to do so.

The physical miracle of recovering a lifeless axe from the depths may indeed be great, but the moral miracle of recovering for God a man dead in trespasses and sins is immeasurably greater. The latter may well be pictured in the former. The axe head which broke away from its proper position, where alone it could be really useful, and which then became an instrument for mischief, is strikingly suggestive of revolted man. If he were still standing in his original God-appointed position, he would be of service for God in the universe; having broken away from that position, he is Satan's most efficient tool for evil.

"Alas, master," cried the hapless wood- man, "for it was borrowed." To lose what belongs to another is more serious than to lose what is really our own. Now all that constitutes man what he is, is derived from, and belongs to, Another. No man has anything that he can properly call his own. This truth was pressed upon guilty Belshazzar by the prophet Daniel on the last night of a wasted life. "The God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified" (Dan. 5: 23). To many another the same strong words might be addressed with equal suitability.

"The axe head fell into the water," i.e. into Jordan, the familiar Scripture type of death. Is man a fallen creature, or is he not? The wisdom of the twentieth century objects to saying "Yes," and yet men cannot deny that something is radically wrong with the race in every quarter. Civilised Europe, with its barbarous conflict, wherein every convention is ruthlessly trampled under foot, cannot with decency again reproach the uncivilised heathen. Let none deny it  - man is fallen, and away from God. Jordan speaks of death, and death unquestionably lies upon men everywhere in consequence of their fallen condition.

And the man of God said, Where fell it?" Having learned, "he cut down a stick, and cast it in thither; and the iron did swim." In like manner, as the living branch was cut down and cast in where the lost iron lay, even so was the living Christ cut down, and went right down into death where lost men lay. We are thus reminded of the words of the apostle in 2 Corinthians 5: 14-15, "For 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." Readers should beware of the Revisers' rendering of this passage. The Point before the mind of the apostle is this, the fact that Christ died for all is the proof that all men were in a state of death (spiritual death, of course). He who would deliver men must go where men were; nothing else could avail. The modern Ritualist attaches all possible importance to the Incarnation; but by so doing, he would rob us of the benefit of Redemption. Such was men's condition by nature and practice that Christ's death and blood-shedding alone could meet it.

Physical miracles may today be absent, but moral miracles are being wrought amongst us continually. Men dead to- wards God are being quickened into new 'life by the Spirit's. power, the instrument used for the mighty transformation being the old Gospel concerning the Saviour who died for sinners upon Calvary's tree, and rose again. Miracles of this description will continue to be wrought while the dispensation of grace lasts.

God and the Kings.

In 2 Kings 6: 1-7 we have divine goodness to saints; in the verses which follow we have the same goodness extended to others also. This is on the principle of 1 Timothy 4: 10, where the living God is declared to be "the Saviour of all men, specially of those that believe." Only folly would introduce the salvation of the soul into such a passage. It simply affirms the truth of God's providential interest in all His creatures. With this agrees Psalm 145: 9: "The Lord is good to all; and His tender mercies are over all His works."

Continuing our study of 2 Kings 6 from verse 8, we have first Jehovah addressing Himself once more to Jehoram, King of Israel's ten tribes. He took great pains with this man, yet we have no reason to believe that anything resulted from it, so hopeless is flesh. We are reminded of the apostle's warning in Hebrews 6: 7, 8: "The earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God; but that which beareth thorns and briars is rejected, and is nigh unto cursing; whose end is to be burned." The "rain" of God's goodness fell "oft" upon Jehoram, but no fruit for God is discoverable in the record of his life in consequence of it.

War having again broken out between Syria and Israel, the King of Syria found that his plans were becoming known to his antagonist in some mysterious way. Being much perplexed thereat, he charged his staff with treachery, and was informed by them, "Elisha, the prophet that is in Israel, telleth the King of Israel the words that thou speakest in thy bed-chamber." And indeed this was true, for several times the man of God had sent messages to Jehoram, saying, "Beware that thou pass not such a place, for thither the Syrians are come down." "And the King of Israel sent to the place which the man of God told him and warned him of, and saved himself there not once or twice."

Let none suppose that the divine interest is confined to the Church. The Church is indeed a very special thing in the earth, united as one body to Christ its Head in Heaven; and being such is tenderly cared for with all the strength of infinite love. But all men, even though unappreciative of the wonderful grace of God revealed in the Gospel, are nevertheless the creatures of His hand, and He cannot but feel an interest in their welfare. It was intended that Jehoram should learn that deliverance does not depend upon "men, money, and munitions." There is at all times a God to be reckoned with, who is well able to circumvent all the designs of the mightiest enemy, and to give deliverance apart from military efforts altogether. Kings and their advisers should remember that the secrets of the council chamber (however carefully kept from the people) are all known to God. "With Him all the inhabitants of the earth are reputed as nothing; and He doeth according to His will in the army of Heaven, and among the inhabitants of the earth; and none can stay His hand or say unto Him, What doest Thou!" (Dan. 4: 35). These are lessons that God would teach the leaders of men in this day; happy would it be for all concerned if they would but learn them! One of the mightiest monarchs of antiquity was given to understand that "the heavens do rule." Being unwilling to acknowledge it, fearful disaster fell upon him. Ultimately the broken king was enabled to say: "Now I, Nebuchadnezzar, praise and extol and honour the King of Heaven, all whose works are truth, and His ways judgement, and those that walk in pride He is able to abase" (Dan. 4: 37). The schemes of the haughty are speedily frustrated when God is pleased to act. Surely such a God is worthy of men's faith and prayers!

Chariots of Fire.

The special interest of the living God in those who are in relationship with Himself is amply shown in connection with the efforts of the Syrian King against Elisha. Being desirous of getting rid of one whose warnings to Jehoram so thwarted his operations, he sent a great host with horses and chariots to Dothan to apprehend him (2 Kings 6: 13, etc.). What could a helpless man do against such an array! Clearly nothing. But the King of Syria should have known, from the remarkable way in which his secrets had been revealed, that he was really contending with God, a very serious matter assuredly. The God whom he entirely overlooked soon covered his fresh schemes with confusion.

To the terror of Elisha's servant, when he arose one morning the city was encompassed with an army. "Alas, my master, " said he, "how shall we do!" "Fear not," the prophet replied, "for they that be with us are more than they that be with them." The eye of faith in the man of God could see what the eye of nature could not see. When the young man's eyes were opened, in answer to his master's prayer, he beheld the mountain full of horses and chariots of fire round about Elisha. The man who saw the heavenly vision when his leader was translated had Heaven always very near his soul. His whole course as a servant of Jehovah was deeply coloured by the circumstances of its commencement. It was so with Isaiah. He saw the glory of the Lord (Isa. 6), and received his commission from thence, and in how many passages does he speak of the glory of Jehovah in his writings The apostleship of Paul is even more to the point in this respect. The fact that he saw Christ in glory at the beginning of his career stamped a special character upon his whole subsequent ministry. Christ glorified is more the theme of Paul than of any other writer.

There were two hosts around Dothan that day. The servant saw the Syrians, and was dismayed; the prophet saw the heavenly armies, and was confident. In like manner when the angels of God met Jacob, as recorded in Genesis 32: 1, he called the name of the place Mahanaim —  "two hosts." As the Psalmist puts it in Psalm 119: 150, 151, "they draw near that follow after mischief, (but) Thou art near" Danger may indeed be imminent, but God is nearer to us than all our foes. We may well ask ourselves, which host do we see today — the assemblage of those who hate us, or the company of "ministering spirits, sent forth to minister for them who shall be heirs of (inherit) salvation!" (Heb. 1: 14). In all our perplexities and perils, surely we can say with Elisha, "They that be with us are more than they that be with them."

A remarkable thing then happened. Elisha prayed that the Syrians might be smitten with blindness. This was as truly mercy as the smiting of the Sodomites with blindness was judgement (Gen. 19: 2). The Syrians were to be taught two great lessons: (1) the impossibility of harming God's people; and (2) the goodness of the heart of God even towards Gentiles. The Wording of verse 19 in the Authorised Version has caused Elisha to be suspected of untruthfulness by some; substitute "and" for "but," and all is plain. When the Syrians reached Samaria, and had their eyes opened, they were indeed in the presence of the man they sought, i.e. Elisha, there was no subterfuge whatever. The King of Israel was willing on this occasion to obey the directions of the prophet, with the result that the captives were feasted, and then sent away to their master. "So the bands of Syria came no more into the land of Israel." This astonishing incident closed the campaign. If Israel learnt nothing from the wonderful ways of God, Syria did at least for the time being.

It is interesting to us as Gentiles to observe in the Old Testament these occasional flashes of divine grace to men outside of Israel. Truly the heart of God is good and gracious. It is significant that the exhortation to Christians in Romans 12: 20, "If thine enemy hunger, feed him, if he thirst, give him drink," is a quotation from the Old Testament from Proverbs 25: 21, 22.

Our chapter (2 Kings 6) assuredly teaches us that there is a God who is able to outwit every enemy device, and to bring to naught all his strategy. This is the God to whom His people are entitled to look in all the trying circumstances of wilderness life.

The Lesson of War,

"It Came to pass after this." Note the words. Not for long does the enemy allow the people of God to enjoy quietness. His restless hatred watches every opportunity to stir up trouble for them. So it was in Elisha's day, and so it is in our own time also. Still, 2 Kings 6: 24 reads strangely after the remarkable story related in the preceding verses. We might almost have supposed that after the feeding of the Syrian host by Israel, for very shame they would not have attacked them again, and in that generation. But the human heart is incorrigible in its evil. The richest grace produces no effect upon it apart from new birth. This alone explains the world-wide revolt spoken of in Revelation 20: 7-9 as following our Lord's thousand years reign. Even the marvellous blessing of that era of glory will not reconcile flesh to God.

But nothing happens without a cause. The Syrians' new war against Israel was altogether evil. God was not taken into account in their mischievous plans. But, while this is true, there was also that in the condition of God's people which called for discipline, and which could only be corrected by the stern ordeal of war. So we find the citizens Of Samaria reduced to direst extremity, the awful need of the hour being vividly brought home to the king by the pitiful story of the woman who bad been compelled to boil her son. How true is God's Word, in its warnings as well as in its promises! In Leviticus 26 and also in Deuteronomy 28, the calamities which would result from disobedience were solemnly described to the people by Moses before they entered into the promised land at all; now in Jehoram's reign we find them literally fulfilled.

We are now passing through a grave crisis ourselves. In these favoured islands, whatever our inconveniences, losses, and sorrows, we are hardly able to realise what is taking place in lands more directly touched by the ravages of war. (Written during the Great War, 1914-1918.) In the midst of all the suffering, experiencing weariness and painfulness, cold and nakedness, the people of God are found. Is it without a cause that affliction has thus fallen upon the Church as well as upon the world? What has our record been during many years of tranquillity and prosperity Half-heartedness, worldliness, and division. Are we learning the lessons of this terrible time! If men at large will not hear the rod, and Him who has appointed it, are we, the redeemed people of God, willing to hear! Have we yet humbled ourselves before God concerning our shortcomings and sins! Jehoram was not the worst of Israel's kings. He wrought evil in the sight of Jehovah, but not like his father and like his mother (2 Kings 3: 2). There was with him even a show of piety. He made use of Jehovah's Name, and wore "sackcloth within upon his flesh." But his heart was never right towards God. Accordingly the fiery trial of war only served to bring out the terrible evil of his heart. Like the rocky ground hearers of Matthew 13: 21, he could not face tribulation. Thus when he heard the painful story of the woman and her son, he exclaimed, "God do so to me, and more also, if the head of Elisha, the son of Shaphat, shall stand on him this day." Instead of humbling himself before God in dust and ashes, and so drawing down mercy from on high, he lifted up his hand to strike. Who would he strike? God, if he could reach Him; but, as that was impossible, he would murder the man who represented Him.

"Why does not God stop the war!" is the irritable demand of our own time. "If there be a God, why does He allow all this sorrow!" That their own sins have made war inevitable, and that it might not be for their good for the cloud to be lifted too soon, does not seem to occur to the mass of our fellowmen. In their eyes God is a sort of public officer who should hasten to the rescue, asked or unasked, whenever men get into trouble. In their blindness they forget that instead He is a moral governor, whose claims they have set at naught, and whose very existence they have practically ignored. Men have sown to the wind, and they are now reaping the whirlwind. It could not have been otherwise. The road to deliverance lies along the line of repentance. "But where sin abounded, grace did much more abound" (Rom. 5: 20). Behold the instrument of Jehoram's wrath, with his master at his heels, proceeding to the home of the prophet. Unlike his predecessor, who fled at Jezebel's threat, Elisha sat still in the house. When the would-be murderer appeared, instead of a divine denunciation, lo! a wonderful announcement of divine grace was sounded forth. Elisha said: "Hear ye the Word of Jehovah, Thus saith Jehovah, To-morrow about this time shall a measure of fine flour be sold for a shekel, and two measures of barley for a shekel, in the gate of Samaria" (2 Kings 7: 1)

Our minds travel to the cross of Calvary, and to all that followed that dark scene. As in Elisha's day, so it was then; when man's worst was fully told out, God brought forth His very best. Not judgement, but the Gospel of the grace of God was the immediate result of the murder of the Lord Jesus. When Jehoram was about to slay Elisha, God declared His glad tidings concerning deliverance and plenty; when men had actually slain His beloved Son, God declared the glad tidings with which we are blessedly familiar in the Gospel. Moreover, the city in which the dreadful deed was committed was to have the message first of all (Luke 24: 17). Truly there is none So good and gracious as our God!

The Four Lepers.

It is most remarkable, the persons who first experienced the goodness of God to the starving people of Samaria — four lepers! These poor creatures were sitting at the entering in of the gate in the last stage of exhaustion and misery. They felt (indeed, they said as much one to another) that if they pressed their way into the city, it was but to die of famine; if they remained where they were, death was certain; but one course seemed open to them, to cast themselves upon the mercy of the Syrians. "If they save us alive, we shall live; and if they kill us, we shall but die" (2 Kings 7: 3, 4). It was the counsel of despair. As regards those within, they were outcasts; and as regards those without, they were enemies. Yet these were the men to whom first of all Jehovah showed His salvation.

We are reminded of 1 Corinthians 1: 26-30. In this Gospel day, it is not the wise, the mighty, and the noble who are called, but God has chosen the foolish, the weak, the base and despised, yea, and the things which are not, in order that no flesh may glory in His presence. In His grace He loves to show mercy to the helpless and hopeless, to the lost and undone. By so doing He makes it abundantly plain that His salvation is altogether of grace alone. Behold the poor Samaritan lepers venturing forth in the twilight in the direction of the Syrian camp! Hope and fear alternated in their breasts when they reached the enemy's tents; to their utter astonishment they found no man there. Their dread foes were gone! Who had scattered them! Men! No! It was God. The victory was absolutely His. He had caused the Syrians to hear a great noise, as of the rushing of chariots and horsemen. Both from the north and the south the noise came. Panic stricken, they concluded that the King of Israel had hired against them the Hittites and the Egyptians. Caught as they supposed, between two armies, they fled by the only road that seemed open to them -eastward across the Jordan. When the matter was investigated, the road to the river was found strewn with garments and vessels, which the Syrians had cast from them in their flight. But Jordan rolled between Israel and their foes.

Jordan is to us a type of the death of Christ. By His death all our foes have been vanquished for ever. Sin has been expiated, and the power of Satan and of death has been shattered. The death of Christ, like Jordan of old, stands between us and all that was against us. Our God loves to say to those who have no might: "Fear ye not, stand still, and see the salvation of the Lord" (Ex. 14: 13).

It only remained for the poor lepers to enjoy the fruits of Jehovah's great victory. Even so it is with us, both now and evermore. The lepers "went into one tent, and did eat and drink, and carried thence silver, and gold, and raiment, and went and hid it; and came again, and entered into another tent, and carried thence also, and went and hid it." Their deep need was thus fully met. First, they "did eat and drink." Every poor sinner who comes to God comes famished, like the prodigal of Luke 15, for a Christless world is a hungry place for all who have to do with it. But the call of grace runs thus: "Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price" (Isa. 55: 1). The fatted calf is not too good, in God's account, wherewith to feast the sinner who The lepers found raiment also. Likely enough they were in rags. Our very righteousnesses are likened in Scripture to filthy rags" (Isa. 64: 6); what then are our sins! But with joy we hear the Father's voice, saying, "Bring forth the best robe and put it on him" (Luke 15: 22). The best robe is Christ. In Him the believer stands, justified for ever. The apostle, who knew by experience the difference between the righteousness that is wrought by human effort, and that which is of God by faith, spurned the one because of the surpassing excellence of the other (Phil. 3: 9).

But the lepers also gathered gold and silver. Not only was their resent urgent need met, but their future was thus made sure. Never again would they be paupers, dependent upon the charity of their fellows. If the raiment speaks to us of "the gift of righteousness, the gold and silver suggests the abundance of grace" that accompanies it for us (Rom. 5: 17), God enriches for eternity those whom He receives. It is not the manner of men to enrich either transgressors whom they may pardon, or beggars whom they may relieve, but such is the amazing grace of God. With all the blessing of Christ He endows His own for ever. No wonder the apostle exclaimed: "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ" (Eph. 1: 3).

Being now filled and satisfied, the four men began to think of others. They said one to another: "We do not well; this day is a day of good tidings, and we hold our peace." Accordingly they arose and reported the matter to the porter of the city, and presently the news reached the king himself. Those whom God has blessed have a deep responsibility resting upon them. Do we realise that the world is perishing for lack of the knowledge that we possess? The four lepers felt they dare not settle down to the enjoyment of their abundance and leave others to their fate.

How do we feel about this! Sometimes it happens that the saints who are the best fed are poorest workers. They would Prefer endless Bible readings to a vigorous Gospel campaign. Is this right Peter and John were so Profoundly convinced of the importance of the facts of the Gospel that when they were told to proclaim them no more, they replied: "We cannot but Speak the things which we have seen and heard" (Acts 4: 20). As well bid the sun to cease its shining and the river its flowing as tell such men to be quiet. In 2 Cor 4: 13 Paul and Timothy give as their reason for preaching: "We believe. and therefore speak." Paul was possessed Of a special divine commission, as we know, but he does not mention it in the passage quoted. Every Christian should be able to say the same words. Brethren, do we really believe! Are the mighty facts of Christianity just articles of a creed with us, or, have they indeed taken possession of our souls! Do we believe that "Christ died for the ungodly?" Do we believe that "God raised Him from the dead?" Do we believe that "through this Man is now proclaimed the forgiveness of sins!" If so, let us not "hold our peace." This day is a day of good tidings.

The king was sceptical when the news was brought to him; he suspected a stratagem on the part of the enemy in order to gain possession of the city. Though Elisha had distinctly stated in his hearing that "to-morrow about this time shall a measure of fine flour be sold for a shekel, and two measures of barley for a shekel, in the gate of Samaria," he yet hesitated to believe it when it came about. It seemed really too good to be true. This character of unbelief, however regrettable, is pardonable, else where would any of us stand! In how many things do we hesitate to accredit the Word of our God! How frequently we fail to plant the foot of faith firmly upon that which He has spoken! Much of Scripture is treated by us as almost too good to be true. This is exactly where the two disciples stood who poured out their tale of disappointment on the way to Emmaus (Luke 24). They did not openly reject the story of the women that the Lord was alive, but their faith faltered in the acceptance of it. Far different was the unbelief of the nobleman upon whose hand the king leaned when Elisha uttered his prophecy of grace. Though it was prefaced by "thus saith Jehovah," the man said to the prophet, "Behold, if Jehovah would make windows in Heaven, might this thing be?" This was positive contempt. He absolutely flouted the Word of Jehovah. The doom of the Scorner is certain in all ages. Accordingly Elisha pronounced sentence upon him thus: "Behold, thou shalt see it with thine eyes, but shalt not eat thereof." Alas! so it happened. Within twenty-four hours, as the prophet foretold, Plenty prevailed in Samaria once more, "according to the word of Jehovah" (2 Kings 7: 16). But the solemn part of his Prophecy was also as punctually fulfilled. So great was the rush for the food that it was necessary to appoint someone to supervise the administration of it. This office was allotted to the scornful lord, who was simply trampled to death by the hungry people.

"It is a fearful thing to fall into the hands of the living God" (Heb. 10: 31). His judgments are as sure as His favours. No word of His can ever fall. The scornful lord found Elisha's words literally true: "Behold, thou shalt see it with thine eyes, but shalt not eat thereof." Very similarly did the Lord Jesus warn the unbelieving men of His own time: "There shall be weeping and gnashing of teeth when ye shall see Abraham, and Isaac, and Jacob, and all the prophets in the Kingdom of God, and you yourselves thrust out" (Luke 13: 28). Awful thought! They see others blessed, and themselves outside of it for eternity.

It is the fashion in our day to speak with contempt of the judgement of God. The Judgement Throne and the Lake of Fire have been practically eliminated from the text-books of Christendom. But let all sceptics beware, whether religious or irreligious. God's Word stands true, spite of all their unbelief.

The Returned Shunammite.

Let us adopt the Revised rendering of 2 Kings 8: 1, for it will help us in the under- Standing of the passage. "Now Elisha had spoken unto the woman whose son he had restored to life, saying, Arise, and go thou and thine household and sojourn wheresoever thou canst sojourn, for Jehovah hath called for a famine; and it shall also come Upon the land seven years." The incident was thus earlier in time than the doings recorded in chapter 7 When ever it was, the departure of the Shunammite from the land of Israel took place by divine command through the instrumentality of Elisha. A time of trouble was approaching, "and surely the Lord God will do Nothing, but He revealeth His secret unto His servants the prophets" (Amos 3: 7). Such was Jehovah's care for the pious Shunammite that He sent her away beforehand. Is it not good to have to do with God! The emigration of this family was thus on an altogether different principle from that of Elimelech and Naomi (Ruth 1). Their move was just a matter of human expediency, and great sorrow was the result. The true line for us all is indicated in our Lord's words in Matthew 4: 4, "Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God." Behold the hungry One in the wilderness, possessed of power to supply His need, yet refusing to act without a word from God! If we could but wait in times of perplexity our God may be trusted not to fail us, and He will give the suited words of guidance in His own time. Saul lost his kingdom through a little impatience in an emergency (1 Sam. 13:11-14).

Observe that the trouble was limited — "seven years." He who sits upon the throne will never suffer the reins of government to be seized by the enemy. His controlling hand measures everything that must needs fall upon His own, and the enemy is powerless to exceed that measure. Thus the sufferings of the elect during the great tribulation are for 1260 days (Rev. 12: 6), and Satan could not make it 1261 were he ever so desirous. When he sought the ruin of Job he was only allowed to afflict him step by step as prescribed by God. "Times and laws" (religious institutions) may be given into his hand, but not God's people (Dan. 7: 25).

When the Shunammite returned from her seven years exile she appealed to the king for the restoration of her house and land, and she obtained it really through the instrumentality of her son, the story of whose restoration to life so deeply interested the king. She is thus a picture of Israel, away from the land during the present dearth, but yet to possess all things again in virtue of the dead and risen Christ. In that happy day they will say: "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, Counselor, the Mighty God, the Everlasting Father, the Prince of Peace" (Isa. 9: 6). It will be to them as life from the dead.

Gehazi happened to be near at the moment of the Shunammite's appeal to the king. The hand of God was in this. The man was actually relating her own story. Jehoram was just then in the humour to be entertained; thus he said to Gehazi, "Tell me, I pray thee, all the great things that Elisha hath done" (2 Kings 8: 4). He was not seeking divine instruction from this one-time servant of Jehovah, but (as we have said) entertainment. In like manner many in Christendom today, who would refuse a plain talk about the realities of eternity, would have no objection to discuss preachers and their doings. If Jehoram had sought such talk from John the Baptist, or Paul the Apostle, he would have heard such words concerning "righteousness, temperance, and judgement to come" as would have made him quiver in his shoes (Acts 24: 25). But Gehazi was useless for such work now. He had been associated with the testimony of God committed to Elisha, but he was, alas! out of it, and could only dwell upon the past. For him the present was a spiritual blank. Oh, the sorrow of it, and the danger that his case suggests for us all! Our God have mercy upon us!

Money was his ruin. How very solemnly does the apostle warn us concerning this peril in 1 Timothy 6. He distinguishes between those who desire to be rich (vv. 9-11) and those who are rich (vv. 17-19). Those who desire to be rich expose themselves to fearful danger, and those who are already rich have a great responsibility resting upon them in view of the coming day.

Scripture presents to us a number of spiritual wrecks. Amongst them are the old prophet of 1 Kings 13, and Demas. We need not raise questions as to the salvation of such persons, for it is not the point before the mind of the Spirit. The point is that, through paltering with the world, they lost their testimony for God in the present scene. Any of us may do the same. In that case, how solemn will be our manifestation before the judgment seat of Christ! The Lord keep us all walking in humility before Him!

Ministers of Wrath.

When Elijah made his complaint against Israel at Horeb three persons were named to him by Jehovah as the executors of His will upon the guilty nation — Hazael, Jehu, and Elisha (1 Kings 19: 15-17). Of these Elisha was brought forward first with his wonderful ministry of grace. This is so like our God. Had Israel possessed eyes to perceive it, Elisha's service amongst them was the divine interlude between the sentence and the execution of the judgement It was for Israel to say whether the sentence should take effect or not; for Jehovah is ever willing to turn aside the threatened stroke when men really humble themselves before Him. This is His declared principle of action in Jeremiah 18: 7, 8, and we get an illustration of it in Jehovah's dealings with Nineveh in the time of Jonah.

Elisha's ministry of grace was practically fruitless. Israel sinned more and more. The time had come therefore for the sword to be unsheathed. Accordingly we have the ministers of wrath appointed Hazael, in 2 Kings 8: 7-15; and Jehu, in 2 Kings 9: 1-10.

When Elisha visited Damascus King Benhadad, who was sick, sent Hazael to him to inquire if he should recover of his disease. Possibly the merciful deeds described in 2 Kings 5 and 2 Kings 6: 22, 23 had given the prophet favour in the eyes of the Syrian monarch, if only for a season. Like Naaman, he was prepared to pay largely for any benefit he might receive, and so he sent the man of God "a present of every good thing of Damascus, forty camels' burden." That God is not a trader, but a giver (and a very generous giver) seems a fact exceedingly difficult for men's minds to grasp. In every dispensation men are disposed to barter with God — so much money or labour for so much blessing.

When Hazael came before him with his message Elisha realised that a fateful moment had arrived for Israel. Hence, after he had informed his visitor that though there was no real reason why the sick man should not recover, but as a matter of fact he would not do so because Hazael was destined to be king over Syria, he wept. All the barbarities attendant upon war rose up before his mind, and though he knew Israel richly deserved the chastening rod, he loved the people, and mourned over their impending desolation.

When the weeping prophet told Hazael what he would do to the children of Israel in burning their strongholds, slaying their young men with the sword, and massacring their women and children, the Syrian exclaimed in amazement: "What, is thy servant a dog that he should do this great thing?" Hazael is not the only person apparently incapable of realising all the evil of which flesh can be guilty. It is likely that he had never hitherto perpetrated such enormities, and so he recoiled from the terrible suggestions. But the result proves that when he found himself in the place of power he committed all the ferocious deeds of which Elisha warned him. It has been truly said that many of us are harmless only because our position in society does not permit us to be other- wise.

Perhaps some of our readers have not yet learned the hopeless evil of flesh- their own flesh. To such it may be staggering to find the offensive things mentioned in Colossians 3:5 described as "your members." Or again, it may be painful to ponder the horrible list of the works-of the flesh as given in Galatians 5: 19-21. The poor, shocked heart is apt to exclaim: "Is thy servant a dog that he should do this great thing?"

Let us note it well, there is no evil of which flesh is not capable. It met its end in judgement before God in the cross of Christ, and they that are Christ's have, by their acceptance of the divine sentence, crucified the flesh with its passions and lusts (Gal. 5: 24). Henceforward for us confidence in flesh is impossible. Christ is all.

However startled Hazael might be by the prophet's announcement, in the sequel he did everything that was predicted of him. First, on his return to Damascus he murdered his master in his bed, and usurped his throne; then during many years he waged pitiless war with both Israel and Judah, inflicting frightful suffering upon the people. The following passages chronicle Hazael's destructive work: 2 Kings 8: 28, 29; 2 Kings 10: 32, 33; 2 Kings 12: 17, 18; 2 Kings 13: 3-7, 22-24. But all the anguish and ruin might have been averted had God's rebellious people humbled themselves before Him.

The Lesson of the Arrows.

It is remarkable perhaps that so evil a Person as Joash, King of Israel, should visit Elisha upon his death-bed, yet so it was (2 Kings 13: 14-19). He seems to have had some respect for the man of God, as Herod at a later date respected John the Baptist, though quite unwilling to conform his ways to his teaching. The sight of the stricken prophet brought tears to the eyes of the king, and he exclaimed: "Oh my father, my father, the chariot of Israel, and the horsemen thereof!" A truly wonderful thing for a Sovereign to say of a humble subject, possessed neither of wealth nor power. But the king rightly felt (and wicked though he was, he could not but acknowledge it) that the presence and prayers of such a man as Elisha was valuable asset to his nation. The king was right, and the same principle applies today. Who can estimate the priceless value to the British nation of the presence and prayers of God's saints at this tremendous crisis! When the history of earth is fully known it will be found that Britain owes much to the Christians in her midst But men of time and sense cannot be expected to understand this; with them "men, money, and munitions" are all in all

The dying prophet sought to turn the king's mind towards Jehovah as the only true Deliverer of his people. Israel was being sorely harassed at that time by the depredations of Hazael, King of Syria Elisha bade Joash take bow and arrows He would teach him by a parable. The prophet put his hands upon the hands of the king. The prophet's hands are suggestive of the power of God, without which all human efforts are in vain. Both John in Patmos (Rev. 1: 17) and Daniel at the River Hiddekel (Dan. 10: 18) were strengthened when the Lord's right hand was laid upon them.

"Open the window eastward," said Elisha. If the shut door of 2 Kings 4: 4 speaks of the soul's seclusion with God the opened window of 2 Kings 13: 17 speaks of the soul's expectation from God. Oh, that we all knew more experimentally of these things! Daniel opened his window when he prayed daily towards Jerusalem (Dan. 6: 10). "Shoot," said the prophet, and the king shot. The interpretation was then given: "The arrow of Jehovah's deliverance, and the deliverance from Syria; for thou shalt smite the Syrians in Aphek, till thou have consumed them." Joash had reached a critical moment in his history, and in the history of his kingdom, had he been able to perceive it. The very suggestion that blessing and deliverance from his dreaded foes was signified in the arrows should have Prepared him to act worthily at the next stage. Alas, for him, and for man everywhere and always! God always so willing to bless, and man always so blind to his true advantage!

Elisha next bade the king take up the arrows and smite upon the ground. "And be smote thrice, and stayed." Oh, the pity of it! Need we wonder that the man of God was wroth with Joash? "Thou shouldest have smitten five or six times; then hadst thou smitten Syria till thou hadst consumed it; whereas now thou shalt smite Syria but thrice" (v. 19). The man by his slackness had limited the deliverance of his people. God gave him as much as he had faith for but no more. "And Joash, the son of Jehoahaz, took again out of the hand of Benhadad, the son of Hazael, the cities which he had taken out of the hand of Jehoahaz, his father, by war; Three times did Joash beat him, and recovered the cities of Israel" (v. 25).

What a lesson is here for us all! We have to do with a God who is boundless in resources, and who delights to bless His people, yet so poor are our thoughts and expectations that we limit Him continually. So little satisfies us. So slow are we, so lacking in spiritual energy, to go in boldly, and "possess our possessions" Would that there were among us more of that holy Yearning which filled the soul of the apostle when he wrote, "Not as though I had already attained, either were already perfected, but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Brethren, I count not myself to have apprehended; but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus" (Phil 3: 12-14).

Elisha might well be angry with Joash, as Nehemiah with the faulty Jews of his day (Neh. 13: 25). Lack of faith in the one case, and unholy alliances in the other, dishonoured God, and hindered the blessing of His people. Similar holy indignation (though not perhaps so vigorously expressed as by Nehemiah) is not unsuitable for our time also.

Life Out of Death.

We have now reached the end of the gracious ministry of Elisha, with all its instructive lessons for the men of his own day, and for us also. "And Elisha died, and they buried him." But a remarkable thing happened a little later. "The bands of the Moabites invaded the land at the coming in of the year. And it came to pass, as they were burying a man, that, behold, they spied a band of men; and they cast the man into the sepulchre of Elisha: and when the man was let down, and touched the bones of Elisha, he revived, and stood up on his feet" (2 Kings 13: 20, 21).

How wonderful are the ways of God! Contact with the dead prophet restored life to the dead. Even so will it be with Israel at the end. In one of His many characters the Lord Jesus is the Prophet like unto Moses, unto whom Israel should have hearkened when He came amongst them in grace (Deut. 18: 18, 19). Both Peter in Acts 3: 22, 23, and Stephen in Acts 7: 37, urged this upon the people after His departure. National scattering and death have come upon them as the fruit of their rejection of Him. But Israel will yet come into contact with the Prophet like unto Moses. In the tremendous crisis which seems near at hand, compared with which the Moabite invasion was a trivial matter, Israel will be led into touch with the Christ who died. National revival will be the result, likened over and over again in Scripture to life from the dead (Ezek. 37: 1-14; Dan. 12: 1, 2; Hosea 6.

Upon the same principle has God dealt with us who now believe in the Saviour. Contact with Him as the One who was slain has brought life to us who once were dead in trespasses and sins. It is labour in vain to proclaim Him to the spiritually dead as the pattern Man and the model Preacher, whose teaching all should follow. Nothing of this will meet the sinner's need. Expiation is wrought by blood alone, and life -eternal life- can only be our portion as the fruit of death. This is what the Lord taught in the synagogue in Capernaum, and which many, even of His disciples, declared was "a hard saying" (John 6: 60). The saying is no less hard for carnal religionists of the twentieth century; but the true believer delights to say, "The life which I now live in the flesh I live by the faith of the Son of God who loved me, and gave Himself for me" (Gal. 2: 20).

But we may carry the lesson still further. If Christ has through death become fruitful in life to others; in the same way may Christians become fruitful also. So the Lord Himself tells us in John 12: 24: "Verily, verily, I say unto you, except the corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit." The language here is purposely abstract. In its first application the reference is to the Lord Himself, but in its more general application it refers to Christians also. We are all grains of wheat, and if God's garner is to be filled at the end, every grain must be fruitful and multiply. After the pattern of the parent plant each grain must fall into the ground and die. He leads the way in the path that all should follow.

It is the practical application of death to ourselves. In God's account we have all died with Christ, and our life is hid with Christ in God (Col. 3: 3). This has to be practically applied daily if we would be fruitful for God. We see this exemplified in the devoted apostle. Hear him in 2 Corinthians 4: 11: "We which live are always delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh." The result for others comes out in the following verse: "So then death worketh in us, but life in you." In so far as the man Paul was put out of sight, and Christ manifested in his words and ways, blessing followed for those to whom he spoke. How is it with us? Are we spiritually fruitful! Are other grains of wheat being produced as the result of our presence in the world! Alas! how many heads must be bowed in shame when such questions are raised! Personal obtrusiveness in preaching, and fleshly indulgence in living, renders so much of our testimony null and void. God ever has had use, and still has use; for those who are willing to hide themselves in death that Christ may be magnified. Life out of death is the great lesson of the ages taught everywhere in the Word of God, May both reader and writer learn the lesson well.

Jonah

Jonah

W W Fereday.

Jonah and His Book

Jonah and His Experiences

Jonah and Christ

In the Fish's Belly

Grace to the Fallen

The Second Commission

In the Great City

Elohim and Jehovah

A Strange Dove

On the East Side of the City

The Compassionate Creator

A Type of Israel

The Destruction of Nineveh

Jonah and His Book.

It has been remarked by others that the Book of Jonah is as singular amongst the books of the Old Testament as the Epistle of James is amongst the writings of the New.

The Old Testament is occupied largely with God's gracious purposes concerning Israel; yet there we find the story of a special mission of mercy to Gentiles! The New Testament unfolds the purposes of God concerning Christ and the Church, yet amongst the Apostolic epistles we find one addressed to the twelve tribes! From Jonah's book we may learn that in the dispensation in which Israel was the centre of God's ways He nevertheless had a heart of compassion for those outside the chosen race. From James' Epistle we may gather that, although a change of dispensation has set in, and God is now engaged in gathering out sinners from all the nations for heavenly bliss in association with the risen Christ. He has not forgotten His ancient people.

Apart from the inspiration of the Spirit of God, the very existence of the Book of Jonah is difficult to understand. That a highly conservative people, who were accustomed to look down with contempt upon the uncircumcised, should admit such a book as Jonah's into the Sacred Canon is proof that it was given by God. However distasteful its contents might be to their prejudiced minds. Israel regarded the book as divinely authoritative.

No one could have written the Book of Jonah but the prophet whose name it bears. Another might conceivably have told of his mission to Nineveh and its amazing results; but who but himself could have told of his conversation aboard ship, or who could have given the very words of his prayer to Jehovah in the fish's belly, and of his peevish complaints afterwards, and the gracious remonstrances of God with him? In some later period in his life, when he had learned his lesson, Jonah was guided by the Holy Spirit to write his most interesting story, which reflects the deepest discredit upon the prophet himself, while containing the most wholesome instruction for all who seek to witness for God in any age. Surely no more frank confession of grievous faults was ever published!

Everyone shines brightly in the book of Jonah but the writer The heathen mariners were reluctant to deliver him up to death (Israel's leaders had no such scruples concerning the Lord Jesus) and they turned with sacrifices to the one true God when the storm so abruptly ceased. The King of Nineveh, with his nobles and people, trembled at the word of God, and humbled themselves, before Him, thus averting the threatened judgement. The fish was obedient to its Creator, for when Jehovah spake to it, "It vomited out Jonah upon the dry land," (Jonah 2: 10).

And God what shall we say of Him? What consideration for the mariners! What care of His disobedient servant during the mysterious three days! What prompt response to the repentance of the wicked Ninevites! What thoughtfulness for children and cattle! What condescending remonstrances with His most faulty servant after all His dealings with him! These records bring home to our hearts the greatness and graciousness of the God with who we have to do.

The question has been raised whether the book of Jonah is sober history, or merely a "story" written by someone for a moral purpose. No question could be more evil, for it challenges the truthfulness of no less a person than the blessed Son of God. On various occasions in the course of His ministry He alluded Old Testament records as pointing a warning to men of His own day. When defending the divine institution of marriage, He spoke of the creation of Adam and Eve as the first pair (Matt. 19: 4-5: He spoke also of the murder of Abel (Matt. 23: 35); of the flood (Matt. 24: 38); and of the destruction of Sodom and Gomorrah (Luke 17: 29). To all these He added a twofold reference to Jonah First to his preaching, and the repentance of the men of Nineveh This was intended as a solemn rebuke to the heartless men who heard the voice of our Lord and heeded it not. Then He referred to Jonah's three days imprisonment in the belly of the fish. The was meant as a warning to our Lord's hearers that as Jonah disappeared from view for three days and three nights. so would the despised Greater than Jonah become lost to Israel and the world (Matt. 12: 39-41). For the prophet's strange experience were typical of the death and resurrection of the Lord Jesus.

It is unthinkable that the all knowing Son of God should seek to warn men by reference to the flood, the overthrow of Sodom and Gomorrha, and the experiences of Jonah if none of these things really happened. If the One to whom both writer and readers look for salvation from ruin is not to be trusted when speaking of mere historical events, how can we trust Him when He speaks of those things which belong to our eternal peace? A man once urged upon me that he should be accepted as a "good Christian" even though he rejected the story of Jonah! I refused the suggestion with indignation. He who casts doubt upon the trustworthiness of the Son of God courts disaster for himself, and is a peril to all who come under his influence. The hiss of the serpent is all around us. The dispensation has grown old, and the predicted apostasy draws near. Let us cleave confidently to Him who when on earth spake as no other ever spake (John 7: 6), and who concluded His public ministry with the emphatic and unmistakable words of John 12: 49-50: "I have not spoken from Myself; but the Father which sent Me, He gave Me commandment what I should say, and what I should speak. And I know that His commandment is life everlasting: whatsoever I speak therefore, as the Father hath said unto Me, so I speak."

Jonah and His Experiences

"The prophet Jonah." This is our Lord's own description of Him in Matt. 2: 39; but the cursory reader of the book may be disposed to ask, "Where are the prophecies?" Certainly Jonah's book differs in character from those of Isaiah and other prophets. Their rich and full unfoldings of glories yet to come are lacking in Jonah's chapters; but prophecy is there nevertheless, the fact is that the man himself, and Jehovah's remarkable dealings with him constitute a prophecy, and that of a deeply interesting character. In this unfaithful witness God gives us an illustration of His ways with the unfaithful nation to which he belonged. Thus there is a prophetic as well as moral instruction in the book of Jonah. It is a prophecy in picture.

"The word of Jehovah came unto Jonah the son of Amittai, saying, Arise, go to Nineveh, that great city, and cry against it; for their wickedness is come up before Me." Jonah had already been entrusted with messages from Jehovah to Israel (2 Kings 14: 25); now he has the unique distinction of being sent "far hence unto the Gentiles "(Acts 22: 21). It is an unspeakable honour to be a messenger for God at any time. Have we all learned this? Are we all in the spirit of Isaiah's words 'Here am I, send me?'

Jonah, alas, was not well pleased to be sent to preach to Gentiles He had been God's willing mouthpiece to proclaim good things to his own nation; but a foreign nation a Power withal dangerously hostile to Israel that was a different matter! Even after the Holy Spirit came from heaven consequent upon the exaltation of the Lord Jesus. Peter had scruples about carrying the Gospel to the Roman garrison in Caesarea! Acts 10: 1. These lines are written while many Powers are engaged in the most terrible war the world has ever known. National feelings are running high; and even Christians although divinely separated by grace from the world and united to Christ in heaven, are sometimes influenced by what is being said and done around them. How slow are we to learn the blessed meaning of God's "whosoever"! The heart of God most assuredly goes out equally to men of every country and colour, and He desires that they may "be saved, and come to, the knowledge of the truth" (1 Tim. 2: 4). Do we desire also?

Jonah, on hearing the word of Jehovah, made a dash for the port of Joppa. He would flee from His presence! Vain effort! Ps. 139 stresses this very definitely. But why did Jonah refuse the divine commission to preach to the men of Nineveh! Jonah 4: 2 tells us. The known goodness of God was his difficulty. He was sure that if the Ninevites repented of their wickedness God would show mercy. In that case Jonah felt that his dignity would be affected to proclaim a judgement which was not executed! Rather let a whole vast city perish than that his credit should suffer! It seems almost incredible that a man born of the Spirit could be so self-important and behave so contemptibly! This story, so simply told, is written as a warning to us all. If we get out of communion with God, His tender compassions become foreign to us; harsh feelings develop, and we behave abominably. We shall doubtless meet Jonah in the glory of God ere long (like ourselves, a sinner saved by grace): but meantime let us seek to be as unlike him as possible in our service and testimony for God.

It seemed quite providential that a ship was about to sail for Tarshish when the wayward prophet reached Joppa, but circumstances are not always a safe guide for God's saints. Let us never forget this. It does not follow that because circumstances fit in nicely with our own wishes that God has ordered things so for us, Jonah, tired with his journey, like Elijah after his flight from Jezebel. went below, and was soon in a sound sleep. But 'Jehovah sent out a great wind into the sea, and there was a mighty tempest in the sea, so that the ship was like to be broken'. At a later date, Paul was exposed to a great storm in the same Mediterranean sea, but the contrast between Paul and Jonah when danger arose was very striking (Acts 27). The Apostle was travelling towards Rome in accordance with the Lord's words in Acts 23: 11: "Be of good cheer, for as thou hast testified of me in Jerusalem, so must thou also bear witness of Me at Rome"! With these words ringing in his ears, Paul moved confidently. His moral dignity throughout the storm was wonderful. He almost took command of the ship, even though both owner and "skipper" were on board. "Sirs, ye should have hearkened unto me." Yet Paul was no ordinary passenger, he was a prisoner in custody. By contrast, Jonah was a mean figure amongst the ship's company, and fully merited the rebuke of the master (Jonah 1: 6).

Let us not miss the lesson of this contrast. A Christian walking in communion with God is on a high level, but a Christian out of communion is a degraded spectacle. Men respect the one, but they despise the other. The one will be a blessing to men; but the other may be a stumbling-block, and even a curse!

Jonah and Christ

The Lord's words in Matt. 12: 39-40 show plainly that He regarded Jonah's descent into the depths as a foreshadowing of His own impending death. "As Jonah was three days and three nights in the whale's belly, so shall the Son of man be three days and three nights in the heart of the earth." But how great the contrast between Jonah's experience, and that of our Lord! Our Lord tasted death in all its terrible reality as the righteous judgement of God against sin, your sin and mine, beloved reader. Not so Jonah. The perverse critics of the Lord asked again for a sign in Matt 16, and again He referred them to the story of Jonah. But He rebuked their hypocrisy thus: " When it is evening, ye say, it will be fair weather: for the sky is red. And in the morning, foul weather to-day, for the sky is red and lowering. Ye can discern the face of the sky: but can ye not discern the signs of the times" It was indeed "fair weather" for the Jewish people at that moment, for the Sun was shining brightly, in their midst; but 'foul weather' was approaching judgement from God for their evil unbelief. "He left them and departed" significant words! The doom of the people was certain.

Jonah is an interesting type of Christ. He belonged to Galilee. Gath-Hepher was not far distant from Nazareth. The Jewish Counsellors were in error when they said to Nicodemus: 'Search and look: for out of Galilee ariseth no prophet" (John 7: 52); but probably they ignored Jonah because his mission was to Gentiles a thought abhorrent to their pride.

When Jonah bade the seamen cast him into the sea, he was apparently not afraid to die. Backslider though he was, he had not lost all confidence in God. Jehovah could do (and did) great things for His erring servant. Here we must contrast Jonah with our blessed Lord. Disobedience led the one into the depths; Obedience led the Other.

"Jonah was in the belly of the fish, three days and three nights." God says so: let no-one doubt His word. In 1 Cor. 15: 4 we read that Christ was raised the third day according to the Scriptures! No Old Testament prophecy says this definitely. Hosea 10: 2 may occur to our minds; but if Christ is intended there. the language is certainly vague. But He who knew all things from the beginning kept Jonah three days and three nights in the depths in order to present to us an expressive picture of the death and resurrection of the Lord Jesus. The "third day" is found also in the story of Isaac the son who was raised from the dead "in a figure." (Heb. 11: 19 saw the place of his typical death and resurrection on the third day of his journey with his father (Gen. 22: 4).

Thus Jonah was "cast into the deep, in the midst of the seas, and was constrained to say. "all Thy billows and Thy waves passed over me." His unfaithfulness brought him to this; nevertheless the fruit for others of all that he passed through was marvellous. The heathen mariners, who at first prayed every man to his god, were brought to know Jehovah; for Jonah, although in the path of disobedience, did not hesitate to say, "I am a Hebrew. and I fear Jehovah. the God of heaven who made the sea and the dry land." The mariners forthwith cried to Jehovah, being reluctant to throw their troublesome passenger overboard; and when the storm abruptly ceased, it was so manifestly divine doing that "the men feared Jehovah exceedingly. and offered a sacrifice unto Jehovah, and made vows," This looks like true conversion. for prayer in an . hour of peril does not always yield results after the peril is past. How wonderfully God works in order to turn men's hearts to Himself! A storm at sea, an earthquake at midnight, and the quietness of a Gospel meeting all serve His purpose. He works as seems good in His perfect wisdom.

But this was not all in Jonah's day. When the prophet emerged from his watery tomb, and at last went to Nineveh, his preaching brought the whole population from the king downward, low before God, and the threatened overthrow was averted. Alas, for the contrast when Jonah's Lord preached in Jerusalem! No repentance was there, and He who will in due time sit upon the Great White Throne said, "the men of Nineveh shall rise in judgement with this generation, and shall condemn it: because they repented at the preaching of Jonah; and behold, a greater than Jonah is here!"

But as sure as Jonah's experience and preaching brought blessing and deliverance to many who were not "of Israel, so our Lord's very real death and resurrection has brought salvation to millions everywhere. While still on earth, He maintained His position as Israel's Messiah, and refused the appeal of a woman of Tyre who addressed Him as Son of David; and when He sent forth the twelve He bade them go not into the way of the Gentiles, nor enter into any city of the Samaritans, but go rather to the lost sheep of the house of Israel "(Matt. 10: 5, 6) But, risen from the dead, "He said unto them; Go ye into all the world, and preach the Gospel to every creature: Mark 16: 15). Israel's unbelief has caused "salvation to come unto the Gentiles, for to provoke them to jealousy" (Rom. 11: 11). The good news that Christ was delivered for our offences and raised again for our justification have reached our ears and our hearts, and brought us into peace with God (Rom. 4: 25; Rom. 5: 1 "Blessed be God, our God! "Let us spread abroad the good news with all holy earnestness.

In the Fish's Belly

The path of obedience is the path of blessing. Peace and communion are found therein. Disobedience and self-will may seem to prosper for a time, but He who loves us infinitely will not suffer His own to continue thus. Disaster ensues from His all wise chastening hand. In the midst of the storm, while others were praying, Jonah was sleeping. Conscience was being stifled by his self-will. How different with the Lord Jesus! When the storm burst upon the Sea of Galilee, He slept peacefully in the stern of the vessel. As the perfect Man of faith, He could repose His weary head, assured of the Father's care. His sleep astonished the disciples as much as Jonah's sleep astonished the heathen mariners; but how great the contrast between the fugitive prophet and the Man Christ Jesus!

When Jonah was cast out of the ship, a great fish swallowed him. "Prepared" does not mean specially created for the purpose. (although that would be an easy matter for the Maker of the sea and the dry land"); it simply means that the fish was" appointed" for this service. The same word is thus rendered in Dan. 1: 5 with reference to the food intended for Daniel and his companions. Much labour has been expended upon the great fish, as to what it was, and also upon Paul's thorn in the flesh as to its precise nature (2 Cor. 12); in both cases there are spiritual lessons of the highest importance, which such discussions tend to obscure. Jonah could certainly have said after his weird experience, "Before I was afflicted I went astray", but now have I kept Thy Word." (Ps. 119: 67).

"Jonah prayed unto Jehovah his God out of the fish's belly." "His" God, be it noted; for all sense of relationship was not lost (contrast 1 Sam. 15: 21; 1 Kings 17: 12; 1 Kings 18: 10). From many unlikely quarters prayer has ascended to God through the ages, but never anything quite like this. Prisons, caves, mountains, etc. have resounded with cries of anguish, but not the belly of a fish The chastened prophet owned the divine hand in what had befallen him. Jonah 1: 15 says of the sailors. "they took up Jonah, and cast him forth into the sea": but in Jonah 2: 3, Jonah says to God Thou hast cast me into the deep, in the midst of the seas." He thus owned the divine hand, and humbled himself under it. He put in practice 1 Peter 5: 6-7 several centuries before the verses were penned He was thus in the way of recovery. Deliverance can only come to souls in distress when the hand of God is acknowledged. Jonah although in the belly of the fish, looked in faith towards God's holy temple. and he was sure that He who dwelt therein would hearken to his cry." When my soul fainted within me, I remembered Jehovah: and my prayer came in unto Thee, into Thy holy temple. (Jonah 2: 7). This is very beautiful, as showing that even when a saint gets into a backsliding condition he knows to Whom to turn in his trouble, and is confident that God will not forsake him.

The prophet's reference to the temple is remarkable in another way. Jehovah's temple stood in Jerusalem, and Jonah belonged by birth to the revolted ten tribes who had turned away from God's centre. and Who Were identified with idolatrous sanctuaries in Bethel and Dan. (1 Kings 12: 25-33; Amos 7: 1-3). Nevertheless in spite of the religious confusion which disgraced Jehovah's land in his time, Jonah's heart turned towards the centre which was divinely established in happier days. To Solomon Jehovah said at the dedication of the temple," Mine eyes and Mine heart shall be there perpetually" (1 Kings 9: 3). The glory cloud still remained there, and thither the hearts of the faithful ever turned, wherever might be their abode. It was in this spirit Elijah set up an altar of twelve stones, although Carmel was in the territory of the ten tribes (1 Kings 18: 31). God's principles, and the thoughts of His heart towards His people although in grievous failure, influenced both Elijah and Jonah.

In like manner, souls who to-day are taught of God maintain, there is one Body and one Spirit" (Eph. 4: 4) and firmly refuse to recognize any other religious unity of any kind whatsoever; and for His saints now God's centre is not a material structure, but the name of the Lord Jesus (Matt. 18: 20). Do our hearts respond to this?

Jonah's prayer in his second chapter is largely made up of quotations from the Psalms. His mind was evidently saturated with the written Word. Is this true of us also? lt. was not a day of pocket Bibles, nor indeed were the Scriptures all yet written; but if Jonah was unable to read in his strange prison, he could feed upon the Word already learned and stored up in his mind and heart. Let us not be behind him in this. The whole revelation of God is in our hands, containing wonderful counsels of grace and glory unknown in Old Testament dispensations; shall we not seek to possess the whole in our inmost souls, so that if ever our Bibles are torn from us, we shall still have that which will nourish and sustain our faith?

Meditation upon the Psalms, and the deliverances wrought for the writers, gave Jonah confidence. In his apparently hopeless condition he expressed his confidence in God given terms. He was sure of deliverance! He was persuaded that he would once more worship in the house of Jehovah! "Salvation is of Jehovah," was his triumphant finish! The work was done; the lesson had been learned; pride and self-will had received a heavy blow; the prophet was at the end of his resources; and his hope was in God alone. Every sinner has to learn this when he first draws near to God; and the erring saint has to come back to it whenever he goes astray.

Grace to the Fallen

The words of the poet are certainly true, and we frequently sing them with real delight-

"To those who fall how kind Thou art,

How good to those who seek."

The proof of this is found in both Old and New Testaments. When Elijah fled from the post of duty, terrified by Jezebel's threat, an angel was sent from heaven to prepare for him a fire and a breakfast (1 Kings 19.). Nothing like this happened while he walked in the path of obedience. At Cherith ravens were employed to supply his need, and that for a long period. But when he was all wrong with God he was granted special angelic service. The heavenly messenger apparently remained by him while he ate and drank and slept, and then a second time he urged him to eat more, adding compassionately, "because the journey is too great for thee." Yet the journey should never have been undertaken! All this was divinely intended as a proof to the fugitive prophet that God had not forgotten him, spite of his break-down in service. What a God is ours!

Again, when Peter denied his Lord so painfully (after solemn warning) Luke tells us "the Lord turned and looked upon Peter" (Luke 22: 61). That tender glance broke his heart, and "Peter went out and wept bitterly." After the Lord's resurrection, an angel bade the women (by divine authority, assuredly), "Go your way, tell His disciples, and Peter, that He goeth before you into Galilee" (Mark 6: 7). This touching introduction of Peter's name was intended to assure him that his Lord had not cast him off, notwithstanding his great sin. This was followed by a private conversation with the fallen Apostle, which put everything right (Luke 24: 34). Accordingly, when the Holy Spirit came at Pentecost, Peter was able to stand boldly and testify to the resurrection of his Lord, with mighty results (Acts 2: 41).

Jonah. when imprisoned within the fish. said, "I am cast out of Thy sight" (Jonah 2: 4). Surely he had no ground for complaint in this respect, seeing that he fled to Tarshish expressly to get away from the presence of Jehovah! He even told the shipmen that this was the meaning of his voyage in their vessel (Jonah 1: 3, 10). Possibly Jonah familiar as he was with the Book of Psalms, had in mind David's words in Ps. 31: 22, "I am cut off from before Thine eyes," but David said this in haste! We must quote the whole verse: "I said in my haste, I am cut off from before Thine eyes: nevertheless Thou heardest the voice of my supplications when I cried unto Thee." Oh, that precious "nevertheless"! It is not the way of our God to cast off His saints, however deeply they may fail; but He is always willing to hear the voice of their supplications when they cry. But let us beware of speaking in haste. Such utterances are seldom wise. Peter on the holy mount spake "not knowing what he said" (Luke 9: 33). There is "a time to keep silence" as well as "a time to speak" (Ecc. 3: 7).

Our brethren are not always as merciful in their dealings with us as our gracious God. When David was given the choice of three forms of chastisement after his proud blunder in numbering the people without reference to God, he said, "I am in a great strait: let me fall now into the hand of Jehovah; for very great are His mercies; but let me not fall into the hand of man" (1 Chron. 21: 13). The "hired razor" can be very cruel (Isa. 7: 20); and was not David himself unnecessarily cruel when he cut the Ammonites "with saws and with harrows of iron, and with axes"? "Even so dealt David with all the cities of the children of Ammon" (1 Chron. 20: 3).

Even after the Day of Pentecost, when the Assembly of God had come into being, with the Holy Spirit dwelling therein, and when the fullness of divine grace was being proclaimed as never before in the world's history, Paul had to admonish the Corinthian brethren to seek out, and forgive and comfort the man they had been obliged to put away for grievous sin. First, they were careless and indifferent to the evil; then after they had been roused to action. they were disposed to have done with the man for ever. But he was repentant, and must not be "swallowed up with over-much sorrow." (2 Cor 2: 6, 8). "I beseech you," says the Apostle, "that ye would confirm your love toward him." When shall we learn these lessons of divine grace towards the erring? The merciless tyrant of Matt. 18: 28-34 was meant to be a warning to all who bear the name of the Lord Jesus. and that to the end.

Jonah came up from the depths of the sea humbled and chastened Scarcely broken, for the concluding chapter of his book shows that he still had much to learn. But he had experienced the power of God to lay low those who rise up against His will, and he was also assured that, come what may. God will never cast off His own Jonah was one of the earliest of the prophets whose writings have, come down to us; but from his short book we may learn that God chastens His messengers as well as those to whom He sends them but with a heart full of mercy which only seeks the blessing of it objects. May the messengers of God in this Gospel dispensation walk humbly before Him. and not misrepresent His character by ways of disobedience. Those who demand obedience from other! should be models of obedience themselves. Moses was sharply dealt with by Jehovah because he had neglected to circumcise his son (Ex. 4: 24-25). He had apparently yielded to his wife in the matter; but until this was put right, Moses could not consistently summon Pharaoh to be obedient to the divine commands. The lesson for us is the more important when we remember that circumcision signifies the judgement of the flesh. Only those who have learned to mortify their members which are upon the earth (Col. 3: 5) are competent to stand forth as witnesses For a holy God.

Listen to the words of the Lord Jesus, "if any will do His will, he shall know of" the doctrine" (John 7: 17) " I came down from heaven, not to do Mine own will, but the will of Him that sent Me" (John 6:38).

The Second Commission.

We need not suppose that the great fish remained stationary during the three days and three nights of Jonah's imprisonment; but whatever might have been its movements, the eye of the Creator was upon it, and it was guided to drop the prophet just where Jehovah wanted him. The fish might have deposited him in Italy or Greece; more probably it was in the land of Israel that Jonah set foot upon dry ground again. The obedience of the humblest creatures, as recorded in Scripture, is deeply instructive. The Lord Jesus when on earth wanted a fish which possessed a shekel, and that particular fish, and no other, caught at Peter's hook (Matt. 17: 27). The colt upon which never man sat — an untamed novice for work obediently carried the Lord through the streets of Jerusalem, although surrounded by a shouting multitude (Matt. 21: 7). lt. might not have been wise for either reader or writer to mount that colt! In like manner, the Mediterranean Sea monster was at the appointed plaice when Jonah was cast Out Of the ship; it took care of him for the divinely appointed period, and then released him in God's time, and in the place where God required him. Alas, that man, the most gifted of all earthly creatures, should be the arch rebel of this planet! The revolt of its head has involved the whole creation in groans and travail throughout the ages, which will only end at "the manifestation of the sons of God" (Rom. 8: 19-22).

Once more Jonah was commissioned by Jehovah to go to Nineveh (Jonah 3: 1). Similarly, Peter, when restored from backsliding, was divinely appointed to carry a great message from God to men Acts 2). Jonah knew not what his message was to be when he set out. He proceeded "under sealed orders," as men say. "Arise, go unto Nineveh, that great city, and preach unto it the preaching. that I bid thee." The spirit of obedience having returned to him (at least in measure) Jonah did not venture to reason with his Lord, after the manner of Ananias in Damascus when told to call upon Saul of Tarsus (Acts 9: 13, 14); but he "arose and went according to the word of Jehovah." This is as it should be, and it reminds us of Elijah when told to go and hide himself by the brook Cherith, "He went and did according to the word of Jehovah" (1 Kings 17: 5).

This is the line that is proper for us all. The Apostle, when referring to his own movements, burst into praise thus: "thanks be unto God who always leadeth us in triumph in Christ (see R.V.). and maketh manifest the savour of His knowledge by us in every place" (2 Cor. 2: 14). He felt like a captive in a triumphal procession (such as the Romans were accustomed to give successful Generals on their return from the wars); but it mattered nothing to him where God led him Troas, Corinth or elsewhere, so long as the will of God was carried out, and the savour of Christ was spread abroad. This made his life a great spiritual success.

Abraham's servant furnishes us also with a lovely example in Gen. 24. He went abroad in the spirit of prayer to seek a wife for his master's son. Having found the right person, he bowed his head, and worshipped Jehovah, saying, "I being in the way, Jehovah led me."

The only perfect servant and messenger was the Lord Jesus. When the anxious sisters sent from Bethany to tell Him, "Lord, behold, he whom Thou lovest is sick"; the Evangelist records, "when He heard therefore that he was sick, He abode two days still in the same place where He was." Why the delay? Because He had as yet no word from the Father; but when the word came, even the warnings of His disciples that trouble awaited Him in Judea, could not hold Him back. (John 11).

We are only of use to God when we are just were He wants us. He knows the right country in which we should serve, and the right town. and the right time. office. factory, workshop or home. wherever it may be, if that is His place for us, there only can we be spiritually useful. And even when we are in the right place, we need the Spirit's guidance every hour as to what we should do or say. Simple lessons indeed; but not necessarily learned and practiced by us.

When Jonah set out for Nineveh "according to the word of Jehovah," it is to be feared that there was some uneasiness in his mind as to the real object of his mission. Jehovah's new charge was vague: "preach unto it the preaching that I bid thee." When he was first commissioned, the word was, "Arise, go to Nineveh that great city, and cry against it; for their wickedness is come up before Me." This was pure denunciation, which might reasonably be expected to be followed by judgement. But nothing of this is suggested in the new charge, and when Jonah arrived in Nineveh, he was told to cry, "Yet forty days and Nineveh shall be overthrown" (Jonah 2: 1-4). Here we detect the grace of the divine heart. Time was granted for repentance. Alas, this did not suit the Galilean prophet! Patience and grace for erring Israel — yes, but not for Gentiles! When shall we learn that God has no pleasure in the death of him that dieth, whatever his nationality may be? (Ezek. 18: 32).

In The Great City

Jonah's visit to Nineveh, with its amazing results, was perhaps unique in the world's history. The entire population of the greatest city of that time brought low before God, their despotic ruler setting the example.

Let us endeavour to realize the situation. The prophet apparently went quite alone. Fellowship in service is very sweet, as Paul and many others could testify. but there is no hint of a companion for Jonah. He faced the consequences of his terrible message alone. No organising committee was behind him, no flaming advertisements announced his coming; neither choirs nor notable singers were secured in order to draw the multitude together. Many modern witnesses appear to consider these things necessary if the masses are to be reached. When shall we all learn that the power of God is worth more than all the machinery that the wit of men can devise. Even penniless men, such as Peter and Paul. have accomplished great things for God as the fruit of simple dependence upon the Holy Spirit.

Jonah "cried" his solemn message through the streets of Nineveh. "Yet forty days, and Nineveh shall be overthrown" (Jonah 3: 4). He was not regarded as a public nuisance, and arrested and jailed as such: nor did the inhabitants scoff at him. as the dissolute youths of Bethel (not "little children") scoffed at Elisha at an earlier date (2 Kings 2: 23-24); his message was heard with all due gravity. "The people of Nineveh believed God." This is good. It was not the mere speaker who was accredited; the people felt that their Creator was speaking to them in him. This is exactly what is recorded of the Thessalonians: "We thank God without ceasing, because, when ye received the word of God which ye heard of us, ye received it, not as the word of men, but as it is in truth, the word of God. which effectually worketh also in you that believe." (1 Thess. 2: 13).

The King of Nineveh doubtless lived in the seclusion of a palace, surrounded by officials all ready to obey his commands, however arbitrary and cruel they might be. It was not easy for any subject to approach an Oriental despot. Esther, although Queen, felt that she would endanger her life by venturing into the presence of the King without a summons (Esther 4: 11). But Jonah's serious message was carried right into the throne room of Nineveh, and reported to the King. He acted promptly, for conscience told him that the wickedness of his people well deserved divine judgement. Accordingly the King stripped off his robes, "and covered him with sackcloth, and sat in ashes." The whole population were charged to do likewise, and even the beasts were to have both food and drink withheld from them that they might join the people in their cry of distress. The people were not only to "cry mightily unto God," they were also to turn every one from his evil way, and from his deeds of violence. Prayer without action is worthless. Repentance is an absolute necessity with God. The King concluded: "who can tell if God will turn and repent. and turn away from His fierce anger that we perish not?" This proclamation. and that by Nebuchadnezzar telling the story of his conversion (Dan. 4) are perhaps the most remarkable proclamations ever sent forth. Would God the rulers of men in the Twentieth Century would address their peoples in like manner! What change would come about in world conditions! What disasters would be averted!

Luke 9: 30 suggests that God's dealings with Jonah were known. "Jonah was a sign unto the Ninevites." This would give point to his message, and who could so well warn of impending overthrow as the man who had proved in his own experience the power of God to lay low those who presume to oppose His will? The repentance of Nineveh and its King is as great a miracle in the moral sphere as Jonah's experience in the physical. In a later book than that of Jonah, God states plainly His principles with regard to the nations. "At what instant I shall speak concerning a nation, and concerning a Kingdom, to pluck up and to pull down, and to destroy it; if that nation, against which I have pronounced, turn from their evil I will repent of the evil that I thought to do unto them" (Jer. 18: 7-8). No nation but Israel has ever been in direct relationship with God; but this does not mean that He is not interested in the masses outside the seed of Abraham. The time had not yet come for the sweet "whosoever" of the Gospel to go forth, for the Son of God had not yet been given as God's great love gift to the world; but His heart nevertheless yearns at all times over men everywhere, not desiring the ruin of any. Therefore when "God saw their works, that they turned from their evil way; God repented of the evil that He had said He would do unto them; and He did it not." Even so would it be at the terrible moment in which we live; if any nation that seems doomed to destruction would get down humbly before God, His heavy hand would be lifted, and respite would be graciously granted.

Elohim and Jehovah

The Spirit's use of divine names and titles in the Scriptures is most instructive, and should be observed carefully by all who seek to understand the ways of God throughout the ages with men, and especially with Israel. Unfortunately our generally excellent Authorised Version does not help us in this as it should. The words "God" and "the Lord" (the latter sometimes in capitals and sometimes in small letters) really hide important truths. In the book of Jonah we read of "God" and "the Lord." "God" stands for the Hebrew "Elohim," and occurs 15 times; "the Lord" stands for "Jehovah," and occurs 26 times. Divine names are abundant throughout the sacred Word, each having its own meaning; each therefore having its own sweet message to the heart. Psalm 68 is particularly rich in divine names and titles. At least twelve will be found there. The latest and fullest revelation of God is the name "Father," brought down to us by the Son of His love, and it is under this name the saints of this era are in relationship with Him His children, sons, and heirs.

The Bible opens with "Elohim." No other title is found until we pass Gen. 2: 3. This title tells us of the divine supremacy God as the mighty cause of all. "Jehovah" is His title of relationship (wonderful indeed that He should condescend to enter into relationship with His humble creature man); accordingly throughout Gen. 2 (from v. 4) we read "the Lord God," i.e. "Jehovah Elohim." Note the various relationships in that chapter: —

vv. 4-6 — The heavens and the earth in relation to Him. He created them. They are the work of His hands.

vv. 7-15 — Man in relation to Him. The special inbreathing.

vv. 16-20 — Man in relation to the lower orders. Their lord.

vv. 21-25 — Man in relation to woman. Her head.

In the book of Jonah we observe that when the mariners first spoke of God it was as "Elohim." They were not conscious of any special relation to Him; but they acknowledged Him as the Supreme Being. who could quell the storm if it pleased Him. Many alas! in this day of Gospel light, have no higher thoughts of their Creator than these seamen. When His divine hand became plainly manifest, and after they heard Jonah's confession of faith as in Jonah 1: 9, "they cried unto Jehovah," "they feared Jehovah," "they offered sacrifice to Jehovah and made vows." This looks like true conversion. "The God of heaven, Who made the sea and the dry land" became something more to them than a mere Creator; they came to know Him as far as He could be known before the Son of the Father's love came from heaven to declare Him fully. The simple faith of those shipmen might well shame many of Jonah's own countrymen who, with the word of God in their hands, were following the idolatrous ways of Jeroboam the son of Nebat.

Now observe how Jonah spoke of God. Throughout the book the name "Jehovah" is upon his lips. The name so suggestive to every instructed Jew of divine faithfulness (Malachi 3: 6) Under this great name God took the nation into relationship with Himself at the deliverance from the land of Egypt (Ex. 6.) Although Jonah is shown to us in a more or less undesirable spiritual condition throughout his book, he never lost the sense of his relationship to God. "I fear Jehovah," said he. The Spirit says, "Jonah prayed unto Jehovah his God out of the fish's belly." At the close of his prayer, he cried out in faith, "Salvation is of Jehovah," and even when he peevishly objected to the divine mercy shown to Nineveh, "he prayed unto Jehovah" (Jonah. 4: 1). This is worthy of note. The God with whom we all have to do knows how to keep alive within us the spark of faith, and the sense that we belong to Him, even when we get sadly astray. But let us nevertheless heed Peter's exhortation in the first chapter of his second Epistle, and cultivate a vigorous and progressive faith. This is our responsibility.

In contrast with Jonah, the King of Nineveh and his people, although repentant, spoke only of God ("Elohim.") The name under which Israel had to do with Him came not to their lips. It was a national movement. The people became conscious that they bad sinned grievously against their Maker; they trembled at the mention of His judgement; and they humbled themselves before Him. Jer. 18: 7-10, as we have already seen, lays down the principles of God's dealing with nations. His eye sees their doings, and He visits them from time to time in His wrath, but is always prepared to show mercy. God's government must not be confounded with His grace. Such respite as the Ninevites experienced is not the same thing as the eternal forgiveness of sins; proclaimed to men everywhere in the Gospel message (Acts 13: 38-39). We shall not necessarily meet the whole population of Nineveh in Heaven because of the repentance described in Jonah 3:10; although it is not unlikely that some individuals (possibly many) found eternal blessing as the result of the great alarm.

At the present crisis the nations of the earth are suffering as never before. He who sits upon the throne judging righteously is displeased with them all, but if any nation (if only one) would face up to its own condition in His sight, and acknowledge its manifold transgressions and its long contempt for things divine, He would forgive, and peace and quietness would return. Mutual recriminations lead nowhere. To nations disposed to accuse and destroy their neighbours, the prophet Obed's words in 2 Chron. 28: 9-11 may well have a voice. When the victorious ten tribe army brought back 200,000 Jewish captives, the prophet met them boldly, saying, "Behold because Jehovah God of your fathers was wrath with Judah, He hath delivered them into your hand, and ye have slain them in a rage that reacheth up unto heaven. and now ye purpose to keep under the children of Judah and Jerusalem for bondmen and bondwomen unto you; but are there not with you, even with you, sins against Jehovah your God?"

A Strange Dove

It is not only Divine names that have meanings; there is also meaning in human names at least in Scripture history. Sometimes they were expressive of the faith of those who conferred them; Eve. Noah, and Joseph are examples of this. Sometimes new names were given as marks of lordship or proprietorship. Thus Pharaoh renamed Joseph (Gen. 41: 45); Nebuchadnezzar did the same to Daniel and his friends (Dan. 1: 7); and the Lord Jesus granted the surname Cephas to Simon the fisherman (John 1: 42). And what shall we say of the Saviour's own name and the meaning of it? "Thou shalt call His name Jesus (Jehovah the Saviour); for He shall save His people from their sins " (Matt. 1: 21).

Jonah means "dove." What was in the minds of his parents when they named him is not recorded; but the fact reminds us that it was in a bodily form like a dove the Holy Spirit descended upon the man Christ Jesus (Luke 3: 22). This lovely emblem of purity, gentleness, and peace perfectly suited Him upon whom it came. But Jonah, Where do we discover anything dove-like in his ways and words relative to the people of Nineveh? Surely his cruel talons are suggestive of a very different bird!

We cannot help contrasting our prophet with Joses the Levite of Acts 4: 36-37. So kindly were his deeds, and so gracious was his ministry, that the Apostles surnamed him Barnabas which being interpreted, means "son of consolation." Barnabas deserved his name before he received it; Jonah received a sweetly suggestive name that he never seems to have deserved at all!

Nineveh repented; king, nobles, and people fell low together at the feet of their justly indignant Creator. Heaven was thus filled with rejoicing as the Lord teaches us in Luke 15. But while heaven rejoiced, it displeased Jonah exceedingly, and he was very angry" (Jonah 4:1). Alas, what is man! What an exposure of the narrowness and selfishness of the human heart, even in a divinely chosen and specially favoured servant of Jehovah! He would have preferred the whole population of a vast city to perish than that his own reputation as a prophet should suffer! He was amazed that he should have gone through the streets of Nineveh denouncing judgement within forty days, and then find the divine sentence withdrawn! Yet why should God have given forty days notice, unless He desired to give time for repentance? Does not Peter tell us that He is long-suffering to usward, not willing that any should perish. but that all should come to repentance"? (2 Peter 3: 9). Did He not say, long before Peter's day. "I have NO pleasure in the death of him that dieth, saith the Lord God; therefore turn yourselves and live ye." (Ezek. 18: 32.) Even ecclesiastical Jezebel (Popery), the foulest evil upon which the eye of a holy God ever rested, has had space given her to repent of her fornication (Rev. 2: 21). Had Jehovah dealt with Jonah's own nation as he would have liked Him to deal with Nineveh, not an Israelite of any tribe would be found on earth today. Jonah's behaviour reminds us of the churlish elder son of Luke 15: 25 who "was angry and would not go in," because the father was lavishing grace upon a returning sinner. Where should we have been — reader and writer alike — if the God against whom we have all sinned were like some of His poor faulty servants.

The disappointed prophet — by no means a friend or neighbour (at least for the time being) of the God who delights in mercy (Luke 15: 7) — prayed that he might be allowed to die. If death was so desirable, pity that he ever asked to be released from the fish's belly! Elijah also once asked that he might die, because his testimony was not prospering as he expected (1 Kings 19: 4). Happily God intended for him a triumphant translation, without passing through death at all. A similar wonderful departure is the proper hope of all Christians today.

Although as wrong as he could be spiritually when he prayed his peevish prayer, Jonah had not lost all sense of his true relationship with God. Thus he addressed Him as "Jehovah," and said, "I pray Thee, O Jehovah, was not this my saying, when I was yet in my country? Therefore I fled before unto Tarshish: for I knew that Thou art a gracious God, and merciful, slow to anger, and of great kindness,' and repentest Thee of the evil? "If he really knew all these delightful things about God, it should have been his joy to proclaim them to sinners everywhere. We know God more intimately still. The cross of Calvary has revealed grace and mercy such as Jonah could not have imagined. Is it our joy to proclaim it to young and old? If we are to be successful in our testimony, bur hearts must be in tune with the great compassionate heart of God. We must develop a yearning over the perishing, and it should be our prayer and labour that we may "by all means save some" (1 Cor. 9: 22).

Now mark the contrast between Jonah and the servant of Matt. 25: 24. The latter looked his Lord in the face and said. "Lord. I know that Thou art a hard man, reaping where Thou hast not sown, and gathering where Thou hast not strawed." But Jonah said. "I knew that Thou art a gracious God. and merciful." Is there anything so perverse and contradictory as the heart of man? He of Matt. 25 charged his Lord with being hard and unreasonable; and Jonah complained that He was too good! We are reminded of the children in the market place of whom the Lord spoke in Luke 11: 32. Neither John the Baptist nor the Lord Jesus suited their carnal taste. John was too austere, standing aloof from the people, and Jesus was over gracious, mixing too freely with all sorts and conditions seemingly giving the preference to publicans and sinners. "But wisdom is justified of all her children." (Luke 7: 35). This means that wisdom's true children, i.e., all who have been born of God understand and approve wisdom's ways; while the wise ones of earth expose their folly by their failure to understand what God is doing. Unhappy Jonah! He was doubtless born of God. but He was utterly out of harmony with His great heart of mercy. His mercy to the Ninevites was therefore vexation to him, instead of delight. Let us not miss this serious lesson. The Lord's own disciples were slow to learn it (Matt. 14: 15; 15-23) although His companions from day to day.

"On The East Side of the City."

Jehovah, instead of sharply disciplining His refractory servant, graciously condescended to reason with him " Doest thou well to be angry?" Oh, the contrast between our God, Sovereign in the universe, and the petty despots of earth! Such peevish rebelliousness as Jonah manifested might have cost him his life at the hands of the latter. But God always seeks to win men's hearts. both in dealing with sinners without and with wayward saints within.

The gracious question of Jonah 4: 4 was repeated in v.9. To the first enquiry the prophet appears to have made no answer but we have the astonishing statement "Jonah went out of the city and sat on the east side of the city. and there made him a booth, and sat under it in the shadow till he might see what would become of the city." What a picture! A man who has been handled with the utmost grace by his God positively sitting down (making himself comfortable withal) in the hope that God would change His mind and destroy the city! Thus would his vanity be gratified and his reputation as a true prophet be maintained! Wretched self importance, almost without parallel in the history of the world!

Our thoughts travel to Another Prophet "greater than Jonah" and "greater than Moses" (Deut. 18: 15) Who at a later date sat on a hillside overlooking a different city, guilty before God beyond any other if only because it had been for many centuries the most favoured. Our Lord's last approach to Jerusalem was from the east. He followed Joshua's route from across Jordan. Arrived at Jericho (Rahab's Descendant, be it remembered Matt. 1: 5), the city did not fall before Him as before Joshua, for He had "not come to destroy men's lives, but to save them!" Blessing tracked His footsteps, as Zacchaeus and Bartimaeus will be able to testify eternally. Then as He descended the Mount of Olives, and the long loved, but grievously guilty Jerusalem came into view, tears filled His eyes. "If thou hadst known even thou at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round and keep thee in one every side and shall lay thee even with the ground and thy children within thee, and they shall not leave in thee one stone upon another; because thou knowest not the time of thy visitation" (Luke 19: 41-44).

Lovely manifestation of tender feeling, and that on the part of the Judge of quick and dead! He who wept over Jerusalem is the same august Person who said in Hosea's day "How shall I give thee up, Ephraim? how shall I deliver thee up, Israel. Mine heart is turned within Me" (Hosea 9: 8). If judgement must need be, it was nevertheless painful to the divine heart to be constrained to execute it. Judgement is "His strange work" (Isa. 28: 11). To such gracious sentiments the heart of Jonah was a stranger. How is it with ourselves? As faithful witnesses for God, it is our duty to warn an evil world of the judgement appointed (woe unto us if we neglect to sound the warning!) but how do we do it? Is it in the stern spirit of denunciation, or is it with trembling lips and compassionate hearts? Are we unmindful of the fact that but for the infinite grace of God and the costly sacrifice of the Lord Jesus, we should ourselves be in the lake of fire? May God preserve us from the spirit of Pharisaism as we proclaim the fearful things which are certainly coming upon the world of the ungodly.

Jehovah had not yet finished with Jonah. Accordingly He prepared a gourd. and made it to come up over Jonah that it might be a shadow over his head, to deliver him from his grief. So Jonah was exceedingly glad of the gourd." Again we say. what a God is ours! Here we have a man who deserved severe chastisement, and whom God might justly have banished from His service for ever, granted special divine relief from the effects of his own bad temper. But this was not the end. The relief was short lived. for God prepared a worm the next morning. which smote the gourd that it withered." Job, after immeasurable losses property. servants. children. etc. "fell down upon the ground and worshipped. And said. Naked came I out of my mother's womb, and naked shall I return thither; Jehovah gave, and Jehovah hath taken away; blessed be the name of Jehovah" (Job 1: 20, 21). And He who suffered more than either Jonah or job, when all was painful around Him, said, "I thank Thee, O Father; Lord of heaven and earth . . . even so, Father, for it seemeth good in Thy sight" (Matt. 11: 25-20).

But Jonah was rebellious. Twice he tells us in his book that he prayed unto Jehovah; in the fish's belly, and in the neighbourhood of Nineveh. The first was a genuine outpouring of the heart under the mighty hand of God, and it brought a speedy reply; the second was a peevish outburst because his journey to Nineveh did not result as he expected. Twice the angry man said, "it is better for me to die than to lived. It is true enough that any of us had better die than live if we are not willing to "show forth the excellencies of Him who hath called us out of darkness into His marvellous light" (1 Peter 2: 9). A witness who misrepresents the character of Him who sends him is worse than useless in a needy world.

The worm by the will of God did his destructive work in the early morning. Then the sun waxed hot and a sultry east wind arose. Poor Jonah was overwhelmed, and dared to say to his Lord. "I do well to be angry, even unto death." This drew forth Jehovah's final remonstrance: "thou hast had pity on the gourd, for the which thou hast not laboured, neither madest it grow; which came up in a night, and perished in a night: and should not I spare Nineveh, that great city, wherein are more than six-score thousand persons that cannot discern between their right hand and their left hand; and also much cattle?"

The book thus closes abruptly. Jonah was left to answer the challenge as best he could, and the reader of to day is left to answer it for himself. The God whom we know blessedly revealed to us in Christ could do no otherwise than spare a repentant city. But this did not suit the surly preacher. His personal dignity was at stake (at least so he judged). and he would prefer Nineveh to be destroyed, with its immense population of old and young, rather than his words should fall to the ground. He had pity on the gourd, a creature of a day, because it was of advantage to himself, but there was no pity in his heart for hundreds of thousands of precious souls. If Jonah wrote his book in later life, as seems probable, surely he blushed with shame as he penned its concluding chapter under the guidance of the Holy Spirit.

Let us not miss the lesson. Away with all pride and self importance. Let us learn to say with Paul, "I am nothing" (2 Cor. 12: 11). The Apostle had learned the meaning of his baptism. He had with all simplicity of faith accepted the death of Christ as his own, and he willingly passed out of sight. His dignities and attainments he counted loss for Christ. It was henceforward his earnest expectation and hope that Christ might be magnified in his body, whether by life or by death. (Phil. 1: 20). " For me to live is Christ." "Be ye therefore imitators of me, as I also am of Christ." (1 Cor. 11: 1.)

"The Compassionate Creator".

The last verse of the Book of Jonah should be carefully considered, for it gives us a delightful insight into the heart of God as Creator. His love and compassion for perishing sinners is happily familiar to us. It has reached us in the Gospel message. The cross of Christ tells out, as nothing else could, God's earnest desire for the salvation of men, and His unwillingness that any should perish eternally; But Jonah 4: 11 is not quite as John 3: 16. In the latter passage we hear the voice of the Son of God speaking on earth; but in the former it is the Creator who is speaking, and that in terms of remonstrance with His ungracious servant. "Should not I spare Nineveh that great city, wherein there are more than six-score thousand persons that cannot discern between their right hand and their left hand; and also much cattle?" Thus God in His government of the earth took account of 120,000 helpless children in Nineveh, "and also much cattle"; and it rejoiced Him that the repentance of the King and his people enabled Him to sheathe the sword of judgement, at least for the time being.

It is deplorable when the servants of God are not in sympathy with His dealings. When the Lord Jesus was on earth there were two occasions when the compassion of His heart specially went forth. In Matt. 9: 36 He felt for the people's spiritual need. The land was full of religious leaders, but the people were unfed. "When He saw the multitudes. He was moved with compassion, because they fainted, and were scattered abroad, as sheep having no shepherd." In Matt. 14: 15 He was concerned about their temporal need. He "saw a great multitude, and was moved with compassion toward them." Thousands of hungry men. women. and children were around Him. with nothing obtainable in the wilderness. But His disciples did not share the distress of their Lord. Indeed, they urged Him to send the multitudes away, regardless of consequences. The pressure of the people annoyed them, and interfered with their comfort!

A great lesson is here! We live and serve in the midst of a suffering creation, and the suffering increases with the growing violence of men: but are our hearts really moved by the serious universal need? God's heart yearns over the masses, young and old, but do our hearts yearn in sympathy with Him? It is terribly possible to become formal and stereotyped in our service, and thus to serve out of harmony with the One who has sent us. Let us seek to keep near the heart of the God of infinite compassion.

One of Jonah's faults was his intense nationalism. He could rejoice in divine forbearance towards his own people, although deeply guilty, but he felt unable to rejoice in God's forbearance towards others. We are reminded of the Apostle's query in Rom. 3: 29 "Is He the God of the Jews only? Is He not also of the Gentiles?" Note the answer: "Yea, of the Gentiles also, seeing God is one" "Neither is there respect of persons with Him." (Eph. 6: 9).

Paul loved his own nation. and longed for their blessing (Rom. 11: 1). At one moment of exceeding fervour he had even wished himself accursed from Christ for his fellow countrymen (Rom. 9: 3). The self sacrificing prayer of Moses in Ex. 32: 32, and the passing wish of Paul in Rom. 9: 3, were doubtless acceptable to God; but in no circumstances can sinners be saved by the self sacrifice of preachers.

But Paul did not love Israel only. His heart went out after the uncircumcised to the world's end. He delighted to preach Christ where He had never been named (Rom. 15: 20). He could scarcely have told out the largeness of divine grace more explicitly than in Rom. 10: 12: "there is no difference between the Jew and the Greek; for the same Lord over all is rich unto all that call upon Him, for whosoever shall call upon the name of the Lord shall be saved." But the largeness of the Apostle's heart was bitterly resented by the Jewish people. When he addressed them from the stairs of the Castle in Jerusalem. they listened quietly until he quoted the Lord's words to him, "I will send thee far hence unto the Gentiles." Then their fury burst forth, and they cried, "Away with such a fellow from the earth: for it is not fit that he should live" (Acts 22: 21-22). When detailing offences in 1 Thess. 2: 16, he solemnly concluded thus, "forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost." National feeling could scarcely go further; even the unwanted Gospel must not be published abroad!

The whole World is ablaze while these lines are being penned. God in His righteous government has let loose the wild beasts of the earth and the havoc that is being wrought is incalculable. But has God ceased to care for His creatures? Is He not still the "King of nations?" (Jer. 10: 7). Does He not now, as always, "do according to His will in the army of heaven, and among the inhabitants of the earth?" (Dan. 4: 35). His hand has gone forth against the guilty nations of all Continents because of their neglect of His word; yea, because of their ever increasing contempt for everything that is divine.

The heart of God yearns over men notwithstanding all. His interest is not confined to any one nation, nor to a group of nations. He never was in special relationship with any nation but Israel, and against Israel the "Lo-Ammi" sentence ("not My people") went forth long years ago, and has not yet been recalled. But the compassionate Creator can never cease to care for the afflictions of His creatures, however wayward, and He would have His saints share His compassion. Isaiah was deeply distressed when obliged to utter judgement against Moab, the bitter enemy of his own people. "My heart shall cry out for Moab" (Isa. 15: 5). "My bowels shall sound like a harp for Moab, and my inward part for Kirharesh "(Isa. 16: 11). Similarly, when Babylon's doom came before him in prophetic vision. he cried out. "My loins are filled with pain: pangs are taken hold upon me as the pangs of a woman that travaileth" (Isa. 21: 4). Jeremiah also howled for Moab, "mine heart shall sound for Moab like pipes." (Jer. 48: 31-36).

Where do we stand with reference to such sentiments in this day of unparalleled' devastation and sorrow? The public Press, and also the "wireless" would fill our minds with national feeling if we were to allow ourselves to come under their influence. Against this, God's saints must be continually on their guard. The house of God ("whose house are we" Heb. 3: 6) was intended to be "a house of prayer for all nations" (Mark 9: 17; Isa. 56: 7); and we are exhorted in 1 Tim. 2 to make supplications, prayers, intercession and giving of thanks for all men, irrespective of nationality, and for kings and for all that are in authority whether friendly or unfriendly. Only as we are able to rise to this shall we be really helpful to men in their calamities. The great distinguishing principle of Christianity should aid us in this. God is at this time (while Christ sits on high and the Holy Spirit is on earth) visiting the nations "to take out of them a people for His name" (Acts 15: 14). Consequently, we have brethren in every land. and if all these conscious of their union with Christ the Head, were to cry to God with one accord, the relief to the nations, amongst whom we all live and serve would be incalculable.

God's heart is full of compassion towards all; shame on us if we feel otherwise.

"A Type of Israel"

It has already been remarked that Jonah's book is prophetic in character although it contains no such predictive utterances such as are found in Isaiah, Ezekiel, etc. The Christ who was to come is clearly foreshadowed in Jonah's three days sojourn in the belly of the fish: and the history of Israel may be clearly perceived in the disobedience of the prophet and its results for himself and others.

It was a great honour for Jonah to be divinely selected to carry a message from God to Nineveh, the imposing capital of the greatest earthly power in his day. Jonah should have endeavoured to enter into Jehovah's thoughts and feelings in the matter, so that he might faithfully represent Him to the dark heathen. In this the prophet most miserably failed. In like manner, the nation of Israel was divinely chosen and separated to be God's channel of blessing to all the people of the earth. "Ye are My witnesses, saith Jehovah, and My servant whom I have chosen" (Isa. 43: 10). The most cursory reader of the Old Testament cannot fail to see that Israel occupies the central place therein. About four centuries after the flood when all the newly formed nations had gone into idolatry God called Abram and blessed him; but this was with a view to universal blessing. "In thee shall all the families of the earth be blessed" (Gen. 12: 3). This word was confirmed and expanded after the offering up of Isaac: "Thy seed shall possess the gate of his enemies, and in thy seed shall all the nations of the earth be blessed" (Gen. 22: 17-19).

It was never intended that this highly favoured stock should be exclusive. Their very sanctuary was to be "a house of prayer for all peoples" (Isa. 56: 7). It does not appear that Israel was meant to be a missionary people, earnestly propagating what they knew of the one true God, but they were certainly meant to be a model people. Possessing laws that were perfect, having been received direct from Heaven, all their ways should have been well pleasing to God, and a rebuke to the nations around them. But, alas, they were untrue to their privileged position of separation to God (which alone could have made them a blessing to the world); they copied the evil ways of their neighbours; and so brought down upon themselves the stern censure: "the name of God is blasphemed among the nations through you" (Rom. 2: 24). It will be a great day for the world when Zech. 8: 23 becomes true "thus saith Jehovah of hosts: In those days ten men shall take hold out of all languages of the nations, even take hold of the skirt of him that is a Jew, saying. We will go with you: for we have heard that God is with you"

As surely as the unfaithfulness of Jonah brought a storm upon the pagan mariners. so the unfaithfulness of Israel has brought sore trouble upon the nations in general as well as their own guilty heads. When Jehovah could no longer bear with the iniquity of the chosen people, He employed Nebuchadnezzar to chastise both them and all the nations around them. The whole system of nations, of which Israel was the divinely established centre, was broken up. Abraham's seed thus became a curse in the earth, not a blessing.

Jehovah's patience with both Jonah and his nation is arresting. How graciously did He plead with the perverse prophet! And how graciously did He bear with the hypocrisy of the Jewish remnant from the days of Ezra to the coming of the Lord Jesus! Even when, in full view of their hatred He pleaded that the unfruitful fig tree be granted one year more (Luke 13: 6-9). But the further testimony of the Holy Spirit after our Lord's return to heaven was all in vain, and once more the people were cast out of their land, and flung amongst the nations. The casting forth of Jonah typifies this. The chosen people are now most unlovable and unloved of all. and the whole earth has been plunged into confusion and disaster by the terrible transgressions in which Israel has led the way.

But the outflow of God's grace is not checked by the sin of man; thus, while Israel continues obdurate, the Holy Spirit is working amongst the Gentiles, gathering out from amongst them millions for heavenly blessing. All these will stand in relationship with Christ as His body and bride for ever. Israel's fall has become the riches of the world and their loss the riches of the Gentiles (Rom. 11: 12). While hundreds of thousands of people in Nineveh were rejoicing in the mercy of God, Jonah was displeased and angry. Similarly, when a number of Gentile believers in Antioch were filled with joy and the Holy Spirit, the Jews "were filled with envy, and spake against the things which were spoken by Paul, contradicting and blaspheming" (Acts 13: 44-52).

A great and wonderful change is coming. Israel's blindness is not total; when the fullness of the Gentiles is gathered in "all Israel shall be saved" (Rom. 11: 25-26). This means the believing remnant, "for they are not all Israel which are of Israel" (Rom. 9:7). Obstinate rebels will be purged out (Ezek. 20: 38). The restored nation will stand before the world as though risen from the dead. Ezekiel's vision of the valley of dry bones shows this (Ezek. 37). Dan. 12: 2 (a passage frequently misunderstood) teaches the same thing. The physical dead are not in view; the nation as such is meant. After centuries of degradation in the dust they will come upon the political stage once more. The believing remnant will enjoy eternal life (in earthly conditions) and the rebels will be consigned to shame and everlasting contempt. Jonah's reappearance after being "three days in the heart of the seas" is typical of this. The following Scriptures should also be read in this connection: — Rom. 11: 15; Hosea 6: 2. Being then in the enjoyment of mercy themselves. the people. unlike Jonah, will gladly dispense blessing to others. Ps. 67 gives us their joyous language in that great day. Note the words "all the nations;" "all the ends of the earth:" "all rejoicing and singing for joy." "O sing unto Jehovah a new song: sing unto Jehovah. all the ends of the earth" (Ps. 96: 1). Alas, Jonah was not in singing humour as he contemplated the goodness of God to the Ninevites!

The whole earth will be fully blessed at the appearance of the Lord Jesus; and Israel, completely purged of the Jonah spirit, will rejoice in it. God will be known, not merely as Creator, but as the faithful covenant keeping Jehovah. "I will be known in the eyes of many nations, and they shall know that I am Jehovah" (Ezek 38: 23). This blessed result was reached in the case of Jonah's ship-mates. They turned from their own empty deities. and they "offered a sacrifice unto Jehovah, and made vows" (Jonah 1: 16).

When Israel, after ages of antagonism to God and His blessed ways, perceives how marvellously He has wrought, they will say with the Apostle. "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgements, and His ways past finding out!" (Rom. 11: 33). In deplorable imitation of Joseph's brethren they have intended evil in all that they have done to Christ and to His saints; but God in His perfect wisdom has turned it to good (Gen. 41: 20). He will be victorious at last over all the workings of the enemy; and every purpose of His grace will reach glorious fulfilment.

Alas, that the book of Jonah should close with the prophet murmuring outside while within the city there was gladness and peace In this he was not a type of his nation. In the coming age of universal blessing Israel will be the centre and heart of it all. With the long rejected Christ honoured in their midst, the people will be happy themselves, and will be delighted to see everyone happy around them even to the uttermost parts of the earth.

May the God of all grace grant to us all true largeness of heart. Thus shall we understand and approve His ways and find pleasure and profit therein for our souls.

The Destruction of Nineveh.

These studies would scarcely be complete without some reference to the after history of Nineveh, the great city in which Jonah preached, with results that will never be forgotten. It was founded by Asshur not long after the flood, apparently as a rival to Nimrod's Babylon (Gen. 10: 11). The latter was built on the Euphrates, and the former on the Tigris (otherwise Hiddekel), both rivers being branches of the river which watered the Garden of Eden (Gen. 2: 13, 14). But where is Nineveh to-day? Opposite the town of Mosul there are miles of ruins from which many objects of interest have been excavated, and which are now in the Museums of Europe and America. The city was taken and destroyed by the Medes in B.C. 625. There has been no effort to rebuild it since that time, and it is not the will of God that it should ever be rebuilt. Its destruction was predicted with much detail by Nahum remarkably, a Galilean prophet, as was Jonah. Nahum's book was written about 100 years after Jonah's mission, and the ruin therein foretold was still another century ahead. Who told Nahum about the great disaster? The very principle is largely discredited in our time; but if God be God, it is as easy for Him to speak of the future as of the present. This was His challenge to the deities of the heathen: "Let them bring forth and show us what shall happen: let them show the former things, what they be, that we may consider them and know the latter end of them; or declare us things to come" (Isa. 41: 22).

Nahum's book begins thus: "The burden of Nineveh." The word "burden" occurs a number of times in the books of the Old Testament prophets. It means a heavy message a message of judgement, a message which tends to weigh down the soul of him who has to deliver it. Nineveh was the capital of the Kingdom of Assyria. It is the city rather than the Kingdom that is denounced in Nahum; whereas in Isaiah the Kingdom is condemned, with no special mention of its capital. This distinction is important. In the wonderful ways of God Assyria is to be restored and blessed in the Kingdom age (Isa. 19: 23-25), but its proud capital will never rise again. Why is this. The reason is that Nineveh was singularly favoured by God in its day. He sent Jonah there on a special mission, and the whole population trembled at the preaching, and cried to God for mercy. It does not appear to have led the Ninevites to the knowledge of Jehovah, as the great storm led the sailors in Jonah's vessel: but the merciful Creator does not despise national repentance at any time. What wonderful results might be seen to-day if any' of the Contending nations were to humble themselves before God! In His righteous Government He is chastening many nations as we write. for all deserve it in a greater or lesser degree. What joy it would give to the hearts of those who know God could we hear that any King. President or Premier has called upon his people to repent, and that all have humbly responded!

Nahum says that "God is jealous, and Jehovah avengeth: Jehovah avengeth. and is furious; Jehovah will take vengeance or, His adversaries and He reserveth wrath for His enemies; "but he also says that "Jehovah is slow to anger," and that "Jehovah is good, a stronghold in the day of trouble: and He knoweth them that trust in Him" (Nahum 1: 2, 3, 7).

God is indeed "slow to anger." The evil of the Canaanitish nations was great in Abraham's day; but even so He held back their judgement 400 years, "for;" said He "the iniquity of the Amorites is not yet full" (Gen. 15: 16). From Rahab's words to the spies we learn that the guilty nations were aware that God's executioners were on their way. She said, "I know that Jehovah hath given you the land, and your terror is fallen upon us, and that all the inhabitants of the land faint because of you " (Joshua 2: 9). They had heard of God's heavy hand upon Egypt, and of the destruction of Sihon and Og, Yet their was no repentance on their part.

Nineveh was granted forty days respite, with blessed results but the people soon returned to their wicked ways. Hence Nahum 3: 1: "Woe to the bloody city: it is full of lies and robbery." This, as we have already remarked, was about 100 years after Jonah's visit, and even then the execution of judgement was delayed another century. We have said that Nineveh will never rise again, but in contrast with this, Sodom and her daughter cities are to be divinely restored for Millennial blessing (Ezek. 16: 55). Does this strike any reader as strange? The explanation is that Nineveh was favoured with a special message from God and submitted to it; but the generations that followed profited nothing by the fact, and returned to the old vomit. But Sodom was never favoured as Nineveh was. In Matt. 11: 25 we hear our Lord saying that it shall be more tolerable . for the land of Sodom in the day of judgement than for Capernaum, which city was honoured by His presence, ministry. and miracles. Favour divinely granted but despised brings heavy judgement from. God. In Luke 12: 47-48 the Lord distinguishes between those who know His will and do it not, and those who sin without knowing: His will. He says: "Unto whosoever much is given, of him shall much be required: and to whom men have committed much. of him they will ask the more." What could be more equitable? In the light of our Lord's words where do the people of Great Britain stand? Where in all the earth has the Gospel been so fully preached and the Scriptures more abundantly circulated? The responsibility of people so privileged is great, and judgement will be meted out accordingly.

It is said. that the. overflowing of the river facilitated the capture of Nineveh by the Medes. Nahum 2: 6 seems to teach this. Assyria — the nation — is to be blessed; but to the once favoured city of Nineveh God has said: "Jehovah hath given commandment that no more of thy seed be sown." Deeply solemn words! Truly. "it is a fearful thing to fall into the hands of the living God" (Heb. 10: 31).

Jonah's behaviour as Jehovah's witness to the wicked city was most reprehensible. He was evidently puffed up with a sense of his own importance as he marched through the streets of Nineveh. the most famous city on earth at that time, and pronounced its impending overthrow. When the sentence was cancelled in answer to the people's repentance, Jonah should have rejoiced. Instead he felt piqued! His dignity was touched! Oh, the pettiness of poor flesh! How ready it is to clothe itself with importance even in connection with the ministry of the word of God! Had the prophet been right with God, he would have delighted to proclaim that He is a gracious God, merciful. slow to anger. and repenting Him the evil (Jonah 4: 2). Jonah's own nation, so persistently unfaithful has proved this repeatedly; why should not others, less favoured, and therefore less guilty, also taste the mercy of a pardoning God?

How blessed to be living in this Gospel age! Let us feast our souls upon the words of our Lord Jesus: "God sent not His Son into the world to judge the world, but that the world through Him might be saved. He that believeth on Him is not judged: but he that believeth not is judged already, because he hath not believed in the name of the Only Begotten Son of God" (John 3: 17-18). "Verily, verily, I say unto you, he that heareth My word and believeth Him that sent Me, hath everlasting life, and shall not come into judgement, but is passed from death unto life " (John 5: 24).

Jonathan and His Times

Jonathan and His Times

W W Fereday.

There is a remarkable similarity between Jonathan in the Old Testament and Barnabas in the New. Both were gracious and affectionate; both were signally used of God in their day; but both manifested deplorable weakness in a moment of crisis. Barnabas broke with Paul, special vessel of the Spirit in his time; and Jonathan parted with David, Jehovah's choice for the throne of Israel. In both cases, natural affection was the snare; Barnabas could not give up John Mark, and Jonathan could not give up Saul.

The break-down of these truly excellent saints is recorded for our instruction. Perhaps there is nothing that so hinders full loyalty to Christ as natural affection. We find it so difficult to give Him the place of absolute supremacy in our hearts and lives. Levi is specially commended in Deuteronomy 33: 8-11 because in the day of the golden calf he "said unto his father and mother I have not seen him; neither did he acknowledge his brethren nor knew his own children." In Luke 14: 26, the Lord Jesus points out a similar path for all who would be His disciples. The natural must be subservient to the spiritual if we would follow Him. The rejected One — our God in "the likeness of sinful flesh" laid it down emphatically, "He that loveth father or mother more than Me is not worthy of Me." (Matt. 10: 37) What a test for our hearts!

Jonathan — "Jehovah hath given" (as real a gift from God to Israel as Paul to the Church) — came forward at a very evil time in Israel. The King of the people's choice was already a failure, The very enemy that he was specially appointed to save Israel from (1 Sam. 9: 16) was oppressing the nation sorely. The people had everywhere been disarmed (the King and his son being alone permitted to keep their swords), and even the black smiths' shops were closed by order of the Philistines lest they should forge weapons. God's time had not yet come for David to be brought upon the scene, and the whole position seemed utterly hopeless. The awfulness of this will only be realised as we remember that Israel was God's chosen people for the blessing and guidance of all the nations upon earth. They had become utterly degraded and impotent by unfaithfulness to God. Is there any picture here of the present forlorn and powerless condition of the Church of God?

But God is never without resource. In every emergency He has His man. So Jonathan was raised up, that fair flower which God caused to blossom in the wilderness of Israel at that sorrowful moment" (Darby). His story may be divided into three parts thus: —

1. His relation to Jehovah.

2. His relation to David.

3. His relation to Saul.

The second part covers the largest space in the inspired record. In 1 Samuel 14: he so acquitted himself that the people declared "he hath wrought with God this day" (verse 45). It is a great thing to work with God, and it must not be confounded with working for God: To work with God is to have His mind for the moment, so that the worker moves as God moves, and along the line that He marks out. We see this illustrated in the Acts of the Apostles, and it is the secret of spiritual success. Such discernment is the fruit of exercise of heart before God. It cannot be acquired otherwise.

Jonathan was distressed by the condition of things in Israel. We doubt not prayer was behind it when he said to his armour-bearer one day. "Come and let us go over to the Philistines' garrison that is on the other side." It was a step of faith. Two men with but one sword between them, marching out to attack a powerful foe, encamped on craggy heights, practically inaccessible!

"HE TOLD NOT HIS FATHER"

There was no real wish to hide anything, but men who have no faith themselves are apt to discourage and hinder those who have. David would certainly never have gone down into the Valley of Elah had he paid heed to Saul (1 Sam. 17: 33) It was better to have the co-operation of a lowly soul such as the unnamed armour-bearer, if possessed of like faith, than the sanction and support of a monarch who had no faith at all. Saul had the forms of religion about him. Jehovah's priest was there, wearing an ephod, and the ark was not far away. But What is the value of forms if power is lacking? The past and present history of Christendom is a sufficient answer.

Be it be noted that both Jonathan and his armour-bearer were

YOUNG MEN

We are apt to connect conspicuous faith with age and experience. But Scripture abounds with extraordinary faith in young men. David wrote the majority of his Psalms before he attained the age of thirty; Daniel and his pious companions were still in their youth when they made their stand for God, Elihu gave utterance to sounder wisdom than Job's more venerable friends, and of Timothy Paul was able to say, I have no man who will naturally care for your state . . . ye know the proof of him," etc. (Phil. 2.). We would therefore encourage younger brethren to exercise themselves spiritually about the condition of things around them, and also concerning the deep deep need. They may then be prepared to say with Isaiah, "Here am I, send me" Isa 6: 8). The only person expressly called "a man of God" in the New Testament was the comparatively youthful Timothy (1 Tim. 6: 11). Yet he was a timid, sensitive character, not unlike Jeremiah in an earlier day. But grace knows how to strengthen and make bold the one whose heart is right towards God, and who yearns to be used of Him.

Jonathan and his armour-bearer set out that day with

A VERY SIMPLE BIT OF REASONING

in their souls. "Come, and let us go over unto the garrison of these uncircumcised; it may be that Jehovah will work for us: for there is no restraint to Jehovah to save by many or by few" (1 Sam. 14: 6). To Jonathan the Philistines, whatever their numbers and prowess, were simply "these uncircumcised," i.e they were men not in relationship with God. On the other hand, Israel was in relationship with God, hence the twice-repeated covenant name "Jehovah." Faith in Jonathan therefore could see no difficulty. If God was not with the Philistines, they had no real power; and if God was indeed with Israel, then almighty Power was at hand, if only there was faith to use it. How charmingly simple is all this! Have we learned the lesson' Do we deplore the lack of power visible in the Church to-day? Is not the Church still the temple of God, and does not the Spirit of God still abide therein? (1 Cor. 3: 16). What do we want more, but just the simple faith to go forward in dependence upon Him?

Jonathan felt, and rightly, that if God was moving, numbers mattered nothing. "There is no restraint to Jehovah to save by many or by few." Gideon accomplished the deliverance of Israel with but three hundred men, furnished, not with weapons, but with pitchers, lamps, and trumpets (Judges 7.). Paul reminds us that neither is he that planteth anything, neither he that watereth, but God that giveth the increase" (1 Cor. 3: 7). Two or three humble men, without visible resources, moving about Preaching the Gospel of Christ, were once described as "these that have turned the world upside down" (Acts 17: 6).

Moreover, Jonathan had the consciousness in his soul of his link with the people of God — with Israel. Hence his words in verse 12, "Jehovah hath delivered them into the hand of Israel." We observe the same feature in David when he went forth to encounter the giant, "that all the earth may know that there is a God in Israel . . . He will deliver you into our hands" (1 Sam. 17: 46-47) In both cases there was no independent action. The faith was indeed their own, but they acted for and with the nation that God owned as His. Saul was utterly destitute of this feeling: hence his words in 1 Samuel 14: 24 — "mine enemies." In all our labours and conflicts, let us never forget that we are part of a great divine unity, the body of Christ. The mass of our brethren may possibly be in a spiritually low condition, but they are our brethren nevertheless, and the Church, whatever its state, is still owned of God in the earth. We serve therefore as representing it, and for its edification and blessing.

Jonathan asked God for a sign, and He was graciously pleased to grant it. The two men proposed to discover themselves to the enemy, and if the enemy said, "Tarry until we come to you," they would remain where they were, and see what God would do; but if the enemy said, "Come up unto us," they would accept the call as assurance from God of a complete victory. Let us not miss the lesson of this sign. "Come up unto us" was the language of complacent security. A single boulder would have easily destroyed two men clambering painfully up rugged rocks, yet no boulder was rolled down upon them, so secure did the Philistines feel, and so deep was their contempt for the two. climbers. Nothing is more deadly than a human sense of strength and security; but nothing is more blessed than a spiritual sense of weakness and dependence upon God. Let us cultivate the latter increasingly.

As soon as Jonathan and his armour-bearer reached the top they began to slay, and simultaneously Jehovah caused an earthquake. Panic ensued. The Philistines fled hither and thither, apparently killing one another as they went. Thus did God work for the discomfiture of the insolent foe.

Saul's watchmen reported the commotion, but the king was not in the secret. Neither was the priest, who at the King's bidding brought thither the ark, and began to inquire of God, receiving however no answer. God was not interested in these religious formalists, but was acting altogether apart from them, as He has frequently done down to our own day.

SUCCESS INVARIABLY ATTRACTS NUMBERS

Those of God's people who had gone over to the Philistines (the inspired writer calls them in contempt "Hebrews," not "Israelites"), and others who had hid themselves, now turned out to share the victory. Both traitors and cowards were now willing to identify themselves with God's side, now that side was triumphant. It has ever been so; but immeasurably more pleasing to God are the godly minority who cleave to Him, and are willing to accept both reproach and peril for His name's sake. The God-fearing ones of Malachi 3: 16, and "the rest in Thyatira" (Rev. 2: 24) are examples of this.

The remainder of 1 Samuel 14: is rather the story of Saul than of Jonathan. The poor benighted King almost turned the victory into disaster. The meddlesomeness of flesh in divine movements is always to be dreaded. Saul's foolish prohibition of all food until the work was finished led to frightful licence on the part of the people as all unnecessary prohibitions are apt to do. Jonathan had his eyes opened by disobeying his father (for he ate some honey); David says, on the contrary, "the commandment of Jehovah is pure, enlightening the eyes" (Psalm 19: 8.). This means that true enlightenment is found in the path of obedience to God.

The forms of religion were still acknowledged by the King He built an altar — (the first he ever built to Jehovah), and instructed the priest to inquire of God about the further pursuit of the Philistines. Finding himself divinely ignored, he suspected divine displeasure somewhere; but he was so utterly far from God that the thought never occurred to his mind that he was the offender. How deceitful is flesh!

When the lot was taken, he positively passed sentence of death upon Jonathan! Ignorance and folly could scarcely have gone further. But the common sense of the people revolted against the King's stupidity. "Shall Jonathan die, who hath wrought this great salvation in Israel? God forbid." So the matter ended. Saul went home, and the Philistines got away without further chastisement. The whole chapter is deeply humiliating in its exposure of the helplessness and folly of religious flesh, and withal is blessedly exhilarating in its precious assurance of what God can do with even the feeblest instruments who are right in heart towards Him, and who are able to trust Him wholly.

From this point the history of Jonathan is interwoven with that of David. For some reason he played no part in the valley of Elah, although he appears to have been in the camp of Israel at the time. Was he not at that moment a vessel "meet for the Master's use, prepared unto every good work"? (2 Tim. 2: 21). It does not at all follow that because a man is ready for God at one time he is ready at another. Faith in the choicest saints fluctuates seriously. We see this in Elijah very distinctly. But the sovereignty of God is the more likely explanation of Jonathan's inactivity in the presence of Goliath. One of the great lessons of the Book of the Acts is that God acts as and when He pleases, using whomsoever He will. His time had come to introduce David to the people; accordingly the lad was brought forth in all the sweet simplicity of his faith, contrasting so completely with the ponderous formality and spiritual deadness of the man of the people's choice.

When David returned from the conflict with the head of the Philistine in his hand, Jonathan's affections went out towards him. David could say of him after his tragic death, "Very pleasant hast thou been unto me: thy love to me was wonderful, passing the love of women" (2 Sam. 1: 26).

There is

NO SUBSTITUTE FOR LOVE.

Nothing that the wit of man can devise can ever take its place. "Many waters cannot quench love, neither can the floods drown it: if a man would give all the substance of his house for love, it would utterly be contemned" (Cant. 8: 7). Jehovah lamented concerning Israel, "I remember thee, the kindness of thy youth, the love of thine espousals, when thou wentest out after Me in the wilderness, in a land that was not sown. Israel was holiness unto Jehovah... Thus saith Jehovah, What iniquity have your fathers found in Me, that they are gone far from Me ... Thou said'st, there is no hope; no; for I have loved strangers, and after them I will go" (Jer. 2: 1-5, 25. In Revelation 2. we hear the Lord's rebuke to Ephesus, "I have against thee that thou hast left thy first love." Works were there; orthodoxy and ecclesiastical order also; but the decay of love spread its dismal blight over them all.

David returning from the slaughter of Goliath is a type of the risen Christ. Only thus does the Christian know Him (2 Cor. 5: 16). In His death He made expiation for our sins; He brought to an end, as before God, the old man of sin and corruption; and He overthrew the might of our every foe. He is now Man exalted in heaven. He who once descended into the lower parts of the earth, has ascended up far above all heavens that He might fill all things (Eph. 4: 10). Surely our souls are exhilarated as we think of Him thus! Surely our affections follow Him to the place where He has gone! What place can the world hold in the minds and hearts of those who have the blessed knowledge of Him who man rejected here, and who is honoured there?

JONATHAN LOVED DAVID

as his own soul, and forthwith gave proof of his love by stripping himself for him. The extent of his surrender is remarkable. "Jonathan stripped himself of the robe that was upon him and gave it to David, and his garments, even to his sword, and to his bow, and to his girdle" (1 Sam. 18: 4) It was a great thing to give David his robe and garments, but for a soldier, and a royal prince withal, to yield also his weapons was extraordinary. How great then was the affection of Jonathan for David!

We find Paul in the stripping-room in Philippians 3: If any other person in his day thought he had whereof he might boast in the flesh, he had more. Every natural, racial, religious, and moral advantage was his. But the first sight of the glorified Christ knocked the value out of it all for him for ever. "What things were gain to me, those I counted loss for Christ." It was not the impulsive act of momentary enthusiasm with Paul, but the cool calculation of a man who was learning with God the true value of things both above and below. Paul no more went back upon his first devotion to Christ than Jonathan from his first devotion to David. Both loved their object until life's end. After years of unparalleled suffering and reproach for Christ (and the story may be read in an abbreviated form in 2 Cor. 11.) Paul could say, "Yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in Him" (Phil 3: 8, 9.)

"Whatsoever things were written aforetime were written for our learning" (Rom. 15: 4). Brethren, what have we learned from Jonathan and from Paul. The latter writes appealingly to us all, "Be followers (i.e. imitators) of me" in 1 Corinthians 11: 1, adding, "even as I also am of Christ," and in Philippians 3: 17, "and mark them which walk so, as ye have us for an example." Let us review our Christian path. What have we really surrendered for the One we profess to love. What cherished idols have we abandoned for Him? To what extent have we shared His rejection? It was clearly seen that Paul and his fellows were treading a path of loss; they were made "a spectacle (or theatre) unto the world, and to angels, and to men" (1 Cor. 4: 9). Is it as clearly seen in us? May God by His blessed Spirit exercise our hearts and consciences as to this: —

Oh, let thy life be given,

Thy years for Him be spent;

World-fetters all be riven,

And joy with suffering blent;

Bring thou thy worthless all,

Follow thy Saviour's call.

The contrast between the attitude of Saul and Jonathan towards David was very great. The poor jealous king, now frequently plagued with an evil spirit (typical of the last king who will reign in Jerusalem before the great Appearing) hated him, and would destroy him, and even instructed Jonathan as well as his servants to kill David (1 Sam. 19: 1). Jonathan. on his part "delighted much in David." This was the rock upon which father and son split, and the cleavage was irrevocable. In like manner to-day every man's eternal destiny is determined by the attitude of his soul towards the Son of God. "He that believeth on Him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only-begotten Son of God" (John 3: 18) "What think ye of Christ?" is the great question which will either make or break every person to whom it is presented. The rich young ruler of Mark 10 was all that could be desired, morally and otherwise; the difficulty was as to Christ. He did not see sufficient in Him to let all go for His sake.

The cleavage between those to whom Christ is everything, and those to whom He is little or nothing, is indeed most serious. Witness His own words in Luke 12: 51-53: Suppose ye that I am come to give peace on earth. I tell you, Nay, but division; for from henceforth there shall be five in one house divided, three against two, and two against three. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother, etc. Whatever matters of contention there were amongst men before His coming to earth, all have been eclipsed by His coming and rejection. Half-hearted Christians dropped Paul in the hour of his deepest need because they were not prepared to identify themselves with the disgrace and deprivations which came upon him for Christ's sake (2 Tim. 1: 15: 2 Tim. 4: 16-17).

Jonathan was willing to speak up for David. His remonstrance as given in 1 Samuel 19: 4 is deeply touching: "Let not the king sin against his servant, against David; because he hath not sinned against thee, and because his works have been to thee-ward very good; for he did put his life in his hand, and slew the Philistine, and Jehovah wrought a great deliverance for all Israel; thou sawest it, and did rejoice; wherefore then wilt thou sin against innocent blood, to slay David without cause." In these words we can almost bear the Christian speaking up for his Saviour and Lord. The hated one's words and works had been very good, and a great salvation had been wrought for Israel by his hand. Who dare impeach either the words or works of the Son of God, and who can deny that He has wrought for His people "so great salvation"? (Heb. 2: 3). David "put his life in his hand"; our blessed Lord went immeasurably further, for He laid down His life for the sheep. "No one taketh it from Me, but I lay it down of Myself. I have power (authority) to lay it down, and I have power to take it again. This commandment have I received of My Father" (John 10: 18).

Jonathan reminded his father that at the moment of David's Victory over Goliath — "thou sawest it, and did'st rejoice." But it was a mere passing emotion; not a vestige of divine sentiment had any lodgment in his soul. Rocky ground hearers are very emotional, and seem to be filled with divine joy as the wonders of divine grace are set forth, but it quickly passes as the dew before the sun (Matt. 13: 20-21).

It was good that Jonathan should speak up for David, and it is also good that we should be ever ready to speak up for the Lord Jesus; but the weakness of Jonathan lay in the fact that he was not prepared to follow David in his rejection.

He reminds us somewhat of Nicodemus in the New Testament,

THE MIDNIGHT TALK

with the Son of God as recorded in John 3 evidently left its impress upon his soul, for we find him later pleading His cause before the Council in John 7: 50, and bringing down upon his own head the contempt of his fellows. But he was not yet prepared to throw in his lot with the Nazarene, and to share the reproach and shame that came upon Him from day to day. Thank God, Nicodemus shone out brightly at the finish. When all others had fled, boastful Peter doing worse still, Nicodemus proffered his assistance to Joseph of Arimathea for the burial of his Lord. His righteous soul was stung to the quick by the unrighteousness that he had witnessed. Delay was no longer possible; timidity was thrown to the winds; and he allowed it to be seen by all that he loved and honoured the outcast Son of God. Truly, "the last shall be first, and the first last". (Matt. 20: 16)

God is never limited in His resources. Accordingly, He had instruments other than Jonathan for the help of His persecuted servant. Michal by a ruse enabled David to escape when Saul would have murdered him in his bed, and Samuel sheltered him in Naioth when his own home was no longer tenable. When Saul essayed to fetch him thence, the Spirit of God came upon him in a remarkable manner, thus witnessing to the wilful King of the uselessness of waging war with God (1 Sam. 19: 11-24).

But soon the friends met again, and David challenged Jonathan: "What have I done? What is mine iniquity, and what is my sin before thy father that he seeketh my life"! (1 Sam. 20: 1). It was then arranged that David should absent himself from the royal table on a forthcoming special occasion under the pretence of going to Bethlehem to keep a yearly sacrifice with his family, and that Jonathan should report to him what: the King said about it. Readers of Holy Scripture are sometimes startled when they read of

ACTS OF DUPLICITY

committed by persons generally commended by the Spirit of God, and they wonder how these things can be. Rahab's falsehood concerning the whereabouts of the spies, and David's conduct in the incident before us are examples. But why need we wonder? Is flesh anything better in the saint than in the sinner? Can any number of years of communion with God improve it, or render the saint less liable to temptation from it? As well expect the Ethiopian to change his skin, or the leopard his spots! The language of the Holy Spirit in Romans 7: 7 is clear and unequivocal as to this. "The carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can be." Its hopeless depravity, and inveterate hostility to all that is of God, is thus declared.

But nothing is further from the mind of the Spirit than to sanction or excuse outbreaks of evil in those who are near to God. Indeed, the very opposite principle is found in Scripture. Thus to Israel of old Jehovah said: "You only have I known of all the families of the earth: therefore will I punish you for all your iniquities" (Amos 3: 2); and believers now are warned that if they call Him Father who without respect of persons judgeth according to every man's work, they must pass the time of their sojourning here in fear (1 Peter 1: 17) And the same Epistle tells us that "the time is come that judgement must begin at the house of God" (1 Peter 4: 17).

THE SHORTCOMINGS OF SAINTS

both in the Old and New Testament dispensations are recorded because the Spirit of God is a faithful biographer, and would tell us the worst as well as the best about those in whom He is interested, and their sorrowful misdeeds are usually recorded without comment, in order that we may exercise our minds and hearts as we read, and so form a judgement from what we know of Scripture generally, as to what is pleasing to God, and what is not.

Until the great change takes place at the coming of the Lord Jesus, every conceivable evil is possible, even for the most devout. But our shortcomings are immeasurably more serious than those of Rahab, David, and Jonathan, because we have seen God's judgement of flesh in the death of His Son (Rom. 8: 3), and have ourselves professedly accepted His judgement. In the words of the Apostle, "They that are Christ's have crucified. the flesh with the affections and lusts" (Gal. 5: 24).

To return to Jonathan. He imperilled his life by repeating David's story to the King, for the javelin was hurled at him, as twice before it had been hurled at David (1 Sam. 19: 11). The incident of the arrows which followed need not be detailed here, The breach between Saul and David was now hopeless and final. Deeply moving was the parting between Jonathan and David, "they kissed one another, and wept with one another until David exceeded" (1 Sam. 20: 41). The love was indeed wonderful, but the weak point was serious beyond degree. Jonathan would strip himself for David; he would speak up for him; he would kiss him; but he was not willing to share his rejection. Accordingly the one went whither he could, to the hill-side and the cave, and the other returned to the comforts of the city. But Jonathan finished on the wall of Bethshan, while David ascended the throne!

The paramount question for our souls to-day is this: How far are we prepared to go in our identification with Christ. The true path is clearly indicated for us by the Lord Himself in John 12: 24-26. He, as the true grain of wheat, was about to "fall into the ground and die," for only thus could God's garner be filled. Apart from death, He must remain for ever alone. But we who derive from Him are

OURSELVES GRAINS OF WHEAT

and we are expected to accept death also. Only thus can we be fruitful for God. "He that loveth his Life shall lose it, and he that hateth his life in this world shall keep it unto life eternal. If any man serve Me, let him follow Me, and where I am there shall also My servant be, if any man serve Me, him will My Father honour." We accepted death in principle in our Baptism, but have we really accepted it in practice? If so, how comes it that the world's fashions and follies are promptly adopted amongst us as they appear? How can it be explained that some seek the worlds honours, Municipal, Parliamentary, and otherwise. Why the rush of so many to join with the ungodly in Co-operative Societies? And why the wave of militarism that has passed over the Assemblies of God in recent pears, due to the influence, not of Holy Scripture, but of the world's inflammatory Press.

The call for a well defined separation rings out clearly enough in the words, "Jesus also, that He might sanctify the people with His own blood, suffered without the gate. Let us go forth therefore unto Him without the camp, bearing His reproach" (Heb. 13: 12-13). Mark the words. He suffered, not to save His own from Hell (although that is true), but that he might sanctify them. He wanted a people who should be absolutely His own, and standing apart from the whole order of things from which He is excluded. This involves reproach," but shall we refuse it. Is He not worthy of the intense devotion of these poor hearts of ours?

THE LAST MEETING

of David and Jonathan is noted in 1 Samuel 23: 16-18. It took place at an opportune moment. Saul, the man who might have been throneless had not David confronted Goliath, was pursuing him with relentless energy; and the men of Keilah, whom he had recently rescued from the Philistines, were treacherously betraying him. Who could be trusted? To whom could David turn? The ground seemed to quake beneath his feet. Just then, Jonathan, Saul's son, arose, and went to David into the wood, and strengthened his hand in God. Spiritual fellowship and brotherly sympathy is as refreshing as the dew of heaven. Don't let us look for it, beloved brethren. but let us show it, for many are in need of it. The coming of Titus to Paul in Macedonia was as divinely timed as the coming of Jonathan to David in the wood (2 Cor. 7: 5-6).

The parting of the ways had now come. Jonathan was fully aware of Jehovah's purpose concerning David. So was Saul (1 Sam. 24: 20). So Was Abigail (1 Sam. 25: 30) So were many others (2 Sam. 3: 18). Jonathan, knowing what the issue must be, had already pledged David to show mercy to his seed (1 Sam. 20: 15). This being the position, David might well have said, as his Lord later, "He that is not with me is against me" (Matt. 12: 30). To contend with David was to contend with God. Every man's choice must now be made. Alas, for Jonathan! Much as he loved David, and sincerely though he believed the divine purpose concerning him, he felt unable to follow him. Obadiah would befriend the prophets of Jehovah, but he was not willing to abandon Ahab's palace to share the cave with them (1 Kings 18: 4). Moses, on the contrary, refused to be called the son of Pharaoh's daughter, and he identified himself once for all with the people of God in their poverty and contempt (Heb. 11: 23-27) The Holy Spirit gives his action a meaning and value far greater than Moses ever imagined. He calls it "the reproach of Christ."

We would speak tenderly of such a man as Jonathan. No more attractive figure can be found on the sacred page, and his devotion to David will read its lessons to God's saints while time lasts. But the failure must not be ignored. In the day of Christ all that is divinely excellent in us will be commended and rewarded; and all that is otherwise will be mercifully cast into eternal oblivion. But meanwhile the Spirit records the weaknesses and shortcomings of those who have trodden the path of faith before us, for our present instruction and blessing. The solemn lesson is ever before our eyes that only One has been perfect in all His ways.

We listen now to

JONATHAN'S LAST WORDS

to David: "Fear not, for the hand of Saul my father shall not find thee: and thou shalt be king over Israel, and I shall be next unto thee; and that also my father knoweth." The weak points of Jonathan's words are sadly clear. First, he still thought of David as connected with the Saul order of things, i.e., he would be Saul's successor — Jonathan was wrong in principle in speaking thus. David would be no mere successor to Saul, but the beginning of an absolutely new order. In Psalm 78, which has been called the 'parable of the prodigal nation,' the Saul episode is completely ignored by the inspired writer. The evil and ruin of Israel is traced down to the days of Eli (verse 64); then David and Zion are introduced as Jehovah's resource in grace. One of the most serious blunders of our time is the effort to connect Christ with man's order of things. The world is still regarded by many as mendable, and they would fain bring Christ into the working of it. What is not perceived is that the old man, the world, and the prince of this world (Satan) are all under judgement. The risen Christ is the second man and the Last Adam, the beginning and the head of a new order of things that will never pass away.

Jonathan also erred when he said to David, "I shall be next unto thee." It is those who suffer that will reign (2 Tim. 2: 12). Humbler men than the King's son were destined to be near David in his exaltation; Jonathan was destined to be disgraced to the uttermost. Moreover, was it for him or any other to say in advance who should be next to the new King. Surely that Is a matter for the King himself to decide! Zebedee's sons failed similarly when they asked for right and left-hand places in the Kingdom of the Lord Jesus (Matt. 20: 21).

It may be that "I next" had much to do with Jonathan's reluctance to tread a path of reproach and loss. He seemed unwilling to surrender all his dignity for the one he loved. David's band was certainly a motley crowd (1 Sam. 22: 2). Jonathan was not quite prepared to make one with them. Shall we not pray that we may be preserved from a respectable Christianity? To the carnally-minded Corinthians who loved ease and honour here, the Apostle wrote, not without a tinge of sarcasm in his tone: "We are fools for Christ's sake, but ye are wise in Christ; we are weak, but ye are strong; ye are honourable, but we are despised. Even unto this present hour we both hunger and thirst; and are naked, and are buffeted, and have no certain dwelling-place; and labour, working with our own hands; being reviled, we bless; being persecuted, we suffer it; being defamed, we entreat; we are made as the filth of the world, and are the off-scouring of all things unto this day" (1 Cor. 4: 10-13). It is men of the Paul type whom the Lord will honour in His Kingdom.

It remains to be added that "David abode in the wood, and Jonathan went to his house." Not to the royal camp, not to the ranks of the persecutors of the man of Jehovah's choice, but "to his house."

Psalm 63 fits in here. David is in the wilderness. So many things were lacking there, but he had GOD.

"Bring me a minstrel."

"Bring me a minstrel."

W. W. Fereday.

(Extracted from Truth for the Last Days, Vol. 4, 1905, page 124.)

Ever since sin came in, the children of faith have found the present scene an uncongenial one to the spiritual life that divine grace has implanted within them. The moral atmosphere around the godly is not conducive to heavenly-mindedness; communion with God is not helped thereby, but the reverse. Hence the soul that should really enjoy those unseen and eternal things that are properly its own must abstract itself; it must put itself outside of its existing environment (as far as that is possible "while in the body pent.")

In 2 Kings 3, the Spirit of God puts before us an instructive lesson as to this. 'the King of Israel — Jehoram, son of the wicked Ahab — was setting forth on an expedition to subdue the King of Moab who had revolted against him. He sought the co-operation of Jehoshaphat, King of Judah, who, accompanied by his vassal, the King of Edom, consented to go with him to the war. Alas for Jehoshaphat! True servant of God though he was, it was the third time he had suffered himself to be ensnared into fellowship with the ungodly (1 Kings 22: 10; 2 Chron. 20: 35-37). As on a former occasion, so now also, he had qualms of conscience about what he had undertaken, and so proposed to seek the mind of Jehovah at the hand of one of His prophets. Accordingly the three kings waited on Elisha in Samaria. To the king of Israel the prophet said severely, "What have I to do with thee? Get thee to the prophets of thy father, and to the prophets of thy mother;" adding, "As the Lord of hosts liveth, before whom I stand, surely were it not that I regard the presence of Jehoshaphat, the king of Judah, I would not look toward thee nor see thee." The prophet of Jehovah thus drew a sharp distinction between Jehoram and Jehoshaphat, even though the latter was pursuing a path of disobedience at that time.

"But now bring me a minstrel." Why was this? "And it came to pass, when the minstrel played, that the hand of Jehovah came upon him." The presence of Israel's ungodly king was an offence to Elisha's spirit. He felt restrained and hindered by reason of it. The holy atmosphere of communion with God which the prophet was accustomed to breathe was, as it were, polluted by the very fact that Jehoram was before him. The "still small voice," which was the express symbol of Elisha's ministry of grace, could not be heard amid the clamour of the wicked (1 Kings 19: 12). Hence he felt it necessary to abstract himself; he judged it incumbent upon him to get in spirit outside of his surroundings before he could ascertain the mind of Jehovah, in order to give it forth to the only really godly man who would value it. "When the minstrel played the hand of the Lord came upon him. And he said, Thus saith the Lord," etc.

Balaam never knew such an experience as this. Though he -gave expression to some of the divinest thoughts contained in Holy Scripture, he did it merely as the instrument of a power superior to his own. His own affections and sympathies were by no means engaged in the service; indeed he would most willingly have said the opposite of what he did say about the people of God, if God had permitted him to do so. Hence the presence of the ungodly was no affliction to him; he experienced no godly restraint of spirit by reason of it, and he felt no need to abstract himself from the influence of evil surroundings in order to get into the mind of God.

Our sympathies are with Elisha. We all prove experimentally day by day the many hindrances to communion with God with which this world is full. "The cares of this life" affect some, and the deceitfulness of riches affect others, even amongst the true saints of God. They clog our steps, they dim our eyes, they weigh down our spirits, and keep us on a low spiritual plane, if we allow them to do so. But faith does well to spread its wings and soar above all surrounding influences, that its delight in the things of the unseen Christ may be full and complete. 2 Cor. 12 presents us with a wonderful experience once granted to the honoured apostle of the Gentiles. He does not name himself, but tells us of "a man in Christ," who was caught up to the third heaven, there to listen to words which could not possibly be communicated to men in a merely earthly condition. So completely abstracted was he, that he affirms twice that he could not tell whether he was in the body or out of the body at the time. While recognising fully the miraculous element in the apostle's happy experience, is there not a voice to our souls in it? Is it not among the things that are written for our learning?

The life that is ours in Christ is an essentially heavenly thing. Full understanding and enjoyment of it cannot be until God's full thought concerning us is realised, and we find ourselves in the Father's house, with our bodies fashioned like unto the body of the First-born Son, all that is mortal being swallowed up of life (2 Cor. 5: 10). But eternal life is really ours now, many a divine statement assuring us of it, yet it is an exotic in this world, and we need to live in spirit outside of this world if we would enjoy in any measure the rich spiritual portion that God has given to us in His Son.

The apostle's words in 1 Corinthians 7: 35, have often powerfully impressed me: "that ye may attend upon the Lord without distraction." What do we know of this? The language supposes the soul living by faith within the precincts of the heavenly sanctuary, holding communion with the Lord without a burden and without a care. This is the Spirit's desire for us all. He is the ever-present divine link between our souls here and Christ there, and it is His deepest delight to make good to faith now those things which will only be entered upon as an actual possession when the Lord returns.

Will any suggest that these remarks are impractical? The reverse is the truth. It is in occupation with the unseen that our souls gather strength for all the circumstances of the way; it is this, and this alone, which renders our hearts buoyant in the midst of all that of necessity comes upon us in an evil world and a fallen Church.

Josiah and Revival

Josiah and Revival

W W Fereday.

Foreword

There is a widespread feeling of disappointment amongst the children of God at the present time because of the apparent non-success of their Gospel labours. The masses are less and less disposed to accept our Invitations, and come together to hear the marvellous story of God's grace. The Sunday Newspaper, the radio, and the many facilities for fleshly indulgence such as our fathers never dreamed of, are doing their deadly work in every direction. Even Britain, so long favoured with an open Bible, is rapidly becoming a pagan land. In conversation with individuals, one is frequently amazed at their absolute ignorance of even the outlines of Divine truth. An officer recently asked me who Moses was, for he had never heard the name before! Possibly the people in Central Africa are now more familiar with the things of God than the people of Britain. The need for revival is anxiously expressed. The following pages may serve to point the way to a true revival in spiritual things.

Some years ago the English religious denominations organised a “Come to Church” Campaign. The aim was to fill the “Churches" for at least one occasion. But much more than this is needed if souls are to be eternally blessed. In our Lord's familiar parable of the Great Supper in Luke 14, the man who spread the feast said, that my house may be filled" Generous grace! But the house of the parable is not a Parish Church, but the festal hall above. God wants that place filled.

Josiah was able to accomplish wonderful things for God in a particularly difficult time, because (1) he sought the Lord with all his heart; (2) because he was determined to be obedient in every detail to the written Word of God; and (3) because he set himself diligently to cast away from himself and from the sphere of his influence everything that was inconsistent with the divine law. Given these conditions in any locality, we might see great things yet, so gracious is our God. But shortened addresses, solos, choruses, and other unapostolical methods are poor substitutes for the spiritual features which characterised king Josiah, and which drew forth such blessing from God in the closing days of Israel's national history.

The careful reader will probably notice some repetitions and a few minor errors in this book. Kindly consideration for old age and infirmity will excuse these things. Even the youngest reader may become old himself some day and lose his alertness!

Contents

The Child King

Many Gracious Revivals

Seeking the Lord

Israel's “High Places"

The Land Purged and the House Repaired

Faithful in that which is Least

No Accounts Kept!

The Book of the Law Found

Thine Heart was Tender"

Huldah's Solemn Message

A Fresh Covenant

From Dan to Beersheba

Josiah at Bethel

Three Wrecked Lives

The Great Passover

Sad Megiddo!

The Wreck of the Kingdom

The Child King

Solomon, in his book of Ecclesiastes (which contains much sound wisdom concerning “things under the sun") says "Woe to thee O land, when thy King is a child Ecc. 10: 16). In earlier days than those of Josiah, Jehovah said with regard to Israel: I will give children to be their princes, and with childishness shall they rule over them. Isa 3: 4 This was judgement upon a people who did not value His word and who had no desire to walk in His ways. It is hard to say which is worse for a nation, a child in years, or a man with a childish mind. In the book of Ecclesiastes we read again: Better is a poor and wise child than an old and foolish king, who will no more be admonished Ecc. 4: 13. God's thought in connection with kingship is expressed in His description of David Ps 78: 72 "He fed them according to the integrity of his hearty: and guided them with the skilfulness of his hands." A land blessed with such a ruler is blessed indeed, but David was far from perfect, and God's ideal king will not be seen until our Lord Jesus returns from heaven.

It is startling to read in 2 Chron 34: 1 "Josiah was eight years old when he began to reign." This was surely not as it should be. Every nation needs strong and sound leadership, that evil may be suppressed, and that righteousness may prevail, What could a child of eight do with a turbulent people far advanced in iniquity, and dangerously near to overwhelming judgement? The sequel will show that Jehovah had mercy on the child, and also upon the nation. Josiah shines upon the page of inspiration as one of its brightest lights. His name means "Given of Jehovah," This is suggestive. Such a pious and conscientious king was a priceless gift to the people of Judah at a critical juncture. Through him Jehovah made a last tender appeal to his erring people before expelling them from the land. Would that the reign of Josiah could have been a long one! Alas, his own folly cut it short!

This young king's father Amon was murdered at the early age of twenty-four. He was a very wicked man who profited nothing by Jehovah's stern dealings with his own father Manasseh. (The doings of these kings must be kept in mind if we would understand the wonderful work of the Spirit of God in Judah during the thirty-one years of Josiah's administration (2 Chron. 33: 21-25).

Manasseh was twelve years old when he succeeded his father Hezekiah. He was therefore born during the fifteen years of extension of life which were granted to Hezekiah in answer to his prayers and tears (Isa. 38: 5). There can be no doubt that Manasseh was carefully instructed in the ways of God, for Hezekiah said: "the father to the children shall make known Thy truth" (Isa 38: 19). Let every Christian father note this carefully, and follow Hezekiah's good example (read also Ps. 128: 1-8). In spite of his early advantages Manasseh became the wickedest king that Judah had ever known. His enormities made it impossible for Jehovah to tolerate the presence of the people in His land. Manasseh practised every form of idolatry; he indulged deeply in Spiritism; and he freely slaughtered all who dared to oppose his evil ways. After many years of these devilries, in defiance of many warning messages sent to him by Jehovah, the king of Assyria was allowed to come up against him. In the days of Hezekiah, an earlier king of Assyria came against Jerusalem and its king to his own ruin. But it was otherwise with Manasseh: the invader dragged him from his throne, and carried him away to a prison in Babylon. Babylon at that time was not an independent kingdom, but was subject to the king of Assyria). Manasseh's downfall brought him to his senses. "When he was in affliction, he besought Jehovah his God, and humbled himself greatly before the God of his fathers, and prayed unto Him: and He was intreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that Jehovah He was God" (2 Chron. 33: 12-13).

His energy after his return to his own country was remarkable. He sought to extirpate all the evils that he had set up; he repaired the long disused altar of Jehovah, and “commanded Judah to serve the Lord God of Israel" (2 Chron. 33: 16). But whatever good Manasseh may have accomplished in his later years he failed to influence Amon his son, He had taught him to serve the Devil, and he persisted in that dread service. “He humbled not himself before Jehovah as Manasseh his father had humbled himself; but Amon trespassed more and more" (2 Chron. 33: 23). When he ascended the throne of Judah after his father's long reign of fifty-five years, his ways were so abominable that he was murdered within two years. It is written of both these kings that “he was buried in the garden of Uzza” (2 Kings 21: 18 and 26). Thus beneath centuries of accumulated rubbish there lie these two kings — Manasseh and Amon, father and son The father sixty seven years old when he died, and the son was twenty-four; the father has gone to heaven and the son has gone to Hell and, awful though his father taught him the way to Hell. Gladly would Manasseh have undone the mischief that he had wrought in his unconverted days, but it was impossible. The evil had gone too deeply into the hearts of the people and of his own son in particular, to be eradicated by his influence. It is easier to put souls upon the downward road than to pull them off it again.

The early manifestation of piety in Josiah arrests us. His father, as we have seen, was an exceptionally wicked man, and of his mother we know nothing, save that she was “Jedidah, the daughter of Adiaah of Boscath" (2 Kings 22: 1). From whence then did the child Josiah get spiritual instruction? From his grandfather Manasseh, undoubtedly. The thoroughness with which the latter sought to undo the evil work of his former years would fill him with concern for his grandson. If Amon scoffed at his father's entreaties and plunged still more deeply into iniquity, there was hope that the child would pay heed.

Josiah was six years old when Manasseh died. What is implanted in the mind during the first six years of a child's life is not easily uprooted. Timothy owed much to his pious mother and grandmother. Of his father nothing is recorded save that he was a Greek. So carefully was Timothy trained spiritually that Paul could say to him later on: “From a child thou hast known the Holy Scriptures, which are able to make thee wise unto Salvation through faith which is in Christ Jesus” (2 Tim. 1: 5, 2 Tim. 3: 15). It has been said that filling the mind of a child with the Scriptures is like the laying of a fire, which a simple match will cause to blaze up. Let a Christian parent who may read these lines not neglect this service. Children are a serious responsibility concerning which we must give account in the day of the Lord Jesus.

A number of years ago I baptised a man eighty-five years old and a lad of fifteen. The contrast impressed me deeply, and in my address I remarked that I scarcely knew for which of these we should be most thankful to God. In the one case we had a soul saved, but a life lost, and in the other we had not only a soul saved, but a life saved also. In Manasseh and Josiah we see something similar. The former we shall undoubtedly meet in Heaven — a sinner saved by grace, but his life was largely wasted; we shall also meet Josiah in Heaven, but with him there was a life saved, which was fruitful for God during many years.

Many Gracious Revivals

Israel's history after the death of Joshua was a very sorrowful one. His conquests put the people in possession of the land of promise. It was divided up under the guidance of Jehovah, and many cities were allotted to the various tribes that were still occupied by the enemy; but divine power was available for the expulsion or destruction of all those, if only the people of God had faith to use it. In Judges 1: 1, we read: “Now after the death of Joshua it came to pass, that the children of Israel asked Jehovah, saying, who shall go up for us against the Canaanites' first, to fight against them? And Jehovah said, Judah shall go up: behold, I have delivered the land into his hand." Had Israel continued on this line, all would have been well, but poor flesh can never be trusted. Accordingly the Book of Judges is a story of miserable failure. Again and again Israel turned their back upon Jehovah, and worshipped idols, and as frequently He delivered them into the hands of their foes. But the Book of Judges not only tells us of repeated failures; it also tells us of various spiritual revivals in the mercy of God. From time to time men of faith were raised up (Gideon being the brightest of them all) who laid hold upon God on behalf of His wayward people, and they were used of Him to deliver them from their oppressors, and to lead them back to their God.

David's day was the greatest revival of all, Everything was in ruins when Jehovah took him from the sheep folds, and made him king over His people. The priesthood had broken down both morally and spiritually, and the king of the people's choice had been slain, and the excellent Jonathan with him. “Then the Lord awaked as one out of sleep, and like a mighty man that shouteth by reason of wine” (Ps. 78: 65). In David and Mount Zion He gave His people a new start in grace, But the effects of every revival were but transient. Of later revivals those in the days of Jehoshaphat and Hezekiah may be specially mentioned. Josiah was the last instrument thus graciously raised up by God before He suffered “the boar out of the wood to waste His vineyard, and the wild beast of the field to devour It (Ps. 80: 13). Since that awful catastrophe, which upset the whole order of nations as established by the Most High, the people of Israel have not been in possession of the land. All claim to it has been forfeited, whatever Jewish pride and self-will may say in our time. The people will not again possess the good land until He comes whose right it is to reign. Then grace will give what righteousness now refuses, and the seed of Abraham will enjoy rest and peace forever.

In speaking of Josiah as Israel's last revivalist, I am not overlooking the fact that he was King of Judah. His little Kingdom included (territorially) the two tribes of Judah and Benjamin, which alone remained to the house of David after the great disruption which followed the death of Solomon. The ten tribes which revolted at that time and made Jeroboam the son of Nebat their king have not been re-united to their brethren to this hour. At various times the Kingdom of Judah received valuable additions in exercised souls who left the Northern Kingdom because of its appalling evils, and migrated to the south, where at least under certain pious kings, the Word of God was still somewhat respected (2 Chron. 11: 13-17). The spiritual enemy that leads to separation from real evil is always precious in the sight of God (2 Tim. 2: 19-22). Mere quarrelsomness He hates 2 Tim 2: 24

Although the majority of the people of God did not acknowledge his authority (and indeed many of them were no longer in the land, having been carried away by the Kings of Assyria) Josiah, being a man of faith, regarded his tiny remnant of a nation which was once as numerous as the sand of the sea, as representative of Israel. The unity of the people of God was very real and precious to him, notwithstanding, centuries of grievous failure. Upon the holy table in Jerusalem's sanctuary there still stood the twelve loaves with pure frankincense upon them Lev 14: 5-9; 2 Chron 13: 11, teaching that His own are always under the eye of God and covered with the acceptability of Christ. What God saw in His grace, Josiah saw in the simplicity of his faith. On the same principle Paul, several centuries later, spoke of "our twelve tribes" (Acts 26: 7), and James addressed his Epistle to "the twelve tribes that are scattered abroad, greeting” (James 1: 1).

Josiah lived in the late evening of Israel's national history; we are living in the late evening of the history of the Church. For Israel, the time of divine repudiation and banishment was near (Hosea 1: 9; 13: 3). For Christendom something analogous is impending. He who is Holy and Pure will shortly spue out of His mouth the unreal mass who profess to be Christians and are not (Rev. 3: 16). The fruitless branches will be cut out of God's olive tree (Rom. 11: 22). All who are truly Christ's will be caught up to meet their Lord in the air (1 Thess. 2: 17). In his day, Josiah was confronted with division, confusion and every evil work. The same things confront us now. The young King was profoundly moved by the written Word of God when it was brought before him and he was determined to be obedient in all things thereto. The feeling that the hour was late, and that the position was hopeless, did not check in Josiah's soul the sense of responsibility. Hoary customs were cast aside, and every trace of evil in the land was stamped out to the best of his ability. Many professed to follow the King in his holy zeal, but Jehovah who knows the secrets of all hearts, said, "Judah hath not turned unto me with her whole heart, but feignedly” (Jer. 3: 10). in all ages the people love to move with the tide. If the tide is flowing in the right direction (as in the Protestant Reformation) many will go with it outwardly; but if the tide is flowing in the wrong direction the mass will go with it eagerly. The latter was seen in the days of Israel's worst kings, and we have seen it also in Christendom.

The Scriptures which influenced Josiah so wonderfully were principally the five books of Moses. We are immeasurably more favoured than he, for we hold in our hands the complete revelation of God. Is it our habit to read, mark, learn and inwardly digest? Or is it possible that the bustle of the twentieth century, with the many side attractions that the restlessness of flesh has provided for everybody, is diverting us from the study of the Word of God? Foolish souls are we, if this is so. The Scriptures, as we meditate upon them, bring us into the presence of God; they lay bare our consciences and they quicken our spiritual affections. They enrich us divinely. Enjoyment leads to action. Every evil thing in our lives is cast out. We scrutinise our ecclesiastical associations; will they stand the test of the Word of God? Religious organisations and fellowships which betray the human hand we renounce as earnestly as Josiah renounced and destroyed the many religious evils which filled his realms. The Church rises up before our souls, in its wondrous unity as Christ's body and God's habitation, and in the light of it we seek by grace to walk while we wait for the coming of our Lord Jesus Christ.

Seeking the Lord

Having been brought to God myself in early youth, it has been somewhat of a habit with me, in moving about in the world, to inquire of any friends at what age they were converted, and it has been deeply interesting to learn that the great majority of them were saved in their “teens" Some could trace their spiritual history even further back. A lady of exceptional piety living in a town in Staffordshire told me in her seventy-eighth year that she had been “breaking bread" seventy years! This means that she confessed the name of the Lord and was accepted by her brethren for Baptism and Assembly fellowship when only eight years old! Such a case is doubtless very rare, but it proves to us what the grace of God can do. In October, 1945, I was told of the triumphant death of a man who was saved through my instrumentality in London in 1883! He was twelve years old at that time. Many years ago I baptised two girls, each thirteen years of age. Some feared that I was somewhat venturesome in doing so; but their after history. as in the two cases already mentioned, proved that they were true disciples of the Lord Jesus. One died of consumption after several years of bright Christian life; and the other, at the moment of writing, is an exemplary Christian in her fifty-seventh year.

Our Saviour-God delights to pardon and bless transgressors advanced in years. Manasseh in the Old Testament, and the Philippian jailor in the New, are examples of this. But our Lord's attitude towards children when here upon earth shows how deep is His interest in the young. Many who were rescued early by His grace have distinguished themselves in His service later. We recall David and Jonathan in the Old Testament, and Timothy in the New. No more pious persons have ever sat upon the throne of England than Edward VI and Lady Jane Grey the nine-days Queen; but both were only about seventeen years old at the time of their death.

I write these things for the encouragement of workers amongst the young. It has long been my conviction that our best Gospel work is wrought in the Sunday Schools and Bible Classes. Let none regard these as mere side-lines of service, for they are indeed our most fruitful fields.

Concerning Josiah we read: "He did that which was right in the sight of Jehovah, and walked in the ways of David his father, and declined neither to the right hand, nor to the left. For in the eighth year of his reign, while he was yet young he began to seek after the God of David his father 2 Chron. 34: 2-3

There is no mention of any spiritual helper for Josiah as in the case of Joash more than a century earlier. The latter was favoured to have about him for many years his pious uncle Jehoida (2 Chron. 24: 2). With Josiah there was probably more direct dealings with God. This would account for his sturdy faith and his amazing energy in service for God. But whether it were Joash or Josiah, or the present writer and his readers, all is grace. Every scrap of good that has ever been seen in any of us is the work of the Holy Spirit

Thus at the interesting age of sixteen Josiah began to seek after the God of David his father. Man being a lost sinner, having by his love of sin strayed from his Maker into hopeless darkness, is always under responsibility to return to God, who has a righteous claim upon the love and obedience of all His creatures, as He has Himself expressed it in the law of Sinai, Seek ye the Lord while He may be found," is His command to the wayward. His forbearance with sinners will not continue indefinitely. Some day men may wish to "find" Him, and will discover that He is no longer “near" (Isa. 15: 6). Paul, when addressing the wise men of Athens, told them that men should seek after God, and he added “though He be not far from everyone of us" (Acts 17: 27). Precious words, when rightly understood! The many shrines which met the Apostle's eyes in the Greek capital suggested to him that one god was as good as another in the minds of the people there. Therefore he preached unto them the one true God and Jesus whom He raised from the dead.

But although it is ever the duty of men to seek after God, actually they refuse to do so. How tremendously solemn are the words of Psalm 53: 2: “God looked down from heaven upon the children of men, to see if there were any that did understand, that did seek God. Everyone of them is gone back: they are together become filthy; there is none that doeth good, no, not one." The great and gracious Creator surveyed the whole human race and He could not see one that wanted Him, or that even understood the purpose for which he was created! This is confirmed in Psalm 14: 2-3 and Romans 3: 11-12. To this we would add Psalm 10: 4: “The wicked through the pride of his countenance, will not seek after God: God is not in all his thoughts."

This being the true condition of things, all would perish in their appalling folly, but for the activity of God in grace. If men do not want Him, He wants them! Immediately after the rebellion in the garden, the voice of God was heard, saying, "Adam, where art thou?" (Gen. 3: 9). The Gospel tells us (Oh, blessed thought!) that God is now the Seeker after men. This is the meaning of the coming amongst us of His beloved Son. Accordingly in the New Testament sinners are never charged to seek the Lord although it is still their responsibility to do so; in stead, they are told that God is seeking them. When the Lord Jesus was found fault with for receiving sinners and eating with them, He gave utterance to the delightful parables of Luke 15, wherein He delineated the grace that seeks the lost, and that welcomes the penitent. He likened Himself to a shepherd “going after that which is lost until He find it." When again complained of for entering the house of Zacchaeus the tax-gatherer, He said: “the Son of Man is come to seek and to save that which is lost” (Luke 19: 10). The grace which seeks (oh, so unweariedly!) those whom righteousness might well condemn, is marvellous! What a God is ours! Yet how cruelly misrepresented by Satan to foolish men whom he would fain keep in eternal distance from the God who loves them! It is noticeable that when the Lord Jesus spoke of little ones He omitted the word “seek." All He said was: “the Son of man is come to save that which is lost." (Matt. 18: 11). Even the Youngest is lost by nature; but some have not had time enough to wilfully stray from their God. Yet they need to be saved.

Well, it is an unspeakably happy thing to be led to Christ in early youth, before the diabolical tendencies which are in all our hearts lead us into transgression and sin like the prodigal of Luke 15. C. H. Spurgeon, the most notable Evangelical preacher of the last century preached his first sermon at the age of sixteen! He subsequently described his spiritual history as follows:  - "I looked to Him: He looked on me: and we were one for ever." Simple, sweet, and expressive! But the position would be more correctly stated thus:  -

He looked on me:

I looked to Him:

And we were one for ever."

Man being at enmity with God, not God at enmity with man, the first step towards reconciliation should come from man, but it never does. God is the seeker, not man. What a God! How marvellous is His grace! The grateful Paul, once bold in his hostility, but now rejoicing in God's salvation, said: "I thank Christ Jesus our Lord . . . . the grace of our Lord was exceeding abundant" (1 Tim. 1: 12-14).

Israel's "High Places"

At the age of sixteen (as we have seen) Josiah turned to God. Then followed four years of spiritual exercise. concerning the condition of things around him. His position as king made Josiah feel that it was not sufficient for him to be right with God personally; he also felt that he must purge the land of its abominations, and lead the people back to God. In this day we are not called upon to be iconoclasts. It is not our duty to go round with axes and hammers and destroy images and other things which we know to be hateful to God. All this will be dealt with by the Lord Jesus when He shows Himself from heaven in Kingdom-power and majesty. Our present duty is twofold: (1) to get our own souls right by testing all our ways and associations by the written Word; and (2) to use our influences to help others to return to the "old paths" (Jeremiah 6: 16) The latter we can do by personal conversation, and by definite public ministry if God has qualified us for such work. Mere addresses, carefully planned, with points, divisions, anecdotes, and alliterations may be entertaining; but it is doubtful if they reach hearts and consciences concerning the evils from which men should purge themselves. Time was when many Christians carried in their pockets a supply of booklets some suited for Christians and others for unbelievers. We wonder if this is done to any extent to-day?

At the age of twenty Josiah began to move. Five verses in 2 Chron. 34: 3-7 are packed with the Holy Spirits record of his courageous deeds. Although surrounded by people whose attitude was doubtful, he went forward energetically. Images were smashed, altars were broken down, and the bones of idolatrous Priests were burnt upon their altars. Thus the young king expressed his abhorrence of evil Practises and of the men who led the way in them. Josiah did not limit himself to the territories of Judah and Benjamin, although he commenced there. At all times the servants of God should first testify near home. Having done this, Josiah pushed Northward, and acted with vigour in Manasseh, Ephraim, etc. The ruling power in the North must have been weak for such action to be possible; but the young King took risks, confiding in God. Bold testimony in regions where the truth is most needed is called for to-day; but how far are we willing to move away from the warm shelter of Gospel Halls and other places of comfortable service. Yet, why should 'evangelists' abandon their earthly calling if they are unwilling for pioneer work such as the apostle speaks of in Romans 15: 18-24.

It is particularly noted that Josiah “began to purge Judah and Jerusalem from the high places. These were very offensive to Jehovah, because they were the expression of the people's neglect and even contempt for His chosen centre. He definitely commanded the people to destroy all the images of the Canaanites and to devastate their high places (Num. 33: 52). At this point the reader would do well to lay down this book and read Deut 12. In that chapter Moses told the people before he died that they would find the land full of idols, with places of worship "upon the high mountains, and upon the hills, and under every green tree." All this was the expression of self-will of people who knew nothing of God and who were under the blinding influence of Satan. But the people of God must not be like them. They must listen to His voice, and obey Him in all things, especially in mattes relating to divine worship. He would choose His own centre, and thither the tribes of Israel were told bring their sacrifices and offerings. Shiloh, in Ephraim, was Jehovah's first dwelling-place (Jer. 7: 12), later, he chose Zion (Ps. 78: 60-68).

The sin of the people, which caused the ark of the covenant to fall into the hands of the Philistines, threw the relationships of the people with Jehovah into confusion, for the ark never returned to the Tabernacle. David brought it up to Zion out of the house of Obed-Edom to a tent that he had prepared for it (1 Chron. 15), but the Tabernacle was at Gibeon (1 Chron. 16: 39). During the years of confusion, even pious People worshipped at “high places." Samuel did this 2 Sam. 9: 12-25). But such irregularities became sin after the Temple was built, and filled with the cloud of Jehovah's presence. The very builder of the Temple led the way in this great sin. Solomon built high places for Chemosh and for all the gods of his pagan wives (1 Kings 11: 1-8).From Solomon's day onward, worship at high places became intermittent. Some kings sanctioned (or, at least tolerated) it; and others suppressed it. Sennacherib in his heathen ignorance, thought that Hezekiah had displeased his God by destroying the high places which the people had dedicated to His worship (2 Chron. 32: 12).

Coming now to ourselves, have we learned to be obedient in all things to the Word of God, or are we in any degree held by the unscriptural practises of Christendom? It has been said that just as a man is entitled to choose his own lawyer and his own baker, so he is entitled to choose his own “minister” and place of worship! This is rank self-will. Not only is God dishonoured by it, but it is injurious to the soul. The marvellous blessings and privileges which are characteristic of Christianity are to a large extent unknown to those who pursue such a course, Surely He has not left us to our own devices in matters of the utmost sacredness! Surely He has spoken! He who was so precise in the smallest details connected with the worship of His earthly people is not indifferent in His dealing with His heavenly saints! Shall we not, then, in the spirit of deep humility, search His Holy Word with care and seek grace from Him to obey what is written therein, cost what it may?

No more delightful unfolding of the subject of worship, with special reference to our own time, can be found than in our Lord's words to the Samaritan woman in John 4: 21-24. His pointed and heart-searching words made the woman feel the seriousness of having to do with God; and she desired to learn from Him where God could be found, for there was much controversy in the land concerning this subject. Her fathers had worshipped for centuries on Mount Gerizim, but the Jews affirmed that in Jerusalem was the place where men ought to worship. She was stating her difficulty to the One who could best answer it. He was the Father's well-beloved Son, Who had come from heaven to lead willing hearts into sweeter intimacies than had ever before been known. He said “Woman, believe Me" Oh, that men had been willing then: oh, that men were willing now, to listen to the Son, and believe every word from His gracious lips! Instead, many listen to the voice of religious leaders, and follow them blindly. "Woman, believe Me, the hour cometh, when you shall neither in this mountain, nor yet at Jerusalem, worship the Father." The day for material religious centres is past. Those who point to a building and speak of it as the "house of God" are two thousand years behind the times in their thoughts. God being now revealed as Father, He will be satisfied with nothing but the overflowing of the heart from those who are in the conscious relationship of children. Worship in spirit and in truth "is what He desires, and "the Father seeketh such to worship Him." Costly buildings, gorgeous ritual, and elaborate vestments are an offence to Him, for they are relics of Paganism and Judaism. Any simple building, even a private house, will suffice as meeting-places for God's saints during the Christian era. The true rallying centre is together in My name, there am I in the midst of them." Let us beware of men's “high places." We are not called upon to destroy them, as Josiah did in his day; but it is our duty to reject them, and to be obedient in all things to the Word of our God.

The Land Purged and the House Repaired

The more we meditate upon the activities of Josiah, the more remarkable it seems that a young man of twenty should attempted and accomplished such great things for God. There is no hint in the sacred records of any backing on the part of the leaders of the people; and as for the people themselves, the early chapters of the book of Jeremiah reveals that their hearts were not with the king in his godly efforts, although they did not actively oppose him. It is a story of individual faith in God, on the part of a young man who perceived that things were very wrong round about him, and who earnestly desired, by the help of God, to put them right.

The word of God contains much encouragement for young men. Some of the outstanding characters in the Bible were young. It is sufficient to mention that Joseph, Jonathan, David, Elihu and Timothy in addition to Josiah (Jeremiah and Zechariah, among the prophets, were both young men,) We are living far down the dispensation, and departure from God and His truth is widespread. Also there is a deplorable lack of spiritual energy in the work of God. We would appeal to the young men to get to their Bibles, and exercise their minds and hearts about what they find there. You must not allow yourselves to be discouraged in your efforts by the criticisms of old men. We should always treat with respect what others may say to us, but we must not allow it to break our hearts and cast us back from useful service. Old men are apt to become set in their ways, and limited in their outlook. With them too often what has been should still be; no reconsideration of the situation can be tolerated! The grip of tradition can be firm and injurious even over those who have long stood aloof from the evils of Christendom. It is to reject traditions a thousand old and yet be slaves to tradition of scarcely fifty years standing.

Dear aged brethren, it is an old man of long and wide experience who is addressing you. Do not discourage young men. Do not snub the Josiahs of twenty years old. You may perhaps feel within yourselves that things are not as they should be, and possibly there is with you a feeling of weariness due to declining strength which may dispose you to settle down to things as they are rather than speak and act boldly for God. Give yourselves to prayer that God may be pleased to raise up faithful young men; but beware how you damp their energy when it begins to operate. It is admitted that young men can be forward and troublesome in the assemblies; but so can men who are far from being young. Have we not seen brethren assuming the work of oversight with no spiritual qualifications? And have not such men, by displays of petty authority sometimes blocked spiritual activities? Young men should never despise the counsel of the aged, and the aged should never discourage the zeal of the young. Let us help one another to a better understanding of the will of the Lord.

Josiah was desirous of keeping a Passover unto Jehovah. This was Israel's great foundation feast. Under the shelter of the blood of the lamb the people were spared the judgement Which fell upon the Egyptians. God would have this kept in Perpetual remembrance by a grateful people. Alas, the feast lapsed frequently. The paschal lamb was typical of Christ who "has been sacrificed for us" (1 Cor. 5: 7). The Lord's Supper differs somewhat from the Passover in that it is not a mere memorial of a great deliverance, but a remembrance of the Person who wrought the deliverance for us. "Do this in remembrance of ME," were our Lord's words (Luke 22: 19). Josiah's Passover was kept in the eighteenth year of his reign, when he was twenty-six years old (2 Chron. 35: 19). The purging of the land and of the temple took a considerable time.

The king rightly felt that Jehovah must be worshipped in pure surroundings. "Exalt Jehovah our God, and worship at His holy hill; for Jehovah our God is holy." Thus spake the Psalmist (Ps. 99: 9). In Hosea 11: 9, God spoke of Himself as "the holy One in the midst of thee." Every householder in Israel was responsible to search his house for any trace of leaven before the Passover could at any time be properly kept (Exodus 12: 15). In Josiah's day the land was full of abominations; not only the idols themselves, but also the filthy practices which are always connected with idolatry. It apparently required eight Years of energetic action to clear all this away. No evil should be glossed over if Josiah could prevent it; but he could not look into the hearts of the people, where, alas, in many cases the evils were still loved. Josiah's order of procedure is instructive; first, he purged the land and the temple; next, he "repaired the. .house of Jehovah his God;" then he felt ready to call the people together to keep the feast. A century earlier Hezekiah kept a great Passover in Jerusalem; but there was much irregularity connected with its observance, for which Hezekiah humbly sought the pardon of Jehovah for His people (2 Chron. 30: 18-20). But Josiah was careful that everything should be done strictly according to the written Word. Jeremiah commenced his prophetic ministry in the thirteenth year of Josiah's reign (Jer. 1: 2). His seventh chapter should be carefully read at this point. Jeremiah was divinely commanded to stand in the gate of Jehovah's house and speak solemnly to the people about their unreality, and of the judgements which must come upon them. The house in Jerusalem would soon be divinely forsaken as was the tabernacle in Shiloh long before. But it is always God's gracious way to give warning before He lifts His hand to destroy.

The story of Josiah's activities has a voice to us to-day. Christendom has long been filled with religious abominations, and seeing that brighter light has shone there than Israel ever experienced, the guilt is greater. The call to separation in 2 Cor. 6: 14-18 has primary reference to religious admixtures; “Come out from among them, and be ye separate, saith the Lord, and touch not the unclean things." Paul's last inspired Epistle makes plain the path that faithful souls should tread now. After speaking of dangerous doctrines, and the deplorable confusion of vessels to honour intermingled with vessels to dishonour, the Apostle says; "If a man purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the Master's use, and prepared unto every good work" (2 Tim. 2: 21). As in Josiah's day, so in ours, purging is necessary if God is to be glorified. The Corinthian Assembly was charged to "purge out the old leaven" (1 Cor. 5: 7). The words of the Holy Spirit through the Apostle stirred their consciences, and the wickedness was judged. In his second Epistle, he was able to say, "In all things ye have proved yourselves to be clear in this matter." 2 Cor 7: 11 But when evil becomes established individual action is imperative, and the man who would go on with God must purge himself out. This is the plain teaching of 2 Tim. 2. But he (or she) who is brought to this painful necessity must then look around for others who are likewise desirous of walking in "the ways of the Lord." "Follow righteousness, faith, love, peace with them that call upon the Lord out of a pure heart." It is not the mere taking up of a more correct ecclesiastical position. A deep inward spiritual work is indicated which affects one's whole deportment in every sphere of life. The neglect of these moral excellencies in those who boast of separation from ecclesiastical evil is inconsistency of the greatest possible character.

No purging, however, is once for all. Those who have publicly repudiated Christendom's grievous departures from the will of God, should watch their conduct continually, "cleansing themselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God "(2 Cor. 7: 1). Particularly is this necessary when we go up into the assembly of the Saints. We should examine ourselves (1 Cor. 11: 28). A servant of Christ once said that it would be well if all God's saints would spend a quiet hour every Saturday evening in spiritual exercise and preparation for the services of the Lord's Day. This is worth considering. Josiah would have said, "Holiness becometh Thy house, O Lord, forever” (Ps. 93: 5). To this let us add our own reverent AMEN.

"Faithful in that which is Least"

Concern for His house and its due order is always precious in the eyes of God. Since the notable Pentecost of Acts 2. when the Holy Spirit came down from heaven, the house of God has not been a material structure such as the Temple in Jerusalem; it is a spiritual building, composed of living stones, men and women partakers of eternal life through grace. The Apostle Paul in his first epistle to Timothy tells us plainly what the house of God is in the Christian era: "These things write I unto thee, hoping to come unto thee shortly: but if I tarry long, that thou mayest know how thou oughtest to behave in the house of God, which is the church of the living God, the pillar and ground of the truth." God delights to dwell amongst the people whom He has redeemed, whether Israel or Christians; but He insists upon purity and order. Oh, that we all may be as zealous as the young king Josiah that God may be glorified in His own house!

The repairing of the Temple was carried through most expeditiously. The work appears to have been commenced in the eighteenth year of Josiah's reign, and the Passover was kept in the same year (compare 2 Chron. 34: 8, with 35: 19). Yet the Passover was a Spring feast, appointed to the month Abib. In Hezekiah's time the feast had to be deferred until a month later because neither Temple nor people were ready (2 Chron. 30: 13-15); but Josiah and his people “killed the Passover on the fourteenth day of the first month" (2 Chron. 35: 1), according to the original divine order (Ex. 12: 18). This proves that the workmen put their hearts into the work of getting the house ready for Jehovah their God. It is written in Eccles. 9: 10. "Whatsoever thy hand findeth to do, do it with thy might." In Col. 3: 23, even slaves are told, “Whatsoever ye do, do it heartily, as to the Lord and not unto men." This is not acceptable doctrine in our day. The "working" classes (so called) seem bent on squeezing the maximum of pay for the minimum of work! Let God's saints beware of the disorderly spirit prevailing around them, and give heed to yet another exhortation from the pen of Paul the Apostle: "Whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God the Father by Him" (Col. 3: 17). This puts everything in its true place, and faithful workers may be assured that the Lord will commend them in His day, which will be ample recompense for any reproaches which may come upon them from their fellow-men meanwhile.

When the wall of Jerusalem was rebuilt after the return of the remnant from captivity, Nehemiah records, "the people had a mind to work” (Neh. 4: 6). Josiah would have said the same of the men employed by him. Some years ago a number of brethren in a Scottish town built an excellent Hall for their services with their own hands. When they had put aside a good sum of money for the purpose, the works in which they were all employed had to close down for lack of orders. The brethren judged that this was God's time for building the Hall.

Accordingly they wrought with a will early and late for many weeks in order to get the roof on, and the building as far as possible finished before the works re-opened. Fifty or more men whose wages were at a standstill toiling for love's sake! What a spectacle for men and angels! "The people had a mind to work." A Popish priest in the locality is reported to have said that if he had a band of men about him like those builders he would move Scotland! In the mercy of God, no such men were available for him. The less of Popery the better for Scotland, and for every other land.

What a contrast in the condition of things in the days of Haggai! Because the people met with some discouragement in the re-building of the Temple, they ceased operations, and laboured to build houses for themselves instead. "Thus speaketh Jehovah of hosts, saying, This people say, the time is not come, the time that Jehovah's house should be built." Such indifference was very displeasing to the One who had been so good to His erring people, and He sent them a remonstrance by Haggai the prophet, saying: "Is it time for you, O ye, to dwell in your cieled houses and this house lie waste?" (Haggai 1: 1-4). Jehovah found it necessary to chasten His people for their apathy, and all blessing was withheld until they recommenced their work upon the Temple, and proceeded vigorously with it in faith. Then their barns filled up again with good things.

We are impressed with the Holy Spirit's record that in Josiah's, day the men were so conscientious that no account was kept of the money expended, the amount of which must have been considerable. The word "faithfully" is used in a two-fold way: (1) "the men did the work faithfully" (2 Chron. 34: 12); and (2) "there was no reckoning made with them of the money that was delivered into their hand, because they dealt faithfully" (2 Kings 22: 7). Such men are worthy of imitation. Theirs was no mere "eye-service as men pleasers"; they worked "in singleness of heart fearing God" (Col. 3: 22). Britain could do; with millions of such workers to-day. The housing problem would then be quickly solved, and what excellent work would be put into the houses! And if also the men could be trusted. to use the money subscribed, purchasing the best possible materials, and taking no more in wages than is just — but perhaps we are dreaming! If such conditions may not be expected generally until the Millenial age, may all who fear God and reverence His Word seek to be like Josiah's workmen meantime.

In nothing perhaps are the children of God so commonly unfaithful as in the stewardship of money. Too much spent on luxuries, and too little dispersed abroad, and even that not always wisely. When shall we learn to neither spend nor give without seeking the guidance of God? In Luke 16: the Lord Jesus, after speaking of the unjust steward who so skilfully manipulated his circumstances for his own advantage, said: "He that is faithful in that which is least is faithful also in much." "Least?" Is that how men regard money? Note also our Lord's further words: “that which is highly esteemed among men is abomination in the sight of God!" In 1 Tim. 6. the Apostle has much to say about this serious matter. In verses 9-11 he warns saints who are not rich, but who aspire to be, that there are dangers ahead. Men in the world who pursue such a course frequently "drown themselves in destruction and perdition" and money-loving saints "pierce themselves through with many sorrows." In Verses 17-19 the Apostle charges those who are already rich not to "trust...in uncertain riches, but in God who giveth us richly all things to enjoy," and to be ready "with open hand for every good work." There is nothing wrong in possessing wealth (mark the word "enjoy") if the wealth comes to us. honourably; but when we consider that He to whom we owe our eternal all had not where to lay His head, and when we also remember that He is still "despised and rejected by men," to be holders of large sums of money puts us in a position of grave responsibility, in the discharge of which we need daily and hourly grace. Referring again to Luke 16. we can “make to ourselves friends by the mammon of unrighteousness," if our hearts so dispose us (ver. 9) or we may make enemies by the same means. Those who are generous and kind are beloved; but those who are selfish and haughty by reason of their wealth are disliked. Oh, that it may be said of us, as of Josiah's workmen "they dealt faithfully! "

No Accounts Kept!

The condition of the Temple was deplorable when Josiah moved to refit it for divine worship. His wicked predecessors, in their contempt for everything that was of God, had wrought havoc with the sacred building; but willing hands and devoted hearts quickly put things right, as we have seen. We gather from 2 Chron. 34: 8-13, that the relations between the carpenters and masons and their overseers were cordial and harmonious. These verses make pleasant reading, and they remind us of how agreeably Boaz and his harvest-men wrought together (Ruth 2: 4). What lessons these records contain for all who would please God in these turbulent days!

We return to the statement that there was no reckoning with the men who handled the money "because they dealt faithfully." This is found in the "King's" account, written earlier than the books of the Chronicles. It is noticeable that the same thing is said of the workmen in the days of Joash and Jehoiada (2 Kings 12: 15; 2 Kings 22: 7). The question will naturally arise: "Is this how God would have things done habitually? Should the example of these people of long ago be the pattern for us to follow to-day? The answer is “No." The times of Joash and of Josiah were exceptional. In each reign a great spiritual revival was in progress. After many years of grave transgression the people or at least a remnant of them were turning back to their God. Hearts and consciences were in exercise concerning His Holy will. This being so, precautionary measures against fraud were scarcely necessary.

But our God is above all things, a God of order, and He delights to see His people careful in all their ways, and particularly where money is concerned. It is of course possible to become methodical in such matters, and the assembly of God should never be shackled by mere forms and rules. But appearances must be considered; we must "provide things honest in the sight of all men" Rom 12: 18). In Mr. Darby's excellent translation there is a footnote to the word "provide”: “taking care by forethought that there should be what is comely and seemly." In the days of the Apostle Paul, large sums of money were contributed by various Gentile assemblies for the relief of their needy brethren in Judea. It was not unnatural that they should desire Paul to carry their gifts to Jerusalem, for he was the Spiritual father of these Gentile Christians, and those were not days of Bank drafts and Postal orders. But Paul. although delighted to have part in this work of grace, insisted upon having companions, men carefully chosen by the assemblies for the purpose. Chapters 8 and 9 of his second epistle to the Corinthians are worthy of very careful reading. These chapters have been described as "Paul's charity sermon." The tone throughout is delightful. The Lord Jesus is brought forward as our great example in the matter of generous giving.

“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." With such words ringing in our ears and in our hearts we shall be liberal, realising that we owe infinitely more than we shall ever be able to give. David said: “Who am I, and what is my people that we should be able to offer so willingly after this sort? For all things come of Thee and of Thine own have we given thee" (1 Chron. 29: 14). Paul says concerning the Macedonian saints who had given money for brethren in Judea, "They first gave their own selves to the Lord, and unto us by the will of God” (2 Cor. 8: 5). Deborah said of some in her day, “the people willingly offered themselves" (Judges 5: 2, 9). It is recorded of one of Jehoshaphat's officers that he "willingly offered himself unto Jehovah" (2 Chron. 17: 16). In all these cases it was God who was uppermost in their minds; they yielded themselves and all that they had to Him, in appreciation of His grace to them.

The Macedonian saints were poor by comparison with their brethren in Corinth, but their "deep poverty" was accompanied by abundant joy in the Lord (2 Cor. 8: 2). It has frequently been observed that the poor give far more in proportion to their means than the rich, the widow with her two mites leading the way in this grace (Luke 21: 1-4). About fifty-five years ago, when a general collection was being made for a special object, the brother who consented to act as Treasurer in the matter called at my office in London one morning and produced two letters for me to read. One was from a brother holding a good Government post, (with no family to support), enclosing sixteen shillings with an apology for the smallness of the amount, because (as he said) "our assembly is not large!" The other was from an aged woman, who subsisted by taking in washing (for there was no Old Age Pension in those days), enclosing five shillings with deep regret that she could not send more! I am not ashamed to confess that the brother who brought the letters, and I also, dropped a few tears in my office that morning. "God bless the dear woman," we said with one accord. Brethren, don't be mean! Remember that your Lord gave His all — yea, Himself for you!

The Apostle said of the brethren who were to accompany him to Jerusalem with the offerings of the Gentiles, "they are the messengers of the assemblies, and the glory of Christ" (2 Cor. 8: 23) What higher commendation could any of us have this side the Judgement Seat of Christ? The men referred to had been carefully selected by their brethren as stewards in whom they could have full confidence. In contrast to this, the case of Judas Iscariot comes to our minds. How came he to be Treasurer for the apostolic band in the days of the Lord Jesus? It is unthinkable that the Lord Himself chose him for such service. Did He not once say "one of you is a devil?" (John 6: 70). Was He not aware, as the reader of all hearts, that love of money was the particular snare of Judas? Would He, who is always tenderly considerate and compassionate because of the frailty of poor flesh, expose any man to special temptation? Did He not teach the disciples to pray “lead us not into temptation?(Matt. 6: 13). How then did Judas become keeper of the bag? His companions must have chosen him for this service; certainly not for his spiritual grace, but rather for his business ability. Fatal blunder! It worked disastrously as we know. Many years after the unhappy Judas had "gone to his own place," the Apostle John wrote of him: "he cared nothing for the poor; but he was a thief and had the bag, and bare what was put therein" (John 12: 6).

Possibly it was with the terrible case of Judas before their minds that the Apostles bade the saints in Jerusalem to look out amongst themselves seven men to distribute their funds; but they must be "men of honest report, full of the Holy Spirit and wisdom" (Acts 6: 3). These are admittedly high qualifications, but God can only be acceptably served by men of spiritual power and grace. Men should not be allowed to push themselves into positions of prominence merely because of their standing in the world. This is sheer carnality, and no good can result from it. It is as important to have Spirit-filled men to handle the finances as to preach and teach publicly the things of the Lord Jesus. Many companies of God's saints would do well to exercise themselves before God about this matter.

We conclude therefore that God would have His saints orderly in their accountancy, both individually and collectively. Our own books should be so kept that the Inspector of Taxes, if he has occasion to examine them, may see at a glance that we are honourable men; and the books of the gathered saints should be so ordered that everything may be above reproach. Once more we would remind ourselves that Josiah's labourers in their work and in their handling of the people's money "dealt faithfully." The Holy Spirit says in 1 Cor. 4: 2, "it is required in stewards that a man be found faithful."

The Book of the Law Found

It was a blessed thing for young King Josiah to “seek after the God of David his father." God is readily found by those who want Him; but the full revelation of Who and What He is could not be until the Only Begotten Son Who is in the bosom of the Father came from heaven to declare Him. Before His coming the faithful in Israel knew and trusted God as the covenant-keeping Jehovah. We who live on the resurrection side of the Cross, and who have received the anointing of the Holy Spirit know God as Father, and we have the assurance that we are His children, sons, and heirs. The Father loves us as He loves His Son. We have learnt this sweet truth from the lips of the Son Himself (John 17: 23).

But although Josiah came to know God early in life, and soon, began to serve Him amongst the people, it was some time before he came into contact with God's written Word. Those were not days of printed Bibles, making it possible for all who will to possess copies of the Scriptures. neither were the Scriptures yet fully written. Do we realize how favoured we are in this day, with God's Word in it's entirety abundantly printed, and obtainable at a reasonable cost? Are we alive to the fact that immense spiritual wealth is within our reach if only we have the sense to value it? Gold and diamonds are not found without labour, and how willingly will men endure hardships in order to fill their bags with these precious things, which, after all, only have a time value! Oh, that we were half as diligent in our search for the great and wonderful things contained in the book of God. These have eternal value.

While the Temple repairs were proceeding, "Hilkiah the priest found the book of Jehovah given by Moses” (2 Chron. 34: 14). He reported his great discovery to Shaphan the scribe: "I have found the book of the law in the house of Jehovah. And Hilkiah gave the book to Shaphan, and he read it" (2 Kings 22: 8). Shaphan did wisely, for a Bible unread is useless to anybody. This man's son became a leader in idolatry (Ezek. 8: 11). Over him evidently the Word of God had no power.

What was it that the High Priest found, and which so deeply moved the King when Shaphan read it before him? Was it the original book of the law written by Moses in the wilderness? After the return from captivity in Babylon copies were made of the law, and were read on the Sabbath days to the people in synagogues built for the purpose. Our Lord freely used these buildings, in which liberty was given to any one to exhort the congregation if competent to do so. The Apostles also used the synagogues for the same purpose (Luke 4: 17; Luke 4: 44; Acts 9: 20; Acts 13: 14). But there is no clear evidence that synagogues with copies of the Word of God in them, existed in the days of the Kings. Was then the book that Hilkiah found in the Temple the original work of Moses? An interesting question, but difficult to answer.

The early history of the written Word may profitably be considered here. The first recorded command to put Jehovah's commandments to His people into writing is found in Ex. 17: 14 "Jehovah said unto Moses, write this for a memorial in a book and rehearse it in the ears of Joshua; for I will. utterly put out the remembrance of Amalek from under heaven." Soon after this, Jehovah Himself put something into writing. The tables of stone, containing the ten commandments were written with the “finger of God." These (the second tables were called “the testimony," for in them God spoke to men, and they were deposited in the Ark of the Covenant (Ex. 25: 16; Ex. 28: 18). When Moses completed his fifth book he "commanded the Levites, which bare the Ark of the Covenant of Jehovah saying, Take this book of the law, and put it in the side of the Ark of the Covenant of Jehovah, your God that it may be there for a witness against thee" (Deut. 31: 25). We learn from this that the book of the law was preserved in the house of God, in the Most Holy place. Thus Hilkiah found the sacred book just where it might be expected to be found. But it was evidently very little known for many years prior to the reign of Josiah. It appears to have been lost, covered over with rubbish in the very house of God, and so little valued that no search was made for it! What a picture of what has happened in Christendom! The house of God as established on the Day of Pentecost is "the Assembly of the living God, the pillar and ground of the truth" (1 Tim. 3: 15). In the days of the Apostles the truth was loved, and earnestly propagated in every direction; but as the centuries passed, "the Church" became so grossly unfaithful and worldly that the truth was well-nigh lost. Priestly pretensions and ecclesiastical ordinances governed the whole situation, displacing the Word of God almost entirely. For all practical purposes the Word was buried under accumulations of rubbish, very much as in the days of King Josiah.

One of the happiest results of the Protestant Reformation was that the Scriptures became available to the people in many lands. Once more men were allowed to listen to the voice of their God apart from human interpolations. How eagerly did the poor resort to English Parish "Churches," where Bibles were chained by order of the King, with permission for all to read them who desired to do so! With what delight did those who could not read for themselves listen to those who could read! The memory of these doings is a reproach to us to-day. Bibles are plentiful and cheap, but it may be that in some homes they exist only on the top shelf, as dusty as the precious volume which Hilkiah found in the Temple! Brethren, let us consider carefully our attitude towards the Word of God. Therein is written the whole story of God's dealings with man, past, present and future. The counsels of His love are revealed therein, the knowledge of which makes humble children of God wiser than statesmen and others who are sorely bewildered by the problems of their times. Such knowledge imparts moral dignity to all who possess it. Yet, although all this is true (and much more might be said) these do not appear to be days of careful Bible study.

Returning to Hilkiah's important "find." The God of Israel told Joshua, the leader of His people after the death of Moses: “This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do all that is written therein, for then shalt thou make thy way prosperous, and then thou shalt have good success" (Joshua 1: 8). This notable military commander, with great responsibilities resting upon his shoulders, must make time, not only to read, but to meditate on God's word. It was vital to his prosperity in every way, Do we "make time" for reading and meditation?

Although the existence of the book of the law seemed unknown to the men of Josiah's time until the eighteenth year of his reign, it was known to earlier rulers. Of Asa it is written that he "commanded Judah to seek Jehovah the God of their fathers, and to do the law and commandments" (2 Chron. 14: 4). Jehoshaphat sent the Levites throughout his dominions, "and they taught in Judah, and had the book of the law of Jehovah with them” (2 Chron. 17: 9). Amaziah, when he came to the throne, put to death the murderess of his father," but he slew not their children, but did as it is written in the law in the book of Moses, where Jehovah commanded, saying, the fathers shall not die for the children, neither shall the children die for the fathers, but every man shall die for his own sin" (2 Chron. 25: 4). This King was far from being a good man, but he had respect for the book of the law and its divine instructions. When the boy king Joash was crowned two hundred and fifty years before the time of Josiah, as part of the coronation ceremonies, they "gave him the testimony" (2 Kings 11: 12). These Scriptures suffice to refute the assertion of some in our time that the book which Hilkiah found in the temple was of comparatively recent compilation, with the name of Moses attached to it to give it authority in the eyes of the king and his people. The assertion is as absurd as it is wicked. That which was brought to light once more was God's own revelation to His people, against which, unhappily they so frequently transgressed. In the stirring times of Josiah, when the Spirit of God was working to give Jehovah's poor fickle people one more opportunity, the rediscovery of the book of the law had tremendous effect upon the heart and conscience of the king; and, we may hope, upon the hearts and consciences of many of his subjects.

"The more we consider the Word the more we shall see its importance. Analagously to Christ the living Word, it has its source on high, and reveals what is there, and is perfectly adapted to man down here, giving a perfect rule according to what is up there, and, if we are spiritual, leading us up there, our conversation is in heaven." (J. N. Darby).

Thine Heart was Tender

It was a great moment in the spiritual history of Josiah when his Secretary of State brought in the book of the law and read it before him. Would that we could hear of similar doings in high places in this Twentieth century! Josiah had never seen the sacred scroll before, nor had he heard it read. How different from ourselves who possess the complete Word of God, and who may read it as often as our hearts desire! The book of the law had a great effect upon Josiah. He realized, as never before, how unfaithful Israel had been, and how seriously the commandments of Jehovah had been neglected. Worse — they had been openly defied! “It came to pass, when the King had heard the words of the law, that he rent his clothes'' (2 Chron. 34: 19). He did still more — he "wept." (ver. 27); These particulars are recorded in both the "Kings" and "Chronicles" accounts of Josiah's reign, proving how acceptable to God was the humiliation of His servant. (Not every detail of Josiah's doings is written in both books). Yet this king was no mere sentimentalist. He was a strong character, at that moment in the prime of life, and he was despotic in rule, accustomed to carrying all before him — happily in the right direction. High station and the possession of power, tend to puff up poor flesh, and make it undisposed to listen to rebuke, even though it may come from the Creator Himself. It is said of the first Napoleon that on one occasion when he was speaking of his ambitious plans to a group of his Marshals, one of them gravely remarked, “Sire, man proposes, but God disposes," Napoleon retorted, "I propose and I dispose." But he finished in St. Helena in spite of all his boastful pride. But Josiah, like Hezekiah before him, was child-like before his God. Delightful examples for us all to follow!

Jehovah appreciated the attitude of Josiah. In answer to his anxious inquiry, He said: "Thus saith Jehovah, the God of Israel, concerning the words which thou has heard, because thine heart was tender, and thou didst humble thyself before God when thou heardest His words. . . and humbledst thyself before Me and didst rend thy clothes, and weep before Me; I have even heard thee also, saith Jehovah" (2 Chron. 34: 26-27). The heart of man is naturally hard in relation to God. Note the Apostle's words in Eph. 4: 18: "having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the hardness of their heart." The Lord Jesus, in His parable of the Sower, spoke of the good seed of the Word falling by the wayside (Matt. 13: 4).

What could be harder, or less likely to be productive? In contrast with this, Josiah's heart was impressionable, gracious work of the Holy Spirit of God, assuredly. The divine Word is likened to a hammer in Jer. 23: 29: “Is not My Word like as a fire? saith Jehovah, and like a hammer that breaketh the rock in pieces?" The Philippian jailor needed the hammer when Paul and Silas first had to do with him: not so King Josiah. His heart was already tender.

Those of us who are privileged to live in Bible-reading lands need to exercise ourselves as to our attitude towards the "living oracles" (Acts 7: 38). That which is easily obtained is apt to be lightly regarded. Familiarity with sacred things may cause them to become common in our eyes. Every time we open our Bibles, we enter (as it were) into the presence chamber of the Divine Majesty. In the written Word (which suits every age, for it is never out-of-date) we hear the voice of God. This being true, we should seek preparation of heart (which only the Holy Spirit can give) before we read even a single page. "My heart standeth in awe of thy Word," says the Psalmist (Ps. 119: 161), "Receive with meekness the implanted word," is the counsel of James (James 1: 21). In the days of Isaiah, when the land of Israel was full of hypocrisy — men boasting of their religious privileges but utterly regardless of their spiritual condition — Jehovah said: "to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at My Word" (Isa. 44: 2), Let us not miss the word “trembleth." It is not slavish dread but a sense of the greatness of the One who speaks to us, and of the gravity of disobedience to His voice. After the return from the captivity, when it was found that some in Israel were again setting at nought the commandments of God concerning intermarriage with the heathen, Ezra records: "Then were assembled unto me every one that trembled at the Words of the God of Israel, because of the transgression of those that had been carried away, and I sat astonished until the evening sacrifice" (Ezra 9: 4). This holy trembling led to prayer and confession resulting in drastic action to clear away the evil. In the Lord's messages to the assemblies in Rev. 2 and 3 we meet repeatedly with the word "Repent." Even to Loadicea, the last of the series, the Lord said: "As many as I love, I rebuke and chasten: be zealous therefore, and repent" (Rev. 3: 19). Love waits for repentance as long as it is righteously possible. The door stands open until the last hour before righteousness must act in judgement. If Josiah felt so keenly the grievous disobedience of Israel through nine centuries, how should we feel as we review our own history during nineteen centuries since Pentecost? What a record of departure from the Word of God! And what is the condition of things around us at this moment? Are our hearts tender? Do we know anything of holy trembling at the Word of God?

It will be good for us to consider a little further the solemn subject of repentance, especially in its relation to ourselves. The principle of corporate responsibility throughout the dispensation is not as well understood as it should be. We may learn a lesson from Daniel as to this. Although personally a holy man. reverencing God and His Word above many, he felt keenly the guilt of the nation to which he belonged. Israel was God's chosen heritage. As a people they stood in a relationship to God such as no others have ever known. Upon Israel He lavished His favours; to Israel He entrusted His Word; and upon Israel as His vine in the earth Jehovah bestowed all the care that divine Wisdom could devise (Isa. 5). But it was all in vain. Thus we hear Daniel pouring out his soul in humble confession of guilt. "We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from Thy precepts and from Thy judgements” (Dan. 9: 5). In his Prayer the prophet traced the history of his people from the deliverance from Egypt until the destruction of Jerusalem and its sanctuary by Nebuchadnezzar. From first to last Jehovah had been faithful and gracious; but Israel had been persistently rebellious and evil. But Daniel, knowing something of the heart of God, nevertheless pleaded for mercy.

This is the spirit that we should cultivate. Daniel looked back over the centuries, and we should do likewise. The Spirit of God came from heaven at Pentecost to form something far more blessed and favoured, and therefore far more responsible than the nation upon which the Lo-Ammi sentence was then resting, and is still resting. The Church is the body of Christ, set up in the world to represent Him during His absence, and to be the vehicle by means of which He could work for the glory of God, and for the blessing of men. The Church is also the house of God, in which He dwells, where His power is known, and from which His power goes forth for the good of all. No one pressed these important truths more earnestly than the Apostle Paul, yet he lived to see unfaithfulness spreading in every direction. His warnings to the Ephesian elders in Acts 20: 17-35, and his second letter to Timothy are full of foreboding. What has been the history of the succeeding centuries? The will of God has been set at nought, and the will of man has prevailed. Ecclesiasticism with its heavy hand has oppressed the people of God. The divine call to REPENT has been ringing out through the years, but how few have responded to the call! As surely as Josiah lived in the late evening of Israel's' national history, so are we living in the late evening of the Church on Earth. But it is never too late for those to return to God and His Word who desire to do so. Josiah felt this and acted accordingly. Shall we not do the same?

"Cease to do evil; learn to do well" (Isa. 1: 16-1). Do not be satisfied to follow the footsteps of your fathers. Such a life will not do for God. Each individual confessor of Christ has his own personal responsibility to Him. Examine all your associations and practises in the light of Holy Scripture. Resolutely abandon everything that will not stand this test; and then God who guided Abraham step by step when he followed Him out into the unknown, will not fail to guide you also (Heb. 11: 8)."The meek will He teach His way” (Ps. 25: 9). We need not doubt that the Lord will preserve for Himself a remnant true to His Word until the end. Until His coming there will still be the two or three gathered in His name. But repentance means far more than a mere change-over from one order of things to another. It involves a severe judgement before God of all the unscriptural things in which we have participated, and a humble casting our selves upon His grace to preserve us from ever countenancing them again. Truly repentant souls are not difficult to walk with; mere camp-followers can be a burden too heavy to be borne.

Huldahs Solemn Message

With heart and conscience thoroughly aroused, Josiah sought guidance from Jehovah concerning the words which had been read to him. It was clear that the people had long been disobedient to the law of their God, and Josiah rightly felt that the position was grave in consequence. It should be equally clear to us that the Church has long been disobedient to the Written Word. As we read of the spiritual power and order of Apostolic days, and compare those days with our own, grief should fill our hearts, and we should turn as anxiously to the One against whom we have offended, as did the King of Judah long ago.

But the course that Josiah adopted arrests our attention. He sent a deputation of five leading men in his realm to consult Huldah the prophetess as to what Jehovah would have done. The leader of the deputation was Hilkiah the High Priest! The religious head of the nation sent by the King to a woman for counsel! Why was this? When priesthood was first established in Israel, Jehovah warned Aaron and his sons against the use of strong drink that they might be able to "put difference between holy and unholy and between unclean and clean." They were to “teach the children of Israel all the statutes which Jehovah had spoken unto them by the hand of Moses" (Lev 10: 8-11.) At a much later date it was said, “The priest's lips should keep knowledge and they should seek the law at his mouth, for he is the messenger of Jehovah of Hosts” (Mal. 2: 7). Here the high privileges and the spiritual distinction of the priesthood stands out clearly. Their special nearness to God should fit them to be His mouthpiece to the people. This would be particularly true of the High Priest. Yet Josiah sent the High Priest with others to learn the mind of God from a prophetess! Hezekiah did something similar in a time of national peril. The powerful Assyrian was at the door, and the King "sent Eliakim who was over the household, and Shebna the scribe, and the elders of the priests, covered with sackcloth, to Isaiah the prophet, the son of Amoz” (2 Kings 19: 2). Although in this instance, the elders of the priests formed the bulk of the deputation, they were not sent to the High Priest, who is not even named in connection with the matter!

These facts must be understood if we would have intelligence in the ways of God. They show us how completely the priesthood had lost its original standing as the medium of communication between Jehovah and His people. The unfaithfulness of Eli and the wickedness of his sons brought about an entire change in God's dealings. The priesthood passed into the shade. Instead of the King walking by his counsel, the High Priest, was placed in subordination to the King. "He shall walk before Mine anointed for ever"(1 Sam. 2: 35). Doubtless in the days of the child-king Joash, Jehoiada the High Priest stood well to the fore, and was indeed the saviour of the royal house, and of the nation, but this was exceptional (2 Chron. 24: 2, 16); and the case of Jehoiada illustrates two important principles, (1) the sovereignty of God, who works through whomsoever He pleases, and (2) the honour that He delights to put upon individual fidelity wherever He sees it. But God never re-establishes an order of things which has failed in the hands of men. In His exceeding grace He goes on to something better; and all that in which man has proved so incompetent will be seen in perfection in Christ in the day of His manifestation.

Hezekiah in his need sent to a man (Isaiah); but Josiah sent to a woman! Huldah had a husband; his name is recorded, but nothing more is said about him. The prophetess Deborah, in an earlier day, also had a husband, but in his case also nothing is stated but his name (Judges 4: 4). Neither Lapidoth nor Shallum were used of God in moments of national emergency. Does not this perplex the reader, particularly in viewing the words of the Holy Spirit in 1 Cor. 14: 34 and 1 Tim. 2: 10-11? In these passages of Scripture women are charged to be silent in the assembly of God, and to learn “with all subjection." Such Scriptures need to be carefully considered by all who fear God and tremble at His word. Lawlessness is increasing in the world, and the Church is affected by it in a greater or less degree, due to the unwatchfulness of saints and neglect of the Word of God, Women are becoming less and less disposed to fulfil the duties which properly belong to their sex, and are determined to push into positions of leadership and rule. The nations of the world are yielding to this; "the emancipation of women" has become a popular cry. In the professing Church we hear now of women "ministers" and "elders." Such positions are a degradation to the women and a still deeper degradation to the men who "sit under" them, for the man "is the image and glory of God, but the woman is the glory of the man" (1 Cor. 11: 7). God in His wisdom has placed the woman in the delightful position of nearness to the man as his counsellor and helper; but headship belongs to the man alone. Eve was built up from a rib taken from Adam's side (Gen. 2: 22); a simple fact with a great lesson. Several reasons are laid down in Scripture why the woman should be subject to the man, and in no wise intrude into leadership.

1: “Man is not of woman, but woman of man" (1 Cor. 11: 8). "Adam was first formed, then Eve" (1 Tim. 2: 13). These passages carry us back to the beginning of our race.

2: "Man was not created for the woman, but woman for the man" (1 Cor. 11: 9). Thus the woman was intended to supplement the man, not the man to supplement the woman.

3: “Adam was not deceived, but the woman being deceived was in transgression" (1 Tim. 2: 14). It does not lessen Adam's guilt that he was not deceived (it rather increases it); but the fact is placed before us that it was the woman who was beguiled by the serpent. Throughout human history, women have proved themselves particularly susceptible to deception, and in cases where they have gained the ears of the public, their influence has been disastrous. Witness Madame Blowatsky, Mrs. Besant and Mrs. Baker Eddy. The spiritual devastation wrought by these dupes of Satan is incalculable.

In the days of Isaiah, Jehovah said of His poor foolish people Israel: "My people! children are their oppressors, and women rule over them. O My people, they which lead thee cause thee to err, and destroy the way of thy paths" (Isa. 3: 12). This is the language of divine sorrow. Christian women — whoever may read these lines — seek to be obedient in all things to the Word of your God. Be content. with the place which He has assigned to you. Follow not the ungodly in rebellion against His will. Cover your heads in the presence of men in recognition of their headship; dress neatly, be willing to learn, and do not seek to teach. One of the Lord's gravest rebukes in the early days of our era was addressed to the assembly in Thyatira thus: "Thou sufferest that woman Jezebel, who calleth herself a prophetess, to teach" (Rev. 2: 20).

But although the foregoing is true, the sovereignty of God must never be lost sight of. He works as He pleases, and gives no account of His matters. Particularly is this the case when everything is in confusion amongst His people. Why Jehovah chose to speak through Huldah to the King, and to the High Priest is known to Himself alone. Jeremiah was already in His service, for he began his prophetic ministry in the thirteenth year of Josiah's reign (Jer. 1: 2). and the book of the law was not found until five years later. Yet Jehovah spoke through Huldah on that occasion with which we are dealing and not through Jeremiah! God's saints need spiritual judgment in order to discern His sovereign actings. If it is important not to "lay hands suddenly" on a man, it is still more important that we should not "lay hands suddenly" on a woman (1 Tim. 5: 22). This laying on of hands is not ordination, but sympathetic identification with the worker. After the war of 1914-1918, a woman who had been a political agitator ("Votes for Women") suddenly became a lecturer on prophecy, and attracted many hearers. There was no time after the great change in her life to digest the great principles of God's ways, which lead to separation from the world, with humility of spirit; but the lady's alert brain nevertheless grasped a good deal of Prophetic truth. Evangelical leaders sat behind her on Public platforms, and acclaimed her as the “modern Deborah." Much disappointment ensued for many of them.

The word of Jehovah was undoubtedly with Huldah the prophetess. She was the divine mouthpiece at a most serious moment in the history of Israel. Storm-clouds were gathering over the guilty nation; everything was breaking up; the kingdom was about to be extinguished; and David's throne was soon to be overturned, not to be set up again until the day of the Lord Jesus. At such a moment the word of prophecy flowed from the lips of Huldah. Her message was in two parts: The word of Jehovah to the man who sent the deputation is given in 2 Chron. 34: 23-25; and her message to "the King of Judah who sent you to enquire of Jehovah" is given in the three verses which follow. The first part spoke of the ruin impending for the nation. Its cup of iniquity had been filling up for centuries; Manasseh's defiance of Jehovah's Word, and his excessive evil had caused the cup to overflow. In 2 Kings 21: 10-15, we have a summary of Jehovah's messages to that wicked king. He had gone beyond the Amorites in sin, and in consequence Jehovah was "bringing such evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall tingle." Jehovah would "wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down." He would forsake His people, and cause them to "become a prey and a spoil to all their enemies." They had provoked their God to anger "since the day their fathers came forth out of Egypt." It was thus persistent and hopeless evil. Josiah's personal piety was a delight to God, but it could not annul His righteous judgement. "Notwithstanding, Jehovah turned not from the fierceness of His great wrath wherewith His anger was kindled against Judah because of all the provocations that Manasseh had provoked Him withal. And Jehovah said, I will remove Judah also out of my sight, as I have removed Israel, and will cast off this city Jerusalem which I have chosen, and the house of which I said My name shall be there." (2 Kings 23: 26 and 27).

Leviticus 26 and Deut. 28 are two of the most terrible chapters in the Word of God. Therein, with a mass of fearful detail, Jehovah set before His people ere they entered the land what must be the consequences if they rebelled against Him. It was probably those very chapters which so alarmed Josiah, causing him to rend his clothes and weep before God, Israel's course from first to last had been sinful. From time to time Jehovah had sent messengers to them, "rising up early and sending them, because He had compassion on His people and on His dwelling place" (2 Chron. 36: 15). But it was all in vain." They mocked the messengers of God and despised His words, and misused His prophets until the wrath of Jehovah arose against His people until there was no remedy." Pious kings had sought to lead the people aright, but their hearts never were with their kings in their endeavours. This is specially recorded of the days of Josiah (Jer. 3: 10). Judgement must now take its course. Manasseh, who over-filled Israel's cup of iniquity is doubtless in Heaven, a sinner saved by grace late in life; but the governmental consequences of his transgressions remain unto this day. Josiah was told by Huldah that "wrath was about to be poured out upon this place and shall not be quenched" (2 Chron. 34: 25).

While this page is being written the Jews are clamouring with violence for the possession of Palestine. They have no claim, either politically or religiously, to the land. What their industry has accomplished there since 1918 is truly marvellous; but all their labour will be destroyed in the world's last crisis by the King of the North (Daniel 11: 40-43; Joel 2: 1-11). God is not in the movement of our time, but He is watching it with interest (Isa. 18: 4). The Jews who may get possession of the country (for a Jewish State will doubtless be set up) will prepare it for the Anti-Christ, not for the Christ of God. The unbelieving mass will share the overthrow of the arch-deceiver. A remnant only will be saved (Rom. 9: 27). Pray for the benighted children of Jacob who long for a home in Palestine, but will only find there a grave. That land will be the greatest of all sufferers when the judgements of God are abroad.

The second part of Huldah's prophetic message was personal for Josiah. The kindness of the heart of God is expressed in it. We must quote it in full: — "Thus saith Jehovah the God of Israel, concerning the words which thou hast heard, because thine heart was tender, and thou didst humble thyself before God, when thou heardest His words against this place, and against the inhabitants thereof, and humbledst thyself before Me, and didst rend thy clothes and weep before Me, I have even heard thee also, saith Jehovah. Behold, I will gather thee to thy fathers, and thou shalt be gathered to thy grave in peace, neither shall thine eyes see all the evil that I will bring upon this place, and upon the inhabitants of the same." (2 Chron. 34: 26-28).

God deeply appreciated the piety of individual souls, particularly in days of abounding evil. Shall not both writer and reader cultivate to have always a heart tender and humble before God? The value of Josiah's personal piety was inestimable to the nation. He had the promise of God that the judgements should not be poured out while he lived. He was twenty-six years old when Huldah spoke. Humanly speaking, many years of sovereignty lay before him. Oh, why did he not walk warily, knowing that so much depended upon his life? Oh, why did he, at the age of thirty-nine, plunge into a quarrel which did not concern him, and risk — yea, sacrifice — his precious life? How foolishly can even the choicest of God's saints behave if they get away for a single moment from the controlling influence of the Word of God! What sorrow they can bring upon themselves and upon others! But the fact is thus emphasised that no one is absolutely trustworthy but God's blessed Son, our Lord Jesus. "I do always those things that please Him" (John 8: 29).

A Fresh Covenant

Josiah did not sit down in despair because of the serious things which Huldah made known to him. The judgements would not descend just yet; meantime, the energetic young King would do his utmost to lead the people back into “the old paths." It is never too late to be obedient to the Word of God. Our own position is solemn indeed. The spueing out of Rev. 3: 16, the cutting off of Romans 11: 22, is near, with the total apostasy of all that now calls itself “Christian”; but it is our responsibility to learn and do the whole will of God as long as we remain here. Philadelphian faithfulness will continue alongside Laodicean heartlessness until the last. Let us seek to be Philadelphian in character that the Lord may be able to say to us, “thou hast kept My Word, and hast not denied My name." (Rev. 3: 8).

Josiah convened a great national gathering in Jerusalem. Elders, priests, Levites, prophets, and a multitude of people small and great responded. The plural word prophets should be noted. Evidently other men besides Jeremiah were active in the land for God, yet He chose to speak through Huldah! We are quite unable to interpret all the details of the ways of God but we desire to be subject to His perfect wisdom.

"The king went up into the house of Jehovah. . . . . and he read in their ears all the words of the book of the covenant which was found in the house of Jehovah” (2 Kings 23: 2). Delightful spectacle for God and the angelic host to behold! What a joyful thrill we should experience if we could read in the public Press of Kings and Presidents calling mass meetings in their respective capitals that they might read to them the sorely neglected Word of God, pointing out with all earnestness and gravity those things wherein the people have gone astray, and appealing to them to return humbly to their God! This would Produce incomparably better results than the anxious discussions of statesmen who endeavour to find formulas whereby they may bring about the semblance of peace for a season. The times in which we live are more serious than those of Josiah. Then one Kingdom was tottering to its fall (dragging other Kingdoms down with it), but now the whole world-system is rushing to its doom.

All the words of the law suggests a considerable amount of reading. The meeting was thus lengthy. What a contrast to the short sermons that are barely tolerated in the Twentieth Century! This is the more deplorable seeing that we now possess the complete Word of God, containing the revelation of all His wonderful counsels of grace and glory which find their centre in Christ. Why are we satisfied with so little of the spiritual wealth that is within our reach?

Josiah not only read to the people the law of Jehovah, but he declared his own intention to be obedient to it. "The King stood in his place, and made a covenant before Jehovah, to walk after Jehovah, and to keep His commandments and His testimonies and His statutes, with all his heart, and with all his soul. to perform the words of the covenant which are written in this book” (2 Chron. 34: 31). This is excellent. An ounce of example is worth more than a ton of precept. Joshua, in his final address to Israel, spoke similarly: “As for me and my house, we will serve Jehovah" (Joshua 24: 15). Paul urged Timothy to “be an example of the believers, in word, in conversation: in love, in faith, in purity" (1 Tim. 4: 12). When the Lord Jesus was on earth the Jewish people had many teachers- Scribes and Pharisees- whose teaching was good, but their own lives were bad. “All therefore whatsoever they bid you, observe and do; but do not ye after their works: for they say, and do not” (Matt. 23: 3). Mr. Spurgeon once spoke of a Minister who was so good in the pulpit but so questionable in his manner of life, that the people said that when he was in the pulpit it was a pity he should come out of it, and when he was not in the pulpit they said it was a scandal that he should be allowed to enter it! Brethren, let us above all things be real! God forbid that we should proclaim to others truths of which we know not the power in our own souls. Paul could say to one who knew him intimately, "Thou hast fully known my doctrine, manner of life, purpose, faith, longsuffering, love, patience" (2 Tim. 3: 10)

Josiah, in his earnest zeal, went beyond telling the people of his own intentions; “he caused all that were present in Jerusalem and Benjamin to stand to it." The King meant well, but how feebly he understood the fickleness of the human heart! Other pious kings before him had caused the people to utter good resolutions before God; but how quickly they returned to their wallowing in the mire” (2 Peter 2: 22). Yet Josiah's subjects expressed no misgivings; “all the people stood to the covenant” (2 Kings 23: 3). It was the old sad story of Sinai repeated. Never having learned the depths of their own evil, nor the holiness of God, at the burning mount “all the people answered together and said, "All that Jehovah hath spoken we will do” (Ex. 19: 8). Paul learned to have “no confidence in flesh” (Phil. 3: 3), but his nation has not to this day learnt the lesson. While Josiah lived the people's behaviour was outwardly correct. “The inhabitants of Jerusalem did according to the covenant of God, the God of their fathers. . . . they departed not from following Jehovah, the God of their fathers” (2 Chron. 34: 32, 33). But outward correctness will not do for God; Jeremiah's sad pages tell us how little the people's hearts loved the will of God. Quite a wave of enthusiasm passed over Jerusalem during one of our Lord's early visits to that city; but He who was able to look beneath the surface put no confidence in the people's words. “Many believed in His Name, when they saw the miracles which He did. But Jesus did not commit Himself unto them, because He knew all men and needed not that any should testify of man: for He knew what was in man" (John 2: 23-25). The famous Lord Protector of the British Commonwealth — Oliver Cromwell — sought to create a “Christian" nation by statutes and restrictions; but how fearful was the reaction, the plunge into licentiousness, when his powerful hand was removed!

After the return from Babylon, Nehemiah, perceiving that things were very wrong with the remnant, made a great effort to put the people upon a sound footing with God. In the ninth chapter of his book we have a great meeting in Jerusalem similar to that in the days of Josiah. The book of the law of Jehovah was read publicly to the people; they confessed their sins from the beginning of their national history; and they solemnly vowed to do better in future. Their vow is given in seven parts in Neh. 10. “We make a sure covenant, and write it; and our princes, Levites and priests seal it." Eighty-four persons, as representatives of the people, signed and sealed the solemn deed: —  Nehemiah himself, 17 Levites, 22 Priests, 44 Chiefs of the people.

Alas for good Nehemiah's expectations! Even such a strong body of signatories could not make the covenant sure. We have only to turn over two pages of Nehemiah's book to find the people as lawless as before. Neither royal decrees nor documents solemnly signed and sealed will make flesh anything different from what it is: " the mind of the flesh is enmity against God; for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God " (Rom. 8: 7-8).

* * * * * *

It is one of the cardinal truths of Ghristianity that God, in the work of the Lord Jesus, has not only dealt with our sins, but also with the life and nature which produced them. These two points are dealt with separately in Paul's Epistle to the Romans, which another has described as "the most weighty document which ever was placed in the hands of men." This description is just, because this Epistle lays down the foundations of our relationships with God. Until this is understood, at least in measure, there will be no settled peace and joy, and the great matters of Divine Councils will not be apprehended. The question of our sins — or personal guilt — is dealt with by the Apostle down to Rom. 5: 11. This is very properly treated first, because the soul when awakened by the Spirit of God, becomes alarmed about guilt and its righteous judgment. The evil of his nature will be learned later. So perfectly have our sins been expiated by the blood of Jesus (Rom. 3: 23-26), that God is able to say " your sins and iniquities will I remember no more" (Heb. 10: 17), and the believer himself is entitled to say (with all his brethren): "Being justified by faith, we have peace with God through our Lord Jesus Christ” (Rom. 5: 1). Thus we no longer dread the One against whom we have offended, but we exclaim, “We joy in God through our Lord Jesus Christ, through whom we have now received the reconciliation” (Rom. 5: 11). Blessed climax to the first part of the Apostle's great subject."

But many souls who are clear as to the question of their sins are sorely troubled concerning the evil life and nature which produced them, never having learned the completeness of the work of God on their behalf through the sacrifice of the Lord Jesus. Sin is defined in 1 John 3: 10 as “lawlessness.” (Darby's translation). Lawlessness is just self-will — the love of having our own way, and the determination to get it, if possible. This wretched principle is inherent in "flesh"; hence the Apostle's words "sin in the flesh" in Rom. 8: 3. In the sacrifice of Christ God “condemned" this. On the awful day when His blessed Son hung upon Calvary's tree, God took into account all our evil, and disposed of it righteously. Tree and fruit were both judged. The believer in Jesus, accepting this in faith, not only sees his sins gone, but himself — the man born of Adam's stock — gone also. “I am crucified with Christ" (Gal. 2: 20).

This being so, he seeks no more to improve his flesh; its evil is as ineradicable as the leopard's spots. His confidence in flesh is finished. Although the flesh is within him still, and must remain there until the great transformation at the Lord's Coming. He no longer regards it as an integral part of himself, but as an alien foe to be kept in chains perpetually. Instead of looking at self, and hoping for better things there, the instructed Christian looks away from self to Christ risen and glorified, to Whose image he will ere long be conformed. Thus holiness, i.e., Christlikeness, develops. The man described in Rom. 8: 7-24, had not learnt this lesson. Until he reaches the end of the chapter he is occupied with self. Personal pronouns, "I," "Me," "My," abound. He longs to do the right thing, but finds himself continually doing the wrong thing. All his efforts, by rules and regulations, to curb the workings of his flesh produce no good result. Instead, the poor distressed soul finds himself as it were, sinking ever more deeply into the mire. In verse 24 he cries out, "O wretched man that I am! Who shall deliver me from this body of death?” The pronoun “Who” reveals that he realises that help must come from outside himself. Soon he is able to say, “I thank God through Jesus Christ our Lord." This is not victory over self — of which some pious souls dream, but deliverance from self — a very different matter. Having learned that God dealt with all his evil in the death of Christ, his mind and heart now live in a new world. “To me to live is Christ" says Paul in Phil 1: 21.

The question is sometimes asked, “Does Rom. 7 describe Paul's experience?” Doubtless in the early days of his spiritual life he learnt these great lessons with God; but when he wrote the Epistle to the Romans he was certainly not in the gloom and perplexity of chapter 7; he was in the liberty and joy of the great chapter which follows. The God of all grace has not called us to make us “wretched," but the rather to “rejoice with joy unspeakable and full of glory." (1 Peter 1: 8).

It was not possible for either Josiah or Nehemiah to know the wonderful things which come before us in the New Testament Epistles. The Saviour had not yet come to earth; His great sacrifice for sin had not been offered; and His mighty triumph over every foe had not been effected. But they should have known enough of poor flesh not to saddle it with fresh restrictive covenants. Nothing but disappointment could be expected. But in the happy day that is not far distant, when Jehovah establishes His new covenant with the house of Israel and the house of Judah He will write His law in their very hearts. This means new birth; then the will of God will be their real delight.

From Dan to Beersheba

For earnest zeal in the work of God, and for steady perseverance therein, it would be difficult to find a man who could excel Josiah, king of Judah. From such a one we can all learn valuable lessons; also remembering the words of the Apostle in 2 Thess. 3: 13, “Brethren, be not weary in well doing." The work of Josiah was very different from that which has been entrusted to us to-day. We have not been charged by the Lord Jesus to go through the earth with axes and hammers and destroy every abominable thing that meets our eyes; our service is to proclaim the sweet story of God's grace to a world of perishing sinners. We shall find, as we pursue our studies that Josiah did not limit himself to his own small kingdom, but went far beyond Judah's boundaries in his zeal for God. What have we to say concerning the regions beyond the land of our birth? Beloved Christian reader, think of the many lands where Christ is scarcely named, where the need is desperate, where souls are passing into eternal darkness every hour. Why go over and over again ground which has been well traversed? Why not cultivate the pioneer spirit that was seen in the Apostle Paul? Why not sit down quietly before God, and ask Him what "the world" means in the familiar John 3: 16? France, for example, is very near the shores of Britain. Popish superstition and Atheism fill that fair land, but to what extent are the favoured Christians of Britain exercised about the need of the French people?

The zeal of Josiah recalls to our mind another zealous king, Jehu, the son of Namshi; but the contrast between the two men is very great. Each was a divine Commissioner for the work of destroying Baal-worship, and other horrible things which disgraced the land of Israel; but the motives of the two men differed considerably. With Josiah the Word of God was the governing factor. The reading of it in his ears laid bare before him the evil of many things by which he was surrounded, and it was as a man obedient to the Word that he set to work. But in Jehu we behold considerable fleshly activity, for personal ambition had a large place in his mind even when he was doing that which was right in the eyes of God. When he met his friend Jehonadab the son of Rechab, he said, “Come with me, and see my zeal for Jehovah" (2 Kings 10: 16). True souls do not parade their good deeds thus. Men's approval and admiration matters little to them (1 Cor. 4: 3); it is enough that the Lord sees their zeal in His service. Note the Lord's words in Matt. 6: 1-4. Jehu's heart was never right with God. Baal-worship had been re-introduced amongst the people after Elijah's departure. Jehu, by divine command, destroyed it utterly, but he “took no heed to walk in the law of the Lord God of Israel with all his heart for he departed not from the sins of Jeroboam, who made Israel to sin” (2 Kings 10: 31). He maintained and worshipped the golden calves! Such glaring inconsistency is a warning to us. It is possible to denounce sternly certain evils in ourselves and others, and yet tolerate other things equally serious in the eyes of God. How treacherous is flesh to "Walk in the Spirit, and ye shall not fulfil the lust of the flesh” (Gal. 5: 16). Let us seek to be whole-heartedly obedient to the will of God in all our ways, after the pattern of Him who said "I do always those things that please Him” (John 8: 29).

The reader is aware that the Holy Spirit has given us two accounts of Josiah's reign. As we compare them with each other, certain differences are observable. In the “Chronicles" record prominence is given to the notable Passover which Josiah held in Jerusalem, while in "Kings" it is mentioned quite briefly; but his energetic purging of the land from its idolatries from Dan to Beersheba is dealt with at great length in "Kings," and is barely noticed in “Chronicles."

To 2 Kings 23 then we turn for our present purpose. We have noticed already that Josiah purged the temple before he repaired it (2 Chron. 34: 8), yet we read in 2 Kings 23: 4; “The King commanded Hilkiah the High Priest, and the priests of the second order, and the keepers of the door, to bring forth out of the temple of Jehovah all the vessels that were made for Baal, and for the grove, and for all the host of heaven: and he burned them without Jerusalem in the fields of Kidron, and carried the ashes of them unto Bethel." This appalling list of abominations still in the house where Jehovah had set His name suggests that the first purging was not very thorough; but the second purging cleared every vile thing out. But why was the second purging more thorough than the first? Because the Book of the law had come to light between the two movements, and the hideousness of things which had long been tolerated was now perceived, at least by the King. He now had divine understanding to keep the law, and he sought to observe it with his whole heart (Ps. 119: 34). Josiah could have said with David: “Thy testimonies have I taken as an heritage for ever: for they are the rejoicing of my heart. I have inclined mine heart to perform Thy statutes alway, even unto the end” (Ps. 119: 111-112).

Energetic action must needs follow when the heart is thus going out towards God and His Word. “I made haste, and delayed not to keep Thy commandments" (Ps. 119: 60). It may be that some believers to-day continue in unscriptural associations because the Word of God has not been set before them concerning these things. Evil is none the less evil because, through inattention to the teaching of scripture, its true character is not perceived; but when once the Word is brought to bear God expects prompt action from His saints. Leviticus 5 lays down this principle clearly.

The task which Josiah undertook in faith was colossal, and he gave himself no rest until he had destroyed every vestige of idolatry out of the whole land of Israel, although he was only ruler over Judah and Benjamin. Jerusalem — Jehovah's chosen centre-was first cleared. It is specially noted that “he brought out the grove from the house of Jehovah without Jerusalem, unto the brook Kidron, and burnt it at the brook Kidron, and stamped it small to powder, and cast the powder thereof upon the graves of the children of the people." (2 Kings 23: 6). “The grove” appears to have been an image of Astarte. Imagine such a horror being set up in the house of Jehovah, concerning which He once said that His eyes and His heart would be there perpetually! (2 Chron. 7: 16). Adjoining the temple were the house of the Sodomites! Horror upon horror; how low Israel had fallen that such bestiality should be found in the most sacred spot on earth! The history of Christendom has been quite as fearful. One writer has said that its annals are “the annals of Hell!” Idolatry, blasphemy, immorality, and cruel persecution of the godly all practised by men who, with high-sounding ecclesiastical titles, claimed to be the successors of the Apostles, and the only authoritative ministers of the Word of God and the Sacraments!

In the Spirit's record of Josiah's activities special mention is- made of the accumulation of abominations which his predecessors of David's royal line had set up in and near Jerusalem. “He took away the horses that the Kings of Judah had given to the sun at the entering in of the house of Jehovah. . and the altars that were on the top of the upper chamber of Ahaz, which the Kings of Judah had made, and the altars which Manasseh had made in the two courts of the house of Jehovah, did the King beat down, and brake them down from thence, and cast the dust of them into the brook Kidron” (2 Kings 23: 11-12). But still worse! We wonder not at the enormities of such men as Ahaz and Manasseh, but one of the greatest of Israel's royal transgressors was Solomon, the man who built the temple of Jehovah, and whose prayer at the dedication thereof seemed to anticipate every evil and danger that might arise! His wide range of monstrosities are set before us. “The high places that were before Jerusalem, which were on the right hand of the mount of corruption, which Solomon the King of Israel had builded for Ashtoreth the abomination of the Zidonians, and for Chemosh the abomination of the Moabites and for Milcom the abomination of the children of Ammon, did the King defile" yet all this was left untouched by such pious Kings as Asa, Jehoshaphat, and Hezekiah! Neglect of the Word of God is the only possible explanation of this. Our own experience of Christians around us proves that pious persons are not necessarily painstaking students of Holy Scripture.

Before Israel entered the land Jehovah enacted that when the time came for the people to have a king, “it shall be, when he sitteth upon the throne of his Kingdom, that he shall write him a copy of this law in a book out of that which is before the priests the Levites; and it shall be with him, and he shall read therein all the days of his life that he may learn to fear Jehovah his God, to keep all the Words of the law and these statutes, to do them: that his heart be not lifted up above his brethren, and that he turn not aside from the commandment to the right hand, or to the left, to the end that he may prolong his days in his Kingdom, he, and his children in the midst of Israel” (Deut. 17: 18-20). If each successive ruler in Israel had obeyed this injunction, and had prepared his own copy of the law, and had read therein all the days of his life, the formidable array of devilries with which Josiah had to deal would never have existed.

Nor would the original of God's holy law have become buried under rubbish, so that the finding of it was a real discovery! Neglect of the Word of God is an evil more serious, and more disastrous in its results than is generally realised. Things are tolerated in ourselves, and also adopted without question from our fathers, which would be judged and abandoned if we were more familiar with the Scriptures, and if the Scriptures had supreme authority over our souls. The growing habit of reading a short “Union" portion, with a few comments from persons not too well instructed in the mind of God must not be confounded with Bible study. The latter involves careful examination of every book in the Bible (not mere portions selected for us by others), seeking enlightenment from the Holy Spirit as to the scope of each book, and also as to the relation of each book to every other, for the Holy Scriptures are an organic whole. Thus we are led into the counsels of grace and glory, earthly and heavenly, which our all-wise God has placed in the sacred volume for our instruction and delight.

*****

In his great work for God, Josiah dealt with what some might regard as a small evil compared with the worship of Baal and Ashtoreth. We refer to the high places for religious purposes which seemed to abound in Jehovah's land. It was apparently the custom of the Canaanitish nations to establish places of worship for their false gods on various heights which they selected according to their own Satan-controlled desires. Deut. 12 should be carefully examined by the readers of these pages. Jehovah told His people of the ways of the heathen, and forbad them to imitate them. The Word must alone govern them in all matters relative to divine worship, as indeed in everything else. Jehovah would choose His own centre, and thither His people must come with their burnt-offerings and sacrifices. The Israelites were to destroy all the high places of the heathen, and thus express their abhorrence of their wicked ways. But flesh is no better in those who are near to God than in those who are far from Him. The time soon came, alas, when Israel chose high places for themselves. Some of these were for idolatrous worship, and some for the worship of Jehovah. But all the high places, whatever might be the motives of those who established them, were offensive in His sight, for they were the expression of creative self-will, of hearts not subject to His commandments. Some of Judah's choicest kings tolerated high places, not those which were dedicated to idols, we may be sure, but those at which Jehovah was professedly worshipped. This weakness is specially recorded of Jothan (2 Kings 15: 35), Asa (2 Chron. 15: 17), and Jehoshaphat (2 Chron. 20: 33). Asa's doings were strange indeed in their inconsistency. He deposed the queen-mother from her exalted station because of her idolatrous practises, and he utterly destroyed her works, yet the high places of the people were allowed to remain (2 Chron, 15: 16-17). When shall we learn that God expects obedience in all things from the souls that He has redeemed?

The energetic Josiah cleared away all the high places, and he brought away from them all priests who had burned incense upon them, but in view of their disobedience to the Word of Jehovah they were not allowed to exercise priestly functions in Jerusalem. "The priests of the high places came not up to the altar of Jehovah in Jerusalem, but they did eat of the unleavened bread among their brethren” (2 Kings 23: 8-9). Even unfaithful men must not be left to starve! Shall we not learn from all this that God expects His Word to be obeyed by His people? Is every reader of these pages able to quote “chapter and verse” concerning his religious exercises? Or is it possible that some choose for themselves where and how they will worship and serve their God? Josiah has left us a fine example. When the long- neglected law of Jehovah was brought before him, he was determined to carry out all that was written therein. Never was the written Word more respected than by Josiah, and never was Jehovah's land and sanctuary more thoroughly purified of everything that was contrary to His will. How pleasant to God! “Whatsoever things were written aforetime were written for our learning" (Rom. 15: 4).

Josiah at Bethel

The great work of destruction, to which Josiah committed himself in faith, must have occupied considerable time; how long is not recorded. The earnest young king swept through the land from the territory of Simeon in the South to territory of Naphtali in the North (2 Chron. 34: 6), smashing up and consigning to the flames everything that he knew was detestable in the sight of the Holy One of Israel. It was the book of the law, and nothing else, that influenced his movements. No false motives are discernible in the Spirit's report of what he did. With Jehu, as we have seen, it was otherwise. By him a useful work was performed but his motives were not pure.

It may surprise some that Josiah was able to act so freely in. Northern Palestine seeing that it had been for about one hundred years a province of the Kingdom of Assyria. The explanation is that the latter Power was declining; its day was drawing to a close. In Ezekiel 31. the Assyrian is described “as a cedar in Lebanon, with fair branches, and with a shadowing shroud, and of a high stature." The system of nations that existed in that day by divine permission is called “the garden of God." The Assyrian exalted himself exceedingly amongst the other trees (i.e., nations), but his downfall was approaching. Assyria. had striven for world-supremacy ever since the days of Asshur (Gen. 10: 11). Such a position properly belongs to Israel in the ways of God. Israel's unfaithfulness was now causing God to hand over supreme power to the Gentiles; but it was not to Assyria that He intended to give it. Babylon was the destined head of the great image which set forth symbolically Gentile Imperialism as a whole, from first to last. Assyria had a solemn warning when Jonah marched through the streets of Nineveh with his terrible message of judgement. The King was moved by it; and the nation (or at least its capital city) bowed low before the Creator, and was spared in mercy. But nothing permanent resulted. Evil returned in full force, and in Josiah's day Assyria's destruction was near. The central government was no longer strong enough to hold effectively its distant conquests; hence Josiah's liberty of action in Northern Palestine. Proud Nineveh was soon to be a desolation, never to be rebuilt while the earth lasts. "Jehovah hath given a commandment concerning thee, that no more of thy name be sown” (Nahum 1: 14). Such was the divine decree.

In the goodness of God no external complications arose while Josiah was engaged in his good work. The movements of nations are under divine control. Elihu said truly: “When He giveth quietness, who can make trouble?" and he added that this applies to nations as well as to individual men (Job 34: 29). When David gave his charge to Solomon he told him what Jehovah had said concerning him: "Behold, a son shall be born to thee, who shall be a man of rest; and I will give him rest from all his enemies round about: for his name shall be Solomon, and I will give peace and quietness unto Israel in his days. He shall build an house for My name” (1 Chron. 22: 9). A warless reign enabled Solomon thus to serve his God. In Jehoshaphat's reign “the realm was quiet for his God gave him rest round about” (2 Chron. 20: 30). On the contrary Jehovah allowed Israel to be invaded at a moment when Saul had almost captured David. "There came a messenger unto 'Saul, saying, Haste thee, and come; for the Philistines have invaded the land. Wherefore Saul returned from pursuing after David, and went against the Philistines" (1 Sam. 23: 27-28). Is it not better to confide in God than to seek safety in treaties and alliances? Useful work, even of a social character is hindered by the waste and turmoil of war. Even God's saints find their important service hampered by the world's strife; although in their case God graciously overrules the circumstances to send the Gospel where otherwise it might not have gone. Josiah had thirty-one years of peace in which to serve God in Israel Alas, it was his own folly which brought the peace to an end!

Amongst the many idolatrous centres which were visited by Josiah, Bethel is specially mentioned, and some remarkable incidents are noted. Bethel had an important place in the ways of Jehovah, and it had tender associations for the hearts of the godly in Israel. Nearby was Abraham's first camping-ground when he entered the land. In that neighbourhood he pitched his tent and built his altar (Gen. 12: 8). After his mistaken journey into Egypt, Abraham returned to the place where he built his altar at the first (Gen. 13: 3-4). Communion with God was thus restored. It was at Bethel where Jacob rested for the night on his journey from Beersheba to Haran. The vision of the ladder set up from earth to heaven, with the angels ascending and descending upon it, and Jehovah speaking to his poor wayward servant from the top of it, is familiar to us all. Early in the morning Jacob “took the stone which he had put for his pillows and set it up for a pillar, and poured oil upon the top of it. And he called the name of the place Bethel" (Gen. 28: 10-22). Bethel means “house of God." After years of wandering Jacob returned thither, and learnt precious lessons concerning the God with whom he had to do (Gen. 35: 1-15). Several centuries later Jehovah referred very touchingly to Jacob's second visit to Bethel: "There he spake with us, even the Lord God of hosts; Jehovah is his memorial" (Hosea 12: 4-5). Mark how the Triune God appreciated the fact that “there he spake with Us." Bethel became one of Jeroboam's chief seats of idolatry. He did his utmost to prevent the people speaking with their God, as their father Jacob did. Indeed the proximity of Bethel to Jerusalem looks as though Jeroboam deliberately established Bethel as a religious centre in order to obstruct the way of the people to the sanctuary of Jehovah.

Bethel was a hot-bed of iniquity from the time of Jeroboam to the days of Josiah. In Amos 4: 4, Jehovah says sarcastically to His wayward people, "Come to Bethel and transgress," But in the next chapter of the same prophet we hear a pleading voice: “Thus saith Jehovah unto the house of Israel, Seek ye Me, and you shall live; but seek not Bethel.... Seek Jehovah, and you shall live, lest He break out like fire in the house of Joseph, and devour it; and there be none to quench it in Bethel” (Amos 5: 4-5). When Jeroboam was granted dominion over the ten tribes because of the unfaithfulness of Solomon, Jehovah told him that if he would hearken unto His commandments and walk in His ways, and do that which is right in His sight, He would be with him, and build him "a sure house" (1 Kings 11: 38). But who can God trust save the Lord Jesus? Solomon was unfaithful; so likewise was Jeroboam. When the latter fled into Egypt to escape the wrath of Solomon, he saw the people there worshipping the god Apis; this probably suggested to him the golden calves that he set up in Bethel and in Dan. From the same source Aaron and the children of Israel got the idea of the golden calf (Ex. 32). Egypt is a type of the world in its independence of God; let the children of God beware of copying its ways!

The general condition of the Northern districts of Palestine was deplorable when Josiah marched through on his mission of judgement. When the Kings of Assyria removed considerable numbers of the ten tribes from the land, they replaced them with colonists from Babylon and other provinces, who brought with them their heathen gods. This sorry admixture is described in 2 Kings 17. From that time there was a strange blend of Israelites and Gentiles, and of paganism and Judaism in the land which Jehovah loved, and over which His beloved Son will yet reign gloriously. What confusion as the result of disobedience to God!

Never was idolatry so thoroughly extirpated anywhere as by Josiah throughout the length and breadth of the land of Israel. He slew all the priests, burnt their bones upon their altars, and then destroyed the altars themselves, reducing them to powder. Such thoroughness God loves. The Corinthian saints were very slow in dealing with wickedness in the Assembly while active in avenging their personal wrongs, even taking one another into the world's courts (1 Cor. 5: 6). A world-wide clearance will be effected by the Lord Jesus at His appearing. “The Son of Man shall send forth His angels, and they shall gather out of His Kingdom all things that offend, and them which do iniquity; and shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth" (Matt. 13: 41-42).

When looking around the sepulchres in Bethel, one in particular attracted Josiah's attention. “What title is that that I see? And the men of the city told him, It is the sepulchre of the man of God, which came from Judah, and proclaimed these things which thou hast done against the altar of Bethel. And he said, Let him alone; let no man move his bones. So they let his bones alone, with the bones of the prophet, that came out of Samaria” (2 Kings 23: 16-17). A remarkable story is here recalled. The men of Bethel were speaking of a visit to their city three and a half centuries earlier. The memory of it lingered in the district, and the people recognised the fulfilment of the words of the man of God in the terrible doings of Josiah.

Is there such a thing as prophecy? The modern mind rejects the suggestion with scorn. But the Scriptures are full of prophecy. That which has been already fulfilled constitutes a great mass of divine testimony. Concerning Christ Himself: — His birth —  the fact and the place of it; His ministry and miracles; His rejection by Israel; His sufferings at the hands of men and of God; His death, burial, resurrection and ascension; and His present session in manhood at the right hand of God, were all put into writing by the Holy Spirit centuries before He came into the world. Concerning Israel and the nations in general: —  their downfall and sufferings were predicted while they were at the height of their prosperity, and in some instances long before they rose to power at all. If so much has been fulfilled to the letter, faith confidently expects the full accomplishment of all that yet remains. Man is incapable of forecasting the future, for he is but the creature of a day; God, on the contrary “calleth those things which be not, as though they were” (Rom. 4: 17). Men who in their pride and independence of heart reject the prophetic lamp which God has graciously placed within the reach of all who can appreciate it, must of necessity grope in darkness. Light from God, which cheers the spirit and guides the steps, is not far away; but they desire it not. Never was the word of prophecy more necessary for the people of God than in this Twentieth century of the Christian era, with its manifold complications and perplexities (2 Peter 1: 19).

Three Wrecked Lives

The reply of the men of Bethel to Josiah's enquiry concerning a particular sepulchre which caught his eye carries us back to one of the most serious chapters in Holy Writ — l Kings 13: Three men are set before us therein, and the governmental dealings of God with them. Although three thousand years have passed away since the incidents that are there recorded, the lessons of the chapter are as important as ever for all who have to do with God, and especially for any who stand forth in public testimony for Him. Three wrecked lives! In no other way can we justly speak of Jeroboam, King of Northern Israel, The man of God out of Judah, and The old prophet of Bethel.

In Jeroboam we see the worthlessness and hopelessness of flesh, however divinely favoured. Lifted out of obscurity by the God of Israel, and granted dominion over ten of the tribes, Jeroboam commenced his reign with every advantage. Jehovah promised to be with him, and build him a sure house if he would pay heed to His commandments, and walk in His ways. Solomon had grievously failed in this, and was (with his heirs) chastened by God in His righteous government, Jeroboam should have profited by Jehovah's stern dealings with the King that He loved so well, and upon whom He heaped wisdom, riches, glory, and blessing. But when did flesh ever profit under the hand of God? It is irremediably evil, and the word of God to every man is, “Ye must be born anew." (John 3: 7). When Jeroboam became established in his kingdom (for Jehovah forbade Rehoboam to attack him) in his desire to make his throne secure, he devised a new religion for his people. The will of God was nothing to him. Because he feared that if the people continued to go up to Jerusalem to worship Jehovah they would ultimately return to their allegiance to the house of David, he appointed new religious centres for them. Yet the word of Jehovah through Ahijah the prophet should have made it clear to him that he had nothing to fear if he kept the commandments of God (1 Kings 11: 35-38). Hence his sin was great in setting up golden calves in Bethel and in Dan for the people to worship. Repeatedly we hear the dismal refrain concerning his corrupt successors that they “walked in the sins of` Jeroboam the son of Nebat who made Israel to sin” (2 Kings 13: 2-11). The malign influence of this man reached to the Captivity.

On a day that will never be forgotten a man of God out of Judah appeared in Bethel while Jeroboam was burning incense upon his idolatrous altar. Not only had he diverted the people from Jehovah's chosen centre, he had also set aside the Aaronic priesthood and had appointed priests of his own choosing, even acting as a priest himself! (1 Kings 13: 33). Christendom has been guilty of all this. Religious centres have been set up in abundance and God's holy priesthood, consisting of all believers in the Lord Jesus (1 Peter 2: 5), has been rejected in order to make room for a host of men who know nothing of the grace of God, and who are guilty of the sin of Korah in their pretentious ministrations (Num. 16: 4-7; Jude 11).

The man of God was sent to Bethel to denounce Jeroboam's doings. His message was addressed to the altar rather than to the King himself. “O altar, altar, thus saith Jehovah, Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men's bones shall be burnt upon thee." Now this is prophecy. Why make a difficulty about it? If God be God, if He be indeed the “I am," it is easy for Him to speak about men and their doings centuries in advance if He chooses to do so. We, creatures of a day, can only speak of things which are transpiring before our eyes. Tomorrow is quite unknown. This prophecy is very precise in that the man who would destroy Jeroboam's altar is named. In like manner Jehovah named Cyrus hundreds of years before his birth (Isa. 45: 1). And pray why not? We ask again, where is the difficulty? Away with the stupid unbelief that would deprive us of the inestimable benefit of the vast range of prophetic truth that is enshrined in Holy Scripture!

The prediction that judgement would reach Bethel by a prince of David's line must not pass unnoticed. Jehovah was very displeased with that Royal house, yet he had not abandoned His purposes in connection with it. Josiah, in his work of destruction, is typical of Christ (all scripture points to Him), Who at His appearing will judge and clear away all evil from Israel, and from the earth Generally. Cyrus also typifies Christ, but in a different character. Josiah pulled down, but Cyrus built up. It was he who published the famous decree which encouraged the Jewish people to return to the land of their fathers, and to rebuild the Temple (Ezra 1). Thus in Josiah, Christ is suggested as the judge and destroyer of all that is evil, and in Cyrus as the restorer of the people so long strangers from the land of promise.

The man of God gave Jeroboam a sign that the word of Jehovah through him would come to pass. The altar should be rent, and its ashes scattered; and so it happened, to Jeroboam's dismay. "Lay hold on him," cried the angry king; but the hand which he extended withered up by the judgement of God..

"Pray for me," said Jeroboam in alarm. Alas, the unhappy man had never learned to pray for himself. In this he reminds us of Pharaoh in Ex. 8: 8, and Simon the sorcerer in Acts 8: 24. The exercise of the power of God that he had experienced should have led Jeroboam to repentance, but flesh learns nothing. He felt the consequences of his sin, but not the evil of it. “After this thing Jeroboam returned not from his evil way” (1 Kings 13: 33).

The central figure of 1 Kings 13. is the “man of God out of Judah"; and the words upon which all the instruction of the chapter turns are “the word of Jehovah," ten times repeated. To Jeroboam the word of Jehovah meant nothing, self-will was his rule of life; to the old prophet who lived in Bethel, the word of Jehovah meant something, but it had lost its power over his soul; to the man of God the word of Jehovah meant everything until the fatal moment when he allowed himself to be seduced from it.

Let it be emphasised that the messenger who finished his course so tragically was a man of God. This title is used very rarely in Scripture, and it is only accorded to divinely selected persons. Yet the man of 1 Kings 13 is thus described fifteen times, not merely by the scribe who wrote the chapter, but also by the Holy Spirit who guided his pen! On the same principle Barnabas, after his false steps, is divinely described in Acts 11: 24 as “a good man, full of the Holy Spirit and of faith." A man does not lose his whole character in the eyes of God because of one or more failures. In this our God is more merciful (and more righteous) than His people, who, in forgetfulness of their own frailty, are sometimes merciless towards those whom Satan has tripped up. Sin should never be regarded lightly, and God will certainly deal with it in those who are near to Him; but critics should remember the warning, "Let him that thinketh he standeth take heed lest he fall” (1 Cor. 10: 12).

God has not been pleased to tell us the name of the witness who failed so seriously at Bethel, nor has He told us the name of the man who led him astray. We shall meet them both in the glory of God ere long, and they will join with us in proclaiming the worthiness of the Lamb that was slain. None of us dare boast of anything in ourselves; “He that glorieth let him glory in the Lord" (1 Cor. 1: 31).

We again draw attention to the fact that the man who failed at Bethel is described fifteen times in 1 Kings 13. as “a man of God." He was all that the title implies, or the Spirit of God would not thus designate him. His holy soul revolted against the wickedness which covered the land of Israel; he desired to stand in complete separation from it; and he denounced it with all the fervour at his command. The word of Jehovah was precious to him, whatever it might be to others. Why then did he fail? Because, dear Christian reader, he was no more perfect than you and me. In the books of Scripture the faults of even the truest of God's servants are not overlooked. Abraham, Moses, David, Peter, Paul, Barnabas, and others all broke down at times in the presence of the enemy. In these solemn records God would teach us that the only perfect Servant and Witness is the Son of His love. As for ourselves, we only walk steadily when the eye of our faith is upon Him, and when the word of God is supreme in our souls by the power of the Holy Spirit. May God in His infinite mercy keep us steady in a world that is rushing to its doom, and in a Church which has but little respect for His holy will!

Jeroboam was so relieved by the restoration of his hand that he invited the man of God to his home for refreshment and reward. But the “man of God said unto the king. If thou wilt give me half thine house I will not go in with thee, neither will I eat bread nor drink water in this place: for so was it charged me by the word of Jehovah, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest" (1 Kings 13: 8-9). All this is excellent. There was firmness in the tone of Jehovah's messenger. He clearly understood the nature of his commission, and he was determined to be obedient in every detail. Royal patronage should not deflect him from the Word of God. Eating and drinking is expressive of fellowship; so we are taught in 1 Cor. 10: 14-22; and there could be no fellowship between the people of Bethel and the man who represented Jehovah and His truth. Let us not miss the lesson of this. The need for bold testimony against religious evil becomes increasingly urgent as the apostasy draws near; but the testimony of our lips will lose all its value if we tolerate for a single moment that which we know to be contrary to God. "But surely I may attend my own daughter's wedding in the Cathedral?” What sort of instruction have you given to your daughter that she should wish to be married in a Cathedral? If you have taught her correctly, and she persists in setting at nought your counsel, would you not do well to spend the wedding hour quietly at home in prayer for your wayward child? Why descend to her level by giving sanction to that which Cathedrals and clergy represent? Our Lord's brethren after the flesh marvelled that He was not making preparation to attend “the Jews feast of tabernacles” in Jerusalem. But His heart was not there. It would be simply a great worldly religious gathering, so different from what “the feasts of Jehovah” were intended to be (Lev. 23 “The world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil" (John 7: 7). Let us range ourselves alongside the blessed Son of God, even though faithful separation from all that is contrary to God may cause us to be hated even as He was hated.

So the man of God “went another way, and returned not by the way that he came to Bethel." But the eye of Satan was upon the man. When face to face with an angry King, he stood calmly in faith; when the seductive voice of a religious "friend" reached his ears, he failed dismally. Had he gone straight home, all might have been well, but his seducer found him “sitting under an oak." The Christian life is a race. While our souls are in motion we are secure; but even a brief relaxation may be our undoing. In Phil. 3. we find Paul straining every nerve (spiritually speaking) to reach the goal which God had set before him — conformity to Christ in glory. "I press toward the mark for the prize of the calling on high of God in Christ Jesus." (Phil. 3: 14). Amongst his last words we read, 'I have finished the course” (2 Tim. 4: 7). We are exhorted to “lay aside every weight and the sin which doth so easily beset us, and to run with patience the race that is set before us, looking unto Jesus the beginner and finisher of faith” (Heb. 12: 1-2). Satan's most successful weapon is deception. Note the words “deceive” and “deceived” in Rev. 20. “We are not ignorant of his devices," says the Apostle in 2 Cor. 2: 2. This states the Christian position ideally but it may not be true at every moment of every individual believer. Constant watchfulness is necessary.

The seducer of the man of God out of Judah was himself a prophet of Jehovah. The Holy Spirit calls him “an old prophet” (1 Kings 13: 11). The adjective arrests our attention. In 1 John 2: the family of God is divided into three grades; “babes," “Young men," and "fathers." "Fathers" are saints in the highest condition of spiritual development; old men (in the spiritual sense) suggest decay. It is written of Ephraim in Hosea 7: 9: “Strangers have devoured his strength, and he knoweth it not; yea, gray hairs are here and there upon him, and he knoweth it not." It is deplorable when this has to be said of a believer in the Lord Jesus, but it appears to have been really true of the old prophet. Like Lot before him, he lived in bad surroundings and “evil communications corrupt good manners” (1 Cor. 15: 33). Large numbers of pious people had forsaken their all in the Northern Kingdom in order to get away from Jeroboam's idolatries. They went South into Judah and Jerusalem where there was still some regard for the law of Jehovah (2 Chron. 11: 13-17). But the old prophet remained in Bethel! As Hosea. 7: 9 expresses it, strangers had devoured his strength, and gray hairs were upon him. He was not the type of man whom God could use to publicly denounce the devilries of Jeroboam and his followers; hence the special mission of the man of God out of Judah, whose work the backsliding old prophet cruelly marred.

When the prophet's sons came home from the town and told their father of all that had happened his spirit was stirred, as it might well be. Having ascertained which way the man of God had gone, he went after him, desiring to bring him back into his house for a season. Let us be reasonable in our criticism of the old prophet at this point. He probably knew nothing of the strict divine command that Jehovah's witness must neither eat nor drink in Bethel. What is probable is that he longed for some intercourse with a man who feared God. What the Holy Spirit so graciously says of unfaithful Lot would be equally true of the unfaithful old prophet: “that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds” (2 Peter 2: 8). Not for many a day had a "brother" sat at the old prophet's table; what pleasure it would be to receive one now! It is possible also that he sought some recognition from the man who had acted so wonderfully in the presence of the King and his people. But why had he not long before turned his back on Bethel? Separation from evil is vital for the development of the spiritual life. Only in healthy surroundings can any of us increase in the knowledge of God.

When the man of God told the old prophet what his orders were “by the word of Jehovah” the most critical moment in the life's history of both men was reached, little as either realized it. Oh, the importance of watching every word, and every step! First the old prophet failed, for he lied; then the man of God failed, for he was not sufficiently alert to discern the seductive voice of Satan. Do we wonder that the prophet lied? His environment is sufficient explanation. No one could live in Bethel without his whole spiritual tone becoming lowered. Thus he said: “I am a prophet also, as thou art; and an angel spake unto me by the Word of Jehovah, saying, Bring him back with thee into thine house, that he may eat bread, and drink water" (1 Kings 13: 18). Paul the Apostle would quickly have disposed of such an utterance. Mark his vehement language in Gal. 1: 8: “though we, or an angel from heaven, preach any other Gospel unto you than that which we have preached unto you, let him be accursed." If an angel at any moment dared to contradict, or even modify, any explicit word from God, it would be a sin of the first magnitude. We commend to our readers a, few words from a wise counsellor long gone to his rest, but who "being dead, yet speaketh": "Whenever God has made His will known to us we are not to allow any after-influence whatever to call it in question, even although the latter may take the form of the word of God. If we were morally nearer to the Lord, we should feel that the only true and right position is to follow that which He told us at first” (J. N. Darby "Synopsis" Vol. 1: page 506).

*****

Sorrowful spectacle! Two disobedient servants of the living God turning back to Satan's chief stronghold in the land to eat and drink! Surely each had a bad conscience; with each: one the word of the Lord had no power, at least for the present The government of God, which cannot tolerate sin in those who are near to Him, moved quickly. In His divine sovereignty God put the sentence of death against the deceived one in the mouth of the deceiver himself! “He cried unto the man of God that came from Judah (note the word “cried"), saying Thus saith Jehovah, Forasmuch as thou hast disobeyed the mouth of Jehovah, and hast not kept the commandment which Jehovah thy God commanded thee, but camest back, and hast eaten bread and drunk water in the place of the which He did say to thee, Eat no bread and drink no water thy carcass shall not come unto the sepulchre of thy fathers (1 Kings 13: 20-22). There was no such severity towards either Jeroboam or the old prophet. It is a blessed thing to be in intimate relationship with God by grace; but it is a solemn thing if we dishonour His holy name. In the city of Corinth in Paul's day there were probably persons far more wicked than any in the Assembly, yet certain in the Assembly were divinely laid low in sickness, and some were put to sleep. Strange as it may seem, they were fit for heaven but they were not fit for Corinth!

The parting at the door of the prophet was solemn. Each knew that they would not meet again in this world; but both men, with ourselves, will “be manifested before the judgement-seat of Christ” (2 Cor. 5: 10). The man of God had not gone far when a lion met him, and slew him. The Holy Spirit notes the facts that the lion did not harm the ass, nor did he devour the carcass; moreover, he allowed passers-by to observe what he had done without molesting them. What a lesson is here! The animal obeyed the divine commission, and did not exceed it in any detail. It is humiliating to reflect that the humblest of God's creatures can be more obedient to their Creator than man made in His image! In Isa. 1: 3, the ox and the ass are cited as rebuking the people of Jehovah, and in Jer. 8: 7, four birds are mentioned from whom disobedient men and women might learn something. The ravens were faithful in their service when they carried bread and flesh twice daily to Elijah at Cherith (i.e., they did not eat the food); the fish that swallowed Jonah obeyed his Creator in putting out the prophet when his lesson was learnt; and the colt submissively carried the Lord Jesus through shouting crowds into Jerusalem. When the old prophet heard of the disaster to the man of God, he saddled his ass and rode quickly to the spot. What a sight he beheld! The lion and the ass standing guard, as it were, over the dead body! Surely a parable is here! The dead messenger of Jehovah was a strange blend of the lion and the ass; with the king so bold, but with the old prophet so foolish! Similarly, Peter was bold in the presence of armed men, but terrified when amongst servant-maids! All the circumstances proved that the road-side tragedy was the hand of God. Jeroboam was spared the consequences of his sin in answer to prayer (1 Kings 13: 6), but the fault of the man of God was outside the range of prayer, it was “sin unto death" (1 John 5: 16). It was left to the old prophet to carry back the body to Bethel, and bury it in his own tomb, with the lamentation, “Alas, my brother!” But he was led to confirm all that the dead man had said concerning Jeroboam's iniquities: “The saying which he cried by the word of Jehovah against the altar in Bethel, and against all the high places which are in the cities of Samaria, shall surely come to pass” (1 Kings 13: 32).

This was the tomb concerning which Josiah inquired when he visited the spot three and a half centuries later. The dead man had mentioned his name thus long before his birth as the destined executor of God's judgements, and he had fulfilled the word of God. With the tenderness of heart that was characteristic of him, Josiah should have profited by the story; but alas! a few years hence his own life (so valuable to the nation) ended in shame, because, like the man of God, he got out of the path of entire subjection to the Word of Jehovah.

*****

Let us not hasten away from the tomb in Bethel. A few moments of further meditation upon its solemn lessons will be wholesome for us all. It is possible for an aged brother to become a spent force; shall we not guard against this? Advanced years do not necessarily imply increased spirituality. A long course of useful service for God may easily breed in us a spirit of self-satisfaction, than which nothing is more dangerous both for ourselves and for all who come under our influence. In that case, our words of counsel may have weight and value with younger brethren which they do not deserve. Humility and self-judgement become us until our latest breath. We shall not be free from danger until we find ourselves in the safe shelter of the Lord's presence. The old prophet — a man whom apparently God could no longer employ ensnared a younger man to his ruin. The younger men of our time must not overlook this danger. Respect for age and experience is good; but our only authority for action in any sphere of life is the Word of God. "A brother advised me," or” an angel spake to me," will not sound well at the judgement seat of Christ, Both old and young must maintain themselves in direct touch with God and His truth!

It is but a little while until the great gathering of saints to the Lord in the air. The man of God out of Judah will be in that brilliant throng; likewise the old prophet of Bethel, and King Josiah; also all the readers of these pages who believe in the Lord Jesus. We shall glory for ever in the grace which has saved us; but our service we must leave the Lord to appraise when we stand before Him. All that is faulty He will graciously put out of remembrance; but all that is good (wrought in us by the Holy Spirit) He will commend and reward. Meantime, each one of us must humbly say: —

“That Thou should'st have delight in me,

And be the God Thou art,

Is darkness to my intellect

But sunshine in my heart." — (F. W. Faber)

The Great Passover

It is refreshing to turn away from the contemplation of three wrecked lives and to meditate upon the notable Passover which Josiah held in Jerusalem. The sands of time were running out for guilty Israel, and soon their "place and nation" would be extinguished by the righteous judgement of God, not to be restored until the appearing of Christ; yet, before the stroke fell, the remnant left in the land experienced one of the brightest moments that Israel had ever known. This was due instrumentally to the faith of the King, whose mind and heart had been reached by the Word of God, and who desired that both himself and his people might be wholly obedient thereto. All this is encouraging to us to-day. We are living in the late evening of the Church dispensation; but God is as willing as ever to grant blessing and joy to those whose hearts are true to Him. The gloom which surrounds us has arisen from the mists of our own disobedience and folly; but God is to-day towards His people as ever in grace and love.

In both records the Holy Spirit stresses the fact that Josiah's Passover was unprecedented in character. In 2 Kings 23: 22 we read: “Surely there was not holden such a Passover from the days of the Judges that judged Israel, nor in all the days of the Kings of Israel, nor in the days of the Kings of Judah? In 2 Chron. 35: 18 (written after the return from the Captivity) we are told: “There was no Passover like to that kept in Israel from the days of Samuel the prophet; neither did all the Kings of Israel keep such a Passover as Josiah kept, and the priests, and the Levites, and all Judah and Israel that were present, and the inhabitants of Jerusalem." The date of this precious memory has been carefully preserved; in both “Kings” and “Chronicles” we are told that it was “in the eighteenth year of the reign of Josiah."

That which made this Passover different from all that had gone before it was the scrupulous observance of the Word of Jehovah by both King and people. God had spoken through Moses, David and Solomon concerning the ordinances of divine worship, and Josiah was determined that it should all be carried out, The failures and shortcomings of earlier days were not allowed to influence things now. Hezekiah kept the Passover in the second month; but Josiah kept it in the first. In Hezekiah's day the purification of the people and the sanctuary was but partial; Josiah saw to it that the purification was thorough and complete. Jehovah graciously pardoned the irregularities in the reign of Hezekiah; but since then the book of the law had come into renewed prominence, and Josiah desired that its every enactment should be carefully observed. Listen to his exhortation to the Levites: “Kill the Passover, and sanctify yourselves, and prepare your brethren, that they may do according to the Word of' Jehovah by the hand of Moses” (2 Chron. 35: 6).

With such a spirit working we are prepared for the words: “Josiah kept a Passover unto Jehovah in Jerusalem” (2 Chron. 35: 1; 2 Kings 23: 21). It was not an occasion for mere priestly pomp and display. Poor flesh loves such things! Magnificent buildings, costly vestments, entrancing music and the odour of incense attract multitudes in our own time. But it is all deeply offensive to Him with whom we have to do. “God is a spirit: and they that worship Him must worship Him in spirit and in truth" (John 4: 24). Jehovah was in the mind of Josiah. His whole soul was going out to Him; and his one desire was to please Him in all things. Passing to the Gospel of John, what strange language we find there! "The Passover, a feast of the Jews was nigh" (John 6: 4); “the Jews feast of Tabernacles was at hand” (John 7: 2). The language of the Apostle is cold. Both Passover and Tabernacles were “feasts of the Jews"; not, as in Lev. 23, the “feasts of Jehovah."

The ritual of those great days was duly carried out, but JESUS was in the land, and unwanted. Fearful hypocrisy! The God of Israel walking up and down amongst the people, a near neighbour in His condescending grace, yet unwanted! "He was in the world, and the world was made by Him, and the world. knew Him not. He came unto His own, and His own received Him not” (John 1: 10-11). When the great festivals of His own appointing were in progress, Annas and Caiaphas were welcome; one or both would attend in state; but Jesus was outside it all. Some of the simple folk might enquire whether He would be present, and might argue with others concerning Him but there was no move to exalt Him of Whom every detail in the feasts of Jehovah spoke eloquently to all who had ears to hear and hearts to understand (John 7: 11-12).

Are our hearts going out towards God and Christ as fervently as the heart of Josiah went out to Jehovah long ago? Concerning the place of separation which many profess to have taken, have we really gone forth “unto Him without the camp, bearing His reproach?” (Heb. 13: 13). When we set out for a meeting on any given occasion, is the thought uppermost in our mind that we are going to meet the Lord, or are we merely attending a religious service? We may be truly Scriptural in what we do, as the priests and Pharisees were in our Lord's day, and yet give no pleasure to the heart of God.

A very important step had to be taken before the Passover could be rightly held in Jerusalem — the ark of Jehovah had to be restored to its place. Josiah "said unto the Levites that taught all Israel, which were holy unto Jehovah, Put the holy ark in the house which Solomon the son of David, King of Israel did build; it shall not be a burden upon your shoulders: serve now Jehovah your God, and His people Israel" (2 Chron. 35: 3) This command is startling to read! There has been no previous mention of the ark being displaced. Who did it? What King was evil enough to remove the sacred vessel from the Holy of Holies? How low had the people of God fallen that such profanity could be tolerated? And where was the ark during the years of its dishonour? It is true that the ark was but a chest made of shittim wood, overlaid with gold, with a cover upon which the atoning blood was intended to be sprinkled.

But the ark spoke to God of Christ, and Josiah very properly spoke of it as "the holy ark." It was the most expressive of all the types of the Levitical economy: our Lord's incorruptible humanity is set forth in the shittim wood; His Deity in the gold which covered it, and His accomplished sacrifice is suggested in the blood on the Mercy Seat (or, propitiatory) upon which the golden cherubim looked down. Typically, it was Christ in His person and work which had been utterly rejected in Israel until Josiah was divinely raised up to put everything in its true place. Christ is God's true centre, and this must be made clear (at least in type) before the Passover could be acceptable to Jehovah.

*****

Early in the Nineteenth century there was a movement of the Spirit of God in Christendom which went far beyond the great work of the Protestant Reformation. In the Sixteenth century the important truth of justification by faith was recovered, and multitudes rejoiced in it. But not much more was recovered at that time. But in the "twenties" of the last century there were quiet stirrings in many hearts concerning the Assembly its true relationships to God and to Christ, and the walk that is proper for those who, by grace, have part therein. Pride in denominational prosperity, and boasting in religious leaders was abundant; but for all practical purposes Christ was displaced. He is everything to God, and He should be everything to us. He sits on high as Head of His body the Church; what other head dare we acknowledge? He is the only true gathering centre for His saints on earth, according to His own words in Matt. 18: 20: "Where two or three are gathered together unto My Name, there am I in the midst of them." When these precious realties are made good to the soul by the Holy Spirit emancipation from human traditions results. Beloved Christian reader, is Christ all this to you — the Head with whom you are in conscious union, and the Centre to whom you delight to gather with others who love His peerless name?

*****

What a week of joy and blessing Josiah and his people experienced in Jerusalem! It was a revival indeed. We have already seen that in both "Kings" and "Chronicles" we are told that there had been nothing like it for several centuries. But why did Josiah convene a Paschal week rather than a week for the feast of Tabernacles? Because the Passover was Jehovah's great foundation institution for His people, and His people must begin where He begins. It was the memorial of His marvellous deliverance of Israel in the days of Moses. It was intended to have a three-fold appeal:  - (l) to the individual; (2) to the family; and (3) to the nation corporately. Every first-born in Josiah's time would recall how the first-born was spared in Egypt, and he would thus learn something of the value of the sprinkled blood. So with the individual now. It is good to sing with the assembly: -

"Worthy the Lamb that's gone on high

To be exalted thus;

Worthy the Lamb that died, we cry,

For He was slain for us." — Dr. Watts.

but each individual also delights to say, “The Son of God loved me and gave Himself for me" (Gal. 2: 20). Personal pronouns are very acceptable upon our lips when we sing to God individually; but personal pronouns are out of place in the assembly. "My Redeemer! Oh how sweet to call Thee mine!" is more suitable for the home than for the assembly.

Every family in Israel would feed together upon the roast lamb. Are we careful to have family worship? Do we so train our children that with one accord in the home we speak and sing in terms of appreciation of the Lamb that was slain! But beyond the appreciation of the individual and of the family there is also the gathering up of the congregation to bless God and the Lamb — in Israel's case, the whole nation; and in this era the whole Assembly of saints.

The Paschal gathering in Jerusalem in Josiah's day was a small affair compared with the gathering in the days of Solomon to keep the feast of Tabernacles. “At that time Solomon held a feast, and all Israel with him, a great congregation, from the entering in of Hamath unto the river of Egypt before Jehovah our God" (1 Kings 8: 65). But Solomon's day was the time of Israel's glory; the nation was undivided; and it was suitable that the feast of Tabernacles should have prominence, for it speaks typically of millennial glory and blessing. In Josiah's day the nation was broken; and large numbers of the people had been removed from the land by Gentile Powers. Only a remnant was left, but it was very precious to Jehovah to see them coming together at that late moment in the history of the nation to place themselves once more in their danger and need under the shelter of the blood of the lamb. Precious lesson for us in this day!

We must remind ourselves that the Passover proper was a one-day feast — but inseparably connected with it was the feast of unleavened bread for seven days more. The whole was concluded with a holy convocation. “On the seventh day ye shall have a holy convocation; ye shall do no servile work therein” Num. 28: 25). Nothing of this was overlooked by Josiah. How anxious he was to be obedient to the Word in every detail! "the children of Israel that were present kept the Passover at that time, and the feast of unleavened bread seven days" (2 Chron. 35: 17). In Jehovah's original instructions concerning the Paschal week leaven was absolutely forbidden. He who dared to eat leavened bread during that season was to be cut off from Israel (Ex. 12: 14-20). No work and no leaven were the divine rules for the Paschal week (Lev. 23: 6-8).

No work, for the great Calvary work of Christ was in view (typically), and no human efforts must be placed alongside it, Christ is not a mere helper of sinners, making up for their deficiencies; He is Saviour, doing all that is necessary to save us from eternal ruin. Every day during the feast of unleavened bread burnt-offerings were to be offered to Jehovah, for they spake to Him of the perfections of Christ in life and in death, in virtue of which we are accepted and blessed. The contrast between what man is and can do, and what Christ is and has done was thus strongly presented typically.

No work and no leaven. No leaven, for it is suggestive of evil throughout the Scriptures. The application of these instructions to Christians is shown in 1 Cor. 5. The Corinthian saints resident in a particularly vile city, and not long converted had low thoughts of what is suitable to God. The old Testament types of the Passover and unleavened bread were therefore brought to bear upon them by the Apostle. "Christ our Passover has been sacrificed for us: therefore let us keep the feast, not with old leaven, neither with the leavening of malice and wickedness, but with the unleavened bread of sincerity and truth." The Lords Supper is not in view in this passage. The Lord's Supper is dealt with in 1 Cor. 11, and the fellowship connected therewith in 1 Cor. 10. The teaching of 1 Cor. 5 goes far beyond the Supper, which indeed is never called a “feast" in the New Testament. The Apostle had in mind the whole life of believers in Jesus. Israel's seven days of unleavened bread are typical of the whole period of our “sojourning here” (1 Peter 1: 17). We are to keep ourselves free from everything that leaven suggests, not only on the first day of the week, but also every day in every week in every year. All that is hateful to God, and which cost His beloved Son His precious life must be absolutely excluded from our lives.

Returning to 1 Cor. 5 the Holy Spirit uses homely figures which are nevertheless very instructive. “Ye are unleavened," says the Apostle to the Corinthian Assembly. Grace thus likened them to a lump of pure dough — a character which they were responsible to maintain, especially in view of the impurity all around them. But their state did not correspond to their standing. "Old leaven" — bad Corinthian habits — had crept in amongst them, to the Lord's dishonour and to their own hurt. They must "purge out the old heaven, that ye may be a new lump, as ye are unleavened." Moral evil was active in their midst. Elsewhere we are warned against doctrinal evil (Gal. 5: 9; Matt. 16: 12). The latter is the product of minds insubject to God, and it may work more disastrously than open immorality. Leaven in its every form must not be tolerated by those who profess to appreciate the grace of God and the blood of the Lamb.

Israel's next Passover will be held in the millennial kingdom. Instructions concerning it will be found in Ezek. 45: 21-24. Restored to their own land, not by the political schemes of Gentile Powers, but by the infinite grace of God, the people will once more place themselves gratefully under the shelter of the blood of the lamb. The animals that will be sacrificed then will speak to them of Christ. The veil having been removed from their hearts, they will see and understand all that has been so long obscure to their fathers (2 Cor. 3: 15-16).

During Josiah's Paschal week the rich helped the poor to provide all that was necessary for the great feast; the singers led the praises of the congregation; and the porters guarded the door against all intruders. (2 Chron. 35: 7, 8, 15). When the hearts of the people are right with God they are generous, praiseful and watchful. May the Holy Spirit make all these things true of us at this time also.

Sad Megiddo

Thirteen Years of silence on the part of the Holy Spirit! Nothing is recorded of Josiah from the eighteenth year of his reign until his thirty-first and last year! Men's biographical works are not written thus, but it is the usual way of the Holy Spirit. He brings before us many interesting characters, but in no single case have we a full life-story. The story of the blessed Son of God and of His sojourn amongst us is noteworthy in this respect. Although four men were divinely employed to write of Him. His wonderful ways and words are only recorded in modest measure. (John 21: 25).

It is not a little remarkable that the next thing we are told after the keeping of the Passover is Josiah and his people confronting the power of Egypt. This is reminiscent of the first Passover; but how different the circumstances now! At the beginning, Jehovah was delivering His people from bondage, and all the might of Pharaoh was unavailing against those who had placed themselves in faith under the shelter of the blood of the lamb. In Exodus 12: 54 we have a very complete picture of God's salvation as we now realize it. Spared from divine judgement, conducted safely through the Red Sea, with Pharaoh's hosts overthrown, Israel presents a picture of our own wonderful position and blessing through the death and resurrection of the Lord Jesus. In Moses' day Israel did not seek conflict with Pharaoh — nay, they dreaded it! — but in Josiah's day conflict was deliberately entered into. How true are the wise man's words in Prov. 26: 17: “He that. . . meddleth with strife belonging not to him, is like one that taketh a dog by the ears."

"After all this" says the inspired historian, with a tinge of sorrow in his tone (2 Chron. 35: 20). After years of walking with God, after years of strict obedience to His word, King Josiah, so excellent until now, plunged heedlessly into war. Brethren — old and young — let us heed the warning! After years of good service for God, and blameless conduct, it is possible for us to make fools of ourselves and blast our lives. Every step needs to be watched in dependence upon God if we are to finish well. Josiah had now reached the age of Hezekiah (thirty-nine) when Jehovah sent him the message by Isaiah: “Set thine house in order, for thou shalt die, and not live" (Isa. 38: 1). But Jehovah did not thus bid Josiah prepare for death; but, alas! he rushed blindly into it. How can we account for his folly? Had he become puffed-up by the success of his undertakings hitherto? This is always a possibility for the servants of God — even for you and me, good reader. Amaziah erred in this way, and brought disaster upon himself and upon his people (2 Chron. 25: 17-24).

There is no mention of prayer on Josiah's part before he led his army out to war, and there was no divine command so to do. This man, so devoted until now, appears to have got completely out of the path of dependence and obedience. The position was admittedly a difficult one. Egypt and Assyria were at war, each desiring world-supremacy. Pharaoh's best route against his enemy was through Palestine, as Germany in our day judged that the best way to reach France was to march through Belgium. It may be urged that it was natural for Judah to resist this. Agreed; but that which is natural to flesh is not always right for men in relationship with God. Why did not Josiah spread the matter out before God, and seek His guidance and protection?

He had in this the good example of Hezekiah, who, when his little kingdom was in danger from a mighty foe, placed the whole matter in the hands of Israel's faithful God (Isa. 37) It has been said that Judah was under treaty obligation to help Assyria in case of war. Even if this be true, Josiah was not justified in moving out without a word from Jehovah. Israel was never to be reckoned as one of the nations (Num. 23: 9). Israel stood in special relationship with Jehovah, and only at His word should any step be taken at any time. In this they were meant to be a testimony to all who observed their ways.

Judah was no match for Egypt. Both Egypt and Assyria a few years later were humbled and broken by Nebuchadnezzar; but that hour had not yet come. Assyria was declining, the tall cedar of Ezek. 31: 3, was tottering; Egypt, the great eagle of Ezek. 17: 7, was soon to have its wings clipped; but in Josiah's day Egypt was far too strong for Judah. Pharaoh's hosts might possibly have passed through the land as peacefully as Israel's hosts proposed to pass through Edom several centuries earlier (Num. 20: 14-20). But Josiah's kingly pride could not tolerate this, Had Jehovah commanded him to withstand the Egyptian armies, the superior numbers of the latter would have mattered nothing. Jonathan once said, "There is no restraint to Jehovah to save by many or by few” (1 Sam. 14: 6). When God is working victory lies with the few rather than with the many. Gideon's three hundred men accomplished great things for God (Judges 7: 7); but the three thousand poltroons of Judah's royal tribe who sought to hand Samson over to his enemies for the sake of a false peace were worse than worthless (Judges 15: 11).

Had Josiah weighed up the situation quietly in the presence of God, and gone forth at His bidding he might have used David's words in Ps. 27: "Jehovah is my light and my salvation; whom shall I fear? Jehovah is the strength of my life, of whom shall I be afraid?.... Though an host should encamp against me, my heart shall not fear; though war should rise against me, in this will I be confident." When our blessed Lord went into danger to the dismay of His disciples, He was calmly confident. He had the Father's word for what He was doing, and He was thus walking in the light (John 11: 7-10). But Josiah had got out of touch with God, and was making the greatest mistake of his life, for which the whole nation suffered as well as himself.

Josiah had a remarkable warning addressed to him — by the King of Egypt himself! Pharaoh Necho "sent ambassadors to him, saying, What have I to do with thee, thou king of Judah? I come not against thee this day, but against the house wherewith I have war: for God commandeth me to make haste: forbear thee from meddling with God, who is with me, that He destroy thee not" (2 Chron. 35: 21). Amazing words! Does it strike Christian readers as strange that God should speak through a heathen King to one of His own choicest servants? The Holy Spirit adds His own comment to Pharaoh's message: "Josiah... hearkened not unto the words of Necho from the mouth of God." We have here a remarkable example of the sovereignty of God, who works and speaks through whomsoever He pleases. Did not the Holy Spirit come upon wicked Balaam and constrain him to say most blessed things concerning His people? (Num. 24: 2). Had not Josiah himself experienced the sovereignty of God when He sent him an important message by a woman prophetess? (2 Kings 22: 14). When Rabshakeh was sent against Jerusalem by his master the King of Assyria, he said: "Am I come up without Jehovah against this land to destroy it? Jehovah said unto me, Go up against this land, and destroy it" (Isa. 36: 10). Awful words as proceeding from such lips! It was falsehood and blasphemy, which Jehovah resented and speedily judged.

Josiah a few years earlier had a sensitive conscience concerning the Will of God. When the book of the law was read before him he quietly recognised the divine voice, and obeyed it. Why did he not recognize the same voice speaking to him through Pharaoh Necho? How easy it is, beloved brethren, for any of us to fall into a condition of spiritual dullness, so that the voice of God. although clearly sounding forth through some chosen instrument, or text of scripture, fails to move us! It is true that there are siren voices around us. Even in the religious circle men speak "lies in hypocrisy" (1 Tim. 4: 2); "many false prophets have gone out into the world," animated by evil spirits (1 John 4: 1). All this calls for spiritual alertness that we be not led astray. But the soul that walks humbly with God, with a heart subject to His Word, will readily distinguish between His voice and the voice of the deceiver.

Josiah had enjoyed thirty-nine warless years, during which he had been able to do much good to the sheep committed to his care; now he rushes into a needless conflict! The fact that he disguised himself proves that he had not a good conscience about the matter. We are not surprised that Ahab wore disguise on the battle-field (while basely urging his friend Jehoshaphat to expose himself in his royal robes), for he was aware that God's sentence of judgement hung over his head (1 Kings 22: 30), and he would evade it if he could; but Josiah should have known better. The God who has revealed Himself so fully to us in the person of His Son is not served by methods of subterfuge at any time. Let us never forget this. In all our ways, whether in the world or in the Assembly, let everything bear the full light of day. "Have no fellowship with the unfruitful works of darkness, but rather reprove them” (Eph. 5: 11).

Josiah's life was of immense value to Israel. He was fully aware that the sins of his predecessors, and of Manasseh in particular, called aloud for judgement (2 Kings 23: 26), and that his life alone stood between the nation and the outpouring of the Wrath of Jehovah. Huldah's communication should have made him act with less precipitation, and with a more exercised heart than he manifested when he went up against the King of Egypt. The knowledge that their well-deserved judgement was soon to overwhelm Israel, and that there was no remedy for their sins, ought to have prevented him going up against Pharaoh, when the latter did not attack him, and even warned him to forbear; but he would not hearken, and was lost through a hardihood which was not of God" (J. N. Darby). A chance arrow (guided doubtless by the God of Judgement) smote Ahab in spite of his disguise; something similar happened to Josiah. "The archer shot at King Josiah; and the King said to his servants, Have me away; for I am sore wounded" (2 Chron. 35: 23). His servants lifted him out of his fighting chariot, and put him into another but alas, he was soon dead! Megiddo was the scene of a great victory when Barak and Deborah moved in faith against the Canaanites, for God was with them (Judges 5: 19); Megiddo was now the scene of a disastrous defeat, for God was not with Josiah in his foolish enterprise.

"All Judah and Jerusalem mourned for Josiah. And Jeremiah lamented for Josiah: and all the singing men and the singing women spake of Josiah in their lamentations to this day" (2 Chron. 35: 24-25). They might well mourn, for the disaster in the valley of Megiddo was the end of the Kingdom of Judah. The crash must needs come, for Jehovah had spoken of it years before; but it is sorrowful that the folly of one of the brightest saints that ever lived should have hastened it! This reflection should serve to take out of us all every vestige of self-confidence, We are sorry stewards of God at the best! Only His grace can keep us right for a single hour. The uniqueness of Josiah is set forth in 2 Kings 23: 25: "Like unto him was there no king before him, that turned to Jehovah with all his heart, and with all his soul, and with all his might, according to all the law of Moses; neither after him arose there any like him." Yet such a fine servant of God ended badly!

At the judgement seat of Christ everything will come out in the light of God. "The rest of the acts of Josiah and his goodness .... and his deeds first and last, behold they are written" Thus our goodness is divinely recorded as well as our badness; and our first deeds, when love was fresh and warm, will not be obliterated by any unfortunate last deeds. Everything will be remembered and divinely estimated. "Jehovah is a God of knowledge, and by Him actions are weighed" (1 Sam. 2: 3). Not "counted" as if quantity is everything with God, but "weighed"; quality is the chief thing with Him. "Every way of a man is right in his own eyes: but Jehovah pondereth the hearts" (Prov. 21: 2).

Poor Josiah! He finished badly, but in spite of his sorry blunder, he is "absent from the body and at home with the Lord" (2 Cor. 5: 8). We shall meet him in the presence of the Lord Jesus at His coming. No blunders there; each saved one will bear the image of the First-born Son for ever. It is all of grace. To Him be all the glory!

The Wreck of the Kingdom

Josiah's reign was a happy experience for the remnant of the people still in the land. The faith of the King caused the lamp of David to shine brightly for a season (1 Kings 11: 36); but it will not shine again until the appearing in glory of "great David's greater Son." Twenty five centuries have passed away, but the promised One has not yet come, and Israel's sorrows continue and deepen. A few years of chaos followed the death of Josiah, and then the remnant of the people were swept out of the land by Nebuchadnezzar. Josiah was the last king worthy of the title. Three sons and a grandson succeeded him, mere puppets of their Gentile masters. Later, the Herods masqueraded as kings in Jerusalem, and in a day that is still. to come the Anti-Christ will take his seat there Dan. 11: 36); but the accomplishment of God's purposes of love await the coming of Christ. "Yet have I set My King upon My holy hill of Zion" (Ps. 2: 6). Every attempt to re-establish the fallen nation prior to His return can only end in disaster, and intensify the sufferings of the people.

After his victory at Megiddo Pharaoh-Necho took possession. of the country. When he arrived in Jerusalem he found that the people had anointed Jehoahaz (otherwise, Shallum), Josiah's second son to be their king. Necho deposed him, and carried him prisoner in chains to Egypt. Necho then installed Eliakim whose name he changed to Jehoiakim (2 Chron. 36: 1-4). Eliakim means "God will raise up"; Jehoiakim means "Jehovah will raise up." The reason for this change of name is not apparent, but it was at any rate an exercise of authority. The giving of names is a mark of lordship. Thus Nebuchadnezzar gave new names to Daniel and his three friends when he took them into his service (Dan. 1: 7); and he also changed Mattaniah into Zedekiah when he set him upon Judah's tottering: throne. What humiliating details! How low the chosen people had now fallen as the fruit of centuries of persistent transgression against Jehovah! The land which was intended to be the centre of God's ways in government was now at the mercy. of rival Gentile Powers, and the heirs of David's royal throne, who should have been the leaders of the nation in righteousness, and blessing, were now objects of universal contempt. How degrading is sin! Pharaoh-Necho held the Holy land for a short time; then Nebuchadnezzar dispossessed him. Necho was not to be the head of the Gentiles, however ardently he may have desired it. He Who sits upon the throne above does as He pleases in the affairs of men; happy would it be if all competitors for Power would learn this lesson. Since the sorrowful days which followed the death of Josiah the land has been held by Persians, Greeks, Romans, Saracens, Turks, and now the British, and the despised seed of Abraham have sighed for it in vain. Oh that they would humble themselves before God, and own their many sins — their violation of the law, their murder of the prophets, their rejection and crucifixion of the Messiah, and their persistent opposition to the testimony of the Holy Spirit! When this comes about, every blessing will be theirs, and peace and prosperity in the land of their desire.

Josiah's sons were all wicked men, and we wonder why. His family was not large-only three names come before us in Scripture. Amongst earlier rulers in Israel we read that Gideon had seventy sons (Judges 8: 30); Jair had thirty (Judges 10: 4); Abdon had forty (Judges 12: 14); and Rehoboam had twenty-eight sons and sixty daughters (2 Chron. 11: 21). Such numbers are considerable; how could fatherly care be bestowed upon them all? But Josiah had but three sons and all wicked! Yet the father was a particularly godly man, and had deep reverence for the Word of God! Is it possible that Josiah's public work, involving journeys into every corner of the land for the extirpation of evil led to neglect of the family? This is a question which should be carefully considered by all who feel called to a travelling ministry in this day. At the moment of writing I hear of a servant of Christ sailing for Africa and leaving a wife and six young children in Scotland. No servant of Christ has right to judge another; but such facts do raise questions in our minds. Children are a great responsibility entrusted to us by God. It was never His original intention that our children should be brought up by others.

We learn more about the evil ways of the sons of Josiah from the prophetical books of Jeremiah and Ezekiel than from the historical books of the Kings and the Chronicles. Concerning Shallum we read in Jer. 22: 10-12: "Weep ye not for the dead (i.e., Josiah), neither bemoan him: but weep sore for him that goeth away (i.e., Shallum), for he shall return no more, nor see his native country." This suggests that something worse than mere deportation was in store for Josiah's worthless successor. Jehoiachim, a few years later, went into easy captivity but no such portion awaited Shallum. Possibly Necho inflicted upon him what he would have liked to inflict upon the man who opposed his march to Carchemish. Shallum's short reign was cruel according to Ezek. 19: 1-4.

Concerning Jehoiakim a great deal is recorded in the prophetical books. Three sins in particular are laid to his charge. (1) oppression of the people. Pharaoh Necho laid upon Judah a heavy war indemnity, which Jehoiakim was obliged to raise. "Jehoiakim gave the silver and gold to Pharaoh; but he taxed the land to give the money according to the commandment of Pharaoh: he exacted the silver and gold of the people of the land, of every one according to his taxation, to give it into Pharaoh Necho" (2 Kings 23: 35). As if this was not enough for the suffering people to bear, Jehoiakim compelled them to build palaces for himself without wages. Evil as the people were, Jehovah resented this tyrannical cruelty. Woe unto him," said He in His indignation. Jehovah loves to see a shepherd leading the flock, but Jehoiakim was a wolf, ravaging the sheep. The contrast between this monster and his father is divinely noted in Jer. 22: 13-17. “He judged the cause of the poor and needy: then it was well with him: was not this to know Me? saith Jehovah? The remnant of Israel might well mourn the loss of Josiah when his callous son thus held them in bondage. The moral grandeur of Israel and of David's royal house had departed; but Jehoiakim would still affect material splendour. Let God's saints today beware of attempting to keep up outward appearances when spiritual power has gone. God wants reality at all times.

(2) Jehoiakim not only oppressed the people, but he persecuted to the death those who witnessed against his deeds. He chased the faithful prophet Urijah into Egypt, fetched him back with an armed force, and put him to death (Jer. 26: 20-23). He would have treated Jeremiah in the same way had not the princes resisted him. "When He maketh inquisition for blood, he remembereth them: He forgetteth not the cry of the humble" (Ps. 9: 12).

(3) In addition to all the foregoing, Jehoiakim wickedly threw into the fire Jeremiah's manuscript containing the words of God. Even his unholy companions were shocked but their pleading was in vain (Jer. 36). When we recall Josiah's great reverence for the Word of God the behaviour of his son appears the more terrible. The whole nation mourned when Josiah died; but Jehovah decreed that there should be no mourning for Jehoiakim. When Nebuchadnezzar captured Jerusalem, he bound Jehoiakim in fetters, to carry him to Babylon" (2 Chron. 36: 6). But he never went to Babylon, for Jehovah had said some time before "concerning the son of Josiah King of Judah; They shall not lament for him, saying Ah, my brother! or Ah, sister! they shall not lament far him, saying, Ah, lord! or Ah, his glory! He shall be buried with the burial of an ass, drawn and cast forth beyond the gates of Jerusalem" (Jer. 22: 18-19). Thus did the indignant God of Israel express His abhorence of this infamous son of a godly father.

Concerning Zedekiah, the last of the lion's whelps (Ezek. 19: 5-9), the youngest of Josiah's sons. He succeeded his nephew Jehoiachin, who, after an evil reign of one hundred days, was carried into captivity in Babylon (2 Chron. 36: 9-10). His short reign was so bad that Jehovah said that no man of his seed should ever sit upon the throne of David (Jer. 22: 24-30).

When speaking of these vile occupants of Israel's throne the Holy Spirit said, “Oh earth, earth, earth, hear the Word of Jehovah." He would have the rulers of every nation and in every age understand how hateful to God are the unrighteous ways of those, who, as His responsible stewards rule over the children of men. Zedekiah profited nothing by the calamities which befell his predecessors. He was Israel's last hope. He was “a spreading vine of low stature” (Ezek. 17: 6). a very humiliating figure of speech indeed! But there might still have been crumbs of blessing for the unhappy people had he walked humbly with God. After his overthrow Jeremiah said of him “The breath of our nostrils, the anointed of Jehovah, was taken in their pits, of whom we said, Under his shadow we shall live among the nations" (Lam. 4: 20). Poor creature though he was, he counted for something with the people that were still in the land. With Zedekiah's downfall Israel's hopes were extinguished until the coming in power of the Lord Jesus. Zedekiah was a weak character, easily influenced by his courtiers and even by women. His outstanding sin was his violation of his oath of fealty to his over-lord Nebuchadnezzar. The Chaldean “made him swear by God, but he stiffened his neck, and hardened his heart from turning unto the Lord God of Israel" (2 Chron. 36: 13). Nebuchadnezzar thought to secure him by making: him swear by the sacred name; but the sequel proved that Jehovah's name was less to the Jew than to the Gentile! “Thou shalt not take the name of Jehovah thy God in vain; for Jehovah will not hold him guiltless that taketh His name in vain" (Exo. 20: 7). Had he been true to his covenant, Zedekiah's. kingdom, poor and despicable though it was, might have stood (Ezek. 17: 14); but now, “As I live, saith the Lord Jehovah, surely in the place where the king dwelleth that made him king,. whose oath he despised, and whose covenant he brake, even with him in the midst of Babylon he shall die." Again, “Thus saith the Lord Jehovah, as I live, surely Mine oath that he hath despised, and My covenant that he hath broken, even it will I recompense upon his own head" (Ezek. 17: 16-19).

When Nebuchadnezzar discovered that his pledged vassal was negotiating with Egypt with reference to a revolt (Ezek. 17: 15), he turned all his forces against him, and so completed the ruin of Judah and Jerusalem. If Zedekiah really felt that he should be free from the domination of Babylon, he should have sought help from God; instead, he treacherously turned to Egypt. Egypt, typically, represents the world as that from which God has delivered His people in grace, to seek its help in anything is a grievous offence in His sight. Let us remember this. Judgement fell first upon Judah; then, a few years later. upon Egypt also. Jehovah considered that wages were due to Nebuchadnezzar for his service in destroying Tyre. That opulent commercial city did not yield rich spoil to its captors, much treasure having been carried away to the west in Tyrian ships. The wealth of Egypt, including the silver and gold carried thither by Necho from Jerusalem, was Jehovah's recompense to the instrument of His righteous judgements (Ezek. 29: 18).

It is interesting to note that both Assyria and Egypt, Israel's two vain hopes at various times, fell under the yoke of Nebuchadnezzar; but Israel, Assyria, and Egypt are all to be blessed together at the last, so gracious is our God (Isa. 19: 18-25). Meanwhile, it is sheer wickedness for the Jews to clamour for possession of Palestine. They have no claim whatever to the land. The God against whom they have sinned has definitely given the vineyard unto others (Mark 12: 9). This will be reversed when the people bow humbly at the feet of their long-rejected Messiah. Pardon and blessing, with full possession of the land from the Nile to the Euphrates will then become their portion for ever (Gen. 15: 18).

*****

The following reprint of an article of mine which appeared in "The Witness" June 1942 may interest our present readers: —

THE COVETED, BUT MISSING DIADEM

The downfall of the petty Jewish State two thousand five hundred years ago, was doubtless a small matter in the eyes of the politicians of that day. It would scarcely have made front- page news in the press of any country. For many years Judah had been tributary to Assyria, Egypt and Babylon, and the last occupant of the throne was a very despicable character. Yet the downfall of Judah was an event of the greatest possible importance in the history of the Earth. It meant the suspension for ages of the Creator's gracious purpose for all nations. Jerusalem and its people had a place in the mind of God never accorded to others. David's throne was “the throne of Jehovah" (1 Chron. 29-23). It was meant to be the divine seat of government and blessing for the whole earth. The years of David's rule, followed by Solomon's forty years of peace and glory furnish a picture of what Jehovah desired. But the evil of the royal house, and the idolatries of the people made it impossible for God to go through with His gracious purpose.

While David's throne stood, however feeble and contemptible might be its occupants, it was still “the throne of Jehovah." The last king, Zedekiah, brought on the ruin by his perfidy. Nebuchadnezzar “made him swear by God" (2 Chron. 36: 13), but he despised the oath by breaking the covenant" Ezek. 17: 17-18). Nothing was sacred in his eyes. Now note the words of Jehovah to him: “And thou profane wicked prince of Israel, whose day is come, at the time of the iniquity of the end. Thus saith the Lord Jehovah, Remove the diadem, and take off the crown: his shall not be the same (or, what is, shall be no more). Exalt that which is low, and abase that which is high. I will overturn, overturn, overturn it: and it shall be no more, until He come whose right it is, and I will give it Him" (Ezek. 21: 25-27). Ever since that day David's throne has lain in the dust, and the diadem of rulership over the nations has been removed (Ps. 139: 27-32).

No one has held the world-sceptre since the overthrow of the throne of Jehovah in Jerusalem, and the removal of the diadem from the head of David's unworthy heir. A limited measure of supremacy was granted to Nebuchadnezzar, and that only for a time. Babylon's evil led to the subjugation of that Empire to another. “After thee shall arise another kingdom inferior to thee." Others followed as allowed by God. But of no man yet has it been true: “He shall have dominion from sea to sea, and from the river unto the ends of the earth. . . . Yea, all kings shall fall down before Him: all nations shall serve Him” (Ps. 122: 8-11).

Aspirants for world-dominion have never been lacking, and some have achieved for a time a measure of success. But against all such persons there stands the solemn sentence of Ezek. 21: "I will overturn, overturn, overturn it." He who sets his mind upon universal sway courts ruin for himself, and for all who are associated with him.

At the present fearful juncture in the world's history many are peering into the future anxiously. The word of God to Zedekiah answers all questions. God has One in His mind, once born in grace of David's royal line, for Whom world-wide rule is purposed. Convulsion must follow convulsion until He appears. Mark the words, "until He come whose right it is." How often, when partaking of the Lord's Supper, have the words, "till He come" delighted our hearts! In Ezek. 21: we have another “till He come." In 1 Cor. 11: 26, our removal to the Father's house on high is in view; in Ezek, 21 the adjustment of all earth's disorders, and the firm establishment of blessing from pole to pole. David's Heir — He who suffered for our salvation —  will yet take up the diadem which many have coveted, but could not obtain; and from Jehovah's long-loved centre in Zion He will rule for His glory, and for the good of all creation.

Samuel - God's Emergency Man

Samuel — God's Emergency Man.

W W Fereday.

Preface

A period of peculiar interest in the history of a people of peculiar interest is dealt with in the following pages.

The nation of Israel has a place in the ways of God such as has been accorded to no other. Israel forms the centre of all God's plans for the government and blessing of the earth. This poor disordered and suffering world will never enjoy true righteousness and peace until Israel gets right with God. This happy event will take place when the Lord Jesus returns from heaven in power and great glory.

The Samuel period was transitional in character. The priesthood, which was the divinely established link between Jehovah and His people after the death of Moses, had utterly collapsed, both morally and spiritually, and kingship in the person of the man after God's own heart had not yet been established. During this period Samuel more or less exercised the functions of prophet, priest, and king. He certainly was a prophet (1 Sam. 3: 20); his ephod, sacrifices, and intercession were priestly (1 Sam. 2: 18; 10: 8), and his judgeship was somewhat kingly (1 Sam. 7: 15-17). Thus God graciously met the need of His people in difficult days.

Samuel's personal character is an example to us all. His simple, unaffected piety; his blameless administration; his service of intercession; and his faithful reproving of evil in ruler and ruled, furnish a delightful picture. Both writer and reader might well aspire to be a Samuel.

Contents

The Man of God

Hannah: Her Prayer and Her Song

The Child in the Ephod

The Night Revelation

The Capture of the Ark

The Arkless Tabernacle

The Gathering at Mizpeh

"Ebenezer" Indeed!

Prophet and Judge

The Demand for a King

Saul and the Asses

The Manner of the King

The Coming of Saul

Zelzah, Tabor, and Gilgal

The Lot at Mizpeh

The Deliverance of Jabesh-Gilead

The End of The Judgeship

The Downfall of the king

Samuel's Last Visit to Saul

"To Obey is Better than Sacrifice"

The Man after God's Own heart

The Power of the Spirit of God

Samuel's Death

Samuel at Endor

The Man of God

The man of God has been defined as "God's emergency man." In times of peculiar difficulty and need, such have arisen both in the Church and in Israel. If the order Divinely established were working correctly, there would be no necessity for the man of God. No persons thus described appear in the Spirit's records of the earliest days of Christianity. For a time all was well. There was indeed a moment when the whole church was "filled with the Holy Ghost," and when it could be said that "great grace was upon them all" (Acts 4: 31-33). But when first love declined and disorder set in, we read of the man of God, and Timothy is the first person thus designated in the New Testament Scriptures (1 Tim. 6: 11): There have doubtless been many such during the succeeding centuries, and their faithfulness is written on high, and it will be rewarded in the day of Christ.

There are openings today for the man of God. Gifts abound. these have been regularly given ever since the risen Head took His seat on high, and the supply will be maintained as long as the body of Christ continues on earth (Eph. 4: 7-16). Such is His faithful love. But a Christian could be evangelist, pastor, or teacher, or, indeed, all three in one without being a man of God. The truth of this will hardly be disputed.

What is a man of God? Moses is the first servant of God who bore this honoured title, and it is given to him four times (Deut. 33: 1; 1 Chron. 23: 14; 2 Chron. 3: 16; Ezra 3: 2). His whole course was one of singular devotedness to Jehovah. Gladly did he surrender the honours and comforts of the Egyptian palace that he might identify himself with God's downtrodden people; willingly did he carry the burden of them during the forty years of "the provocation"; and with marvellous patience did he bear their murmuring and ingratitude. What is still greater, he pleaded for them with God, even going so far as to pray that he might be blotted out of God's book if thereby their sin might be pardoned. His jealousy for God's holy name in connection with His people was truly marvellous. His familiar intercourse with God on their behalf, as recorded in Exodus 32: 33, is almost matchless. Not that Moses was perfect — only One was ever that — but his disinterestedness and devotion mark him out as one of the most conspicuous characters in Bible history. In him we get some idea of what is involved in the title — "the man of God."

Samuel was regarded in his day as a man of God (1 Sam 9: 6-10), and rightly so. Matters were critical in Israel when he appeared upon the scene. When Moses laid down his charge the priesthood was established as the link between Jehovah and His people, the civil and military leader holding but the second place. "He shall stand before Eleanor, the priest, who shall ask counsel for him after the judgement of Urim before Jehovah" (Num. 27: 18-21). But in the person of Eli, the priesthood had utterly broken down. Although personally a pious man, he permitted iniquity of the gravest kind in those nearest to himself (1 Sam. 3: 13). "His sons made themselves vile, and he restrained them not." Natural affection predominated in his mind rather than faithfulness to Jehovah, to the ruin of all.

The people were as wrong as their high priest. Those were the days when "there was no king" in Israel; every man did that which was right in his own eyes (Judges 21: 25). The closing chapters of the book of Judges reveal to us the appalling conditions that prevailed in the land.

Nor were things right in the household from which Samuel sprang. His father was a Levite, descended from Korah, whose children were so mercifully spared from destruction in the day of their father's rebellion (Num. 26: 11), and who were afterwards made doorkeepers and singers in the house of Jehovah. Such grace should have filled their hearts with the deep gratitude to God, and should have disposed them to be devoted to His will. But what do we find? Elkanah "had two wives the name of the one was Hannah, and the name of the other Peninnah" (1 Sam 1: 2). Did he not know better than this. It bred unhappiness in the home, reminding us of the unrest in Abraham's surroundings when he took Hagar in addition to Sarah.

Thus we have a Korahite in failure, a high priest weakly tolerant of gross iniquity; and a nation utterly lawless. Should judgement descend from an offended God? Nay; instead He raised up an emergency man, by means of whom He might reach, recover, and bless His unfaithful people. This was Samuel's place in the ways of God.

Hannah: Her Prayer and Her Song

The fact is noteworthy that in no single instance was the Spirit of God pleased to use a woman for the writing of Holy Scripture; neither did the Lord place a woman in the apostolic band, although He was surrounded by women not one whit behind the twelve in love and devotion to His person. But it is also a fact that some of the noblest poems found in the Word of God poured from devout female lips. The utterances of Miriam, Deborah, Hannah, and Mary of Nazareth constitute spiritual treasures of priceless value.

Hannah both prayed and sang, and she became the mother of praying Samuel (Psalm 99: 6), and the ancestress of Heman the temple singer (1 Chron. 6: 33). First, she prayed for a son, in her distress weeping as she prayed (1 Sam. 1: 10). The man who should have been, of all people, in close touch with God was so thoroughly out of communion with Him that he could not discern the difference between a sorrowful woman and a drunken woman. God's priest should be both compassionate and sympathetic (Heb. 5: 2). The risen Christ is all this and more; Eli, alas, was but a poor foreshadow of Him. Being corrected for his error, he could only vaguely say, "Go in peace, and the God of Israel grant thee thy petition that thou hast asked of Him."

Jehovah graciously heard the cry of His handmaid, and in due time the son was born, and was named Samuel, which means "asked of God." Forthwith the mother dedicated him to Jehovah, according to that which she vowed when she prayed. He was to be a Nazarite of God. Precious example to believing mothers in all ages. Let us pause a while just here, and ask ourselves — we who are parents — whether we desire for our children above all things separation to God? Or is it possible that we wish them to distinguish themselves in this scene where Christ is not?

How often we read in the records of Israel's kings that "his mother's name was." Is this meant to be suggestive that the mothers have pre-eminently the shaping of the character of their offspring? It is certain that Timothy owed immensely to his grandmother Lois, and to his mother Eunice (2 Tim. 1: 5).

When Hannah had weaned the child, she took him to Shiloh, and on the ground of sacrifice dedicated him to Jehovah. The slain bullock for the burnt offering speaks of Christ in the absolute devotedness of His death, the ephah of flour of what He was in His lowly manhood under the eye of God, and the bottle of wine of the joy that Gad ever found in Him. Thus typically in the value of all that Christ is to God was the boy Samuel presented to Jehovah. "And he worshipped Jehovah there.

Hannah now breaks forth into Prophetic song. The careful reader will observe a striking resemblance between Hannah's song and Mary's "Magnificat." Both were fitting representations of the faithful remnant of their time. Both felt deeply the condition of things among God's people; both felt that there was no hope in man. Of God's generous grace to those who count upon Him both were assured, and of His triumph at the last over all adversaries they could confidently sing.

Hannah's song may well be transcribed here: —

"My heart rejoiceth in Jehovah, mine horn is exalted in Jehovah; my mouth is enlarged over mine enemies; because: I rejoice in thy salvation. There is none holy as Jehovah for there is none beside Thee; neither is there any rock like our God. Talk no more so exceedingly proudly; let not arrogancy come out of your mouth: for Jehovah is a God of knowledge and by Him actions are weighed. The bows of the mighty men are broken, and they that stumbled are girded with strength. They that were full have hired themselves out for bread; and they that were hungry ceased: so that the barren hath borne seven: and she that hath many children is waxed feeble. Jehovah killeth, and maketh alive. He bringeth down to the grave, and bringeth up. Jehovah maketh poor, and maketh rich: He bringeth low and lifteth up. He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among princes, and to make them inherit the Throne of glory: for the pillars of the earth are Jehovah's, and He hath set the world upon them. He will keep the feet of His saints, and the wicked shall be silent in darkness: for by strength shall no man prevail. The adversaries of Jehovah shall be broken to pieces; out of heaven shall He thunder upon them; Jehovah shall judge the ends of the earth; and He shall give strength unto His king, and exalt the horn of His anointed” (1 Sam 2: 1-10).

Wonderful outpouring of faith, in its language going immeasurably beyond the circumstances of the moment. The gift of a son to Hannah we might suppose scarcely called for this. But God ever has Christ before His mind, and His Spirit through the humble instrumentality of Samuel's mother spoke of Him as the ultimate resource of Israel and of the earth.

A king was thus in God's mind. The fallen priesthood was no longer His link with men. A change was impending. The closing verses of the Book of Ruth have prepared us for this. That charming production is at once an appendix to the Book of Judges, and an introduction to the Books of Samuel and Kings. David's pedigree fittingly concludes it.

Although the birth of Samuel was the occasion of Hannah's prophetic outburst concerning the king, it was not he who was destined for the royal office. The man of God's choice appeared in God's time, after the man of the people's choice had brought disaster upon the nation. Yet not David, but Christ, is God's true Anointed. When God's time comes to bring Him upon the scene He will indeed thunder out of the heavens, and all adversaries shall be broken to pieces. For Him we wait: at this late hour in the world's history, assured that nothing can really be right here until the iron sceptre passes into His firm competent hand. "Jehovah alone shall be exalted in that day. Isa. 2: 11.

The Child in the Ephod

It is somewhat startling to read in 1 Samuel 2: 18 that the child Samuel was "girded with a linen ephod"; for Samuel, although a Levite, was not of the priestly house. Only one other person outside the family of Aaron is ever spoken of as wearing an ephod — David, on the occasion of his bringing up the Ark of Jehovah from Kirjath-Jearim to Zion (2 Sam. 6: 14) These circumstances make the more vivid Jehovah's change of attitude towards Israel. The Aaronic priesthood under the head continued to Perform their functions on behalf of the people in the sanctuary, but the High Priest was no longer the medium: of communication from Jehovah. Samuel and David, prophet and king, suggest the glorious One Who is coming, in Whom all the offices that man's need requires will be blessedly combined

In a solemn message to Eli by an unnamed man of God Jehovah confirmed the promise of a king and showed plainly where the priesthood would stand henceforward. "I will raise Me up a faithful priest, that shall do according to that which is in Mine heart and in My mind: and I will build him a sure house; and he shall walk before Mine anointed for ever" (1 Sam 2: 35) Let the reader compare this with Numbers 27: 18: 23 There Joshua is bidden to "stand before Eleanor the priest, who shall ask counsel for him after the judgement of Urim before Jehovah: at his word (i.e. Eleazar's word) shall they go out, and at his word they shall come in." Now, the priest, albeit faithful, and working according to Jehovah's mind and heart must walk before the king. Moreover, the title "the anointed. hitherto understood to appertain to the High Priest should henceforward belong to the king.

In the Book of Judges it is the condition of the people that is shown, but the writer is strangely silent concerning the priesthood. Only once is it mentioned, and then somewhat casually (Judges 20: 28). The influence of the priesthood seems to have been practically nil. The first Book of Samuel opens, not with the condition of the people, but with the condition of the priesthood itself. It was truly appalling. Eli scandalously weak; his sons (one of whom might be expected to succeed him) grossly wicked. Jehovah's patience had reached its limit. The order of things established by Himself when Moses passed away must now end in judgement. Here let it be noted that Eli and his sons were not in the line of succession from Phinehas, to whom Jehovah promised an everlasting priesthood because of his faithfulness at Baal-Peor (Num. 25: 10-13). Somehow during the disorderly period of the Judges the true line had been thrust aside by the family of Ithamar. This Jehovah overlooked for the time being, but the hour had now struck for judgement. Eli and his sons must lose their priesthood; Phinehas' line was to be restored; but the king was henceforward to be God's anointed, and the priesthood must serve under him.

A few touches concerning Samuel are found in 1 Samuel 2 interwoven with the story of the terrible wickedness of Eli's sons, as if the Spirit would show the contrast between God's newly chosen vessel and those men of Belial. We read in verse 11, "The child did minister unto Jehovah before Eli the priest” then follows the corrupt practices of the priests, whereby all respect for divine things was destroyed in the minds of the people (vv. 13-17); then we are told, "but Samuel ministered before Jehovah, a child girded with a linen ephod" (v. 18); Samuel's purity amidst the vilest surroundings is thus emphasised; this is followed by Eli's final remonstrance with his sons; in verse 26 we are told that "the child Samuel grew on, and was in favour both with Jehovah and also with men.” (comp. Luke 2: 52); then comes the pronouncement of the solemn sentence that was about to be executed upon the priestly houses; and we read next, “the child Samuel ministered unto Jehovah before Eli"(1 Sam. 3: 1).

Thus everything now turned upon 'God's emergency man," who was rapidly being fitted for the grave position that he was to fill. The priesthood must be deposed from its former position of privilege and honour as the link between Jehovah and His people; the king was in mind, but not yet called; Samuel was to be the medium of communication meanwhile. To some extent he was to hold Moses' place of Mediator. The spotless ephod was not only symbolical of the personal purity of the one whom Jehovah had chosen; it also spoke of the peculiar place that he must occupy as filling the awful gap created by a corrupt priesthood.

Blessed be God, He is never without resources. If one order of things breaks down, bringing sorrow upon men rather than blessing, He creates another. The subsequent history will show us the miserable failure of kingship. In whatever position God may place man, and however highly He may favour him, failure quickly ensues. We must learn from this that there is but One whom God can trust — our Lord and Saviour Jesus Christ. He is our rest and confidence today and for ever.

The Night Revelation

(1 Sam. 3)

The story of the night revelation to the child Samuel has always appealed touchingly to devout readers of Holy Scripture. There are lessons in it of the deepest importance to us all. When the disciples asked the Lord, "Who is the greatest in the kingdom of heaven? He called a little child to Him, and set him in the midst of them, saying, "Verily I say unto you, except ye be converted and become as little children ye shall not enter into the kingdom of heaven" (Matt 18: 1-5). He said more than this. Following up the thought He showed that the spirit of the little child is always delightful to God. Perhaps if we were more simple in our attitude, more unquestioning in our faith, and more ready to obey, we should learn the mind of God more rapidly than we do.

In this chapter Eli presents a solemn contrast to the child Samuel. It is not without significance' that it is stated that, "his eyes began to wax dim, that he could not see"; the physical infirmity was only too sadly a picture of his 'spiritual condition. We read in 2 Peter 1 of the man who is not "adding" to (or in) his faith, that he is "blind and cannot see afar off, and hath forgotten that he was purged from his old sins." Oh, the terribleness of it There is no standing still in spiritual things; one is either going forward or going backward, continually. Let both reader and writer beware.

It is also suggestive that the lamp of God was going out in the sanctuary. Aaron and his sons were to "order it from evening to morning before Jehovah" (Ex. 27: 21). Why the failure in Eli's day? The lamp is the symbol of testimony, and Israel's testimony to the nations was at a low ebb at that time through the sinful condition of the people, and the corruption and weakness of their leaders. Very soon after this a dying saint exclaimed, "The glory is departed from Israel" (1 Sam. 4: 21), and she was right. Nothing is a testimony for God unless it be pure and holy. This is true both of assemblies and of individuals.

Eli's lack of discernment is also noted. He did not recognise that God was speaking to the child. Yet the call was thrice repeated. Poor Eli blundered quite as seriously in his dealings with Hannah. He supposed her to be drunken, when in reality she was a sorrowful woman pouring out her heart to her God (1 Sam. 1: 13-16). Nearness to God was intended to give the priests good judgement concerning holy and unholy, unclean and clean, so that they might instruct the people (Lev. 10: 9-11). The divine arraignment of the priesthood in the closing book of the Old Testament might well be studied here with profit: "The priest's lips should keep knowledge, and they should seek the law at his mouth; for he is the messenger of Jehovah of hosts. But ye are departed out of the way; ye have caused many to stumble at the law," etc. (Mal. 2: 7-8). How is it with us? Grace has put every believer into the priestly place, but are we in the power of it? Are we spiritually discerning?

Doubtless that which happened in Shiloh that night was altogether without precedent. Indeed there had been no divine manifestations of any kind for some time in Israel, So this chapter tells us in its opening verse. But had Eli been spiritually alert, he would have recognised the act of God sooner than he did. The poor old man was sleepy, and could only say repeatedly, "Lie down again." "Let us not sleep as do others says the Apostle, "but let us watch and be sober" (1 Thess. 5: 6). Nothing is more easy than to develop a drowsy spiritual condition. To all who are in that condition, the voice sounds like a trumpet-call, "Awake thou that sleepest, and arise from among the dead, and Christ shall shine upon thee" (Eph. 5: 14). The Lord in His infinite mercy preserve us from that deplorable state which would lead us drowsily to quiet others who are awake. God forbid that we should ever say to one to whom He is speaking, "Lie down again."

At last the aged priest realised that Jehovah had called the child and so bade him say, if the voice came again, "Speak Jehovah, for Thy servant heareth." It was an appalling message to which Samuel listened. Jehovah was about to visit in wrath Eli and his house because of the vileness of his sons, and because he restrained them not. It may strike some readers as strange that such a message should have been given to a child. Could not Jehovah find an older person for this service? John's Second Epistle comes to mind here. It was written to give us the mind of the Lord concerning false teachers and their destructive doctrines. But to whom is it addressed? not to "the well beloved Gaius," but to "the elect lady and her children." These must be instructed to make a stand for the truth. They must close their doors, and refuse even the ordinary civilities of life to those who "abide not in the doctrine of Christ." National amiability might suggest that this is men's work, and that women and children might well be spared such stern action but it is important to understand that when evil is stalking abroad none can be permitted to excuse themselves. Neither age nor sex is a plea for unfaithfulness.

It was a painful shock for the lad Samuel to have to tell next morning what Jehovah had spoken. No further sleep had he that night. It was his first introduction to the solemn realities of service and testimony for God in an evil world. In reply to Eli's inquiry, Samuel told him all; but he simply bowed the head, saying, "It is Jehovah, let Him do what seemeth Him good." there was no rousing up to energetic action; no real sense of the evil and dishonour of the whole sorrowful business.

This was the beginning of many revelations to Samuel. Samuel grew, and Jehovah was with him, and did let none of his words fall to the ground . . . And Jehovah appeared again in Shiloh: for Jehovah revealed Himself to Samuel in Shiloh by the word of Jehovah" (1 Sam. 3: 19-21). Had the circumstances been normal, God would have spoken to the people in and through the High Priest, according to His own appointment. But this being impossible, He spoke to and through the man with the willing ear. This is His way still. Our Lord said when giving utterance to His parables, "Who hath ears to hear, let him hear" (Matt. 13: 9). Seven times in the addresses to the churches in Asia we meet with the words, "He that hath an ear, let him hear what the Spirit saith unto the Churches." This is clearly an individual thing. The mass in Christendom are more than ever indifferent to the will of the Lord, and the leaders in too many cases feed their followers with lies, for the predicted apostasy comes on apace. But the man who has the willing ear shall we say, the circumcised ear?) will not fail to make advance in the knowledge of God and His word, to his own deep blessing, and to the spiritual advantage of all who are privileged to listen to his testimony, Each one of us might well pray: —

"O give me Samuel's ear —

The open ear, O Lord,

Alive and quick to hear

Each whisper of Thy word;

Like him to answer at Thy call,

And to obey Thee first of all."

The young prophet did not fail to get the respect of the people. To every exercised heart it became apparent that although God in His righteousness was judging the priesthood He was not abandoning His people. In the sovereignty of His love He had established a new link between Himself and them in the person of Hannah's first-born. "All Israel from Dan even unto Beersheba knew that Samuel was established to be a prophet of Jehovah."

In his subsequent ministry of intercession, Samuel is remarkably reminiscent of Moses Jer. 15: 1), and as the forerunner of the King he is equally suggestive of John the Baptist.

The Capture of the Ark

Samuel had no part in the sorrowful doings which culminated in the loss of the ark, but it is quite impossible to pass over the disaster, while meditating upon the life of the prophet. In Darby's Translation, 1 Samuel 4: opens with the words, "What Samuel had said happened to all Israel." We thus learn that the defeat of the people, the death of the sons of Eli, and the loss of the ark were Jehovah's fulfilment of the heavy message which he gave to the temple child in the midnight revelation.

The people were utterly wrong with God, and the evil of their leaders was glaring, yet they were so insensible to their condition that they ventured upon a war with the Philistines only to be abandoned by Jehovah to calamity and disgrace. About four thousand men of Israel were slain at a place which afterwards, in happier days, became known as Ebenezer, which means, "Hitherto hath Jehovah helped us" (1 Sam. 7: 12). A faithful and compassionate God is always ready to help those who first judge themselves, and then make their humble appeal to His mercy. But fleshly pride and insensibility of heart He will lay low; Let us not forget, beloved brethren, that "Israel's God is ours," and that "whatsoever things were written aforetime were written for our learning" (Rom. 15: 4).

When the defeated host returned to camp, the elders said "Wherefore hath Jehovah smitten us today before the Philistines?" "Wherefore," indeed. Was not the reason apparent? Can a holy God sanction evil in His people, and also deliver them from their foes? They acknowledged Him in terms ("Jehovah hath smitten us"), but they had no real sense of having to do with Him at all.

"You only have I known of all the families of the earth: therefore I will punish you for all your iniquities" (Amos 3: 2) is a principle of the greatest importance. To be in special relationship with God is at once deeply blessed and deeply solemn. "Begin at My sanctuary," said the God of the Old Testament (Ezek. 9: 6); "Judgement must begin at the house of God," says the God of the New (1 Peter 4: 17). If His people lose sight of what is due to Him, it is ever present to His mind, and He will not fail to judge the dishonour to His holy name.

Israel's leaders had a remedy. "Let us fetch the ark of the covenant of Jehovah out of Shiloh unto us, that when it cometh among us, it may save us out of the hand of our enemies." Mark the word "it," twice repeated. It is true that the ark went before them when they crossed the Jordan, and also went with them when they compassed the walls of Jericho, but was it the ark that wrought for them on those occasions, or was it GOD? God was now forgotten, and a mere symbol had taken His place in their wayward minds. The ark was to them a mere charm or mascot.

A terrible evil is before us in this record. God displaced by an outward and visible sign — the very essence of idolatry! Even the light of the Gospel has not Preserved Christendom from this folly and sin. Baptism and the Lord's Supper — precious ordinances of divine institution, blessedly suggestive to the spiritual mind, are the very real dependence of multitudes in our day. Not these only. "Sacred" images and pictures have been brought forth on many a day of disaster (such as a volcanic eruption or an outbreak of disease), and have been paraded through the streets in order to ward off that which the People feared. Oh, the horror of it to Him Who has made Himself known in the person of His Son, and Who has withal given to men His Written word.

Israel added to the evil by bringing amongst them Hophni and Phinehas. These vile men were in charge of the sacred vessel, an affront which an indignant God was not slow to avenge.

Israel's shout of exultation when the ark arrived, and the dismay of the Philistines when they heard of it, testified that neither the one nor the other had any sense of the reality of having to do with God. The Philistines said, "God is come into the camp." They forthwith reminded themselves how Israel's mighty God had broken the might of the Egyptians, and they nerved themselves to fight as they had never fought before. But upon their own showing they were now going to fight God! In their superstitious ignorance they mistook a symbol for the very Deity itself! Only Israel's frightful condition explains the second victory, when "there was a very great slaughter: for there fell of Israel thirty thousand footmen." Philistine defiance would have met its just due had not God's own people needed to be taught a terrible lesson. The ark in which they trusted was taken, "and the two sons of Eli, Hophni and Phinehas, were slain." In Asaph's 78th Psalm, it is recorded, He "delivered His strength into captivity, and His glory into the enemy's hand" (verse 61). The disaster was overwhelming. Could Moses and Aaron ever have believed that "the ark of the covenant of the Lord of all the earth" (Joshua 3: 11) could have become the spoil of a pagan foe?

The news of the capture of the ark caused the death of Eli. But why did he suffer it to be taken to the war? Weakness and irresolution were the ruin of the aged priest. Barnabas, one of the choicest of New Testament saints, resembled Eli in this. May God in His mercy preserve us from this snare, so congenial to ease-loving nature. May He grant us grace to put the foot down firmly where divine interests are at stake.

Yet Eli was at heart a pious man. It was the mention of the ark of God rather than the slaughter of his sons which overcame him. In like manner, it was the loss of the ark which brought premature labour and death upon the wife of Phinehas. Whatever the character of her husband, she formed part of the true hearted remnant of that day. "Ichabod," said she, when her son was born, "the glory is departed from Israel: for the ark of God is taken." The blood-stained mercy-seat was in the hands of the enemy; on what ground did Israel now stand with God? Both Eli and the dying woman felt that everything was ruined.

Do we feel dishonour to the name of the Lord, and the condition of God's people, as deeply as these devout souls of old! Let us exercise our hearts and consider.

The Arkless Tabernacle

The ark having gone into captivity, Israel's whole religious system lay in ruins. The ark was the visible symbol of Jehovah dwelling in grace in the midst of His people. No more expressive type of the promised Christ existed in Old Testament days. The materials of which it was made spoke of His Person; the Shittim wood of His incorruptible humanity, and the gold of His deity. The mercy-seat spoke of His great propitiatory sacrifice accepted by God, for the atoning blood was never absent from it; and the contents of the ark — the budding rod the pot of manna, and the tables of the Covenant — spoke of the various offices which He is graciously pleased to fill. When the tabernacle became arkless, it might justly be said that Jehovah had departed. The proper ministry of the priesthood became impossible. How could the ordinances of the Day of Atonement be observed, seeing that the throne of Jehovah was no longer in the sanctuary to receive the sprinkled blood! Yet this was the basis of all God's dealings with His people. The foundations were now truly out of course, to the intense grief of every pious soul in the nation.

Be it noted that the ark never returned to the tabernacle. It found no resting place again until Solomon built the temple. Thus there was no resumption of proper priestly services until the reigns of both Saul and David had run their course.

Israel's loss was judgement to the foe. The Philistines in their pride of heart carried the ark into the temple of their fish-god Dagon. In their benighted minds Dagon had triumphed over Jehovah. But the God of Israel soon vindicated His majesty, and made His presence felt. First, Dagon fell before the ark, and then, on being set up again, was broken before it. Moreover, God plagued the inhabitants of the temple-city, Ashdod, so that they were glad to pass the ark on to Gath. Gath also suffered, so that it was removed thence to Ekron. Ekron's cry of dismay led to the suggestion to return the ark to Israel, their mode of procedure — the use of two milch kine with their calves tied up at home — making it abundantly clear that it was no mere epidemic that had broken out amongst the Philistines, but that Jehovah's hand had come down upon them.

Again Jehovah's hand went forth in judgement, this time upon His own people, for their irreverence in peering into the sacred vessel. Accordingly the ark of God had to move on again, and for many years it abode in the house of the pious Abinadab in Kirjath-jearim, to the great blessing of his household (1 Sam. 7: 1-2). These people felt they had God with them of a truth, albeit they did not confound the symbol with the reality.

The priesthood was never restored to its former position. It was never again the chief link between Jehovah and His people. The unfaithfulness of Eli and his sons not only caused the holy office to Pass into the hands of another branch of Aaron's family, but it brought about the forfeiture of the exalted position which the priesthood had enjoyed since the death of Moses (see Num. 27: 18-23). When the king came upon the scene — not Saul, the man of the people's choice, but David, the man of Jehovah's choice — it was he who became the link between the people and their God, and the priesthood fell into quite a secondary place. This was foretold in 1 Samuel 2: 35 It has frequently been remarked that God never repairs a ruined order. Instead, in its place, he sets up something new — something that will yield even greater blessing to His people, and which marks also, a further development in His blessed ways.

We pass over the ruinous episode of Saul, and what do we find? The King is the prime mover in everything pertaining to the worship of God. Unlike Joshua, he did not stand before the priest, going out and coming in at his word. It was the King who proposed to bring up the ark from Kirjath-Jearim to Zion, and on that memorable occasion he danced before Jehovah clad in a linen ephod, and when the offerings had been offered, "he blessed the people in the name of Jehovah of hosts” (2 Sam. 6). Delightful type of Him, who, when all the purposes of God concerning Israel are brought to completion will bear the glory and be a priest upon His throne (Zech. 6: 13). It was the King, not the High Priest, who appointed Asaph and his brethren to minister before the ark continually; while the High Priest and his associated priests were appointed to serve at the tabernacle in Gibeon (1 Chron. 16: 37-43). When the plague came upon the nation as the result of the numbering, it was David, not the High Priest, who stood in the breach and offered sacrifice. Contrast 1 Chronicles 21: 26; with Numbers 16: 46-48. When the time came for the temple to be built, it was one king who charged another king (David and Solomon — 1 Chron. 22: 6), and the High Priest appears to have had no say in the matter. It was the king again who numbered the Levites and appointed to them their services (1 Chron. 23: 24-27), and it was he also who distributed the priests with reference to their work (1 Chron. 24: 3). The singers were separated to their service by the king and the captains of the host (1 Chron. 25: 1). In 1 Chronicles 28: 16, the chief priests are named among the chief officers of the kingdom, as if they were that only. What a transformation as compared with the days of Moses and Aaron. What a significant change in the ways of God.

But it was long after Eli's failure before the new order was established. What was the divine provision meanwhile? Samuel. He — the man of God, "God's emergency man" — filled the gap, and became the link between Jehovah and his desolate people. Truly our God is never without resource. The erstwhile temple child entered into the mind of God about the condition of things; the ruin of everything by the unfaithfulness of man gripped his soul, and he gave himself up to a ministry of intercession (1 Sam. 7: 5, 8: 1 Sam. 12: 23). This at all times is very precious in the eyes of God. Many centuries later, when the kingly order had grievously failed, and was about to be set aside until the day of the Lord Jesus, Jehovah made reference to Samuel thus: "Though Moses and Samuel stood before Me, yet My mind could not be toward this people; cast them out of My sight," etc. (Jer. 15: 1). Mark the link with Moses. When the people ruined themselves by the worship of the golden calf they were saved by Moses' pleading (Ex. 32: 33). Later, when the priestly order broke down, and ruin once more ensued, the people were maintained before God by the intercession of Samuel.

The value of a ministry of intercession thus stands divinely emphasised. It is God's delight. But this Precious ministry can only really be exercised by those who enter into God's thoughts concerning the times in which they live. Thus, those who today have before their souls the divine pattern — the Church as the Holy Spirit established it at the beginning, and who realise its utter failure as a witness for God in the world, are alone able to intelligently have dealings with God about it. But this is open to us all. May the Lord graciously increase the number of those who are spiritually able to fill Moses' and Samuel's part in these last days of the Christian era.

The Gathering at Mizpeh

The Singular position of our prophet in relation to the people of God is clearly seen in connection with the spiritual revival and national deliverance so graphically described in 1 Samuel 7.

While the ark was in Kirjath-jearim the people realised little by little the calamity which had befallen them, and how disorganised in consequence were all their relations with their God. Ultimately, "all the house of Israel lamented after Jehovah. This is truly delightful. Welcome discipline which can produce such a result! They missed God. They felt the distance that now subsisted between themselves and Him.

The twenty years referred to is not the length of time that the ark abode in Kirjath-jearim. As a matter of fact, it was there more than forty years. David in his childhood "heard” of it when living in Ephratah (Bethlehem); during his afflictions he vowed to Provide a resting place for it; when he became established upon the throne he found it (Psalm 132) and brought it up to Zion with rejoicing.

The twenty years was the period of divine working in Israel's heart, which led to the complete restoration to Jehovah that is now before us. Mark it well, it was really Jehovah they wanted, and no mere symbol, for the ark is not once mentioned in connection with the wonderful doings in Mizpeh. Israel was at that juncture spiritually in advance of multitudes in modern Christendom, with their reliance upon sacramental symbols, not to mention pictures, images, and other follies.

Jehovah had delivered His ark from the hand of the Philistines, but He had not yet delivered His people. The time had now come. Note the humiliating contrast with Joshua's day. Then the people were able to go forward, conquering and to conquer, no enemies being too Powerful for them; now their highest expectation was that they might be strengthened to cast off the yoke of but one of Canaan's many peoples. Similarly, we read in the Book of the Acts, with its story of the all-conquering Church of God, and we lie low as we contrast it with what we behold in our own day.

Samuel's voice is now heard. "If ye do return unto Jehovah with all your hearts, then put away the strange gods and Ashtaroth from among you, and prepare your hearts unto Jehovah, and serve Him only: and He will deliver you out of the hands of the Philistines." Observe the words, "with all your hearts" and "prepare your hearts." Note too the word "only." Nothing external or superficial could be accepted. Out of the heart are the issues of life (Prov. 4: 23), and the heart must be really reached.

We must pause here. Brethren, has our God our affections in their entirety. Do we "serve Him only"? Remember the reply of the Blessed One to the tempter in the wilderness, "Thou shalt worship the Lord thy God, and Him only shalt thou serve” (Matt. 4: 10). ONLY! ONLY! Has the world any place with us. Has self? Have we indeed seen the displacement of everything in the death of Christ. Paul saw this, and could say with holy enthusiasm, "This one thing I do” (Phil. 3: 13).

No deliverance came to Israel until they put away Balsam and Ashtaroth. In like manner today, if aught has been suffered to come in between our souls and God, so that the joy that once we experienced has fled, there is nothing for it but the complete abandonment of the evil, or the casting out of the intrusive thing. It is not sufficient to sing lustily at a Public meeting: —

"Revive Thy work, O Lord,

Thy mighty arm make bare."

Action — vigorous, stern action, is required. God ever waits to bless His people, and lead them on from victory to victory, but the platform must first be cleared of every offensive thing.

Samuel next summoned the nation to Mizpeh, "and I will pray for you unto Jehovah." Here is one who kept right with God during the years of Israel's deplorable declension. He did not suffer himself to be carried along by the prevailing current. Thus he was ready for service to the people of God when the time became ripe for it. Beloved Christian reader, if the whole Church of God wax cold, and turn aside from the right ways of the Lord, why should you not Personally be right with God, and so "be a vessel unto honour, sanctified, and meet for the Master's use, and prepared unto every good work?" (2 Tim 2: 21)

The procedure at Mizpeh was remarkable. "They gathered together at Mizpeh, and drew water, and poured it out before Jehovah, and fasted on that day, and said there, "We have sinned against Jehovah." We know of no precedent for this, but we are persuaded that the out-poured water gave pleasure to the heart of God. If there is one thing more dear than another in the Book of the Acts, it is that the Spirit of God is absolutely sovereign in His actings. What He is graciously pleased to do at one time furnishes no clue to what He may do at another. He may use Peter awhile, and then turn abruptly to Stephen. He may commission Philip, and quickly send forth Peter again. Then He calls out a new labourer in the person of Paul, and acts through him more extensively than through any other. The gift of the Spirit also to Jews, Samaritans, and Gentiles differs widely in its manner (Acts 2; 8: 8). With regard to the deliverance of imprisoned witnesses, on one occasion the doors were opened the same night (Acts 5: 19); on another not until the night before the promised execution (Acts 12); and on yet another, no angels were employed but an earthquake (Acts 16). Truly, "the wind bloweth where it listeth" John 3: 8), but the Church has never learned the simple lesson, or she would never have clogged herself with routine and officialism.

The pouring out of water was the acknowledgement of utter weakness and emptiness. This figure was employed by the wise woman of Tekoah in her reasoning with David. "We are as water spilt on the ground, which cannot be gathered up again" (2 Sam. 14: 14). The action being altogether without precedent serves to show that Israel perceived what was morally suitable to the circumstances of the moment. Such an acknowledgement of weakness cannot fail to bring blessing from God. In the spiritual realm, felt weakness is power, as the Apostle lets us know in 2 Corinthians 12. As Hannah also said, "they that stumbled are girded with strength" (1 Sam. 2: 4). Is it not a singular lesson to have to learn that our self-sufficiency is our undoing? God can use those who are "not anything," i.e, nothing (1 Cor. 3: 7). God alone counts, whether now or in ages past. When weakness calls Him in, all is well.

Samuel at Mizpeh is wonderfully suggestive of Him who is our all in all. As prophet, he admonished the people, as priest he offered sacrifice on their behalf; and he judged them as though he were the king. God's "Emergency man," most assuredly.

"Ebenezer" Indeed!

When God moves, Satan becomes active. A spiritual revival arouses his intense hostility. Nothing is so distasteful to him as to see the people getting right with their God, and placing themselves in a position in which He can bless them. His invariable practice is, first to endeavour to destroy the work of God, then when it becomes apparent that the thing cannot be done, he seeks to corrupt it. In the history of the Church both methods have been employed.

When the Philistines heard that the children of Israel were gathered together at Mizpeh, the lords of the Philistines went up against Israel" (1 Sam. 7: 7). Here we have the marshalling of the hosts of the enemy, urged on by Satan, who understood better than they the significance of the happenings in Israel's camp. "And when the children of Israel heard it, they were afraid of the Philistines." Happy change from 1 Sam. 4: 1, when, in utter insensibility to their evil condition, they presumptuously provoked conflict with the foe. More happy still their language in the presence of danger. After their first defeat in Eli's day, they said, "Let us fetch the ark of the covenant of Jehovah out of Shiloh unto us, that, when it cometh among us, it may save us out of the hand of our enemies." Now they appeal to Samuel "Cease not to cry unto Jehovah our God for us, that He will save us out of the hand of the Philistines." There is a gulf of difference between "it" and "He." Moreover, they now say "Jehovah our God." The sense of relationship with Him has at last been recovered.

Woe to the enemy when he confronts a people who are wholly cast upon their God! Praying Jehoshaphat, surrounded by women and children, secured a victory over the Moabites and their confederates (2 Chron. 20: 13), greater far than his one-time million of armed men would have gained by ordinary military methods (2 Chron 17: 12-19). Hezekiah was more dangerous to the Assyrians clothed in sackcloth than if he had been clad in a coat of mail. An overwhelming disaster ensued for the insolent invader (Isa. 37). In like manner, Israel's very real dependence upon God at Mizpeh brought them a divine deliverance as remarkable as they had ever known. Let us not forget, beloved brethren, "Whatsoever things were written aforetime were written for our learning, that we, through patience and comfort (or encouragement) of the Scriptures might have hope" (Rom. 15: 4).

Samuel now became the mediator between Jehovah and His people. He "took a sucking lamb and offered it for a whole burnt-offering unto Jehovah: and Samuel cried unto Jehovah for Israel, and Jehovah heard him" (1 Sam. 7: 9). The outpoured water had already testified to their sense of utter weakness; the fast was the expression of their self-abasement; the sucking lamb spoke to Jehovah of the Christ who was to come, in and through Whom alone, men are delivered and blessed. This is the only express mention of a sucking lamb being offered to Jehovah in sacrifice, and its moral suitability at this juncture is very apparent. It typified Christ as the One Who was obedient and devoted to God from His youth, offering Himself as a sweet savour on behalf of men who had nothing but wilfulness and disobedience to show.

What lessons are here! Have we ears to hear, and hearts to understand? Is not Israel's Plight in 1 Samuel 7 a picture of the Church's forlorn condition today? Have we not sinned against our God? Have we not in large measure lost contact with the invisible and the eternal? Are we prepared to lie low before our God concerning these things? And will He not come to the help of those who take the place of self-judgement in His presence, and who plead the Name of His Christ alone?

A great deliverance ensued for Israel. The word in Isaiah 65: 24 relative to the day of Millennial blessing, "before they call, I will answer, and while they are yet speaking I will hear," became literally true in their case. "And as Samuel was offering up the burnt offering, the Philistines drew near to battle against Israel — but Jehovah thundered with a great thunder on that day upon the Philistines, and discomfitted them: and they were smitten before Israel." In the very p]ace where they experienced their former disgraceful defeat, involving the loss of the ark, they now experience the delivering power of God. The contrast is great between their carnal shout of confidence when the ark came into the camp, and Jehovah's thunder out of the heavens. Laodicea is suggested in 1 Sam. 4; Philadelphia in 1 Sam. 7.

"Israel's God is ours." So we frequently sing, and it is blessedly true. We may, indeed, be very far down the dispensation, and the Church's darkest moments may be upon us, but deliverance and blessing await those who are willing to take a sufficiently low place at the divine feet. The Lord knows how to show Himself strong on behalf of those who put their trust in Him. Our part is to heed the call, to be "zealous and repent" (Rev. 3: 19); He will do the rest.

The victory at Ebenezer left no room for human boasting. It was Jehovah's thunder that overwhelmed the enemy; Israel had but to Pursue them, and complete their ruin. "He that glorieth, let him glory in the Lord" (1 Cor. 1: 30). With becoming gratitude, the people erected their memorial stone between Mizpeh and Shen, saying, "Hitherto hath Jehovah helped us." The Philistines gave no more trouble until the unfaithfulness of Israel's chosen king furnished the opportunity, when again God let them loose upon the guilty nation. The very cities which the Philistines had taken from Israel were restored. Peace prevailed all round, not with the Philistines only. The people were sustained by Samuel's intercession. Who can estimate the value of a man of prayer, whether in times ancient or modern?

Prophet and Judge

An interesting picture of Samuel's general manner of life is afforded us in. 1 Samuel 7: 15-17 "And Samuel judged Israel all the days of his life. And he went from year to year in circuit to Bethel, and Gilgal, and Mizpeh, and judged Israel in all those places. And his return was to Ramah; for there was his house; and there he judged Israel; and there he built an altar unto Jehovah." The utter collapse of the old order in Israel is clearly seen. The tabernacle was in the land, and doubtless some successor of Eli, with his Aaronic associates, exercised priestly functions therein, but it is all completely ignored in the passage before us.

Samuel lived in Ramah, which means "heights." There, "above the restless world that wars below," he built an altar for himself, where he enjoyed hallowed communion with Jehovah. It was as if patriarchal conditions had returned (Gen. 12: 7: Gen. 26: 25). From Ramah, Samuel went forth from time to time instructing and doing justice amongst the people of God, helping to put things right here and there as opportunity offered. But where was the priest, whose moral responsibilities are so plainly shown in Leviticus 10: 8-11; Malachi 2: 7? He is omitted from the record as though he had no existence.

Samuel's life was characterised by intercession, and the value of it is emphasised in Psalm 99: 6: "Moses and Aaron among His priests, and Samuel among them that call upon His name; they called upon Jehovah, and He answered them." The power of it is referred to again just before the people were swept out of the land. "Then," said Jehovah unto me, "though Moses and Samuel stood before Me, yet My mind could not be toward this people; cast them out of My sight, and let them go forth” (Jer. 15: 1).

Acts 3: 22 speaks of Samuel as the first of a line of prophets in Israel. Although there was no ordered succession of them,* as with kings and priests, prophets were never lacking from Samuel's time onward. As the evil of the people developed, God always found for Himself an emergency man, through whom He could address their consciences. This is strikingly seen in such passages as 2 Kings 19: 2 and 2 Kings 22: 12-14. In the first case, we have Hezekiah sending two of his officers, with the elders of the priests, all covered with sackcloth, to Isaiah concerning the blasphemous words of the haughty Assyrian. Note carefully, that although "the elders of the priests” formed the bulk of the deputation, they were not sent to the High Priest of the day, but to one quite outside their order, viz, the son of Amoz. In the second case, the position is much more remarkable. Josiah, perturbed about the contents of the book which had been discovered in the temple of Jehovah, sent the High Priest himself (with others) to inquire of a woman, Huldah, the prophetess!

{*There appear to have been efforts made to create an ordered succession, for the sons of the prophets are frequently found together in groups, as though for training (2 Kings 2: 3, 41, etc.). It is possible that from amongst these arose the many false prophets who spake in the name of Jehovah, while having no message from Him. These men were greater plague to God's true Prophets than the avowed prophets of pagan deities (Jer. 28). The sovereignty of God, in His choice of instruments, is clearly seen both in Old and New Testament times, but the desire to organise and systematise is inherent in the minds of men, to the hindrance of the testimony of God.}

There is a great principle in all this. It is not officialism that counts with God, but piety. Not through the great ecclesiastics of Christendom is God pleased to speak today to His people's hearts and consciences, but through far humbler souls, who walk before Him, trembling at His word, and who seek to learn His mind and will therefrom. A man may be "on the oversight" (as some express it) and yet not be one through whom God can speak in the spirit of the prophet to His saints. Shall not both reader and writer seek to be a Samuel?

Samuel seems to have made some preparations for the new order that Jehovah meant to introduce when the Kingdom was established, for he dedicated treasure to maintain the house of Jehovah, as David did soon after him (1 Chron. 26: 28). It is interesting to observe also that from him sprang some of those who led the praises of Israel when the service of song was set up in the temple (1 Chron. 6: 33).

We have thus a pious soul, entering with spiritual intelligence into the circumstances of the times, standing apart from the evils which disgraced the people, maintaining his own soul in blissful touch with God, and making ceaseless intercession for his failing brethren. What an example is here ! Need we wonder that this singularly devoted servant of Jehovah has his name recorded by the Spirit in the list of worthies in Hebrews 11. The memory of such a one is imperishable.

The Demand for a King

It is deeply sorrowful now to discover failure in the man of God, especially when we remember the terrible object-lesson which had come before him in Eli and his sons. But where is there not failure in poor frail flesh? Only in Christ has God seen from first to last that which has given joy to His heart; and, blessed be His name, in Him will be gathered up all the broken threads of human history at the finish. All that Adam, Noah, Moses, Aaron, David, etc., should have been, and were not (albeit they were all types of Christ) will be realised at the end in God's Second Man and Last Adam, our Lord Jesus Christ.

Samuel beginning to feel the weight of his years, "made his sons judges over Israel" (1 Sam. 8: 1). No mention of any word from Jehovah. and no record of any prayer on the part of the prophet! Yet this was the man who was conspicuous in his day for his powerful intercession! But why appoint his sons? Moses did not so. When he felt that his term of service was drawing to a close, he said, "Let Jehovah, the God of the spirits of all flesh, set a man over the congregation, which may go out before them, and which may go in before them, and which may lead them out, and which may bring them in, that the congregation of Jehovah be not as sheep which have no shepherd" (Num. 27: 15-17). This is beautiful, and it shows that a true shepherd heart was found in Moses. But he did not venture to appoint anyone, neither did he suggest his own sons for the service. Indeed, he willingly acquiesced in Jehovah's choice of Joshua. Why did the thought of family succession enter the mind of Samuel? Had not the sovereignty of God been strikingly manifested in his own case when the successional priesthood was in utter failure? In the Book of Acts, the principle of Divine sovereignty in our own era is repeatedly shown. Stephen and Philip were chosen by the Assembly in Jerusalem to look after widows, and were quickly called of God into the very forefront of the testimony, the one in Jerusalem, and the other in Samaria; Barnabas and Saul were selected by the Holy Spirit from amongst a group of prophets and teachers in Antioch to go forth and evangelise the Gentile world. Apollos was abruptly brought upon the scene quite apart from all other labourers; and so on. This is the way of the Spirit of God, but how feebly has Christendom understood it! Successional order has been the established ecclesiastical principle, to the damage of God's saints, and to the hindrance of the work of God.

Yet Samuel's institution of his sons into the judgeship was well meant. His one desire was to make adequate provision for God's people when he himself could serve them no longer But did not Jehovah know the age of His servant? And did He not care for His people. Let us remember that the people belonged to God, not to Samuel. Do we sometimes feel anxious about the future of those amongst whom we labour? Are we disposed to make provision for them according to our own thoughts? Let us learn the lesson of Samuel's blunder. Creature hands need not be stretched out to support the ark; God is quite able to take care of it Himself (2 Sam. 6: 6). Remarkably, the man who spoke of getting old lived nearly fifty years longer He lived to see his sons run their course, and pass into obscurity he saw Saul rise and fall; he anointed David to be king in his room; and he afterwards sheltered him when driven from home by his would-be destroyer. It is important to emphasise these facts. The sin of the people in demanding a king is obvious but it must not be forgotten that the error of the man of God contributed to it. Had Samuel gone quietly on with his service ministering to the people with such strength as God might be pleased to give, the episode of Saul, with all its disastrous results, might never have been. He Who kept Moses strong and vigorous until he was 120 years old (Deut. 34: 7) could have sustained Samuel until God's time arrived for the establishment of the new order. We have already seen that it was God's intention to give Israel a king, and apparently Samuel might have continued to serve the people until David — the man of Jehovah's choice — was ready to occupy the throne. Brethren, let us get on with our ministry as helped by God, and leave the tomorrow of His work to Him. The Head of the body, the Church, is still enthroned on high, and from His own hand and heart gifts will continue to be given to His saints on earth until the need is no more.

It is sorrowful to learn that Samuel's sons "walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgement" (1 Sam. 8: 3). One wonders that the sons of one so pre-eminently godly should be so evil. With the lessons of Eli and his sons before him, Samuel surely sought that his own household should be a true testimony for God. Is it possible that his going on circuit from year to year explains the breakdown. May God have mercy upon the families of those who, in our own day, are called to travel hither and thither proclaiming the Word of God.

The elders of Israel now waited upon Samuel in Ramah, and said unto him, "Behold, thou art old and thy sons walk not in thy ways: now make us a king to judge us like all the nations." The bearing of the man of God at this moment was delightful. There was no word of resentment at the charges made against his sons, neither was there any effort put forth to bolster up the order that he had so mistakenly established. "Samuel prayed unto Jehovah." How different everything would have been had he prayed before he made his sons judges. Brethren, is it our holy habit to take everything to God in prayer' Have we really learned that we are utterly dependent upon Him for every step?

The hand of Satan is surely discernible in Israel's demand for a king, and especially in the wilfulness with which they persisted in the demand after the seriousness of it was pointed out to them. The malignant adversary is ever seeking to forestall God — for mischief of course. The divine purpose concerning a king had now been revealed; Satan would then furnish a king. In like manner he will bring forward the Beast of Revelations 13: 1 just before God's time comes to bring out His King of Kings and Lord of Lords. But whatever the measure of forbearance, God always has His way at the last, and every purpose of His love for His own glory, and for the blessing of men is carried into full effect. What rest to the heart to be assured of this.

Saul and the Asses

The man of the people's choice — the man who personated their carnal tastes — now appears. Remarkably, he first comes before us in connection with asses, in striking

contrast with the man of Jehovah's choice, who had the care of sheep, and lambs (Psalm 78: 70-72). Even the asses Saul lost, and although they were ultimately recovered, it was not he who found them (1 Sam. 9: 20). David, on the other hand, at serious risk to himself, recovered a lamb from two ferocious enemies, a lion and a bear (1 Sam. 17: 37). How suggestive are the lessons here! The ass is the symbol of poor, turbulent flesh, "For vain man would be wise, though man be born a wild ass's colt" (Job 12: 12); and the offspring of man in Israel had to be redeemed with a lamb equally with the offspring of the ass (Ex. 13: 13). Sheep and lambs, on the contrary, are the symbols throughout the Word of God of God's own true people. For these, Saul had neither the heart nor the fitness to care. A captain he might be; a shepherd he was not.

He came too of Benjamin — a tribe notorious for its stubbornness in evil (Judges 19: 21), and now the smallest of Israel's tribes in consequence (1 Sam. 9: 21). His name means asked, for he was the answer to the people's carnal demand. He thus represents the flesh in a remarkable way; but was such a one really fitted to curb the restless evil of a revolted people? Flesh can never put down flesh; have we learned this in our Assembly difficulties? But that which flesh can only aggravate, the power and grace of the Holy Spirit can entirely remove. How often the Church of God has proved this?

Saul seemed unaware of the existence of Samuel, and of the wonderful ways of God in connection with him. In this he reminds us of Belshazzar, who, in his moment of stress, seemed ignorant of the existence of Daniel, spite of the fact that Nebuchadnezzar, his father had some very remarkable experiences in connection with him (Dan. 5: 11). But: then Belshazzar was a pagan, while Saul belonged to a people in relationship with Jehovah. The fact is, flesh is never interested in what God is doing, nor in the instruments that He is using. Flesh may hear of them in a languid sort of way, but no impression is made upon the heart. In reality, Jehovah was more interested in Samuel at that moment than in any other person in the world, for he was the man who stood before Him on behalf of His erring people continually. Yet to Saul he appears to have been unknown!

In his difficulty. Saul had apparently no, notion of inquiring of God. It is delightful to us to know that our God is interested in small matters as well as in great. The true child of faith today, if he lost his asses, would not consider the thing too trivial for the Divine notice, for are we not invited in everything by prayer and supplication with thanksgiving to make our requests known to God? (Phil. 4: 6). But Saul was favoured with an excellent servant, who told him there was a man of God in the city to which they were approaching, and he suggested that they should consult him about their journey. Servants played an important part in the blessing of Naaman, the Syrian (2 Kings 5), from which we may learn never to despise the counsel and ministry of even the humblest messengers.

But Saul had a difficulty. Would not Samuel require payment for his services? “Behold, if we go, what shall we bring the man? for the bread is spent in our vessels, and there is not a present to bring to the man of God: what have we" Their resources were well nigh exhausted, for they had been some time from home. The servant replied, "Behold, I have here at hand the fourth part of a shekel of silver, that will I give to the man of God to tell us our way. It is hard for poor benighted flesh to rise above the thought of payment. Grace is foreign to its mind. God as a giver is inconceivable to flesh. Yet it is in this blessed character that all the objects of His favour know Him. He gave His only begotten Son (the basis of all other giving); with Him He freely gives us all things; from the same generous grace proceeds the gift of the Holy Spirit, and eternal life. "It is more blessed to give than to receive" (Acts 20: 35). But although flesh always thinks of God as demanding something (read especially Matt. 25: 24), it never considers that He should expect much. The best that can be said for Saul's coin is that it was at least a larger sum than the modern small coin with which Christendom's ecclesiastical treasurers are all too painfully familiar.

But it might have occurred to Saul, had he possessed the least idea of the greatness of God, and of the moral dignity of the man who represented Him, that it would have been more becoming to crave a favour than endeavouring to Purchase the information that he required for "a fourth part of a shekel of silver." But flesh is as insensible to moral propriety where God is concerned as it is to grace! The conduct of Saul and his servant suggests that neither the one nor the other had any real sense of having to do with God. This did not augur well for one who was soon to be Israel's King.

Saul's visit to Samuel has furnished us with a glimpse of the usual mode of life of the man of God. But first let us notice the two designations "prophet" and "seer." "He that is now called a prophet was before time called a seer." Put quite simply, the Seer sees something (Ezek. 13: 3); and the Prophet tells something, for it has been frequently remarked that the Prophet is rather a "forth-teller" than a "foreteller." Brethren, what do we see? Can we really say, "We see Jesus, Who was made a little lower than the angels for the suffering of death?" (Heb. 2: 9). are we in the good of our Lord's words in John 16: 14, 15 concerning the Holy Spirit. "He shall glorify Me, for He shall receive of Mine, and shall show it unto you. All things that the Father hath are Mine: therefore said I, that He shall take of Mine and shall show it unto you"! If the risen and exalted Christ fills our soul's vision, and if by the Spirit's power there lies spread out before us that new world of life and glory of which He is the Centre and the Sun, then we have something to tell. In that case, "we speak that we do know, and testify that we have seen" (John 3: 11). Let us seek to be, not preachers or lecturers merely, but spiritually Seers and prophets.

The Manner of the King

Why did it not occur to the elders of Israel that as Samuel's sons had proved a disappointment to them, the King might be no better? Is a change of government, whether in times ancient or modern, a necessary cure for every ill? Why turn from flesh in one form to flesh in another? are we not sometimes as foolish as they when difficulties arise' "It is better to trust in Jehovah than to put confidence in man. It is better to trust in Jehovah than to put confidence in princes” (Psalm 118: 8, 9). Have both reader and writer learned this simple lesson?

In answer to Samuel's prayer, Jehovah laid before him the true nature of the people's demand. It was not so much the rejection of Samuel and his sons as the rejection of Jehovah Himself. The people had grown weary of the theocracy. The wonderful privilege of being in direct relationship with God, and of being under His direct rule was nothing in their eyes, and they were willing to have done with it, and copy the practice of the nations. In like manner has the Church long lost the sense of the exceeding blessedness of union with the invisible Head in heaven, and of the guidance and control of the invisible Spirit in God's house on earth. Hence the insistence on all hands upon the necessity for a clergy, chairmen, and others to take visible control amongst God's people.

"Jehovah said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected Me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken Me and served other gods, so do they also unto thee" (1 Sam. 8: 7, 8). Jehovah thus shows that the demand for a king was but the climax of centuries of discontent with the position in which His grace had set them. They appear to have been confronted at the time with the threat of an Ammonite invasion (1 Sam. 12: 12). Forgetting altogether the lesson of Ebenezer (1 Sam. 7: 12), they turn, not to God, but to the arm of flesh. We observe. something similar in Judges 11. There also the Ammonites were assailing them, and in their distress they turned to Jephthah for aid. When will men — when will we — learn to turn to God alone in the difficulties and perils of life?

"Like all the nations" (verse 5) were really painful words from the lips of Jehovah's chosen people. It was their glory, could they have appreciated it, that they were not like the nations. Remember what Balaam said concerning them in the first of his four parables. "It is a people that shall dwell alone; and shall not be reckoned among the nations” (Num. 23: 9, K.V.). The people of God have always found it difficult to maintain the position of separation to God. The Church has failed as signally in this as Israel. What is now called Christendom is a sorry compound of paganism, Judaism, and Christianity. The arrangements and practices of the religious mass are modelled after the world's pattern, and are as unlike the charming simplicity of the days of the apostles as they could possibly be. Happy are they, however few and humble, who have learned the true nature and character of the Church of God and who seek to walk apart from all that is of the world, the flesh, and the devil. How blessed it will be at the last if the Lord is able to say to any of us, "Thou hast kept My word, and hast not denied My name" (Rev. 3: 8).

In answer to the people's demand for a king, Samuel gave them Jehovah's message, wherein is set forth in vivid terms that man in power is. There is monotony in the six times repeated words "he will take." Their sons would be required for the army, their daughters must become his cooks, the produce of their fields and of their flocks would be demanded for the king's support, and so on. It could scarcely be otherwise. How else could the dignity and majesty of the Kingdom be maintained? In the highest days of Israel's prosperity this became intolerable. Accordingly we hear them saying to the son of Solomon, "thy father made our yoke grievous" (1 Kings 12: 4). The greater the glory of the Kingdom, the greater the burden upon the people of necessity.

It is refreshing to turn from the description of man's king in 1 Samuel 8 to the gracious words of God's king in Psalm 132. Speaking of Zion He says, "I will abundantly bless her provision, I will satisfy her poor with bread." In the day of John 6 He gave them a taste of this. Seeing the famished multitudes around Him, He opened His bountiful hand, and with five barley loaves and two small fishes, He satisfied the need of five thousand men: besides women and children, with twelve basketfuls of fragments left over. Do we wonder that the people sought to take Him by force, and make Him King? How delightful for men, after ages of kingly rapacity and oppression, to have found One Who could be a giver to His people! But neither from men nor from Satan would the Christ of God receive the Kingdom: from the hand of God alone will He take it. Then will commence that long era of prosperity and peace which so filled the mind and heart of the writer of Psalm 72 and which constrained him to conclude with an outburst of praise: "Blessed be the Lord God, the God of Israel, Who only doeth wondrous things. And blessed be His Glorious name for ever: and let the whole earth be filled with His glory. Amen, and Amen'' (Ps. 72: 18, 19. No wonder he added, "the prayers of David the son of Jesse, are ended." From the standpoint of an earthly saint, what could he ask beyond this?

The Coming of Saul

Saul now enters Samuel's home city inquiring, "Is the Seer here?" Jehovah has already prepared His servant for his coming, just as, at a later date, Peter was divinely prepared for the coming of Cornelius' messengers (Acts 10: 19-20). Jehovah had even told Samuel the hour Saul might be expected (1 Sam. 9: 16). Truly, "Thou knowest my downsitting and mine uprising, Thou understandest my thought afar off" (Psalm 139: 2).

The new king had arrived, and Samuel, although knowing how utterly foreign to the will of God the whole business was, must put no difficulties in the way. The man of Israel's choice must be anointed, and take his place at their head. No king ever commenced his reign under more favourable circumstances than Saul. Both Jehovah and Samuel were at hand for his counsel and help if he could appreciate it. Thus the break-down, when it came (and it came all too soon), was altogether the fault of the King himself. The goodness of God in thus placing all His resources at the disposal of the representative of the people's self-will is very wonderful, and might well read us a salutary lesson. For it cannot be denied that we sometimes pursue a vastly different course ourselves when things arise that we are unable to approve. A spirit of dogged opposition is apt to manifest itself, which utterly defeats the end that we really have at heart. Oh, that we could leave matters more completely with God that He may work as seems good in His sight For He never fails to come, sooner or later, to the help of faith.

The maidens told Saul and his companion that they would presently meet Samuel going to offer sacrifice in the high place. These words arrest us, remembering as we do the instructions given in Deuteronomy 12 and elsewhere, that Israel when come into the land were not to offer sacrifices wherever they pleased, but instead were to bring all their offerings to the place which Jehovah their God should choose to cause His name to dwell there. Shiloh was the divinely appointed centre at the first (Jer. 7: 12). But everything was now in disorder, through the people's sin. The Tabernacle indeed stood where Joshua established it, but Jehovah had forsaken it. The ark was elsewhere, so that whatever priestly functions the family of Aaron might be performing on behalf of the people, there was certainly no carrying in of the blood of the sin-offering for sprinkling on the mercy-seat, yet this was the very foundation of all God's dealings with the nation. The new centre had not yet been named. Zion came into view when David became King. It formed part of the new order of things which God then established in sovereign grace. When the temple was built in the days of Solomon, Jehovah deigned once more to dwell amongst His people, filling the sanctuary with the glory of His presence. But for the time being, the pious must walk with God somewhat Abrahamically, and this is what Samuel did. In all simplicity he lived, enjoying personal communion with his God, and serving His failing people as opportunity offered. It was, of course, a very different thing to worship at high places at a later date when the Temple was in being and owned by God. Yet this transgression became common, and even some of the best of the kings tolerated it (2 Kings 12: 3; 2 Kings 14: 4; 2 Kings 15: 4, etc.). It was really serious neglect of the written word of God.

Unless under the stress of most exceptional circumstances, we must not individualise ourselves today. The Church is Christ's body and the Spirit's habitation, and the fellowship of saints is an unspeakable privilege. Indeed, it is one of the outstanding privileges of the dispensation. Those whose consciences are really exercised concerning the will of God may in some instances find fellowship very restricted, but the Lord has graciously said, "Where two or three are gathered together in My name, there am I in the midst of them" (Matt. 18: 20). The reality and the sweetness of this has been abundantly proved. But if it is really so that in some locality a faithful soul finds not even one willing to walk with him in the right ways of the Lord, he must not "follow a multitude to do evil" (Ex. 23: 2). In such a case, he must be prepared to stand alone, assured that God will not forget him. But such a path calls for special grace, and needs to be trodden with the deepest possible humility and self abnegation, lest Elijah's "I, even I only, am left" develop in the soul (1 Kings 19: 14). Nothing could be more spiritually disastrous.

"When Samuel saw Saul, Jehovah said unto him, Behold the man whom I spake to thee of! this same shall reign over My people" (1 Sam. 9: 17) Had Samuel remembered these words when he went to the house of Jesse at a later date, he would not have said so hastily when he saw Eliab's fine physique, Surely Jehovah's anointed is before Him" (1 Sam. 16: 16). He blundered. Eliab was not Jehovah's anointed. One commanding personality was already in failure; Jehovah was not in search of another; the ruddy shepherd lad was more to His taste. "The Lord seeth not as man seeth."

Samuel at once told Saul two things: — (1) that the asses were found, and (2) that he was the destined King over Israel. Such words from a perfect stranger, to whom he had as yet addressed no Inquiry, were a testimony to Saul that he had to do with God from Whom nothing could be hid. Asses and Kingdom were both of interest to Him. What a help it would have been to him in after years had he remembered this! Do we remember it At the feast that followed, Samuel bade the cook set the shoulder of the sacrifice (the Peace Offering) before Saul. What a lesson for his soul, could he have read it as a type, a shoulder speaks of the strength of Christ, upon which faith counts and feeds Paul was in the reality of it when he said, "I can do all things through Christ which strengtheneth me" (Phil. 4: 13) Saul was about to have tremendous responsibilities placed upon him he would need more than creature strength to carry them aright for the glory of God, and for the blessing of His people. But no man seeks the support of divine grace until he has learned his own nothingness and insufficiency. Poor Saul never at any moment got down to this.

Zelzah, Tabor, and Gilgal.

At break of day Samuel took Saul apart to the housetop, and said, "Stand thou still awhile, that I may show thee the word of God" (1 Sam. 9: 27) Thus God's own voice inaugurated a new day for Israel, but was it to be a better day? Jehovah had said the day before to Samuel, "Thou shalt anoint him to be prince over My people Israel, that he may save My people out of the hand of the Philistines: for I have looked upon My people, because their cry is come unto Me." The tender compassion of the heart of God comes out here. Whatever the waywardness of His people, however badly they may requite His goodness, He only desires their blessing. Remark, Israel said, "Give us a king to judge us" (1 Sam. 8: 6), Jehovah says, "anoint him that he may save My people." Alas for the experiment. Whatever other foes Saul might overthrow, he was helpless in the presence of the particular enemy from which he should have delivered the nation. At the last the Philistines had his head!

Samuel anointed Saul, and gave him the first kiss of allegiance. He forthwith sent him on a journey as instructive in its way as that of Elijah on the day of his translation. He was to meet "signs" (1 Sam. 10: 7); but was he able to read them, and profit by them? The Lord once said to His disciples, "Blessed are your eyes, for they see, and your ears, for they hear." The mass around them were gross of heart, dull of hearing, and their eyes were closed. The Lord also said, "Who hath ears to hear, let him hear" (Matt. 13: 9-16). Are our eyes and ears spiritually alert in this day? Are we able to enter into the mind of the Lord, and so walk intelligently in a dark world?

Samuel told Saul in advance who he would meet, and what should take place at Zelzah, Tabor, etc. An homely but valuable lesson for the new King. Would that he had learnt it Let us remember that we too have to do with a God from Whom nothing is hid, and with Whom there is no yesterday and no tomorrow. The knowledge of this gives rest to the heart, for it assures us that however surprising some of the circumstances of life are to us, they are not surprising to our God.

At Zelzah, by Rachel's sepulchre, Saul would meet two men, who would say to him, "The asses which thou wentest to seek are found and, lo, thy father hath left the care of the asses, and sorroweth for you, saying, What shall I do for my son?" The man who had been labouring in vain would thus learn that everything had been done apart from him, and should also be assured of his father's yearning after him, and this at the place which spoke of death and resurrection. When Rachel was dying she called her son Benoni — "son of my sorrow," for she saw the death side of things, but Jacob called him Benjamin — "son of my right hand," speaking of life and power (Gen. 35: 18). He who would rightly serve God must first suffer these lessons to penetrate his soul. Our own works are worse than futile-God calls them "dead works": the death and resurrection of Christ is all-sufficient to meet our deepest need; and the Father's heart yearns over every lost one as Luke 15 assures us. These are the great fundamental principles of Christianity.

Passing from Zelzah, Saul would meet three men at the oak of Tabor (see R.V.) Going up to God at Bethel. Happy proof that although everything was as wrong in Israel as it could be, there was still a remnant who clave to God. Bethel speaks of God's faithfulness; it was there that He told erring Jacob He would never leave him nor forsake him (Gen. 28: 15). From the sepulchre (death) Saul passes on to the oak (strength). What strength it is to one who would walk and please God in an evil day, to know that God has preserved for Himself at least a few who are able to lay hold upon Him, counting upon His faithfulness! Elijah missed this, hence his complaint at Horeb, "I, even I only, am left." The despondent prophet was soon given to know that there were seven thousand besides himself who had not bowed the knee to Baal (1 Kings 19: 13-18) Somehow the prophet had overlooked them!

Two men met Saul at Zelzah. Two is the number of testimony, and thank God, the testimony is adequate that He Who died for our sins is risen again. At the oak of Tabor, three men came before him. The thought of fellowship is here. "Where two or three are gathered together in My name, there am I in the midst of them” (Matt. 18: 20). The three men were not merely going up to Bethel, they were "going up to God." Is the Lord's presence in the midst the paramount thought with us when we assemble with our brethren? Are we able to see beyond the company to the invisible, Faithful Lord?

Faith was not quite extinct in Israel, nor is faith quite extinct today, although the predicted apostasy is now very near. Each of the three men whom Saul met was laden with good things, “One carrying three kids, another carrying three loaves of bread, and another carrying a bottle of wine." Here is sufficiency indeed, in which Saul was invited to share. The kids speak of Christ in death; the loaves, of Christ incarnate; and the wine, of His precious blood. The two or three who may come together in any given place today, in dependence upon the Lord may count upon being fed. We share God's good things together. Holding the Head, "all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God" (Col. 2: 19)

Thus refreshed by the fellowship of pious men, Saul pursued his journey, and presently he found himself in the presence of Israel's most dangerous enemy. "After that thou shalt come to the hill of God, which is the garrison of the Philistines." The enemy encamped upon "the hill of God" — what a condition of things. We also must expect to meet the power of the enemy, and operating, not only outside, but also amongst those who "profess and call themselves Christians." But Saul would meet a company of prophets coming down from the high place (note, "Two" at Zelzah, "three" at Tabor; "a company" now), with instruments of music — "a psaltery, a tabret, a pipe, and a harp." Remarkable. this! Music and song in the presence of the enemy. Why not? The enemy's power is serious, but it need not dismay us. The prophets were prophesying, and when Saul met them, the Spirit of Jehovah came upon him, and he prophesied also. Thus, as an offset to the devil's working, there is the power of the Holy Spirit. John reminds us of this when warning us against false prophets and evil spirits; he says, "Greater is He that is in you than he that is in the world" (1 John 4: 4). The victory is thus with God and His own, but meanwhile we must walk in humble dependence up"" the indwelling Spirit. Only thus can we sing in the midst of danger, and only thus can we be preserved.

The lesson for Saul was "God is with thee" (1 Sam. 10: 7). What king ever had so favourable a commencement to his career? The Holy Spirit, not dwelling within him, but coming upon him as in the case of the soothsayer Balaam (Num. 24: 2); ever available for his help could he have appreciated it. Alas, for the hopelessness of flesh! Every divine provision is in vain. "Ye must be born anew" (John 3: 7).

Saul's present journey finished at Gilgal, the place of Israel's first encampment, when the sharp knives of circumcision were freely used (Joshua 5). This is the lesson of self-mortification, and no one can render any service to God, be it Saul or any other, who has left unlearned this great elementary lesson. Let Colossians 3 be carefully and prayerfully read, and let us humbly ask ourselves before God how far we have trained ourselves to carry out its solemn instructions.

Saul was still to be dependent upon Samuel; thus he was instructed to wait at Gilgal seven days, until the man of God arrived, when burnt offerings and peace offerings should be duly offered. Waiting times are a sore test for restless flesh. Two years later, a similar waiting time was the undoing of Saul (1 Sam. 13: 12). Patience! Patience! Patience. Everywhere pressed in the New Testament as the most necessary of lessons for souls to learn who would walk with God, and serve Him here below. (Rom. 5: 3 James 1: 3; 2 Cor. 12: 12; 2 Cor. 6: 4; 2 Tim 4: 10)

The Lot at Mizpeh

The place where Israel gathered with contrition and fasting, which resulted in an overwhelming victory over their most dangerous foe (1 Sam. 7), was again the gathering point for the people that they might have introduced to them the King whom they had demanded (1 Sam. 10: 17-27). Samuel put the position very faithfully before them. They had by their demand rejected Jehovah their God who brought them out from the land of Egypt and who had saved them continuously out of all their adversities and tribulations. 'Thus it was not merely the setting aside of their faithful monitor Samuel; it was the setting aside of their God. The theocracy was at an end until the coming in power of the Lord Jesus. Israel henceforth was to be "like all other nations." Low ground indeed for the elect people of Jehovah. But it is ever sadly true that the people of God prefer to walk on lower ground than that which God has marked out for them. Where are we with regard to this?

But matters must go forward now. Accordingly the people were to present themselves before Jehovah by their tribes and by their thousands that the lot might be taken. This was necessary in order that no questions should be raised afterwards. It was true that Jehovah had looked out for them just such a man as they desired; and It was also a fact that the prophet had already anointed him, but not until the Mizpeh gathering did any public dealing take place. The lot was the familiar appeal of the people to God, settling all controversy. "The lot is cast into the lap; but the whole disposing thereof is of Jehovah." (Prov. 16: 33) The last mention of the lot in Scripture is in connection with the appointment of Matthias to fill Judas' place in the apostolic band (Acts 1: 26). The Scriptures being now complete, and the Holy Spirit being in personal residence in the Church on earth, the lot has ceased to have any place in the ways of God.

As the lot proceeded, first the tribe of Benjamin was taken, then the family of Matri, and finally Saul the son of Kish. And then the man could not be found! Diligent search having failed to discover him, Jehovah was inquired of, who told them, Behold, he hath hid himself among the stuff (baggage). This was scarcely kingly dignity, neither was it true modesty. It was rather hypocrisy. Flesh is ever insincere. It hides itself when it should stand forth, and it makes itself very evident when it should be entirely out of sight. We see this sadly illustrated in two of the choicest saints in Bible history. Moses in the Old Testament and Peter in the New. Moses was hasty enough when he killed the Egyptian and hid him in the sand, but painfully slow and unwilling when called of God to go into Pharaoh's presence, and demand the release of His people: (Ex. 2: 12; Ex. 4: 10). Peter was bold enough in the garden laying about him with his sword, but he was cowardice itself when amongst the servant-maids in the High Priests Palace (John 18.). Never under any circumstances can flesh be trusted to do the right thing for God. It is one of the characteristics of the Christian that he has "no confidence in the flesh" (Phil. 3: 3). When Saul was at last found, "When he stood among the people, he was higher than any of the people from his shoulders and upward." To the carnal mind of the people this was admirable, and the earth rang with their shout, "God save the king." We are reminded of another Benjamite, remarkably bearing the same name as Israel's first king, who was strikingly conspicuous amongst his fellows. Hearken to his words. "If any other man thinketh that he hath whereof he might trust in the flesh, I more; circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee; concerning zeal, persecuting the Church; touching the righteousness which is in the law, blameless" (Phil. 3: 4, 6). Yet more — "I profited in the Jews' religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers” (Gal. 1: 14) But one sight of Christ showed him. the worthlessness of it all, and he was content to lay all his honour in the dust. Having learned that with God nothing counts but Christ, henceforward nothing but Christ counted with him. Happy man!

"Then Samuel told the people the manner of the Kingdom, and wrote it in a book, and laid it up before Jehovah. And Samuel sent the people away, every man to his house." The book became the standing record, useful indeed when the people became unfaithful in their new position. In like manner God keeps His book today in which is recorded everything relating to us all, and which will be opened to us, as it were, at the Judgement Seat of Christ.

Saul commenced well. He made no effort to assert himself. At the moment he sought no pageantry, but went quietly home to his house and to his farm. A few men "whose hearts God had touched" went with him. Certain factious spirits spoke of him with contempt, "but he held his peace." Samuel, we may be assured, went home to pray. The people might be jubilant but his heart felt solemn and sad. A serious position had been created, the gravity of which Israel was too dull to understand.

The Deliverance of Jabesh-Gilead

Saul's first opportunity to distinguish himself came when peril developed for the inhabitants of Jabesh-Gilead. The Ammonite King besieged the place, and in response to the people's appeal for terms, he proposed to thrust out all their right eyes, and lay it for a reproach upon all Israel (1 Sam. 11).

Numbers 32 comes to mind here, and the singular request of the two and a half tribes to Moses. Jordan had not yet been crossed, the real enemies of Jehovah and His people had still to be overthrown, yet these tribes sought a portion for themselves where they were. The place was the land of Jazer and the land of Gilead, and in their eyes was good for cattle. Material prosperity for themselves, not the glory of God, was the governing motive in their request. “Wherefore," said they, "if we have found grace in thy sight, let this land be given unto thy servants for a possession, and bring us not over Jordan." Moses was deeply grieved, for he personally longed to go over, and participate in the goodly inheritance that a gracious God had searched out for His people. Nevertheless he granted the tribes what they asked for.

Jordan is a familiar type of death, but not (as supposed by some) the death of the body, but the death of Christ as applied experimentally to ourselves while still "in the body pent." Thus the Apostle says in (Colossians 2: 20, "dead with Christ," and in chap. 3: 1, “risen with Christ." Have we really accepted this position? If we have, then we are already in our soul's consciousness across Jordan. We realise union with Christ in the heavenly places, and we know something of the sweetness of the Apostle's marvellous outburst in Ephesians 1: 3: "Blessed be the God and Father of our Lord Jesus Christ, Who hath blessed us with all spiritual blessings in the heavenly places in Christ.'

It is a sorrowful fact, however, that in all ages the people of God have been willing to settle down with something seriously short of the calling of God for them. Reuben, Gad, and the half-tribe of Manasseh wished to make their home in the land of Gilead, and many of God's true saints today are satisfied to regard themselves as still belonging to man's order of things, albeit they gratefully acknowledge their indebtedness to Jesus and His blood for their deliverance from eternal ruin.

But to live on the wrong side of Jordan is dangerous. The two and a half tribes experienced this frequently, for in troublous times they were the first to meet the assault of the invader, and they were the first to be led away captive by the King of Assyria (2 Kings 15: 29). The men of Jabesh-Gilead were now in sore trouble.

World-bordering is perilous for our souls in this age. It exposes us unnecessarily to the enemy. We are only safe as we take our place definitely outside everything here, as dead to it. When our minds are really set upon things above, with the risen Christ as our sole object, we are proof against the seductions of the world and the devil. A position of compromise, once accepted, lays us open to trouble at every turn.

Nahash the Ammonite had apparently the most profound contempt for the people of God. When he proposed to put out the right eyes of the inhabitants of Jabesh-Gilead, and lay it for a reproach upon all Israel, and furthermore, when he granted them seven days respite to seek help if they could obtain it, it is evident that he considered the nation utterly impotent. To such a condition had Israel's unfaithfulness reduced them in the eyes of their neighbours. How blessed to read, by way of contrast, what is recorded of the early Church — "of the rest durst no man join himself to them, but the people magnified them" (Acts 5: 13). This effect was produced by the manifest presence and power of God operating amongst the saints.

But God is ever merciful to His own, whatever sorrows and complications we may bring upon ourselves by our folly. Accordingly the Spirit of God came upon Saul, and all Israel was summoned to go "forth after Saul and after Samuel," and so complete a victory was granted "that they which remained were scattered, so that two of them were not left together." Oh, the goodness of our faithful God, Who, whatever the fickleness and evil of His people, never forgets them in their hour of need!

Saul did well in the moment of his triumph. When the people suggested to Samuel that the men who had said that Saul should not reign over them should be put to death, the new King in his clemency said: "There shall not a man be put to death this day: for today Jehovah hath wrought salvation in Israel." He exercised patience towards certain children of Belial in 1 Sam. 10: 27; he showed clemency in 1 Sam. 11: 13, and he acknowledged Jehovah in the great deliverance that the nation had experienced. Such was the fair start of the King of Israel's choice. But, alas, for flesh; who can trust it? It was not long ere its evil was fully manifested and the new Kingdom brought to ruin.

Samuel invited the people to go forth with him to Gilgal and renew the Kingdom there. Sacrifices of peace-offerings were offered before Jehovah, and "there Saul and all the men of Israel rejoiced greatly." Gilgal was the place of the people's first encampment when they entered the land under Joshua, and to which they repeatedly returned in his day. There the sharp knives of circumcision were used, typical of the practical application of death to every working of the flesh. It was fitting therefore that Israel should resort thither after their great victory over the Ammonites. If Saul and the people could have entered into the spiritual significance of the place, and had walked before God accordingly, their whole subsequent history would have been different from what it was.

In like manner, we may indeed have accepted death and resurrection with Christ, but still more is needed; hence the exhortation in Colossians 3: 5, "Mortify therefore your members which are upon the earth, fornication, uncleanness," etc. Here lies the secret of a happy and fruitful life for God.

The End of Judgeship

The King being now established, the Judgeship of Samuel was at an end. It was moreover the close of an era. Paul when addressing his audience in the synagogue at Antioch in Pisidia tracing God's ways with Israel, said, "He gave them judges...until Samuel the prophet" (Acts 13: 20).

Samuel accordingly now retired from the active leadership of the people. The responsibility now rested upon the shoulders of the King. Henceforward he would act simply as the power behind the throne. He would pray for the people, indeed they asked him to do so (1 Sam. 12: 19), and he would instruct them as opportunity might be afforded. "God forbid that I should sin against Jehovah in ceasing to pray for you: but I will teach you the good and the right way" (verse 23). Such quiet service is not to be undervalued in any age. The men who stand forth the most prominently in the work and testimony of God, are not the only factors that count. Even sick persons, who have learned the value of intercession, and who can only serve in the privacy of the home, are a precious asset to the Church of God. The day of Christ will declare how much of the blessing experienced publicly is due in part to the supplications and prayers of those whose faces are never seen, and whose voices are never heard. The time may come when both the writer and the reader of these pages may be denied the honour and privilege of public service for the Lord Jesus, but the time will never come when the honour and privilege of prayer will be taken from us. Epaphras in the Roman prison is an illustration of this (Col. 4: 12, 13)

Samuel's final address to the nation is recorded in 1 Samuel. 12. He pointed out to them the constant faithfulness of Jehovah to them from the deliverance from Egypt until that hour. He had never failed them, although they had frequently failed Him. In all the distresses which had come upon them from time to time as the fruit of their sin, He had readily responded to their cry of need, and had granted deliverers to them. Samuel assured them that all would yet go well if they judged once for all their rebellious spirit, and became amenable to the word and will of God. The past could not be recalled, and the King of their carnal desire was before them; it was theirs now to walk humbly in the new circumstances.

He spoke also of himself, and of the manner of his going in and out amongst them from his youth up. "Behold here I am: witness against me before Jehovah, and before His anointed: whose ox have I taken, or whose ass have I taken? or whom have I defrauded? wham have I oppressed, or of whose hand have I received any bribe to blind mine eyes therewith, and I will restore it unto you." To this the people could only reply, "Thou hast not defrauded us, nor oppressed us, neither hast thou taken ought of any man's hand."

Paul was able similarly to appeal to those who knew him. Witness his parting words to the Ephesian elders (Acts 20: 18-35), his words to his spiritual children in Thessalonica (1 Thess. 2: 9-11) and his words to Timothy in the last of his inspired epistles (2 Tim. 4: 10,11). Our expositions and exhortations have no more value than our lives give them. Of the scribes and Pharisees in our Lord's day, He was constrained to say, "They sit in Moses' seat, all therefore whatsoever they bid you observe, that observe and do; but do not according to their works; for they say and do not" (Matt. 23: 1-3) How deeply solemn The teaching was good, but the teachers did not correspond to the teaching. Happy the man, be it Samuel, Paul, or any other, who, when the term of his service is drawing to its close, can conscientiously draw the attention of those who know him best to his manner of life from first to last. May God grant us one and all a good finish!

The Downfall of the King

Saul acquitted himself creditably in the matter of the Ammonite invasion, but the real test, whether or not he could walk with God in his new position of exaltation, was yet to come, and it came very soon. After the victory at Jabesh Gilead, he dismissed his huge army of 330,000 men; but two years later he established a small standing army of 3,000, 2,000 of which formed his own personal bodyguard in Michmash, the remaining 1,000 being with Jonathan his son, in Gibeah of Benjamin (1 Sam. 13: 1-2). We discern prudence in this arrangement certainly, but scarcely faith, for (as Jonathan said a little later "there is no restraint to Jehovah to save by many or by few" (1 Sam. 14: 6). Faith needs no guards.

The real test for Saul developed when the Philistines again got the upper hand of the people of Israel. It was especially for the overcoming of these enemies that Saul was anointed King (1 Sam. 11: 16). But in this connection Saul was a miserable failure, and, in the sequel, the Philistines cut off his head, and fastened his dishonoured body to the wall of Bethshan (1 Sam. 31).

There is a solemn lesson for us all here. It is possible for us to do well in some particulars, and fail deeply in others. There is something that will test every reader of these pages more than anything else. Each one knows in the privacy of his own soul where the weak point lies. Let us profit by Saul's utter collapse, and set a watch against every aperture by means of which the adversary may get at us and overcome us.

The Philistines were more dangerous enemies than the Ammonites or any others, being established on the west side of Jordan in Jehovah's land holding the sea-coast withal. Their name remains stamped upon the country to this day. "Palestine" is a more familiar name to the world than "Canaan." It was in vain for Saul to be victorious over more distant foes, whilst helpless against the Philistines. In like manner, there is but little value in our victories over some evils, while we suffer others more grave in character (could we but see it) to lead us captive at their will.

Jonathan made a move in faith, and smote an enemy garrison, which caused the oppressors to stir. Saul promptly summoned a national gathering, perhaps expecting that the people would come together "with one consent," as when the Ammonites were aggressive (1 Sam. 11: 7), and with the same good result. His language, however, was extraordinary. 'Let the Hebrews hear." The Spirit says in the following verse, "All Israel heard say," etc. "Israel" was the name of grace (Gen. 35: 10); "Hebrews” was a term merely reminiscent of the fact that Abraham, their father, originally came into the land from across the Euphrates. But many things had happened since Abraham's day. His seed had, by the grace of God, crossed both the Red Sea and the Jordan, and were now God's covenant people in the land of promise. Did not these mighty facts count for something? But Saul had no real sense in his soul of the people's true relationship with Jehovah. It is not surprising that the Philistines should speak of them in contempt as "Hebrews" (1 Sam. 13: 19; 1 Sam. 14: 11); and it seems morally suitable that the Holy Spirit should so describe the cowards who fled eastward across Jordan when danger threatened (1 Sam. 13: 7), and also the traitors who allied themselves with the enemy (1 Sam. 14: 21); but should Israel's King so speak of the people of God?

However, the tribes gathered up, but there was no faith, for when they heard that the Philistines were in motion with "thirty thousand chariots, and six thousand horsemen, and people as the sand which is on the seashore in multitude," they trembled and scattered, some even hiding themselves "in caves, and in thickets, and in rocks." We are not always prepared for the consequences of a movement of the Spirit of God. There are dangers to be faced, and reproach to be borne, and faith in God's true saints sometimes falters at such moments. The disciples trembled for the consequences when the Lord spoke so trenchantly against hypocrisy and unreality in Matthew 15, and they said to Him: "Knowest Thou that the Pharisees were offended after they heard this saying? The enemy always will be offended when God is moving, but true faith goes forward, and fears no foe.

But trembling in Gilgal of all places (1 Sam. 13: 7) How utterly insensible were Saul and the people to the meaning of that spot. It was there the sharp knives of circumcision were used when the people first entered Canaan — the place where, at least in figure, flesh met its unsparing judgement. Brethren, we have nothing to fear when flesh is duly mortified with us. God's presence is known in power where evil is thus disallowed, and those of the contrary part are made to feel that the power is really there. Gilgal is a sure starting-point for victory.

Now came the test for the unhappy King. Samuel had promised to come within seven days. As the seventh day wore away, and the prophet did not arrive, Saul's Patience utterly gave way. Poor flesh, ever restless, unbelieving and turbulent. Saul recalled how Samuel offered a burnt-offering on an earlier occasion in Gilgal (1 Sam 10: 8); he would now do the same. But Saul was not Melchizedek. What place had the burnt-offering in his mind that he should act thus? It could have been little else than a talisman, as the ark was to the people in the day of Hophni and Phinehas (1 Sam 4: 6). Brethren, it is GOD that counts, and if the outward and visible things of His own ordinances are suffered to displace Him in our minds, they become positively mischievous in our carnal hands.

What were Saul's fears? These are expressed in his string of excuses to Samuel who came upon the scene as the offering was concluded. First, "I saw that the people were scattered from me." He dreaded being left alone. But what was the value of men who had no faith? The Tachmonite lifted up his spear with success against eight hundred (2 Sam. 23: 8), and Jonathan and his armour-bearer assaulted the whole host of the Philistines. Do we fear to be left alone, forsaken, it may be, in our service and testimony for God? Second, Saul said, "I saw ... that the Philistines gathered themselves together at Michmash." His eye was thus upon the might of the foe. Third, "I saw . . . that thou camest not within the days appointed." He thus had confidence in Samuel, but alas! the human prop was not there. But GOD was there: The poor king thus saw the defection of the people, the power of the enemy, and the absence of the man upon whom he leaned, but he saw not God. By way of contrast, listen to Paul in 2 Timothy 4: 16, 17 "At my first answer no man stood with me, but all forsook me: I pray God that it may not be laid to their charge. Notwithstanding the Lord stood with me, and strengthened me; that by me the preaching might be fully known, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion." The brave old veteran could moreover face the possibilities of the future thus, "and the Lord shall deliver me from every evil work, and will preserve me unto His heavenly kingdom: to Whom be glory for ever and ever. — Amen." What a contrast between these two men of the same nation, of the same tribe, and bearing the same name.

Paul felt increasingly that the greatest and most important of all lessons for the soul to learn is patience. "Truly the signs of an apostle were wrought among you in all patience" (2 Cor. 12: 12). "Signs and wonders, and mighty deeds” follow in the verse, but "patience" holds the foremost place. "In all things approving ourselves as the ministers of God, in much patience” (2 Cor. 6: 4). "Let patience have her perfect work,” says another Apostle, "that ye may be perfect and entire, wanting nothing" (James 1: 4).

Saul found himself after all, spite of desertions, surrounded by Six hundred men (1 Sam. 13: 15). Gideon had but half that number when he ventured forth to attack the camp of Midian (Judges 7: 7). David's band of heroes numbered but four hundred (1 Sam. 12: 2), but see what they accomplished.

The kingdom was now forfeited. It only remained for Samuel to Pronounce the divine sentence. "Thou has done foolishly: thou has not kept the commandment of Jehovah thy God, which He commanded thee: for now would Jehovah have established thy Kingdom over Israel for ever. But now thy Kingdom shall not continue: Jehovah hath sought Him a man after His own heart, and Jehovah hath commanded him to be captain over His people, because thou hast not kept that which Jehovah commanded thee." The righteousness of the sentence was fully demonstrated by the wilfulness of the unhappy king in the subsequent expedition against Amalek (1 Sam. 15). The man of the people's choice must now give place to another.

There is but One Whom God can absolutely trust in the place of power. David was but a feeble type of Him. He who was patient and obedient during the years of His humiliation, will rule in perfect righteousness for God in a day soon to come. Then the will of God will be done on earth as it is in heaven. Come, Lord Jesus.

Samuel's Last Visit to Saul

The utter hopelessness of the man of the people's choice now became manifest. The failure to exterminate the Amalekites, root and branch, proved that the will of God had no real place in his heart. It was to his own advantage to retain rich spoil, and so it was retained. In Saul is illustrated the truth of the solemn words in Romans 8: 7-8: "The mind of the flesh is enmity against God: for it is not subject to the law of God, neither indeed can be, so then they that are in the flesh cannot please God."

1 Samuel 14: 47-52 gives us an epitome of Saul's accomplishments as King over Israel. He was essentially a man of war, and was in the main successful in his campaigns. But he did nothing thoroughly. He never reached the root of things. for example, he vexed" the Philistines amongst other foes, but he never subdued them, else there would not have been "sore war against the Philistines all the days of Saul," and he “smote the Amalekites," but he did not destroy them. Surrounded thus by enemies vexed but not broken, "when Saul saw any strong man, or any valiant man, he took him unto him." It is impossible to discover the exercise of faith in this; it is simply flesh making use of flesh

The Spirit now devotes a whole chapter to the expedition against Amalek, in order to make it absolutely clear why Jehovah rejected Saul, and the righteousness of it. The sentence of God had long gone forth against this inveterate enemy of His people. At Rephidim, Jehovah said that He would have "war against Amalek from generation to generation" (Ex. 17: 16): and Moses, in his parting charge to Israel said, "Thou shalt blot out the remembrance of Amalek from under heaven; thou shalt not forget it" (Deut. 25: 19). All that was wanting was a word from Jehovah as to the precise moment for the execution of the terrible sentence, and the needed word was sent to Saul by means of Samuel.

The instructions were clear and unequivocal. Samuel said to Saul, "Jehovah sent me to anoint thee King over His people, over Israel: now therefore hearken thou unto the voice of the words of Jehovah. Thus saith Jehovah of hosts, I remember that which Amalek did to Israel, how he laid wait for him in the way, when he came up from Egypt. Now go and smite Amalek, and utterly destroy all that they have, and spare them not, but slay both man and woman, infant and suckling, ox and sheep, camel and ass." Thus nothing whatever was to be spared. Adversaries of Holy Scripture have sometimes declaimed against the severity of Jehovah's instructions to Israel concerning their foes. If God is love, why should He bid His people act in such a manner? The answer is very simple, "God is light," as well as love. The nations in and around Canaan were so deeply impregnated with such terrible evils that they constituted a moral ulcer in the midst of the earth, and it was mercy to others, as well as righteousness in God to destroy them utterly, after enduring them with much long-suffering. How much of a cancer does the knife of a skilful surgeon spare? It was largely due to Israel's failure to do their work thoroughly that they soon became so corrupt themselves. The evil influence of their neighbours in time brought down the judgement of God upon His own people.

Amalek is a type of the flesh, and with flesh God can make no terms. In it dwells no good thing (Rom. 7: 18); the sin that is inherent in it was divinely condemned in the sacrifice of Christ (Rom. 8: 3); and Christians are viewed as having for themselves, “crucified the flesh with the affections and lusts" (Gal. 5: 24), Which means that they have accepted the sentence of God against the evil thing. Nothing remains but to be unsparing with all its workings day by day (Col. 3: 5-9).

Saul and the people "utterly destroyed all the people with the edge of the sword," and "Everything that was vile and refuse, that they destroyed utterly"; but the best of the sheep, and of the oxen, and of the fatlings, and the lambs, and all that was good, they would not utterly destroy them." Alas, for Saul When his murderous heart went out against Ahimelech for his supposed sympathy with David, he was far more thorough in his work. At Nob he smote "both men and women, children and sucklings, and oxen and asses, and sheep, with the edge of the sword" (1 Sam. 22: 19)

Saul's behaviour suggests terrible possibilities for ourselves. It is easy to condemn the gross manifestations of flesh, as drunkenness, fornication, and such like, while tolerating other manifestations as vanity, levity, gossip, etc. Who but the Spirit of God would have put variance, emulations, and envyings in the same category with fornication, murders, and revellings (Gal. 5: 19-22)? Yet all these things spring from the same root of incorrigible evil.

When Jehovah told Samuel what Saul had done, and that he could be no longer king, the prophet was so grieved that "he cried unto Jehovah all night." In Jeremiah 15: 1, Samuel is divinely quoted as one of Israel's conspicuous men of prayer. But prayer was in vain now. Saul had been fully tried, and had been found wanting. With every conceivable advantage he had hopelessly failed, and nothing remained but to pass sentence. Sad work for Samuel, who apparently sincerely loved the erring king. When he went in search of him, he heard that he had been to Carmel, and had "set him up a place," presumably a memorial pillar to commemorate his victory, for flesh ever seeks its own glory. Samuel at last found him in Gilgal, the place of circumcision (Joshua 5). If Saul had only known the lesson of Gilgal-self-judgement, how different his history would have been. With pious gush he met the prophet saying, "Blessed be thou of Jehovah: I have performed the commandment of Jehovah." This was a lie, and Saul knew it well. Asked what was the meaning of the bleating of the sheep and the lowing of the oxen, he replied that the people had spared the best of them to sacrifice unto Jehovah. In 1 Sam. 15: 9 the sacred historian says "Saul and the people, spared," etc. Like Adam in Eden, rather than confess his own sin, he put the blame elsewhere.

But Such a plea could not be accepted. A king must rule, or abdicate. He must teach the people what is right, and also get the right thing done. "Vote-catching" will not do for God. "I feared the people," says Saul 1 Sam 15: 24, "and obeyed their voice." The chief priests and elders feared the people in our Lord's day (Matt. 21: 23-27). All such persons, by their own confession, are utterly unfit for the seat of power. David in his "last words" describes the ideal king thus: He that ruleth over men must be just, ruling in the fear of God" (2 Sam. 23: 3). In the matter of Jonathan eating the honey, we have the people withstanding the king, and insisting upon what was comely and right (1 Sam. 14: 41); now to Samuel he complains that they constrained him to do what was disobedient and wrong. How deeply humiliating for an anointed king! The perfect ruler will not be seen on earth until the Man at God's right hand comes forth in all His majesty and power. But shall we not seek meanwhile to walk in the fear of God, and seek above all things to do that which is well-pleasing in His sight? "The fear of man bringeth a snare: but whoso trusteth in the Lord shall be safe” (Prov: 29: 25).

To Obey is better than Sacrifice

In few but telling words Samuel reminded Saul of Jehovah's dealings with him in the past, and of his flagrant disobedience to His word. It was no mere expression of his own opinion: I will tell thee what Jehovah said to me this night" (1 Sam. 15: 16) When Saul was little in his own sight, God made him head over the tribes of Israel. There was indeed a day when Saul spoke of himself as belonging to the smallest of Israel's tribes, and to the least of the families in that tribe (1 Sam 9: 21), but that day was a long way in the background as far as his feelings were concerned. He was now, in his own esteem, a great military commander, able to call more than 200,000 men to his standard. He had become one of the notables of the earth, a man to be feared. Uzziah fell into the same snare, after some remarkable victories. "When he was strong his heart was lifted up to his destruction" (2 Chron. 26: 16). With Paul, on the contrary, the sense of his own insignificance and unworthiness grew upon him as the years passed. "I am less than the least of all saints," said he to the Ephesians (Eph. 3: 8); "chief of sinners," said he to his son Timothy (1 Tim. 1: 15). At a certain point in his history he abandoned the name of Saul, preferring henceforward to be known as Paul, which means "little."

Brethren, while we keep small, God has some use for us, but if perchance we become swollen with a sense of our own ability and importance, or even get occupied with our divinely granted gifts, we shall assuredly be passed by when the Spirit is in search of an instrument for His work. He has come from heaven to magnify Christ, not men. The lesson of the little child was set before the disciples by the Lord, in Matthew 18: 1-4. Have we learned it' Let us examine ourselves and see.

It was useless for Saul to blame the people for what had occurred, and to plead that the sheep and oxen which had been spared were to be offered in sacrifice to Jehovah. Samuel brushed the excuses aside sternly, saying, "Hath Jehovah as great delight in burnt offerings and sacrifices as in obeying the voice of Jehovah Behold, to obey is better than sacrifice, and to hearken than the fat of rams." Here we have a principle of vital importance to the people of God in all ages. There is no substitute for obedience. The Man Christ Jesus delighted from first to last in all the will of God, and He has left us an example that we should follow His steps. Our innermost thoughts; the motives of our hearts, and our actions both at home and abroad, should be under the control of the revealed will of God. No plea for usefulness in service can be accepted in extenuation of what we know to be contrary to God and His word. Toleration of evil in our ecclesiastical surroundings, in the hope that good may somehow be wrought, will not do for God. Whatever the consequences to ourselves and to others, we must obey.

Samuel stripped the disobedience bare, and revealed it's true character as God saw it. "Rebellion is as the sin of witchcraft and stubbornness (i.e., self-will) is as iniquity and idolatry. Saul himself in his better days recognised the evil of witchcraft, and sought to suppress it (1 Sam. 28: 3-9) and no graven image appears to have been set up during his reign. But he is now told that his self-will was the equivalent of both witchcraft and idolatry. Why? Because it displaced God for something else. The supremacy of God was thereby challenged by a creature. Self-will — the refusal to hear the divine voice — is as serious an evil today as when Saul stood arraigned by the prophet of God in Gilgal.

"In Gilgal," be it noted. In that place above all others it was proposed to offer the fruit of self-will to God. It was Israel's camping ground at the first, the spot where the sharp knives of circumcision were used, abiding lesson of the supreme importance of self-judgement on the part of all who would have to do with God. The people later, as insensible of the significance of the place as their earliest king, made Gilgal one of the chief centres of their transgression against God (Hosea 4: 15; Amos 4: 4, 5), Samuel's faithful words produced no repentance in Saul. It is time he said, "I have sinned; for I have transgressed the commandment of Jehovah and thy words," but the emptiness of the acknowledgement was shown in that he said immediately, “Honour me now, I pray thee, before the elders of my people, and before Israel." The truly contrite heart is willing to take the lowest possible place before God. It is inconceivable that honour before men should enter into the mind of one who truly feels his sin. No one could think worse of him at such a time than he thinks of himself. David in Psalm 51 after being rebuked by another prophet, presents a great and instructive contrast to Saul in 1 Sam. 15.

The truth is that an uncomfortable position had been created by the intervention of Samuel, and Saul would end it with the minimum of delay. The lesson of the two shavings on the third day and on the seventh day, as in Numbers 6: 9, were unknown to him. It is observable that twice he speaks to Samuel of "Jehovah thy God" (vv 21, 30). All sense of relationship to God, and of having to do with Him for himself, seems to have departed from him. Unhappy man.

It is deeply solemn to notice that Samuel uses language concerning the rejection of Saul similar to that which Balaam used concerning the blessing of Israel. Balaam said, "God is not a man that He should lie, neither the son of man that He should repent" (Num. 23: 19). The blessing of Israel was therefore assured, whatever the enemy might do or say, or whatever unfaithfulness might manifest itself in the people themselves. Samuel said, 'The Strength of Israel will not lie nor repent, for He is not a man, that He should repent" (1 Sam. 15: 29). The divine rejection of Saul was thus as irrevocable as the blessing of the nation; for when once God has pledged His word, He never goes back upon it. This blessed fact is the true resting place of faith in all ages.

The execution of the Amalekite king concludes this solemn chapter. Let none doubt the righteousness of this. It is God's great governmental principle that "whatsoever a man soweth, that Shall he also reap" (Gal. 6: 7), and Agag's cruel sword had filled many a mother's heart with grief. His own turn had now come in the justice of God. So lightly did he feel his position, so utterly unrepentant of his enormities was he, that he approached Samuel quite jovially. "Gaily," is the word employed by Darby "cheerfully" by the Revisers in their margin. But "Samuel hewed Agag in pieces before Jehovah in Gilgal," for God is light as well as love. Another pagan king acknowledged the equity of that which befell him when his captors cut off his thumbs and great toes. To no fewer than seventy kings had he been similarly distressful (Judges 1: 6-7)

"Samuel came no more to see Saul until the day of his death nevertheless Samuel mourned for Saul: and Jehovah repented that He had made Saul king over Israel."

The Man after God's Own heart

Samuel's famous dictum that to obey is better than sacrifice and to hearken than the fat of rams" (1 Sam. 15: 22) will never be forgotten. If Saul learned nothing from the prophet's words, multitudes have profited by them since his day. "To obey,'" and "to hearken" give the essence of holy living. The most costly sacrifices are no substitute for "obeying the voice of the Lord."

The wilful King — the man of the people's choice — being divinely rejected, Jehovah brought forward the "man after His own heart." How different David was from Saul may be seen in Psalm 119 (which, being an amplification of psalm 19, is almost certainly from the pen of David): "Make me to go in the path of Thy commandments; for therein do I delight" (Ps. 119: 35). 1 will delight myself in Thy commandments, which I have loved" (Ps. 119: 47). I love Thy commandments above gold; yea above fine. gold" (Ps. 119: 127). I opened my mouth and panted: for I longed for Thy commandments" (Ps. 119: 131). Oh, that there were such a spirit in both the reader and the writer of these pages.

Not that the psalmist was perfect (only the man Christ Jesus was that), but whatever his failures, his heart was ever towards God, that he might please Him, so he concludes his long psalm thus: "I have gone astray like a lost sheep; seek Thy servant, for I do not forget Thy commandments."

Samuel mourned deeply and long over Saul, and no wonder, for he could not but be interested in the King he had anointed, and the disappointment was great. But in due course Jehovah aroused him from his grief, and bade him fill his horn with oil and go to the house of Jesse, the Bethlehemite, "for I have provided Me a King amongst his sons” (1 Sam. 16.).

Bethlehem was the village of Boaz — the Kinsman-Redeemer — the One who took up the cause of the hopeless and ruined. This shows the ground upon which everything was now to be built. Boaz was himself a type of the risen Christ; and David also typifies Him, but as the suffering and rejected by men yet chosen of God, and exalted in His due time. Samuel, inquiring of Jehovah how he could safely go to Bethlehem upon such an errand, was told to take an heifer, and call the people, or at least their elders and Jesse's family, to a sacrifice. Here again we are reminded of Christ. Everything for God's glory and for the blessing of men is founded upon what He is, and what He has done. The greatness of His person, and the infinite value of His sacrifice makes everything sure and stable for ever.

Samuel's visit to Bethlehem was regarded with apprehension by the elders, and they asked him tremblingly, Comest thou peaceably!" What a condition of things then existed in Israel that such a question should be addressed to one who loved the nation so well. But when people are not right with God, even the visit of a messenger of God is dreaded. The Corinthian Assembly would probably have viewed with alarm an unexpected call from the Apostle while they were tolerating gross evil in their midst. He might bring "a rod" (1 Cor. 4: 21).

Arrived at Jesse's house, the prophet was about to make a serious blunder. When Jesse's sons came in, Samuel was struck by the fine appearance of Eliab, and said, "Surely Jehovah's anointed is before Him." But a man “higher than any of the people from his shoulders upwards" (1 Sam. 10: 23) was at that very moment on Israel's throne, and a deplorable failure. The divine reply to the prophet's thought is instructive far beyond the circumstances of that day. "Look not an his countenance, or on the height of his stature; because I have refused him: for Jehovah seeth not as man seeth, for man looketh on the outward appearance, but Jehovah looketh on the heart." "Let no man glory in men" (1 Cor. 3: 21).

When did God ever choose the first-born of flesh. The one who by reason of his birth has the appearance of claim is throughout Holy Scripture expressly set aside, that all may learn that blessing is altogether of grace. Not Cain, but Abel; not Ishmael, but Isaac; not Esau, but Jacob; not Reuben, but Joseph; not Ephraim, but Manasseh; not Aaron, but Moses; and so on invariably in the ways of God.

Jehovah's anointed proved to be one who was regarded as of no account, for the lad David was not even invited to meet the prophet. How suggestive of Him Who was "despised and rejected of men!” His occupation should be noted, "Behold he keepeth the sheep." Again suggestive of our blessed Lord, and in marked contrast with Saul, whose interest was in asses, and even them he lost.

When Samuel learned of the existence of the shepherd lad, he said to Jesse, "Send and fetch him: for we will not sit down till he come hither." Note the margin: "Hebrew — sit round." The circle would not be complete without David, and he must be in the centre.

Christ is the centre of everything with God. His present place is in the midst of the Assembly. There He leads the song of praise to God (Heb. 2: 12). The consciousness of His presence brings blessing to those gathered, and it is His presence that gives power and validity to their acts. "Where two or three are gathered together unto My Name, there am I in the midst of them" (Matt 18: 20). In the in-coming Kingdom age, He will take the place in the midst of "the great congregation" (Psalm 22: 25). This means the nations and their kings, all happily submissive to His sway, and all blessed according to the earthly counsels of a gracious God. "All the kings of the earth shall praise Thee, O Jehovah, when they hear the words of Thy mouth. Yea, they shall sing of the ways of Jehovah: for great is the glory of Jehovah” (Psalm 138: 4-5)In a yet higher sphere, He will be seen as the Lamb in the midst of the throne, with elders and living creatures gazing in wonder at the glorious sight, and giving utterance to the new song of redemption through His blood (Rev. 5). Thus will a righteous God give due recompense, both above and below, to Him Who once was willing, in His fathomless grace, to hang between two thieves upon Calvary's tree. He Who was the central Object on that day of shame, will be the central Object in both heavenly and earthly glories in the ages that are yet to come.

"Then Samuel took the horn of oil, and anointed him in the midst of his brethren: and the Spirit of Jehovah came upon David from that day forward” (1 Sam. 16: 13). From the gracious Reader of Isaiah's prophecy in the synagogue of Nazareth, we hear the words, "The Spirit of the Lord is upon Me, because He hath anointed Me" (Luke 4: 18). Others besides Himself may experience the anointing of the Spirit (1 John 2: 27); but in this, as in everything else, He must have the pre-eminence" therefore God, even Thy God, hath anointed Thee with the oil of gladness above Thy fellows" (Heb. 1: 9)

David, although anointed, did not forthwith ascend the throne of Israel, but like the One of whom he was both the progenitor and the type, he must needs first pass through the bitter ordeal of years of suffering and rejection. In God's time, the man of the people's carnal choice was overthrown, and the man after God's own heart was exalted. In like manner, God has His set time for the Kingdoms of this world to pass into the hands of our Lord Jesus Christ. The need for this mighty revolution becomes increasingly apparent to observant eyes. The world's agony deepens every hour.

The Power of the Spirit of God

Having anointed both Saul and David — the man of the people's choice, and the man after God's own heart Samuel's public work was finished. Henceforward he lived in quiet retirement at Ramah. But one thus constrained to live in quietness has not necessarily ceased to be of value to his brethren. The ministry of intercession is open to all who have the heart for it. To this ministry Samuel devoted himself until his life's end. "God forbid that I should sin against Jehovah in ceasing to pray for you" (1 Sam. 12: 23).

Aged brethren, crippled brethren, imprisoned brethren, take courage! Although you can no longer run the Lord's errands, you can still serve the people of God at the throne of grace. Paul in his Roman prison ceased not to give thanks for his Ephesian brethren, making mention of them in his prayers (Eph. 1: 16); the Philippians also he remembered, in every prayer for them making request with joy (Phil. 1: 4); for the Colossians too he prayed regularly, and doubtless also for saints in other places, both known and unknown. Epaphras, when deprived of his liberty, laboured fervently for his brethren that they might "stand perfect and complete in all the will of God" (Col. 4: 12).

The prophet who felt that he was getting old and past active service, and who appointed his sons judges over the people (without a word from Jehovah) lived not only to anoint both Saul and David, but also to shelter David when the persecution of his enemy became dangerous. Accordingly we read in 1 Samuel 19: 18: David fled and escaped, and came to Samuel in Ramah, and told him all that Saul had done to him." But what could a feeble old man do for David in his distress? Saul quickly set his forces in motion. He was now so completely under the power of the devil that all respect for Samuel had departed from him. He would now invade his very home, and tear David thence. But the power of God was with His aged servant, and this Saul experienced in a truly remarkable way. He sent three bands of messengers, doubtless armed, to arrest David; but when they came within sight of Samuel and his group of budding prophets, the power of God so came upon them that they prophesied with them. This reminds us of Ahaziah in his rage against Elijah (2 Kings 1). He also sent three companies to take him, but the third captain of fifty humbled himself in the presence of the power of God as exercised by Elijah, and pleaded for his life. In Saul's day things were worse, for his third company were as willing to do their master's evil work as those who went before them. Then, solemn to say, Saul went himself. He braced himself up, and was confident that he would be strong enough to resist the holy influence to which his messengers had succumbed. He was determined to fight things out with God! poor blind dupe of Satan! The unhappy man is painfully suggestive of the self-willed king of the last days (Dan. 11: 36), who will be found reigning in Jerusalem when our Lord appears.

Behold the angry king then coming to "a great well that is in Sechu," and inquiring for the whereabouts of Samuel and David. Would he kill the prophet as well as his own son-in-law! This is not clear, but it is certain that when he came within sight of Samuel and David with murder in his heart, the mighty power of the Spirit of God overwhelmed him. For many hours he lay prostrate, helpless to do what he intended. Well might observers say, perhaps sarcastically, knowing the character of the man, "Is Saul also among the prophets?"

"How are the mighty fallen!" (2 Sam. 1: 27) At Ramah we see the King lying low in the presence of the power of God; at Endor he is prostrate in the house of a witch (1 Sam. 28: 20); and at Gilboa he is found dead on the battle-field(1 Sam. 31: 4). Miserable end to an unhappy life, a life which began with every advantage that a gracious God could bestow.

The remarkable experience at Naioth in Ramah had a voice for both David and Saul. David could thereby be assured that although years of wandering lay ahead no creature power could ever harm him seeing that Jehovah was with him. Saul might well have returned home convinced of the uselessness of opposition to God. But, alas, flesh never learns divine lessons! Another Saul did heed the voice of the Lord speaking to him out of heaven, to his eternal blessing (Acts 22.). Happy Saul of Tarsus!

We are living in the day of the Spirit's personal presence on earth. The Church is His habitation. From thence He pursues His gracious work for the blessing of men. The power of Satan is opposed to it, but we need have no fear. He who broke down the Saul of the Old Testament (although he was nothing the better for it); and Who also broke down the Saul of the New Testament, transforming him into a bright witness for Christ is able still to deal with every form of Satanic hostility to the work of God. Certainly, our God never knows defeat.

Samuel's Death

It is twice repeated that when Samuel died “all Israel lamented, him, and buried him in his house at Ramah.” (1 Sam. 25: 1; 28: 3) A State funeral, with public mourning, for the man whose faithful words were unheeded while he lived, and whose later years were embittered by the wickedness of both king and people! It was a great day — "all the Israelites were gathered together," we are told. Was Saul present? It is not stated, but flesh can be inconsistent enough even for that.

Many prophets followed Samuel before our Lord appeared, but they all fared badly at the hands of men. "Which of the prophets have not your fathers persecuted?" said the indignant Stephen, "and they have slain them which showed before the coming of the Just One, of whom ye have been now the betrayers and murderers" (Acts 7: 52). Our Lord said to the religious leaders of His day: "Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, and say, If we had been in the days of our fathers we would not have been partakers with them in the blood of the prophets. Wherefore ye be witnesses unto yourselves that ye are the sons of them which killed the prophets." He proceeded to tell them that He would send fresh messengers to them, and that they would persecute, scourge, and kill them (Matt. 23: 29-34) The Book of the Acts records the terrible fulfilment of His words. (Read also 1 Thess. 2: 3; John 16: 2)

It is easy to honour dead men whose faithful admonitions no longer sting the conscience; flesh can even get a certain amount of gratification to itself in doing so; but what God appreciates is willing obedience to His servants' messages while they live, and loyal remembrance of their words after their departure (Heb. 13: 7).

Be not over-anxious to hold memorial services over us when our lips are silent in the grave. Say a few kind words to us while we are with you, and encourage our hearts by such obedience to the truth that in our prayers we may give account of you "with joy and not with grief" (Heb. 13: 17). To laud the dead while refusing their teaching is one of the worst forms of religious hypocrisy, and the world is full of it.

Take a case in point. Throughout Christendom great honour is professedly paid to Peter; magnificent buildings have his name attached to them; but if the fisherman-apostle could come back to us, and were to teach in the pulpits of "St. Peter's" the truths taught in his Epistles, he would probably be flung out with scorn like his Master from the synagogue at Nazareth. For it is indisputable that Peter tells us that new birth is the fruit of the incorruptible seed of the word of God received by faith into the heart (1 Peter 1: 23); but Christendom affirms that new birth comes through Baptism administered by priestly hands. Peter also tells us that all believers in Jesus are priests, "a holy priesthood to offer up spiritual sacrifices, acceptable to God by Jesus Christ" (1 Peter 2: 5), but Christendom insists that priesthood is the exclusive privilege of an official few, and thus God's saints are thrust into darkness and distance from their Father and God.

Viewed in the light of Eternity, men's buildings erected in honour of the dead, whether tombs or cathedrals, are worth very little; but who can estimate the value of the Spirit's words concerning the "great cloud of witnesses," of whom Samuel was one, "of whom the world was not worthy" (Heb. 11: 38).

Samuel at Endor

Some years after his decease Samuel had the unique experience of being sent back to earth with a message from God. The battle of Gilboa was impending, and Saul was in a desperate plight, having the dismal feeling that ruin would result. He tried to get through to God for counsel and help-the God whom he had so grievously slighted throughout his reign. But "Jehovah answered him not, neither by dreams, nor by Urim, nor by prophets" (1 Sam. 28: 6). "God is departed from me," he wailed, "and answereth me no more." This reminds us of Hosea 4: 17: "Ephraim is joined to idols: let him alone." It is a serious thing for anyone to refuse to hear the voice of God, for even His patience has limits. All Christendom will prove this shortly when divinely given up to the delusions of the Man of Sin (2 Thess. 2).

Feeling the urgent need of a word from some quarter, "Saul said unto his servants, seek me a woman that hath a familiar spirit, that I may go to her, and inquire of her." Earlier in his reign Saul had endeavoured to stamp out this appalling evil but apparently it was still practised secretly. What an inconsistent thing is poor flesh! It can wax indignant at one form of iniquity and labour to suppress it while freely indulging in other forms equally offensive to God. Even God's true saints are not free from this danger. Samuel told Saul after his disobedience in the matter of Amalek "rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry" (1 Sam. 15: 23). Why? Because it puts something in the place of God; and this Saul was continually doing in his career of self-pleasing.

Learning that there was a woman practising witchcraft at Endor, Saul disguised himself, and with two of his servants went to her by night. When requested to bring up the man that he would name, the woman protested that it was against the law of the kingdom, and that she might be put to death for her deed. Saul had the audacity to "swear to her by Jehovah saying, As Jehovah liveth, there shall no punishment happen to thee for this thing." The wretched man could not possibly go further in sin than thus to pledge Jehovah's holy name in connection with a matter so hateful in His sight. All sense of the reality of having to do with God had utterly departed from him.

Witchcraft — sorcery — "Spiritualism" — for this great evil has many names, is very ancient. Early in the history of the race, when men turned their backs upon God, they sought to get into communication with the invisible world by illicit means. Satan was, of course, their instructor in this, for thereby he gained ears which should have been ever open to the voice of God. Deuteronomy 18 is stern in its commands to the people of Israel to deal unsparingly with this great evil when they got into the promised land. They would find Canaan full of it, but God's own people must neither learn it nor spare it.

This evil has an increasing fascination for men as the ages pass, and as the end draws near. Men have a natural desire to know something of the life beyond, and it is alleged that Spiritualism is a ready means of acquiring first-hand information from departed relatives and friends. It is even said that these are eager to communicate with us; but this is not borne out by the story before us, the only true record of a departed man ever speaking again to persons on earth. Samuel positively rebuked Saul for disturbing him. "Why hast thou disquieted me, to bring me up?"

Samuel undoubtedly appeared to the terrified king, and addressed him with audible voice. But did the woman's movements produce him? Most assuredly not. The keys of death and of Hades are not within the reach of any mere creature (Rev. 1: 18). Departed saints are in the Lord's own presence, enjoying without hinderance His favour; and the lost are "Spirits in prison" awaiting their final sentence in the great day. Saints are not at the mercy of wicked practitioners, and liable to be disturbed at any moment in order that such may earn a fee; and sinners are closely guarded by the power of God. If it be alleged that voices are sometimes heard coming from the world of spirits, the explanation is that demons personate the dead, and their aim is to deceive foolish listeners to their eternal ruin.

In Isaiah 8: 19 God asks indignantly why people should even wish to inquire of the dead, when they could, if they were willing, inquire of their Maker. "When they shall say unto you: seek unto them that have familiar spirits, and unto wizards that chirp and mutter: should not a people seek unto their God. For the living to the dead?" No one could have been more shocked and horrified than the witch of Endor when Samuel actually appeared. She had never had such an experience before. Ere she could commence her incantations the person named stood before her. The astounding fact suggested to her mind that her visitor could be no less a person than the king. Only for him would God be likely to disturb the repose of the faithful prophet. What could Samuel do but pronounce the doom of one who so persistently sinned against light and privilege? For this solemn purpose God was pleased to send His servant back to earth that day. There was nothing of pity or mercy in his words “Because thou obeyedst not the voice of Jehovah, nor executedst His fierce wrath upon Amalek, therefore hath Jehovah done this thing unto thee this day. Moreover, Jehovah will also deliver Israel with thee into the hands of the Philistines: and to-morrow shalt thou and thy sons be with me" (1 Sam. 28: 18-19). The following day would thus be Saul's last on earth. What then? "With me" does not mean that Saul would share Samuel's bliss, but that he would he numbered amongst the dead even as the prophet. Even Saul and Jonathan parted company in the hour of death. Jonathan we shall meet in the presence of the Lord Jesus at His coming, but not Saul.

Note the distinction between body and spirit. Saul's body (with those of his sons) was nailed by the Philistines to the wall of Bethshan (1 Sam. 31: 12), his spirit, ere that indignity was perpetrated, was in Sheol.

The Endor episode has a loud voice to men today. Nothing is to be gained by even the attempt to communicate with the dead; but everything is to be gained by giving attention to the voice of God. The Holy Scriptures, now happily complete, tell us all that we need to know concerning both Heaven and Hell. He who turns away from the divine voice speaking therein lays himself open to the worst deceptions of Satan, to his eternal ruin.

Samuel figures in Hebrews 11: 32 as one of God's worthies. David is also there; but the once-favoured and greatly privileged Saul is missing.

Solomon and His Temple

Solomon and His Temple.

W W Fereday.

Contents

Kingship in Israel

David and Solomon

Adonijah's Usurpation

The Kings Dream

Righteousness

Wisdom

Supremacy and Prosperity

The Daughter of Pharaoh

Provision for the House

The Temple

Bringing up the Ark

Solomon's Great Public Prayer

The Feast of Tabernacles

Jehovah Speaks Again

I made me Great Works

The Queen of Sheba

Horses, Gold, Wives

Apes and Peacocks

Closing days

In Solomon's Porch

The Kingship in Israel.

The commanding theme of Holy Scripture — of Scripture in its every part, is Christ. He is everything to God, and His Spirit delights to make known to us the glories of His person, the perfection of His work, and the Father's eternal counsels respecting Him. Our principal interest in Solomon lies in the fact that he was a foreshadow of Christ. The peace of his reign, his righteous and wise administration, the prosperity of the people, and the homage of all the kings round about, all suggest conditions that will be true on a larger and more glorious scale when God's true Anointed sits upon His holy hill of Zion (Psalm 2: 6). Solomon's administration, alas, finished sadly, due to his own unfaithfulness. Far otherwise will it be with Christ. At the end of His long reign, "He will deliver up the kingdom to Him who is God and Father, when He shall have put down all rule and all authority and power.... Then shall the Son Himself be subject unto Him that put all things under him, that God may be all in all" (1 Cor. 15: 24, 28). He who was faithful when here in poverty and humiliation will also be faithful in the day of His Kingdom exaltation.

When Solomon was born his father named him Solomon, which means "Peaceable" (2 Sam. 12: 24). Jehovah thus named him before his birth (1 Chron. 22: 9). But when he was born He sent Nathan the prophet to David with a second name for the child — Jedidiah, which means "beloved of Jehovah" (2 Sam 12: 25) It is added, "Jehovah loved him." Another has remarked, "Nathan, with a marked reference to the meaning of the King's own name (David=the darling, the beloved one) calls the infant Jedidiah (Jedid-yah), that is, the darling of the Lord." Loved by God; chosen by God; preferred by Him above all others for the throne — what an expressive type of our blessed Lord! He is God's true beloved (Isa. 42: 1), who in His due time "will speak peace to the nations, and His dominion shall be from sea to sea, and from the river to the ends of the earth" (Zech. 9: 10).

The inspired historian — Moses, we doubt not — tells us in Genesis 36: 31 that "kings reigned in the land of Edom before there reigned any king over the children of Israel." He who wrote the Chronicles after the return of the remnant from the Babylonian captivity repeats the statement (1 Chron. 1: 43). Edom as a people was very nearly related to Israel; but although not God's chosen for supremacy in the earth Edom had kings (an honour, as men judge) before Israel. Kings developed rapidly after the break-up of the human family into nations. Nimrod came first as founder of the dominion of Babylon (Gen. 10: 8-10); Egypt comes next in the sacred record as ruled by a king (Gen. 12: 15); and in Genesis 14 we read of two confederacies of kings at war with each other. Unhappy foreshadow of worse things to come.

But why was Israel so long without a monarch' God certainly spoke of a king for the nation while they were still in the wilderness, and gave instructions and warnings as to his conduct. He must not multiply horses, nor wives, nor silver and gold; but he must write out for himself a copy of the law, which he was to read all the days of his life that all might be well (Deut. 17: 14-20) Balaam, when constrained by the Spirit of God to say against his will good things about the people he hated, declared: "Jehovah his God is with him, and the shout of a king is among them." Further, "His king shall be higher than Agag, and his kingdom shall be exalted" (Num. 23: 21; 24: 7). Hannah in her prophetic song was led to say, "Jehovah shall judge the ends of the earth; and He shall give strength unto His king, and exalt the horn of His anointed” (1 Sam. 2: 10).

Why, then, was Israel several centuries in the land of promise before kingship was established! For the very blessed reason, if the people could have appreciated it, Jehovah was their king. It was their glory to be living under a theocracy. Jehovah Himself personally directed their affairs. No nation has ever been thus honoured, and no nation will ever have such an honour until the seventh trumpet is sounded in Heaven, and great voices say, "The Kingdom of the world of our Lord and of His Christ is come, and He shall reign to the ages of ages” (Rev. 11: 15 J.N.D.). Then all the nations (not Israel only) will come under direct divine rule. This will be the final solution of all earth's difficulties and sorrows.

Israel, as the people of Jehovah's gracious choice, was meant to be different in every respect to all others, and to be Jehovah's witness to them. Balaam, in his first utterance said, "Lo, it is a people that shall dwell alone, and shall not be reckoned amongst the nations" (Num. 23: 9). It was therefore deplorable when the people demanded of Samuel, "Make us a king to judge us like all the nations" (1 Sam. 8: 5).

Let us pause here and take account of ourselves. The Church is a company divinely called out and separated from the world. It is the body of the absent Christ here to represent Him), and the house of God, the Assembly of the living God (Acts 15: 14; 1 Cor 12: 13; 1 Tim 3: 15. Do we appreciate the inestimable honour and privilege of being a people separated to God? The history of the Church since the days of the Apostles reveals the grossest unfaithfulness in this respect. The Church and the world have long been friends, to the Lord's dishonour, and to the spiritual injury of the saints. Further, the Church has been distinguished from the beginning as having its Head in Heaven, with the Holy Spirit dwelling on earth to act for Him. With respect to these great realities we have also been long unfaithful. Faith in the invisible Head in Heaven, and in the invisible Spirit on earth has lapsed; hence the hordes of Popes, Bishops, clergy, chairmen, etc. The Church, like Israel before her, has wished to be "like all the nations." It is not even yet too late for some at least to recover themselves, and return repentantly to the right ways of God.

Israel's wilful descent from the high level upon which Jehovah in His grace placed them at the beginning of their national history has been recorded as instruction for us today (Rom. 15: 4). For as surely as the people of Israel were divinely intended to be the aristocracy of the earth, those who are now being blessed and who compose the Church are the aristocracy of the universe. Our conduct should be consistent with our dignity.

Samuel felt deeply the people's demand for a king "like all the nations," but Jehovah said to His servant, "Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected Me, that I should not reign over them" (1 Sam. 8: 7). The theocracy was thus at an end until the day of the Lord Jesus.

The Spirit's words through Balaam and Hannah make it certain that Jehovah always had it in His mind to give Israel a king. Ultimately the prince: of His choice is Christ, but it was His intention that men typical of Him should occupy the throne meantime. Both David and Solomon, each in his own way typify Him. But the impatience of the people could not wait for God to act; they would have a king forthwith. God knew where to find the sort of man that they wanted; thus Saul was anointed first king of Israel with disastrous consequences for all concerned.

Scripture numerals are instructive. Forty is the number of full trial (Psalm 45: 10; Matt. 4: 2). For forty years Saul reigned. The trial ended with the dead bodies of the king and his sons nailed to the wall of Bethshan by the insolent foe, and the people scattered as sheep having no shepherd (1 Sam. 31) What confidence dare we have in flesh?

David and Solomon

The youthful Solomon had not to wait until the death of his father to sit upon his throne. "When David was old and full of days, he made Solomon his son king over Israel" (1 Chron. 23: 1). The usurpation of Adonijah, not mentioned in the Book of Chronicles, led to a second enthronement. "They made Solomon the son of David king the second time, and anointed him unto Jehovah to be the chief governor." At this point David's throne is called "the throne of Jehovah" (1 Chron. 29: 22-23). Title of exaltation indeed, and acknowledged by the Queen of Sheba on the occasion of her visit (2 Chron. 9: 8). David's throne has a place in the ways of God that no other has ever had, or can have. It is the centre of divine administration for the earth, and can only be filled in perfection by the Lord Jesus. It was a sad day for all the nations as well as for Israel when Jehovah in righteousness was constrained to "make his glory to cease, and cast his throne down to the ground" (Psalm 89: 44) Then commenced "the times of the Gentiles” (Luke 21: 24),

The enthronement of Solomon while David yet lived meant that for the time being both reigned together. Thus we have a twofold picture of Christ. David typifies Him as the man of war, and Solomon as the man of peace. Our Lord at His appearing will fulfil the David type in His warrior judgements; and afterwards He will fulfil the Solomon type in His sessional judgements. The white horse is the symbol of the one and the throne is the symbol of the other.

Revelation 19: 11-21 gives us a vivid description of our Lord coming forth from heaven in His David character. The white horse is the symbol of victorious power, contrast to the ass's colt upon which He rode in the day of His lowly grace (Mark 11: 7). His name is Faithful and True. What He was in testimony for God He will also be in the execution of His judgements. Let all deniers of the judgement of God beware. "In righteousness He doth judge and make war." Here at last we have an unquestionably "righteous war." Through dreary ages men have striven to keep the Man of God's choice out of His rights. "Let us seize upon His inheritance" Matt. 21: 38). "The inheritance shall be ours" (Mark 12: 7). Such has been the language of creature-arrogance, and God has borne with it! The King's eyes are "a flame of fire" — holy discernment in wrath. "On His head are many diadems." Satan has seven (Rev. 12: 3); and the Beast ten (Rev. 13: 1). The King of Kings and Lord of Lords has "many," for His glory is without limit. Armies follow Him, also riding "upon white horses, clothed in fine Linen, white and clean." These are the glorified saints, previously "caught up" at His descent into the air (1 Thess. 4: 15-17). There is no suggestion of mercy in the terrible vision of Revelation 19. Out of His mouth goeth a sharp sword, that with it He should smite the nations: and He treadeth the winepress of the fierceness of the wrath of Almighty God." The fowls of the heavens are angelically summoned to the greatest feast yet known. Kings, captains, mighty men, horses, etc., go down at the word of Him who rides the white horse. The vast hosts of the Roman group of Powers will be impotent before Him, and their leaders, the Beast and the False Prophet will be "cast alive into a lake of fire burning with brimstone,"

Isaiah 63: 1-6 describes another terrible incident in our Lord's warrior judgements. He comes up from Edom with garments dyed with the blood of the enemies of His redeemed (i.e. Israel] These are the Northern and Eastern Powers who will over-run God's land in the last crisis (Zech. 14: 1-3). The groups of Revelation 19 and Isaiah 63 are hostile to each other, each seeking world-supremacy; but all are equally opposed to the Christ of God, and would frustrate, if they could, the accomplishment of the divine counsels concerning Him. But their schemes are laughable to the Almighty. (Psalm 2: 4).

There are other fearful incidents in the judgement of the "Quick" at the Lord's appearing upon which we will not dwell Ezekiel 38 and 39 speaks of the overthrow of the hordes of Russia and her many Allies (or satellites); Isaiah 11: 14 tells of the judgement of Edom, Moab, and Ammon by Jewish instrumentality, and the following Scriptures suggest much more activity of this painful character — Micah 4: 13; Micah 5: 8; Ezekiel 25: 14; Zechariah 9: 13: Zechariah 14: 14; Psalm 149: 6-9 All these prophecies bring home to us the solemn meaning of our Lord's words, "Those Mine enemies, which would not that I should reign over them, bring them hither, and slay them before Me" (Luke 19: 27)

David having subdued all the enemies of Israel round about bequeathed to Solomon a peaceful throne. Only one military incident is recorded. "Solomon went to Hamath-zobah, and prevailed against it" (2 Chron. 8: 3). Then profound peace during the remainder of his forty years' reign. Solomon reigned over all kingdoms from the river (Euphrates) unto the land of the Philistines, and unto the border of Egypt; they brought presents and served Solomon all the days of his life" (1 King 4: 21). But Solomon was no believer in disarmament. It is twice repeated, "Solomon gathered together chariots and horse men, and he had a thousand and four hundred chariots, and twelve thousand horsemen, whom he bestowed in the cities for chariots, and with the king at Jerusalem" (1 Kings 10: 26; 2 Chron 1: 14). Truly every type fails! When He who is "greater than Solomon" reigns in Jerusalem, men "shall beat their swords into plowshares, and their spears into pruning hooks: nation shall not lift up sword against nation, neither shall they learn war any more" Isa. 2: 4) His presence will cause "the name of the city from that day to be Jehovah Shammah — Jehovah is there" (Ezek. 47: 35). "I, saith Jehovah, will be unto her a wall of fire round about, and will be the glory in the midst of her" (Zech. 2: 5).

At this point it would be a delight to transcribe the whole of Psalm 72 but we refrain. In days of universal distress such as our own, it is refreshing to the spirit to read that Psalm. David began it as a prayer for Solomon, but the Spirit of God soon led him far beyond his immediate successor to the One who will bring all blessing in, and establish it upon immutable foundations. David begins with righteousness (in both king and subordinate rulers), and in his seventh verse he arrives at peace — "abundance of peace as long as the moon endureth." Justice for all; every oppressor broken in pieces; all enemies subjugated; kings from afar bowing low at the feet of David's greater Son; widespread prosperity; city life purified and made healthy; and men everywhere calling Him blessed — these are the themes of which the Psalmist wrote with joy. We need not wonder that he turned to praise. "Blessed be Jehovah God, the God of Israel, Who only doeth wondrous things. And blessed be His glorious name for ever: and let the whole earth be filled with His glory: Amen and Amen. The prayers of David the son of Jesse are ended." This does not mean that David never prayed after he wrote Psalm 72. What is meant is that from his standpoint as a saint with an earthly calling he could ask nothing beyond an earth filled with righteousness, peace, and glory under the rule of the Man of God's pleasure. Heavenly saints look for much more — a "vast universe of bliss," of which Christ: will be the "Centre and the Sun."

David's last words (2 Sam. 23: 1-7) are in subdued tone. He could see in prophetic vision a just king ruling in the fear of God, who should be "as the light of the morning, when the sun riseth, a morning without clouds. But that king is no Solomon, but Christ. The dying king added, "Although my house be not so with God: Yet He hath made with me an everlasting covenant, ordered in all things and sure: for this is all my salvation, and all my desire, although He make it not to grow. Solomon's hand was not steady enough to hold the full cup of blessing which God placed therein, and for three thousand years Israel and all nations have suffered through his unfaithfulness.

Adonijah's Usurpation

The first mention of Jerusalem in the Word of God brings before us a delightful type of Christ in the person of Melchizedek, King of righteousness and King of peace (Gen. 14: 18-20 Heb. 7: 1). The second mention of Jerusalem is startling by its contrast. Joshua found Adonizedek reigning there, and determined to hold the city in defiance of Jehovah's purpose for His people (Josh. 10: 1). This king suggests the Antichrist who will defy the Lamb at His appearing. Adonizedek perished ignominiously; with his confederate kings he was hanged. The Antichrist (described in the Apocalypse as "the false prophet") will be consigned with his partner in iniquity, the ten-horned Beast, to the lake of fire a thousand years before even Satan is sent there (Rev. 19: 20).

The revelation of a divine purpose arouses the opposition of the Devil, and he labours forthwith to frustrate the accomplishment of it. 1 Chronicles 22 describes an important gathering in Jerusalem when David made it known that Solomon, although one of his youngest sons, was Jehovah's choice for the throne. He forthwith charged him to build a house for God (how delighted would David have been to have built it himself!); and he also charged all the princes of Israel to help Solomon his son (1 Chron. 22: 17). The young man was then solemnly enthroned.

It was after this, and thus in full knowledge of the purpose of God, that "Adonijah the son of Haggith exalted himself, saying, I will be king," and in his vanity "prepared him chariots and horsemen, and fifty men to run before him" (1 Kings 1: 5). As surely as Solomon prefigures Christ, Adonijah prefigures the Antichrist. Mark the fatal words, "I will." In Isaiah 14: 13-14 we hear Lucifer saying five times, "I will.” Here we have the very essence of sin. 1 John 3: 4, correctly translated, teaches us that "sin is lawlessness." Lawlessness is self-will. James tells us that we should always say, "if the Lord will ... we shall do this or that" (James 4: 17). Self-will has been the undoing of the human race, and its full evil is not yet developed.

All who have been born of the Spirit should abhor the restlessness of flesh in every form, and find delight in doing the will of God. The Man Christ Jesus is our perfect example of will-lessness. When He came into the world He said, "I delight to do Thy will, O my God" (Psalm 40: 8); in the night of His sorrow He desired only the will of the Father to be done (Matt. 26: 39); and in the midst of His service He told the people around Him, "I came down from heaven, not to do mine own will, but the will of Him that: sent me" (John 6: 38). Every bit of self-will in which we indulge savours not of Christ, but of Antichrist.

Adonijah was apparently a "spoilt child." The Holy Spirit says, "His father had not displeased him at any time in saying Why hast thou done so? and he was also a very goodly man" (1 Kings 1: 6). The handsome Absalom, slightly his senior, was similarly treated by David. Good-looking children are in special danger when in the hands of foolish parents. The wise king's words in Proverbs 19: 18 are true for all time: "Chasten thy son while there is hope, and let not thy soul spare for his crying." There are many broken hearts amongst God's saints due to the neglect of parental discipline; and the dishonour to the name of the Lord is still more serious, for the house of the Christian should be like unto the house of God, where the divine will alone should be done.

Adonijah's usurpation was short-lived. So will it be with the sinister figure of whom he was a pitiful foreshadow. When self-will rises to its full height, and man proclaims himself God judgement will fall speedily. Solomon appears to have been quiescent while the rebellion was in progress. It was his father who acted against the aggressor. In like manner the Christ of God looks with long patience at what His enemies are doing, but He will make no move until the Father gives the word. Ultimately Adonijah perished by command of Solomon; and the man of sin will be destroyed by the “breath of the lips” of the One against whom he will exalt himself (Isa. 11: 4; 2 Thess, 2: 8).

Let us briefly examine a few Scriptures relative to the man in Jerusalem in the last days of whom Adonijah was a type. Daniel 11: 36 speaks of him as the King — Isaiah 30: 33: 57: 9 also. The concluding revelation to Daniel concerning his people extends from Dan. 10: 12 to the end of the book. Down to Dan. 11: 35 everything has been already fulfilled. We read of plots and wars between successive kings of the North and of the South (Syria and Egypt), with the holy land as their battle ground. There is a gap of more than twenty centuries between verses 35 and 36. From the days of the Maccabees we pass to the world's last crisis. A king is seen ruling in Palestine, whom only carelessness would confound with the kings of the North and the South, for both make war upon him.

Mark the description of this man — Palestine's last king before the establishment of the Kingdom of the Lord Jesus. "The king shall do according to his will: and he shall exalt himself, and magnify himself above every god, and shall speak marvellous (or monstrous) things against the God of gods." Every detail is the very antithesis of Christ. He did not His own will but the will of His Father and God; He did not exalt Himself, neither did He magnify Himself. On the contrary He humbled Himself, and magnified (glorified) Him who sent Him. But He did not suit the carnal taste of Jehovah's fallen people; the man of Daniel 11: 36 will be more welcome, as the Lord warned the Jews in John 5: 43

Like Adonijah, he says, "I will be King." The will of God and the well-being of the people are both alien to his thoughts He will sweep aside every divine institution; he will seek the destruction of the pious few who venture to oppose him; and he will honour and reward the wicked (Dan. 11: 37-38) His end is not mentioned in Daniel 11. The one whose "end" is referred to in the last verse is the king of the North, the powerful and implacable foe of the Jews' apostate ruler.

Now compare 2 Thessalonians 2 with Daniel 11. The language is so similar that there can be no doubt that both chapters refer to the same person. “The man of sin, the son of perdition, who opposeth and exalteth himself above all that is called God or that is worshipped: so that he sitteth in the temple of God, showing himself that he is God." The scene is clearly laid in Jerusalem, where the Jewish temple was still standing when the Epistle to the Thessalonians was written. Another temple will be seen there in the last days erected by returned Jews. It has been remarked that the Antichrist is "Adam fully developed." To Adam it was said, "Ye shall be as God"; Antichrist says, "I am God." In Daniel 11, we see him in Jewish connection; and in 2 Thessalonians 2 as the leader and consummation of the apostasy of Christendom. In 1 John 2: 22, where alone we find the title: "Antichrist," the two things are combined. "Who is the liar but he that denieth that Jesus is the Christ? He is Anti-christ that denieth the Father and the Son." The Jews have from the first denied that Jesus is the Christ, and Christendom will ere long repudiate the Father and the Son. Both Jews and the multitudes who today "profess and call themselves Christians" will then unite in their worship of the man of sin. Solemn thought, the same city from which the truth of Christ went forth, and which has brought blessing to millions, will yet send forth the lie of the Antichrist to the ruin of all who receive it. Judicial blindness from God will settle down upon those who have had the truth within their reach, but have not loved it (2 Thess. 2: 9-12)

God will know how to subdue all proud pretension in the day of His wrath. "The day of Jehovah shall be upon every one that is proud and lofty, and upon every one that is lifted up, and he shall be brought low. . . . and the loftiness of man shall be bowed down, and the haughtiness of men shall be made low: and Jehovah alone shall be exalted in that day" (Isa 2: 12-17). The Lord preserve us all from the Adonijah spirit of pride and self-exaltation!

The King's Dream

Nebuchadnezzar went to bed one night in Babylon with the might and majesty of his Empire upon his mind, and wondering what would be the development of it. God graciously answered the poor pagan's thoughts by showing him in vision Gentile Imperialism as a whole and its ultimate destruction by the superior power of the Kingdom of God. Dan. 2), This was intended to act upon his conscience for his blessing, but no such effect was produced at that time. He was blessed Later Dan. 4).

Solomon went to bed in Gibeon with very different thought exercising his mind. He had become the most exalted person on earth, head of God's chosen people, now triumphant over every foe. He felt the seriousness of his position, and the great responsibilities connected with it (he was scarcely out of his teens), and his heart turned to God. Happy would it have been for the nations throughout the centuries if rulers everywhere had felt as Solomon did that night in Gibeon (1 Kings 3: 5-15

"Jehovah appeared to Solomon in a dream by night: and God said, Ask what I shall give thee." A dream is not God's most intimate way of communicating with men, as He Himself told Aaron and Miriam in Numbers 12: 6-8; but it seems certain that Solomon never knew God as his father knew him. He lacked David's deep spiritual experience, never having suffered as he suffered. David's years of affliction gave him a knowledge of God from which we all benefit at this day as readers of his Psalms. David could have said like a later poet:

"Deep waters crossed life's pathway,

The hedge of thorns was sharp."

Such language would be foreign to Solomon. With reference to the Temple, although denied the honour of building it, it was to David that Jehovah gave all the necessary instructions which he passed on to Solomon (1 Chron. 28: 1-12). It is also noticeable that David is named in God's list of men of faith (Heb. 11: 32), but not Solomon.

It was after a busy day in Gibeon when a thousand burnt offerings were offered upon the altar that "Jehovah appeared to Solomon in a dream by night, and God said, Ask what I shall give thee." The young king's answer delighted the heart of God. First, he acknowledged His loving-kindness in giving David a son to sit upon his throne. Then he confessed his own insufficiency for the heavy responsibilities which now lay upon him. Jehovah's people were a great people, distinguished as His chosen. To guide and direct them aright in their unique relation to God was beyond his power. "I am but a little child: I know not how to go out or come in." The spirit of the little child — humble, confiding, and teachable — is becoming in us all. The Lord Jesus lays this down in Matthew 18. The concluding verses of chapter 17. give us a wonderful setting for this instruction. Peter made himself foolish with the tax-collector in Capernaum, but the Lord took occasion by it to declare the exalted position in which Peter and every other believer stand in relationship with Himself through grace. We are sons of the Sovereign of the universe in association with the First born (Heb. 2: 10).

The believer in Jesus is thus a very dignified person, according to grace. Note the sequel. "In the same hour (the correct rendering of Matt. 18: 1) came the disciples unto Jesus, saying who is the greatest in the kingdom of heaven? And Jesus called a little child unto Him, and set him in the midst of them and said, Verily I say unto you, Except ye be converted and become as little children, ye shall not enter into the kingdom of heaven." Thus we have to become very small in order to enter into blessing. The next verse teaches us to continue small "Whosoever shall humble himself as this little child, the same is greatest in the kingdom of heaven." Matthew 17: 24-27 shows us the dignity of grace; Matthew 18 follows suitably instructing us to keep small and insignificant in our own esteem Even King Saul was little in his own sight to begin with (1 Sam 15: 17); exaltation and power drew out his inherent pride and stubbornness, to his ruin. A later king —  Uzziah — walked well "till he became strong. And when he was strong, his heart was lifted up to his destruction" (2 Chron. 26: 16).

Self-importance was the plague of the apostolic band. Even at the Last Supper "there was strife among them which of them should be accounted the greatest" (Luke 22: 24). The coming of the Holy Spirit at Pentecost to take charge of the Assembly for Christ should have made this impossible in the new order, but flesh is ever restless. The Apostle's plain injunction in Romans 12: 3 has been but little heeded: "I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith." The vastness of the divine immensities that he ministered made Paul feel personally very small — "less than the least of all saints” (Eph. 3: 8). In 1 Corinthians 14: 20 we find a truly impressive appeal: "Brethren, be not children in understanding: howbeit in malice be ye babes, but in understanding be men." He had no desire that his readers should be childish, but he longed that they might be childlike. "I am among you as He that serveth," said the Lord to His self-important followers (Luke 22: 17). Did He not wash their feet that very night? (John 13).

Solomon felt that he was "but a little child"; accordingly he seized the golden opportunity divinely given to ask for "an understanding heart to judge Thy people, that I may discern between good and bad: for who is able to judge this Thy so great people?" His Speech pleased Jehovah well. He might have asked for long life or riches, or the life of his enemies; instead he asked for an understanding heart that he might rule well the people of God. Our blessed Lord once said: 'Seek ye first the Kingdom of God and His righteousness; and all these things shall be added unto you.' On this principle Jehovah dealt with Solomon. "Behold, I have done according to thy words: lo, I have given thee a wise and an understanding heart; so that there was none like thee before thee, neither after thee shall any arise like unto thee. And I have also given thee that which thou hast not asked, both riches and honour: so that there shall not be any amongst the kings like unto thee all thy days” (1 Kings 3: 11-13). This seemed to make the blessing of Israel secure, but God went on to say, "If thou wilt walk in My ways, and keep My statutes." The priesthood having been in a secondary place since the breakdown of Eli and his sons, everything depended upon the fidelity of the king. The "if" to Solomon in 1 Kings 3. If was as fatal as the "if" to Israel in Exodus 19: 5, for, poor flesh can never be trusted, and Solomon's failure was truly catastrophic. Blessed be God, all that has been lost by the unfaithfulness of men will be taken up by the Lord Jesus, God's faithful Second Man, on the principle of grace, and on the ground of redemption. This makes all things sure for ever.

Ere we pass from Gibeon, let us ask our own hearts what reply we would give if God were to say to us, “Ask what I shall give thee;" It would be a testing moment assuredly, yea, it would be the turning-point of our lives. Elisha had a moment of testing in 1 Kings 19: 19-21, and he responded well to it. He left his farm and forthwith shared the path of the persecuted prophet. Matthew was similarly tested and he abandoned a lucrative calling and followed the rejected Jesus (Matt. 9: 9). What do we desire more than anything earth can give? Is it to "know Him, and the power of His resurrection, and the fellowship of His sufferings, being made conformable unto His death?" (Phil 3: 10)

Righteousness

Solomon is best known for his wisdom. With this divine quality his father connected righteousness. When charging his son respecting certain offenders who had hitherto been spared, David said, "Thou art a wise man, and knowest what thou oughtest to do.... Do therefore according to thy wisdom" (1 Kings 2: 6-9). Righteousness was to be exercised with divine wisdom; thus there would be no mistakes.

Long after Solomon's day Isaiah wrote, "Behold, a king shall reign in righteousness" (Isa. 32: 1). That: King is Christ. Isaiah's prediction follows several dreary chapters exposing the unrighteousness both of Israel's King and people He goes on to say, "the work of righteousness shall be peace and the effect of righteousness quietness and assurance for ever. Surely our hearts cry, "Lord Jesus, come" This poor distracted world needs the righteousness and peace that He alone can establish. Jeremiah gives us a similarly delightful word concerning Him: "Behold, the days come, saith Jehovah, that: will raise unto David a righteous Branch, and He shall reign as King and do wisely, and shall execute judgement and justice in the earth" Jer. 23: 5 — R.V.). The Gospel of Matthew presents to us our Lord as the King; and, remarkably, His first utterance recorded therein contains the word "righteousness." At Jordan, when John was disposed to refuse Him baptism, He said, "Suffer it to be so now, for thus it becometh us to fulfil all righteousness" (Matt. 3: 15). Thus He would Himself practise what in the day of His power He will administer to the world. In David's great Psalm of the King, we read, "Thou lovest righteousness and hatest wickedness" (Psalm 45: 7).

In the matter of righteousness David signally failed. Joab was allowed to murder both Abner and Amasa, and pass unpunished. David's own sons Amnon and Absalom were guilty of grievous sins, and they also passed unpunished. With reference to Joab, David said, "these men the sons of Zeruiah are too hard for me," and he even said, "I am this day weak, though anointed king" (2 Sam. 3: 39) Pitiful language from one who had frequently experienced the sustaining power and grace of God. But Joab was a capable military commander, and thus useful to the state. This is by no means the only occasion on Which the sins of public men have been condoned. But it is not righteousness.

There is yet another explanation which covers all these sad cases. David's own sins in the matter of Uriah and Bathsheba had weakened his hands. It has been truly said that "a maimed hand cannot wield a heavy sword." Besides, had he not used Joab as his tool for the murder of Uriah? When he lay dying, he charged Solomon to deal with Joab and others whom he had spared; but the whole story is humiliating nevertheless (1 Kings 2: 1-9)

Psalm 101 must here be transcribed;

A Psalm of David

1; I will sing of mercy and judgement; unto Thee, O Jehovah, will I sing.

2. I will behave myself wisely in a perfect way. O when wilt Thou come unto me' I will walk within my house with a perfect heart.

3. I will set no wicked thing before mine eyes: I hate the work of them that turn aside; it shall not cleave to me.

4. A froward heart shall depart from me: I will not know a wicked person.

5. Whoso privily slandereth his neighbour, him will I cut off: him that hath a high look and a proud heart will I not suffer.

6. Mine eyes shall be upon the faithful of the land, that they may dwell with me: he that walketh in a perfect way, he shall serve me.

7. He that worketh deceit shall not dwell within my house: he that telleth lies shall not tarry in my sight.

8. I will early (i.e. every morning) destroy all the wicked of the land; that I may cut off all wicked doers from the city of Jehovah.

These were David's noble resolutions before he ascended the throne. How grievously he failed we have seen. Solomon's sentiments may be learned from his Book of Proverbs: "A king sitting on the throne of judgement scattereth away all evil with his eyes" (Prov. 20: 8). "Take away the wicked from before the king, and his throne shall be established in righteousness" (Prov. 25: 5). When Solomon had executed judgement upon Joab and others, the Holy Spirit says, "the Kingdom was established in the hand of Solomon" (1 Kings 2: 46)

But in neither David nor his son do we see perfection. When penning Psalm 101 David was carried by the spirit of inspiration far beyond himself and he was led to describe the King who is yet to come. His first action will be to "send forth His angels and they shall gather out of His Kingdom all things that offend and them which do iniquity, and shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth" (Matt. 13: 41-42). "The sons of Belial shall be all of them as thorn: thrust away" (2 Sam. 13: 6). Throughout His administration every act of insubordination to the will of God will be dealt with in righteous judgement. "Righteousness shall go before Him, and shall set His footsteps on the way (J.N.D.). Truth shall spring out of the earth, and righteousness shall look down from heaven" (Psalm 85: 11-13), Nothing will in that age be seen on earth that will offend the eye of God.

Psalm 101 is rather negative in its statements. We learn from it the sort of persons the King will not tolerate; Psalms 15: and 24. are more positive, and they describe those in whom the King will find pleasure, and with whom He will surround Himself in Zion. The Kingdom of God as we know it today "is not meat and drink, but righteousness and peace, and joy in the Holy Ghost" (Rom. 14: 17). May these divine excellencies characterise our lives. We stand before God in righteousness divine through the work of the Lord Jesus; let righteousness be seen in all our ways before men (1 John 3: 7; Titus 3: 8).

If we are not called upon in this day of grace to cut off wicked doers from the city of the Lord," we can at least cast off from ourselves the works of darkness, and also mortify our members which are upon the earth (Rom. 13: 12; Col. 3: 5). Thus, and thus only shall we be righteous ones in the eyes of both God and men.

Wisdom

Wherever the Bible is known, Solomon is famous for his exceptional wisdom. Alas, that one so profoundly wise should have degenerated into a great fool. As the writer of the Book of Ecclesiastes, he expressed the fear that his son might be a fool (as indeed he was), but he did not appear to have been apprehensive for himself (Ecc. 2: 10). Well does the Apostle say, "Let him that thinketh he standeth, take heed lest he fall(1 Cor. 10: 12).

Job in his ninth and last discourse, which occupies six chapters, speaks of the excellency of wisdom (Job 28: 12-28). Having spoken of men's skill in mining and engineering (at that early date), and their diligent search for the treasures of the earth, he exclaimed, But where shall wisdom be found, and where is the place of understanding." The bowels of the earth will not reveal it, and its value far exceeds that of gold and rubies. God alone can declare its true nature and value, "and unto man He said, Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding." Solomon added to this later: "the fear of the Lord is the beginning of wisdom; and the knowledge of the holy is understanding" (Prov. 9: 10). Therefore until God gets His rightful place in a man's mind and heart he is incapable of viewing anything wisely. His thoughts are out of centre. His beginning is all wrong.

Since the days of Job and Solomon the eternal Wisdom has come into the world in the person of the Son of God. Every thing must now be considered in relation to Him. "Christ is the power of God, and the wisdom of God" (1 Cor. 1: 24) What can man show in the way of power in comparison with the "exceeding greatness" of the power of God "which He wrought in Christ, when He raised Him from the dead, and set Him at His own right hand in the heavenly places"? (Eph. 1: 20) What wisdom can man show, with all his research, that will compare with what God revealed when He turned Calvary's disgraceful gibbet into the means of salvation and blessing for countless myriads? Men denied His beloved Son the petty dignity of kingship over the Jews, and God has given Him the headship of the universe; and all that has come to Christ, and will yet come to Him, was settled in the counsels of infinite love ages before men imbrued their hands in the blood of the Holy One! His enemies will yet be confounded at their own folly and be constrained to acknowledge the surpassing wisdom of God "The foolishness of God is wiser than men; and the weakness of God is stronger than men" (1 Cor. 1: 25). "Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool that he may be wise. For the wisdom of this world is foolishness with God" (1 Cor. 3: 18-19: The man who leaves God and Christ out of his life's scheme is as hopelessly adrift as a vessel in a storm without chart and rudder.

Solomon was probably the most versatile monarch that has ever lived. Many of the kings who ruled England and Scotland centuries after his time could neither read nor write. Their ignorance may explain their subserviency to papal delusions, to the injury of their people as well as of themselves. But no subject seemed outside the range of Solomon's knowledge "He spoke three thousand proverbs"; good would it be for all if we read through at least once every year those which the Holy Spirit has preserved for us. "His songs were a thousand and five"; but only one remains. Its theme is Christ, and thus it could not be allowed to lapse. It is indeed "the Song of Songs"; no other metrical composition will compare with it, The believer in Jesus, indwelt by the Holy Spirit, must be in a pitiful condition if unable to read it with sacred joy. The 'song' has been the delight of the pious through the ages. What was it to Samuel Rutherford in his afflictions?

Solomon spoke also of trees, from the stately cedar of Lebanon to the humble "hyssop that springeth out of the wall." Beasts, birds, creeping things, and fishes came likewise into his discourses. He surrounded himself with all the wise men he could hear of. Several outstanding ones are named in 1 Kings 4: 31, some now unknown, and some still known to us. But God's unique servant surpassed them all — expressive type of Him with whom none in heaven or earth will compared* "Never man spake like this Man," was said of Him even in the days of His humiliation (John 7: 46)

{*Ethan the Ezrahite is specially named. It was he who wrote Psalm 89, a wonderful unfolding of Jehovah's loving-kindness and faithfulness with respect to the throne in Zion. The writer was carried far beyond David and Solomon to Christ. What stores of spiritual wisdom were in Ethan's heart. Yet Solomon was wiser than he!}

At this point let us listen to Solomon's own testimony. "I was my father's son, tender and only beloved in the sight of my mother. He taught me also, and said unto me, Let thine heart retain my words: keep my commandments and live. Get wisdom, get understanding; forget it not; neither decline from the words of my mouth. Forsake her not, and she shall preserve thee: love her, and she shall keep thee. Wisdom is the principal thing; therefore get wisdom; and with all thy getting get understanding. Exalt her, and she shall promote thee: she shall bring thee to honour when thou dost embrace her. She shall give to thine head an ornament of grace; a crown of glory shall she deliver to thee" (Prov. 4: 3-9). To this we must add the young king's comment, "Happy is the man that findeth wisdom, and the man that getteth understanding" (Prov. 3: 13).

David's earnest counsel will account, at least in measure, for Solomon's answer to Jehovah in Gibeon. How remarkably He met his desire. Solomon pleaded that Israel was "so great": how could he carry the responsibility of guiding such a nation? Now compare verses 20 and 23 of 1 Kings 4, "Judah and Israel were many, as the sand which is by 'the sea in multitude"; "God gave Solomon wisdom and understanding exceeding much, and largeness of heart even as the sand which is on the seashore." Wisdom according to the need!

A great lesson is here. The greater the responsibility and need, the greater the divine provision to meet it. Let us take courage! Solomon's God is ours, and He may be trusted to stand by us in all the sufficiency of His wisdom and grace in any position in which He is pleased to set us, however difficult it may be. Faith can say, "I have strength for all things in Him that gives me power" (Phil. 4: 13 — J.N.D.).

"In much wisdom is much grief; and he that increaseth knowledge increaseth sorrow." So we read, Solomon being the writer, in Ecclesiastes 1: 18. There is truth in his words. The thinking man necessarily suffers more than the frivolous multitude. His studies give him an understanding of the evils that operate around him which others lack! Men sometimes say, "Ignorance is bliss." The man who increases his knowledge increases his capacity for suffering. But is this true where GOD is concerned? A thousand times No. The better we know our God the more we enhance our joy; and the better we understand His purposes for this poor devastated world, the more fit we are to live and testify therein.

The story of the two harlots and the living babe is recorded at length as a sample of Solomon's wise administration. The suggestion to divide the babe with the sword was novel and bold, and probably without precedent in the world's history, but it brought out with such a gush the feelings of the true mother that it became perfectly clear to whom the child belonged. The king's action produced a profound impression upon the people in general. "All Israel heard of the judgement which the king had judged; and they feared the king, for they saw that the wisdom of God was in him, to do judgement" (1 Kings 3: 17-28). But the incident reminds us that perfection was not reached in Solomon's glorious reign. It is inconceivable that such a sordid case could be submitted to the arbitrament of Solomon's greater Son, God's "Holy One" (Psalm 89: 19)

Supremacy and Prosperity

Our blessed Lord once spoke with appreciation of "the lilies of the field." "Consider them," said He. "I say unto you, that Solomon in all his glory was not arrayed like one of these" (Matt. 6: 28-29). From His holy heaven He had seen Solomon in his magnificent coronation robes, wrought by skilful hands; but to His mind the modest lily, work of God, presented a more attractive picture. God's saints are likened to lilies in the Song of Songs (Cant. 2: 2-16). May the gracious Spirit of God work in us all the lily character. No "outward adornment" will compare with it (1 Peter 3: 3).

On another occasion, in view of Jewish unbelief, He said, "In this place is One greater than the temple"; and further, "a greater than Solomon is here" (Matt. 12: 6, 42). The temple with its "goodly stones," and Solomon in his glory and wisdom, gave less pleasure to the heart of God than the lowly Man Who came to earth to do all His will.

Bur Solomon's glory, although the veriest tinsel when viewed in the light of the heavenly glory of the exalted Christ, had nevertheless a typical character and so is instructive. Never had Israel and the nations seen the like. In Solomon's day the blessing of the people reached its climax. They had:-

1. The land of Jehovah's promise.

2. The city of His choice — His resting-place (Psalm 132: 14.)

3. The King of His appointment.

4. The Temple.

Land, City, King, Temple! alas, that all should have been enjoyed for so short a time! Everything was soon lost by the sins of both king and people, never to be restored until the day of the Lord Jesus.

Psalm 89 may well be carefully pondered at this point. Ethan sings and speaks with rapture of Jehovah's purposes concerning His people. Both Solomon and Christ will be found in the Psalm. Solomon held the blessing of God on terms of responsibility, and thus everything was forfeited. When could God ever trust flesh! The failure of Solomon and of every other into whose hands God has entrusted great things only make it clear that Christ is the only hope. In His day He will take up all that men have handled and lost, and He will carry through to perfection every desire and purpose of God.

Solomon's glory and power were phenomenal. "The king made a great throne of ivory, and overlaid it with pure gold There were six steps to the throne, with a footstool of gold which were fastened to the throne, and stays (arms) on each side of the sitting place, and two lions standing by the stays and twelve lions stood there on the one side and on the other upon the six steps. There was not the like made in any kingdom" (2 Chron. 9: 17-19). His drinking vessels were of gold —  "silver was nothing accounted of in the days of Solomon." His dominion covered the whole extent of the land of promise. It was not all occupied by Israel, it was at least brought under the authority of the king. "Solomon reigned over all kingdoms from the river unto the land of the Philistines, and unto the border of Egypt: they brought presents and served Solomon all the days of his Life . . . for he had dominion over all the region on this side the river, from Tiphsah even to Azzah, over all the kings on this side the river: and he had peace on all sides round about him" (1 Kings 4: 21-24). He not only ruled the kings but he had their respect. "His fame was in all nations round about . . . there came of all people to hear the wisdom of Solomon, from all the kings of the earth, which had heard of his wisdom" (1 Kings 4: 31-34). Faint picture of the gathering up to Jerusalem from all quarters when our Lord is there What wonderful words He will have for them all.

Solomon's daily provision was immense, for his household was large, and his hospitality was lavish. Nehemiah's doings in Jerusalem after the great break-up were humble by comparison The latter entertained frequently "an hundred and fifty of the Jews and rulers, beside those that came unto us from the nations about." For this he required one ox and six choice sheep daily keeping everything low because of the poverty of the returned remnant (Neh. 5: 17-18). This devoted governor sought nothing for himself: only the good of the people. But Solomon required daily "ten fat oxen and twenty oxen out of the pastures, and an hundred sheep, besides harts, and roe-bucks, and fallow-deer and fatted fowl" (1 Kings 4: 22-23). Again a picture of Christ who; when He reigns in Zion," will abundantly bless her provision and will satisfy her poor with bread" (Psalm 132: 15). His entertainment of five thousand men, besides women and children in the wilderness, made the people desirous of establishing Him forthwith as their king (John 6: 15). But God's time was not yet.

The prosperity and tranquility of the people was as phenomenal as the glory and power of the king. "Judah and Israel were many, as the sand which is by the sea in multitude, eating and drinking, and making merry ... [they] dwelt every man safely under his vine and under his fig-tree, from Dan even to Beersheba, all the days of Solomon" (1 Kings 4: 20-25). Thus was fulfilled the word of Jehovah in Leviticus 26: 5: “Your threshing shall reach unto the vintage, and the vintage shall reach unto the sowing time: and ye shall eat your bread to the full, and dwell in the land safely. And I will give peace to the land, and ye shall lie down, and none shall make you afraid.' The people, as well as the king, were the head of the nations, not the tail; and they lent to many nations, but did not borrow. Said Jehovah: "All people of the earth shall see that thou art called by the name of Jehovah, and they shall be afraid of thee" Deut. 28: 10-13).

In Isaiah's day we hear the sigh of Israel's God: "Ah sinful nation, a people laden with iniquity, a seed of evil-doers, children that are corrupters: they have forsaken Jehovah, they have provoked the Holy One of Israel unto anger, they are gone away backward" (Isa. 1: 4). When the Saviour approached Jerusalem for the last time, He wept over it, as He spoke of the calamities that were near at hand (Luke 19: 41-44). The foolish people threw away all that they enjoyed in the golden days of Solomon in order that they might "enjoy the pleasures of sin for a season." Well-nigh three thousand years of banishment and anguish have been their portion, and the worst has yet to come. Did space permit, we would transfer' the entire Lamentations of Jeremiah to these pages; for they bring home to our hearts what a pious man, taught of the Spirit, felt concerning the disasters which have overwhelmed the erring people of Jehovah.

"If" is a small word, but tremendous issues hang upon it. All Israel's blessings were conditional upon the faithfulness of both king and people; and everything was forfeited by their evil ways, despite the earnest warnings and protests of their God. Jehovah even speaks of Himself as "rising up early, and sending messengers to them, because He had compassion on His people, and on His dwelling-place" (2 Chron. 36: 15; Jer. 35: 15, etc.). But it was of no avail. Here are a few of God's solemn "ifs": To the people —

"If thou wilt diligently hearken to the voice of Jehovah thy God" (Ex. 15: 26).

"If ye will obey My voice indeed, and keep My covenant" (Ex. 19: 5).

"If ye will fear Jehovah and serve Him" (1 Sam. 12: 14).

"If thou shalt hearken unto the voice of Jehovah thy God"(Deut. 28: 2).

To Solomon —

"If thou wilt walk in My ways, and keep My statutes" (1 Kings 3: 14).

Now listen to the divine lament in Psalm 81: 13, "Oh that My people had hearkened unto Me, and Israel had walked in My ways!"

But mercy is in store for Israel yet. God will never go back upon His promises to Abraham, Isaac, and Jacob, and the people are still "beloved for the fathers sake" (Rom. 11: 28). Woe to those who would do them harm!

The same grace which has saved both writer and reader, once guilty sinners, will yet save guilty Israel. The people will yet own their folly, and take the lowest possible place before God. The law, so long gloried in although not kept, will be surrendered as an impossible principle of blessing. Two great sins lie at Israel's door — the violation of the law and the rejection and murder of Christ. Psalm 1. shows us God's controversy with the people concerning the law, and Psalm 51, His dealing with them concerning Christ. In Isaiah's prophecy, Isa. 40-48 deal mainly with Israel's idolatry (in defiance of the law), and Isa. 49-57 are principally occupied with the people's rejection of Christ. Each section concludes with the solemn refrain — "there is no peace to the wicked." Israel has proved the truth of this painfully. I Will remember My covenant with thee in the days of thy youth," says Jehovah, "and I will establish unto thee an everlasting covenant. Then shalt thou remember thy ways, and be ashamed" (Ezek. 16: 60-61).

Peace will return when the true Solomon sits upon "the throne of His father David." Once more they will "sit every man under his vine and under his fig-tree; and none shall make them afraid: for the mouth of Jehovah of hosts hath spoken it" (Mic. 4: 4; Zech. 3: 10). "The wilderness and the solitary place shall be glad for them; and the desert shall rejoice and blossom as the rose. It shall blossom abundantly, and rejoice even with joy and singing" (Isa. 35: 1-2). Men shall say, "The land that was desolate is become like the garden of Eden; and the waste and desolate and ruined cities are become fenced and inhabited. Then the nations that are left round about you shall know that I Jehovah build the ruined places, and plant that which was desolate: I Jehovah hath spoken it, and I will do it" (Ezek. 36: 35-36). Jewish industry apart from God seeks to antedate this, but the overwhelming Northern invasion in the day of the Antichrist will devastate the land again, but for the last time Joel 2: 1-3 The coming of the long rejected One cannot be much longer delayed. In His hands is fullness of blessing, even for the most unworthy.

The Daughter of Pharaoh

It is considered by some estimable brethren that Solomon's marriage with the daughter of Pharaoh, King of Egypt, is a picture of the union of Christ and the Church — a Gentile wife sharing the throne of Jehovah with the man of His choice This suggestion, however, presents a difficulty. When Solomon brought up the ark of Jehovah into the city of David, he felt constrained to remove his Egyptian wife elsewhere. 2 Chronicles 8: 11 tells us, "Solomon brought up the daughter of Pharaoh out of the city of David unto the house that he had built for her: for he said, My wife shall not dwell in the house of David King of Israel, because the places are holy, whereunto the ark of Jehovah hath come." The reason assigned for the change is startling. Solomon felt that there was nothing in common between this Egyptian woman and the holy things of God. She was as completely out of fellowship with Solomon spiritually as Michal was with his father (although Michal was of the chosen nation — 2 Sam. 6: 20). If Solomon was sensitive to the extent of removing Pharaoh's daughter from proximity to the holy places, why did he marry her? "Can two walk together, except they be agreed." (Amos 3: 3). Do not his own words suggest that he had blundered in this union? 1 Kings 3 suggests that the affair was political in character. The sacred ordinance of marriage should never be used for such ends. True, Solomon gained the important frontier city of Gezer as dowry with his wife. The place was still held by a remnant of Canaanites, whom Egyptian forces exterminated for Solomon's benefit (1 Kings 9: 16). But should not, the Ephraimites have taken the place long before, trusting in God. (Joshua 16: 10). The whole business was on a low level, not in keeping with Solomon's unique position as the man of God's choice. Faith is nowhere discernible in the matter, and '(whatsoever is not of faith is sin" (Rom. 14: 23).

It is refreshing to turn from Solomon to Christ. In Ephesians 5: 25 we read that He "loved the Church, and gave Himself for it." None of those whom His grace is bringing thus nigh to Himself possessed naturally any fitness either for His holy company or for those surroundings of glory into which He will introduce His bride at the last. Solomon felt it was impossible to suit the Egyptian to the holy places of Jerusalem, her tastes being at variance with them. Christ, on the contrary, is rendering His own a continuous loving ministry in order to fit every one for all that He has in store. "He has delivered Himself up for it, that He might sanctify it, purifying it by the washing of water by the Word" (J.N.D.). The result: "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." His Bride, composed largely of Gentile sinners, will be perfectly suited to all His desire, so perfect is His work.

There was, alas, a background to Solomon's Egyptian marriage. He was in transgression even before he ascended the throne. Although very young, he had already taken to wife an Ammonitish woman, and Rehoboam was the fruit of the union. Seeing that Rehoboam was forty-one years old when he began to reign, he was a babe of twelve months old when Solomon began to reign. It is twice repeated in 1 Kings 14: 21,31 that "his mother's name was Naamah an Ammonitess". The Holy Spirit mentions the fact again in 2 Chronicles 12: 13. Solomon's first marriage was flagrant sin. Here is the divine command: "An Ammonite or Moabite shall not enter into the congregation of Jehovah; even to their tenth generation shall they not enter into the congregation of Jehovah for ever." This was thus the beginning of an evil course which led ultimately to Solomon's ruin, and also to the ruin of the whole order of things of which he was the divinely appointed centre. First, a woman from Ammon; then a woman from Egypt; and later a whole host of women from near and far, who brought their abominable idolatries into Jehovah's land, and into Solomon's heart. The Egyptian princess is again expressly mentioned in 1 Kings 11: 1 as if she were the advance guard of this host of evil. "King Solomon loved many strange (or foreign) women, together with the daughter of Pharaoh."

Brethren, let us watch against the beginning of fleshly indulgence in any form. In the light of the great truth that in God's account we have "died with Christ," let us mortify our members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness which is idolatry" (Col. 3: 5). If fornication is no special snare to us, its twin-brother covetousness may be. Let us beware. It has been truly said: "The slippery path of sin is always trodden with accelerated steps, because the first sin tends to weaken in the soul the authority and power of that which alone can prevent our committing still greater sins — that is, the Word of God, as well as the consciousness of His presence, which imparts to the Word all its practical power over us."

Be not unequally yoked together with unbelievers, for what fellowship hath righteousness with unrighteousness? And what communion hath light with darkness? And what concord hath Christ with Belial? Or what part hath he that believeth with an unbeliever? 2 Cor 6: 14-15

Be ye Holy, for I am Holy. 1 Peter 1: 16.

Provision for the House

When the people of God are in a healthy spiritual condition, the funds are healthy also and the Treasurers have no anxiety. The spiritual affections being in full flow; all that is required for the maintenance of the Lord's work is in full flow also. When Jehovah asked Israel in the wilderness to prepare Him a habitation, the offerings were so abundant that the people had to be restrained. Bezaleel and his helpers reported to Moses, "The people bring much more than enough for the service of the work, which Jehovah commanded to make" (Ex. 36: 5). Their hard-earned Egyptian wages, secured for them by Jehovah Himself before they left that land (Ex. 3: 22), were willingly laid at the feet of their Saviour-God. Even so, their devotedness will not compare with that of the poor widow upon whom the eye of the Lord Jesus rested in the days of His flesh (Luke 21: 2-4).

There was a pitiful contrast in Malachi's day. The remnant returned from Babylon, to whom God had shown much favour, became so cold and indifferent in their religious exercises that even the prescribed tithes and offerings were not brought in (Mal. 3: 8-10). Voluntary offerings — the "extras" which manifest the love of the heart, were absolutely non-existent.

When Hezekiah appealed to the people concerning the needs of the house of Jehovah, he was delighted with the result. "When Hezekiah and the princes came and saw the heaps, they blessed Jehovah and His people Israel" (2 Chron. 31: 8). The pious king's feelings were similar to those of Paul in Philippians 4: 17 — "Not that I desire a gift: but I desire fruit that may abound to your account."

The coming of the Holy Spirit at Pentecost produced a marvellous wave of surrender amongst the newly saved. Their joy was great. Behold how they stood with God! Having been convicted of the awful crime of killing the Son of God, they had come to understand that His death was part of a divine counsel of grace, and that in virtue of His death and resurrection they were forgiven and blessed. Their affections followed earth's rejected One to the place where He had gone, and this made the things of earth of but small value in their eyes. Accordingly, they "sold their possessions and goods, and parted them to all men, as every man had need" (Acts 2: 45). They did not understand union, for the Mystery had not yet been revealed, but they practised unity most blessedly. There were no suffering poor in the early Church in Jerusalem. Barnabas is specially named in connection with this remarkable wave of surrender. "Having land, he sold it, and brought the money, and laid it at the Apostles' feet" (Acts 4: 37). This community of goods was not demanded of them; but the voluntariness of it made it very precious in the sight of Him who for our sakes became poor that we through His poverty might be rich (2 Cor. 8: 9)

A community of goods was only practicable while the Church was limited to one city. As the truth spread, and Assemblies sprung up elsewhere, a different condition of things obtained. Some were rich, and others were poor. The Corinthians were wealthy, but the Assemblies of Macedonia were poor (2 Cor. 8: 1-2). When need arose in one quarter, it was met from another, for the Church of God is one throughout the earth. The first example of this is recorded in Acts 11: 27-30. A general famine was predicted by Agabus, and the brethren in Antioch, every man according to his ability, determined to send relief unto the brethren which dwelt in Judea." The threatened trouble was to be "a great dearth throughout the world." Thus Antioch was in danger, as well as Judea, yet they sent their gifts. Unselfish love, assuredly. This is a greater and more enduring bond than ecclesiastical regulations, however well intentioned they may be. Judea might well have replied to Antioch, "the things which were sent from you are an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God" (Phil. 4: 18).

Coming now to the Temple, Solomon was the man chosen by God to build it. "Solomon thy son, he shall build My house and My courts, for I have chosen him to be My son, and I will be his father" (1 Chron. 28: 6). But the plans were nevertheless given to David. "All this," said David, "Jehovah made me understand in writing by His hand upon me, even all the work of this pattern" (1 Chron. 28: 19). These plans David entrusted to Solomon, the pattern of the porch, and of the house thereof," etc. (1 Chron. 28: 11). David stood upon higher ground in relation to Jehovah than his distinguished son. He was as truly a vessel of divine inspiration as Moses in the wilderness. What honour will compare with conscious nearness to God?

In all his afflictions David delighted in the thought of a house for God. The humble tabernacle was very dear to him meantime. "Jehovah, I have loved the habitation of Thy house and the place where Thy glory dwelleth" (Psalm 26: 8). When his wanderings ceased, and he dwelt in peace in "a house of cedar," it did not please David that the ark of God still abode in curtains (2 Sam. 7: 2). The intensity of his desire is expressed in Psalm 132. But however godly his desire, and however acceptable to God, the man of peace, not the man of war, must be the builder of God's house (1 Chron. 22: 8-9). Psalm 132 looks far beyond the day of Solomon to Christ's millennial reign Then a Temple will be reared that will excel in glory anything that earth has yet seen. Ezekiel's last nine chapters describe with much detail the new conditions.

But if David must not build the house for God, he could at least make preparation for it, and this he did with all his heart. Hear him: "I have prepared with all my might for the house of my God. . . . I have set my affection to the house of my God" (1 Chron. 29: 2-3). This is what God loves to see in His people. Yet the day came when He had to say to Israel, "Who is there among you that would even shut the doors for nought. "Behold, what a weariness is it!" (Mal. 1: 10, 13) said their poor wayward hearts. All their sorrows have come upon them because they "served not Jehovah their God with joyfulness. and with gladness of heart, for the abundance of all things (Deut. 28: 47). When David brought the ark up to Zion he "danced before Jehovah with all his might" (2 Sam. 6: 14: The same holy enthusiasm manifested itself in him in old age and imparted itself to Solomon, the princes, and the people generally. The whole of the two concluding chapters of Chronicles should be read, for they describe the unity of mind and heart amongst all classes in Israel concerning the great project of building a house for Jehovah.

David's attitude towards the people while encouraging them to build for God is very beautiful. "Hear me, my brethren" (1 Chron. 28: 2). Jehovah desired Israel's king, when the time came that they would have one, to read the book of the law daily "that his heart be not lifted up above his brethren" (Deut. 17: 10). There is nothing of the Oriental despot in this. God's king must not tyrannise over, but "feed Jacob His people and Israel His inheritance" (Psalm 78: 71). The great King of Kings, when He sits upon the throne of His glory with angels in attendance will acknowledge lowly men who have preached His word as "My brethren” (Matt. 25: 40)

The offerings for the work of the Temple were immense. David had stored up vast sums, partly the spoil of his conquests; from his own fortune he gave largely; and the princes and people added their quota. The figures (in talents) stand thus:

From the Treasury, 100,000 gold. 1,000,000 silver. 1 Chron 22: 14

From the King, 3,000 gold. 7,000 silver. 1 Chron 29: 4

From the Princes, etc., 5,000 gold. 10,000 silver. 1 Chron 29: 7

Reckoning the gold at £5,475 per talent of 114 lbs. (1 cwt or 50Kg.) weight, and the silver at £342 per talent, the total amounts to £591,300,000 gold, and £347,814,000 silver. This is the value of the precious metals. The brass, iron, and precious stones would swell the amount further. {About 1945.}

The people rejoiced, for that they offered willingly, because with perfect heart they offered willingly to Jehovah, and David the king also rejoiced with great joy." The king in his public thanksgiving took no credit for this lavishness, saying, "Who am I, and what is my people, that we should be able to offer so willingly after this sort for all things come of Thee, and of Thine own have we given Thee" (1 Chron. 29: 9, 14)

He then called upon the people to bless Jehovah. "And all the congregation blessed Jehovah God of their fathers, and bowed down their heads and worshipped Jehovah and the king." Burnt-offerings followed on a large scale, and the people "did eat and drink before Jehovah on that day with great gladness" (1 Chron. 29: 20-22). Why? Because their faithful God had consented to dwell in their midst, and had allowed them the honour of building the house for His name.

Thus everything was prepared before David's death for the first of the five Temples which are connected with Jerusalem in the sacred records.

(1) Solomon's Temple, now to be constructed.

(2) Zerubbabel's Temple, erected by the pious remnant after The return from Babylon (Ezra 1: 3).

(3) Herod's Temple, built in vainglory by the alien king (John 2: 20).

(4) Antichrist's Temple, built by Jews in his day, and desecrated by him (Rev. 11: 1; 2 Thess. 2: 4; Matt. 24: 15).

(5) The Millennial Temple, specifications given in Ezekiel 40, etc.

When the Lord Jesus died, the veil of the Temple was rent in the midst, God thus signifying that the old order was abolished. The time has now come when neither in Jerusalem nor in Samaria's mountain should men worship the Father (John 4: 21-24).

A few words may well be added here concerning worship in "the hour that now is" (i.e. Christianity). Its fullest expression is found in John 4: 21-24. Those who suggest that the Samaritan woman raised the question of places of worship in order to turn aside the keen edge of the Lord's exposure of her evil life are not quite just. What she had in her mind more probably was the difficulty as to where He could be found of whose holiness the Speaker was making her conscious. The Samaritans said one thing and the Jews another; where then was the true religious centre? The Lord replied, "Woman, believe Me" — note His words. He speaks with authority; He knows God as no other could know Him; and He only can reveal His thoughts. "Believe Me, the hour cometh when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father." Samaritan worship never had a divine standing — it was an abominable conglomeration from the beginning (2 Kings 17: 41); Judaism, on the contrary, was originally of God. But both must stand aside now. The Father stands revealed in the person of the Son of His love; all distance is ended. Sanctuaries and ecclesiastics are worse than useless now. The place of assembly matters little — school-house, barn, private dwelling, etc. The Father seeks those who are conscious of intimate relationship with Himself, and who will worship Him in spirit and in truth. Nothing else will satisfy Him "in the hour that now is." It was doubtless a delight to Him when Hezekiah reopened and repaired the slighted Temple (2 Chron. 29: 3); but such service could have no value today.

In verse 22 the Lord said, "the hour cometh," for God had not yet definitely rejected the earthly sanctuary. Ere long the veil would be divinely rent, but the action was still future. In verse 23 the Lord goes further, saying, "the hour cometh and now is." The subject here is not the place of worship, but the character of it. The Son having come, He who is now revealed by the sweet name Father, requires something more than forms, however scripturally correct. "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." Precious thought! the Son was on earth seeking sinners; and the Father by His revelations in and through the Son was seeking worshippers. Thus, even before the Temple was divinely disowned, there was more for God in the adoration of Mary of Bethany than in all the gorgeous ritual of the Aaronic priesthood (John 12: 3)

"In spirit and in truth" does not mean merely that all worship must be in the power of the Holy Spirit, and in accordance with revealed truth (although that is deeply important); it means also a spiritual and truthful condition. Hence the Lord's words in verse 24: "God is a spirit: and they that worship Him must worship Him in spirit and in truth." Not now the "Father," but "God." Being what He is, He insists that those who approach Him should do so in this way and condition. "Must." Neither Peter nor Barnabas were in a spiritual and truthful condition when they dissimulated at Antioch; Paul, who was, faithfully exposed and rebuked their dishonesty (Gal. 2: 11-14).

National worship, expressed in ritual, was once according to God, at least as far as Israel was concerned, and it will be so again in the millennial age, so Ezekiel's concluding chapters tell us; but both in the past and in the future for such worship a visible sanctuary and a priesthood are necessary. All this is entirely out of place in the hour that now is.

The gathering centre now is not a building, but a name. "Where two or three are gathered together unto My name there am I in the midst of them" (Matt. 18: 20). This supposes grateful souls attracted by what they have found in the Name of their Lord coming together to speak to God and to one another about Him. This is heart-exercise, very precious to the Father and the Son, and very delightful to the worshippers themselves.

The Temple

The Tabernacle and the Temple differ considerably in the matter of interpretation. It has pleased the Spirit of God to give us the New Testament Epistle to the Hebrews as His inspired commentary on the institutions of the former, but no New Testament book opens up, for us the matter. This is the more remarkable because the Tabernacle had long passed away and the Temple was functioning in Jerusalem. The explanation is that the position of the saints when the Hebrews were ad dressed answered more to Tabernacle than to Temple conditions. For the world had become a wilderness to them because of their identification with the rejected Christ. Nevertheless, as we meditate upon the Temple and its vessels as described in the Books of the Kings and Chronicles spiritual suggestions will not be lacking.

There is nothing superfluous in the Scriptures, although we are not always able to grasp the significance of its varied con tents. The question may easily arise in some minds, Why have we double accounts of the reigns of David, Solomon, and other kings? Why the Books of the Chronicles seeing that there were already existent the Books of the Kings! Examination will show that the Holy Spirit had His special aim and purpose in connection with each set of books. It is observable, for example that in the Chronicles the sins of David and Solomon are omitted while their triumphs and glories are emphasised. Also, as we look through the divine instructions concerning the Temple we shall find some striking variations between the two accounts As a general statement, it may be affirmed that the teaching of the Books of the Kings is moral, and the teaching of the Chronicles is typical. In the later books David and Solomon are foreshadows of Christ, but in the earlier books we see the men as they really were in their weakness and failure. It seems suitable that the typical should be prominent in the Chronicles for the books were written after the return from Babylon, when the Holy Spirit sought to cheer the faith of the pious remnant with the glories of the coming Christ by the ministry of Haggai, Zechariah, and others (Ezra 5: 1).

The Threshing-floor Site

What was it that constrained David to say when standing upon the threshing-floor of Ornan the Jebusite, "This is the house of the Lord God, and this is the altar of the burnt-offering for Israel" (1 Chron. 22: 1). There was no direct word from God to this effect. David was a man of spiritual perception, and the pardoning grace of God expressed at that spot suggested to his heart that in that place Israel's Jehovah would delight to dwell. The grievous sin of numbering the people (mainly that the king might know how many soldiers he had!) brought down judgement. David's humble repentance, and his pleading for the suffering sheep, brought him an angel from Jehovah bidding him set up an altar in Ornan's threshing floor. As the smoke of the sacrifice ascended to heaven, Jehovah answered by fire, and He commanded the destroying angel to sheathe his sword (1 Chron. 21). This intervention of God in grace suggested to David that Jehovah had thus indicated His choice of site for the sanctuary. Accordingly, when building-time came, we read, "Solomon began to build the house of Jehovah at Jerusalem in Mount Moriah, where He appeared unto David his father, in the place that David had prepared in the threshing- floor of Ornan the Jebusite" (2 Chron. 3: 1).

God delights to dwell with men, but it is only possible on the ground of accomplished redemption. In Patriarchal times He visited His own and communed with them, but He sought no dwelling-place with them. But when He took Israel into relationship with Himself on the ground of the blood of the lamb, He said, "Let them make Me a sanctuary, that I may dwell among them" (Ex. 25: 8). When the victorious Christ went up on high having finished His great redemptive work on earth, the Holy Spirit came down to build for God a habitation amongst the saints (Eph. 2: 22). In keeping with this great divine principle, Solomon was to build the Temple of Jehovah on the spot where the sacrifice was offered and accepted. It was in the same neighbourhood that Abraham laid Isaac upon the altar (Gen. 22: 2).

We note also that the Temple was to be built upon the threshing floor of a Gentile. Hiram, King of Tyre, another Gentile, collaborated heavily with both David and Solomon in the great work (1 Kings 5). Thus Israel's God had Gentiles before His mind to share the blessedness of His presence on earth amongst His people. "Mine house shall be called a house of prayer for all the peoples" (Isa. 56: 7). Just a hint in advance of the largeness and universality of God's grace in this Gospel day.

Kings and Chronicles

It is not in vain that the Holy Spirit has given us four presentations of Christ in the New Testament. Each Evangelist, as surely we all know, had his own line given him by God; and in result we have all that the all-wise Spirit judged our limited capacity could receive concerning the wondrous theme John 21: 25 In like manner the Books of Kings and Chronicles give us two views of the Temple. In Kings it is looked at as the dwelling-place of God, with special reference to the Millennial Kingdom; in Chronicles the Temple is rather the seat of divine government, and the place of approach for God's people. This will account for the omission of the Brazen Altar and the Veil in Kings, both being reserved for the Chronicles. The chamber that were built into the walls of the house round about are special feature of the Kings account. They were designed for the occupation of those who served in the sanctuary, for God delights to have men dwelling with Him. The attitude of the large Cherubim in the Holy of Holies, looking down the house as if they would fain look outside, is noted in Chronicles alone This suggests that when the Kingdom of David's greater Son is established righteousness will look abroad no longer in judgement, but in blessing upon men. Other points of difference between the two descriptions of the Temple will be noticed by the careful reader. Nothing in God's blessed Word is without significance.

Jachin and Boaz

The Holy Spirit in 1 Kings 6: 1 dates the building of the Temple from Israel's deliverance from Egypt. Thus would He emphasise the fact that it was amongst a people saved by sovereign grace Jehovah was about to make His abode. The work was commenced in the fourth year of Solomon's reign "in the month Zif, which is the second month." This month corresponds with the British May. Zif means "splendour." Spring was in its glory, physically and otherwise. Israel was about to experience a glorious summer-time of blessing and prosperity. Alas, that it did not continue. The unfaithful nation has passed through a long dark night of sorrow since. But summer is approaching, for "HE is nigh, even at the doors" (Matt. 24: 33)

The Temple was 60 cubits long, 20 cubits broad, and 30 cubits high. In it's breadth and length it was double the size of the Tabernacle. The Holy of Holies was 20 cubits long, and the Holy place 40 cubits. In the front of the house broadways was a porch 20 cubits long and 10 cubits broad 1 Kings 6: 23 The great pillars are described in much detail in 1 Kings 7: 15-22; much more briefly in 2 Chronicles 3: 15-17. They were named Jachin, meaning "He will establish," and Boaz, "In Him is strength." These great pillars, each about 18 cubits high, were a public testimony that stability is found in Christ, and only in Christ. Early in the building operations, Jehovah spoke afresh to Solomon. "Concerning this house which thou art in building, if thou wilt walk in My statutes, and execute My judgements, and keep all My commandments to walk in them: then will I perform My word as to thee, which I spake unto David thy father: and I will dwell among the children of Israel, and will not forsake My people Israel" (1 Kings 6: 11-13). Here again is the fatal "if." Everything at the moment depended upon the faithfulness of king and people. All was soon lost, never to be restored until the day of the Lord Jesus. But "the gifts and calling of God are without repentance" (Rom. 11: 29) and He will yet fulfil all His promises of grace to Abraham, Isaac, and Jacob. Such is the evil and instability of poor flesh. that each one of us must humbly say, "Saved by grace alone; this is all my plea."

The brass (more probably "copper" or "bronze") of which the pillars were made was brought from Syria by David in war, so we are told in 1 Chron 18: 8. Brass signifies the righteousness of God in judgement. Hence its use in the Altar of Burnt-offerings. Four figures of righteousness are found in Scripture: —

Gold

— Intrinsic divine righteousness.

Brass

(or

copper

) — Divine righteousness as applied to man in judgement.

Linen

— "The righteousness of the saints" (Rev. 19: 8).

Filthy Rags

— The righteousness of the flesh (Isa. 64: 6).

The ornamentations of the pillars suggest what Christ works for and in His own. "Nets of checker work": He has caught us out of the sea of humanity for Himself (Matt. 13: 47; Luke 5: 10). "Wreaths of chain work": He binds and secures all whom He acquires (Hosea 11: 4). "Pomegranates" are frequently used in Scripture as emblems of fruitfulness. All who are Christ are meant to be fruitful. "Upon the top of the pillars was lily work": the lily character, purity and lowliness, is precious in His sight. Solomon's massive brazen pillars were in the Lord's thoughts in His promise to the overcomer in Philadelphia: I will make him a pillar in the house of My God and he shall go no more out. What an encouragement to all who with little strength seek to keep His word and not deny His name. Looked down upon today by the great ones of ecclesiastical Christendom: small here and now, but made great and notable in the day of recompense by our appreciative Lord. Where will others be then.

He will establish: in Him is strength — precious assurance both for Israel and for ourselves. He is willing, He is able. David's royal house has forfeited everything by unfaithfulness; but, Christ will restore it all in the day of His power. Meanwhile, Solomon's notable pillars have been broken up as scrap, and carried to Babylon (Jer. 27: 19-22; Jer. 52: 17-23). The Holy Spirit dwells mournfully upon their beauty whilst recording their destruction.

The Chambers

"Against the wall of the house he built chambers round about . . . both of the temple and of the oracle" (1 Kings 6: 5). The Tabernacle had nothing answering to this; but the Temple in contrast with the Tabernacle represents a settled condition of things, for wars were at an end, and rest had come. Privileged indeed were the men who were thus permitted to dwell with God. We are reminded of the longing of David's heart as expressed in Psalm 27: 4: “One thing have I desired of Jehovah, that will I seek after, that I may dwell in the house of Jehovah all the days of my life, to behold the beauty of Jehovah, and to enquire in His Temple." He spoke also of the joy of it. “Blessed is the man whom Thou choosest, and causest to approach unto Thee, that he may dwell in Thy courts: we shall be satisfied with the goodness of Thy house, even of Thy holy temple" (Psalm 65: 4). The natural man understands nothing of this. The thought of God is repulsive to him. Gladly would he flee to the uttermost parts of the universe if thereby he could get away from God. Every atom of longing after God; yea, of delight in God that we discover within ourselves is the fruit of sovereign grace, The Apostle strikes a high note in Romans 5: 11: "We joy in God through our Lord Jesus Christ, by whom we have received the reconciliation."

The Lord Jesus had the Temple-chambers in mind when He said, "In My Father's house are many mansions (abodes)." In John 2: 16 He called the Jewish Temple "My Father's house and in John 14: 2 He applies the same title to Heaven. His coming we shall find ourselves in the presence of God known to us as Father; we shall be in the company of the Son we shall bear His image; and we shall share with Him the infinite wealth of the Father's love.

The Temple-chambers were built in three stories, the higher being reached by winding stairs. The lowest stories were five cubits broad, the middle were six cubits, and the third were seven cubits. Is this meant to suggest continual progress in the Father's house above?

There is a beautiful notice of the chambers in 1 Chronicles 9: 33 (Revised Version): These are the singers, heads of father's houses of the Levites, who dwelt in the chambers and were free from other service: for they were employed in their work day and night." Delightful picture! Elderly men, living with Israel's God in His house, and released from all other service but praise. The time may come when some of us may have to cease active labour, but we can still praise our God If our hearts are in tune!

In the midst of the instructions concerning the chambers in 1 Kings 6 we find these remarkable words: "the house when it was in building, was built of stone made ready before it was brought thither: so that there was neither hammer nor axe nor any tool of iron heard in the house while it was in building. A colossal work wrought without noise. How unlike man's methods. God is preparing a building for Himself today. It is composed of living materials — sinners saved by grace. "The whole building fitly framed together groweth unto a holy temple in the Lord" (Eph. 2: 21). In the midst of all the clamour and turmoil of earth this work of God is proceeding. Unostentatiously, but surely the work grows, and it will be seen in glorious result at the Lord's return. Unlike Solomon's temple, it will never be overthrown.

The Walls

If the Church is to be God's holy Temple eternally, the walls of Solomon's Temple will show us something Pictorially of our future state. The stones for the walls were fully prepared away from Jerusalem. God is today getting His stones out of nature's quarry by means of the Gospel. Evangelists are God's quarry men, and pastors and teachers are His masons, by their unfoldings of Christ shaping and fashioning the stones according to the mind of God. Direct divine dealing in the way of suffering also helps largely towards the desired end. David's afflictions moulded his character as uninterrupted prosperity could never have done. But no stone was seen in Solomon's Temple (1 Kings 6: 18). All were completely covered with refined silver (1 Chron. 29: 4). In like manner, all that we were by nature is covered by Christ's redemption. The walls were also covered with boards of cedar. In the Tabernacle shittim wood is prominent. It was the incorruptible acacia of the desert, the only wood that was available there. In the Temple the principal woods used were the cedar and the olive. The shittim wood suggests what was true of our blessed Lord even when in wilderness circumstances; the cedar points to what will be true of the saints in glory. "This corruptible must put on incorruption, and this mortal must put on immortality" (1 Cor. 15: 53)

The cedar-wood boards were beautifully carved. Cherubim, palm-trees, and open flowers were wrought upon them, and all were covered with gold. The walls were treated exactly as the doors, which will come before us in due course. Seeing that the doors typify Christ, who is the only way to God, the carved doors remind us that we shall be like Christ when the work of grace is completed in glory. The whole house (Solomon) overlaid with gold" (1 Kings 6: 22). "All was bright with the glory of divine righteousness that distinguished the throne of God which was placed there" (J. N. D.). Gold being the most precious of metals is frequently used in Scripture as symbolical of that which is of God.

Even the floor-boards were covered with gold. For the Tabernacle no floor was provided; the feet of the priests trod the desert sand. In the Holy City Jerusalem "the street is pure gold, as it were transparent glass" (Rev. 21: 21). What a spectacle of glory and majesty was the interior of Solomon's Temple. Above, the ceiling was "overlaid with fine gold" (2 Chron. 3: 6); below, the priests walked upon gold — "gold of Parvaim," says the record, as if to suggest to us that only the best was used. All around the ministering priests gold glittered: and as if this mere not glorious enough, even the gold was "garnished with precious stones for beauty" (2 Chron. 3: 6). Truly, when me look around us in "God's eternal day," not at a mere material structure, but at the glorified saints who will form His holy temple, our eyes will behold everything that is expressive of Christ. None of His divine graces will be lacking in a single saint. "What hath God wrought!" (Num. 23: 23).

The Great Cherubim

One of the most unique features of Solomon's Temple was the great cherubim which were set up in the Oracle, or Holy of Holies. They were in addition to the gold figures which were upon the ark. The ark was exactly the same in the Temple as in the Tabernacle, save as regards its contents. The large cherubim were each ten cubits high (about fifteen feet); and each had two wings. "Five cubits was the one wing of the cherub, and five cubits the other wing of the cherub: from the uttermost part of the one wing unto the uttermost part of the other were ten cubits" (1 Kings 6: 24) Thus the breadth of the wings was as the height of the cherubim themselves. They touched the walls of the Oracle on either side, and they touched each other in the middle. They were made of olive wood, and were covered with gold. (The four wings are put together in 1 Chron 3: 11 — "twenty cubits long").

The cherubim have been well described as "God's judicial executive, to whomsoever entrusted, and in whatsoever circumstances displayed." They do not appear to be a distinct order in the creation of God; they are rather symbolical figures. In His ways of government and judgement God sometimes uses angels and sometimes men. Whichever it may be, the instruments employed would be God's cherubim for the moment.

Their faces (given not in 1 Kings, but in Ezekiel 1) suggest to us the varied qualities of God's dealings in government and in judgement. The man's face suggests intelligence; the lion's face power; the eagle's face rapidity of execution; and the face of the ox suggests patience.

The cherubim are mentioned for the fourth time in Scripture in connection with the Temple. (1) In Genesis 3: 24 we see them placed forbiddingly at the gate of the garden after Adam's sin living creatures doubtless). (1) In Exodus 25: 18-20 we see golden cherubim upon the ark, beaten out of the same sheet of gold as the mercy-seat. The contrast between these Scripture Passages is instructive. The executors of God's judgement who are seen opposed to transgressors in Genesis 3 are seen in Exodus 25 looking down peacefully upon the mercy-seat from which the blood of the sacrifice was never lacking. Blessed be God, the atoning blood of Christ makes blessing sure for sinful men, and puts judgement far away. (3) The cherubic symbol comes before us next (but in the singular) in 2 Samuel 22: 11: "He rode upon a cherub, and did fly: and He was seen upon the wings of the wind." This is really part of Psalm 18, a rapturous song written by David "in the day that Jehovah had delivered him out of the hand of all his enemies, and out of the hand of Saul." It is a remarkable outpouring. David was carried by the Spirit far beyond the circumstances of his own case. Israel's deliverance from Egypt is also in the Psalm; and, what is much more important, the Psalm speaks of the deliverance of Christ from the power of death, and from all other foes. He becomes "head of the nations." The cherub is introduced into the Psalm as expressive of the righteous government of God. acting on behalf of the objects of His favour.

In 2 Chronicles 3: 13 we have the interesting statement that the Temple cherubim "stood on their feet, and their faces were inward." The margin reads "toward the house." Now, seeing that the cherubim were situated at the far end of the Temple, "towards the house" would in result mean “outwards,” for they were looking in the direction of the front door. Here we have the delightful suggestion, so fully taught in the prophetic word, that in the day of Kingdom-glory all that God is in righteous government will look abroad in blessing upon men — not Israel only, but all nations. Judgement will have done its needful work.

The Doors

The doors and the walls were alike in their beauty, and together they speak of Christ, and of what divine grace will work in those who are His. The pitiful lament of Psalm 74 comes to mind here. Asaph describes the desolation of the sanctuary by an outside foe. In measure this Psalm was fulfilled in the days of Nebuchadnezzar; but its complete fulfilment awaits the period of "the great tribulation." The King of the North will come down with overwhelming hosts; and because of the evil of the Jewish mass, he will be allowed to wreak his vengeance on the land and sanctuary (Dan. 11: 40; Joel 2), The pious remnant Will feel the position keenly. A man was famous according as he had lifted up his axe upon a thicket of trees. But now they break down the carved work thereof with axes and hammers (Psalm 74: 5-6). Men Once famous for felling trees now spending their strength in destroying the sanctuary of God. Heart breaking to those who loved the house for the sake of the One who dwelt therein. Asaph was a contemporary of David. It is not certain that he lived to see the Temple built, yet he writes thus graphically of its destruction! The spirit of prophecy is divinely wonderful. By its means God "calleth the things which be not as though they were" (Rom. 4: 17).

But 1 Kings 6 speaks of palmy days when the blessing of Jehovah rested upon Israel, before the sin and folly of both king and people blasted everything. The recorder appears to speak of two sets of doors: in verses 31-32 folding doors into the Oracle, thus separating the holy place from the holiest of all and in verses 32-35 folding doors into the Temple itself, the entrance into the Oracle being slightly the narrower of the two sets. The Oracle doors were made from the olive tree and the Temple doors from the fir tree. The Revisers in their margin and J. N. Darby in his text, think the cypress to be meant rather than the fir. The following Scriptures connect this tree with desirability and beauty — Isaiah 55: 13; Isaiah 60: 13; Hosea 14: 8. suitable type of Christ, assuredly. The doors were carved with cherubim, for this blessed One will rule and execute judgement for God; with palm-trees, for victory is with Him; and with "half-open flowers”(J.N.D.), suggestive that there are with Him always greater and more delightful things to come. Over all this was placed gold, typical of the righteousness and glory of God. Even the hinges of the doors were gold (1 Kings 7: 50) The lintel and side posts of both sets of doors were made of olive-wood. The power of the Spirit is in mind in this. Only by His power are we able to avail ourselves of Christ for access into the divine presence. Ephesians 2: 18 gives us a sweet statement in few words of our great privilege as men saved by grace. "Through Him (Christ) we have access by one Spirit unto the Father."

The Molten Sea

This great receptacle for water was placed in the outer court of the Temple. Its full capacity was 3000 baths (about 22,000 gallons); the usual quantity therein was 2000 baths. In 2 Chronicles 4. the molten sea follows the brazen altar, with which in its teaching it was morally connected; but in 1 Kings 7 it follows the pillars Jachin and Boaz, the brazen altar being omitted altogether.

The molten sea took the place of the laver in the Tabernacle, but there are interesting points of difference between the two vessels. The laver was made from the women's mirrors (Ex. 38: 8); the sea was made from the spoils of David's conquests (2 Chron. 18: 8). The mirrors suggest renunciation on the part of those who gave them; the spoils speak of victory, in keeping with the Kingdom glories which are set forth in the reign of Solomon. The size and capacity of the laver is not stated; for the sea these particulars are recorded. Both laver and molten sea were for the use of the priests. From these vessels they drew water for the cleansing of their hands and feet when serving in the sanctuary of God. When Israel's priests were consecrated, they underwent a total washing (Ex. 29: 4). In Hebrews 10: 22 and John 13: 10 this is alluded to as typical of what we have experienced spiritually. The New Birth is meant. But more than this is required in those who would draw near to a holy God. The New Birth has made us in nature meet for His presence; but the laver and the molten sea teach us that we must also be meet in practice if we would enjoy His presence. The Psalmist said when confessing his love for Jehovah's house. "I will wash my hands in innocency! so will compass Thine altar, O Jehovah" (Psalm 26: 6). Grace has made "a holy priesthood" of the whole household of faith but holiness demands purity of thought and life in us all. The Book of Leviticus was the guide-book of the Aaronic priests, and throughout purity is inculcated. Leviticus 10 is particularly solemn in its instructions and warnings, having been occasioned by the impiety of Nadab and Abihu. God resents irreverence and carelessness in the holy things, as the Corinthians experienced painfully (1 Cor. 11: 30)

The molten sea, unlike the laver, "stood upon twelve oxen three looking toward the north, and three looking toward the west, and three looking toward the south, and three looking toward the east: and the sea was set above upon them, and all their hinder parts were inward" (1 Kings 7: 25; 2 Chron. 4: 4: In all probability there were pipes running downward through the mouths of the oxen whereby the water, when needed flowed forth. Possibly the Lord had this in view when He stood and cried on the great day of the feast of Tabernacles "If any man thirst let him come unto Me and drink. He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water" (John 7: 37-38). In the great kingdom age the water of the Word will first be applied to Israel "In that day there shall be a fountain opened to the house of David, and to the inhabitants of Jerusalem for sin and for uncleanness" (Zech. 13: 1). "Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols will I cleanse you" (Ezek. 36: 25). The pious remnant, preserved through the great tribulation, nucleus of the new nation, will not then need to teach every man his neighbour and every man his brother. "Know Jehovah." for all will know Him, and that as a pardoning God (Jer. 31: 34). Great spiritual activity will result. "Out of Zion shall go forth the law, and the Word of Jehovah from Jerusalem" (Isa. 2: 3). "They shall declare My glory among the Gentiles" (Isa. 66: 19) "The remnant of Jacob shall be among the Gentiles as a dew from Jehovah, as showers upon the grass" (Micah 5: 7). The ox is in Scripture a type of the patient labourer for God: twelve is the number of Israel's tribes. Under the mighty impulse of the latter-day outpouring of the Holy Spirit, Israel will be filled with desire that all the nations should know their God, and join with them in songs of joy (Psalm 67). Blessed contrast to their attitude during this day of grace. Their determined hostility, and their evil efforts to hinder the Gospel being preached to the Gentiles is described in 1 Thessalonians 2: 16; Acts 13: 45; Acts 14: 2-19. But when the Redeemer comes to Zion, and their hearts are wrought upon by divine grace, they will realise the purpose of God in their election, and will gladly throw themselves into the current of the Spirit's operations, thus spreading blessing far and wide. Did not God say to Abraham, "in thy seed shall all the nations of the earth be blessed?" (Gen. 22: 18). For Israel's conversion the world's blessing waits.

Israel will in that day, as compared with other nations, stand in priestly nearness to God. At Sinai He said, "If ye will obey My voice . . . ye shall be unto Me a kingdom of priests" (Ex. 19: 6). This has never yet been realised. In Hosea 4: 6 we hear the voice of Israel's indignant God, "I will reject thee, that thou shalt be no priest to Me." But in the day of kingdom- glory, "ye shall be named the priests of Jehovah: men shall call you the ministers of our God" (Isa. 61: 6). The knowledge of God and His great salvation will be spread universally. The twelve oxen under the molten sea looked north. west. south. and east.

Meantime, while Israel continues in obstinate unbelief, it is our privilege and responsibility to Preach the Gospel of the grace of God to every creature. Are we whole-heartedly in this blessed service?

There is an allusion to the molten sea in Revelation 4: 6; but what John saw in heaven was not a sea of water, but "a sea of glass like unto crystal." The purity of heaven is fixed; no more shall we need to "cleanse ourselves" as we are exhorted in 2 Corinthians 7: 1.

Ten Bases and Ten Lavers

Ten bases of brass, with wheels, were made upon which ten lavers rested, Remarkably, more is said about the bases than about the lavers. This would scarcely be man's method of writing; but the Holy Spirit's ways are always divinely wise whether we understand them or not. The bases and lavers are described at some length in 1 Kings 7: 27-39; but their use is told us in 2 Chronicles 4: 6. "Such things as they offered for the burnt-offering they washed in them; but the sea was for the priests to wash in." Every sacrifice that was brought to the altar spoke to God of Christ. This being so, they must be absolutely clean. When Noah came out of the ark, he "builded an altar unto Jehovah, and took of every clean beast, and of every clean fowl, and offered burnt-offerings upon the altar" (Gen. 8: 20). This action showed that he had been taught of God. When the leper was to be cleansed, a very lowly offering was prescribed — two sparrows; but it was stipulated that they should be clean (Lev. 14: 4). Thus would God teach us pictorially lessons concerning His Holy One:

"He did no sin" (1 Peter 2: 22).

"He knew no sin" (2 Cor. 5: 21).

"In Him is no sin" (1 John 3: 1).

Well may we sing: —

"Thy life was pure without a spot,

And all Thy nature clean."

His spotlessness was necessary for His sacrifice. Prove one flaw in the Christ of God, and the blood of His cross loses its value, and nothing can save us from the damnation of Hell.

"Which of you convinceth Me of sin'" was His challenge soon after His pointed words to the accusers of an adulterous woman, "He that is without sin among you, let him first cast a stone at her" (John 8: 7-46). Men felt constrained to say of Him, "He hath done all things well" (Mark 7: 37); and the Father said immeasurably more when twice He opened the heavens, and testified, "This is My beloved Son, in whom I am well pleased" (Matt. 3: 17; 17: 5).

Ten Lampstands

The number ten and its multiples has a large place in the Temple arrangements. The Temple itself was 60 cubits long, 20 cubits broad, and 30 cubits high; the Oracle was 20 cubits long, 20 cubits broad, and 20 cubits high; and the porch in front of the house was 20 cubits long, 20 cubits high, and 10 cubits broad. Amongst the furnishings we find ten brazen lavers set upon ten bases; ten candlesticks (lampstands) of gold (1 Kings 7: 49); ten tables of gold, and a hundred golden bowls for sprinkling (2 Chron. 4: 8).

Numbers in Scripture have meaning. Ten is the number of responsibility, evidenced in the ten commandments of the Law. The prominence of ten in Solomon's Temple is thus a reminder that everything was being set up on the ground of responsibility, and that the continuance of that marvellous system of glory and blessing depended upon the faithfulness of king and people. "The candlesticks of pure gold, five on the right side, five on the left, before the Oracle, with the flowers, and the lamps, and the tongs of gold" (1 Kings 7: 49). The Tabernacle had but one lampstand, and for the Millennial Temple none at all are mentioned. The ten in Solomon's temple are therefore particularly suggestive. Would the royal house of David be true to its trust as witness for God amongst the nations Alas, for the answer. Yet the forbearance of God was wonderful. When in His anger He told Solomon that his kingdom should be rent, He added, 'but I will give one tribe to thy son for David My servant's sake, and for Jerusalem's sake which I have chosen" (1 Kings 11: 13). To Jeroboam He said that David His servant was to have a lamp always before Him in Jerusalem, "the city which I have chosen Me to put My name there" (1 Kings 11: 36). When recording the unfaithfulness of Abijam, Solomon's grandson, God said, "Nevertheless for David's sake did Jehovah his God give him a lamp in Jerusalem, to set up his son after him, and to establish Jerusalem" (1 Kings 15: 4).

In 2 Kings 17 the whole situation as regards Israel is divinely summed up. After 260 years of separate national existence under nineteen kings, all evil, Jehovah gave the ten tribes up to the Assyrian oppressor. "Jehovah was very angry with Israel, and removed them out of His sight: there was none left but Judah only" (verse 18). Judah learned no lesson from the ruin of their brethren. For 130 years longer Jehovah bore with their evil ways, and finally gave them into the hands of Nebuchadnezzar. "Judah kept not the commandments of Jehovah their God, but walked in the statutes of Israel which they made. and Jehovah rejected all the seed of Israel, and afflicted them, and delivered them into the hands of spoilers, until He had cast them out of His sight” (verses 19-20). The “throne of Jehovah," established in Jerusalem, was overthrown; and David's lamp was extinguished. All is lost on the ground of responsibility, but grace will yet more than restore what Solomon and Israel so foolishly threw away. God has pledged Himself that David shall never want a man to sit upon his throne. Christ is the fulfilment of this. Rejected by the people in their blindness at His first coming, He now sits at Jehovah's right hand in heaven. "Sit Thou," is God's word to Him today; "Rule Thou" will be His mandate to Him shortly (Psalm 110: 1-2). Until that great day Israel and the nations must continue to writhe in ever-increasing wretchedness. "The times of the Gentiles" must run on to their appointed end (Luke 21: 24). Sin's wages are very terrible.

. . . . . .

John in Patmos was shown seven golden lampstands (Rev. 1: 3). These represented seven local Assemblies then existing; and prophetically they show us the Church as a whole from first to last. It was a testimony set up in divine righteousness, but the failure is made painfully clear. The lampstand will be removed. Christ alone is God's "faithful witness" (Rev. 1: 5).

The Veil

The Oracle was shut off from the Holy Place by folding doors made of olive wood, joined to the side posts by hinges of gold; But there was also a veil as in the Tabernacle, apparently hung with chains of gold (2 Chron. 3: 14-16). It is noteworthy that neither the veil nor the brazen altar are mentioned in the "Kings" description of the Temple, but in the "Chronicles" account only. This is because in the earlier description the Temple is viewed primarily as the dwelling-place of God; but in the later it is rather the seat of divine government, and the place of approach for God's people. A somewhat similar distinction is found in the instructions concerning the Tabernacle. In Exodus 25-27: 19 the manifestation of God is the great thought; thus we begin with the ark and other vessels of display. From Exodus 27: 20 onwards we have the means whereby the people could have to do with God, and in those chapters we find the priesthood and the altar of incense. In the first section we have God drawing near to men, and in the second we have men drawing near to God. Let us seek grace and wisdom to "rightly divide the word of truth” (2 Tim. 2: 15).

The veil was alike in both Tabernacle and Temple. Hebrews 10: 20 teaches us that it typifies the flesh of Christ. A divine wonder is here. Hebrews 1 is occupied with the greatness and majesty of the Son. He has an eternal throne, and angels worship Him. Yet He took to Himself “the likeness of sinful flesh” (Rom. 8: 3). He became truly man in order that He might undertake our cause. But He is nevertheless our Lord and our God (John 20: 28). Not only is He the perfect and only manifestation of God to men, He is the only way of approach to God. "Through Him we have access."

No one but the priests ever saw the veil either in the Tabernacle or in the Temple. Others saw the entrance to the sacred enclosures, and they could enter through them in order to reach the altar of sacrifice; further, the people in general dare not go: When King Uzziah ventured into the Temple itself he was smitten with leprosy for his presumption" (2 Chron. 26: 16. Our privileges as believers in the One who has entered in in the power of His own blood are truly wonderful. Not only have we been permitted to draw near to God as sinners seeking pardon (this would answer to the Israelite approaching the brazen altar); we are now worshipping priests, and may enter freely into the holiest. We not only gaze upon the veil, we pass through it. The divine action at the moment of the Saviour's death, whereby the veil of the Temple "was rent in the midst" (Luke 23: 45) “from top to bottom" (Matt. 27: 51) signified God's rejection of that order of things which kept His people at a distance from Himself. But how persistently has Satan laboured through the centuries to enslave men to priestly orders and ritualistic observances, to the dishonour of the work of the Lord Jesus and to the damage of their souls. Every believer should be able to joyfully sing: —

"So near, so very near to God,

I cannot nearer be;

For in the person of His Son

I am as near as He."

But this would raise a great outcry, and the unwanted officials might say as Demetrius of old to his fellows, "Sirs, ye know that by this craft we have our wealth." (Acts 19: 15).

One verse describes the Temple Veil. "He made the veil of blue, and purple, and crimson, and fine linen, and wrought cherubim thereon" (2 Chron. 3: 14). Its very existence proclaimed that "the way into the holiest was not yet made manifest" (Heb. 9: 8). But it nevertheless spoke of Christ. The blue reminds us that He is "out of Heaven," in contrast with the first man who was "out of the earth, earthy" (1 Cor. 15: 47) Such is our wonderful position in relation to God that we need a heavenly Priest (Heb. 7: 26). If the Aaronic priesthood existed today. it could not help a people who are nearer to God than themselves. Purple is suggestive, of His universal dominion Not yet is this in His hands; but we shall yet behold Him honoured and adored throughout God's wide creation. Crimson speaks of both suffering and glory. He who suffered here will in God's appointed time have glory here. Meanwhile, the harlot of Revelation 17 arrays herself with every mark of earthly splendour. The Fine linen into which the colours were wrought tell of the spotlessness of Him who suffered on the tree; the cherubim assure us that it is He who will judge righteously for God, when the present period of grace has come to an end.

"Within the Holiest of all,

Cleansed by His precious blood,

Before the throne we prostrate fall,

And worship Thee, our God."

The Brazen Altar

As with the veil, so with the altar of Burnt Offering, the Holy Spirit gives us but one verse concerning it in the Book of Chronicles. In the Book of Exodus fifteen verses are devoted to its predecessor in the Tabernacle, and in Ezekiel many verses are appropriated to the altar and its service in the millennial Temple. Solomon "made an altar of brass, twenty cubits the length thereof, and twenty cubits the breadth thereof, and ten cubits the height thereof" (2 Chron. 4: 1). Here we have no description whatever of this most essential vessel. But its great size is noted. In length and breadth it was four times as large as the altar in the Tabernacle. It was approximately 30 feet long, 30 feet broad, and 15 feet high! Its measurements in length and breadth exactly corresponded to the Oracle, "the most holy house" (2 Chron. 3: 8), thus giving us the sweet assurance that the sacrifice of Christ is equal to all the demands of the holiness of God. What rest and peace this gives to conscience and heart!

The altar of Burnt Offering was made of brass. Bronze or copper is perhaps the correct word for the metal used. Here is a quotation from a departed friend: "Gold is the righteousness of God for drawing near where God is; brass is the righteousness of God for dealing with man's evil where man is” (W. Kelly). This being so, the vessels within the house were made of gold, and those outside — altar, molten sea, bases and lavers, were made of brass.

The brasen altar leads us in thought to "the wondrous cross on which the Lord of glory died." No vessel in the Temple compared with the altar for size. Truly, there is nothing like the cross. When the great sacrifice was drawing near, "Jesus said, Now is the Son of Man glorified, and God is glorified in Him. If God be glorified in Him, God shall also glorify Him in Himself, and shall straightway glorify Him” (John 13: 31-32). Man's side of the cross — the shame and spitting, is not in view in these words. (1) The cross was the glory of the Son of Man. Perfect love and perfect obedience were expressed there. (2) God was glorified. All that He is shone out in the cross of Jesus — His righteousness, holiness, truth, grace, and love. In no other way could God have thus displayed His glory. (3) As surely as the Son of Man delighted to glorify God at all cost to Himself, so God delighted to glorify Him. He has not to wait for the day when He will sit upon David's throne, God "'straightway" glorified Him at His own right hand in heaven.

Every sacrifice offered upon the brazen altar spoke to God of Christ. All the offerings prescribed in Leviticus 1 - 7 found their perfect and final answer in His death upon the tree. Calvary's cross became for Him, in His wondrous grace, the altar of sacrifice. The fire of God's judgement went forth against Him in the day of His grief, and the whole dread question of sin was settled by His sacrifice never to be raised again with those who believe in His name.

The GOLDEN ALTAR, upon which incense was burnt daily (Luke 1: 9), is only mentioned incidentally in the Temple instructions, no description at all being given in the three brief notices of it(1 Kings 6: 22; 1 Kings 7: 48; 2 Chron. 4: 19). Yet fourteen verses are devoted to the golden altar in the Tabernacle. For the millennial Temple, no golden altar is indicated in Ezekiel.

In close proximity to the altar of Burnt Offering in Solomon's Temple stood the molten sea. Atoning blood characterised the one, and water for cleansing characterised the other. This recalls two utterances from the lips of the Lord Jesus on the night of His betrayal. As He sat down with His disciples at the Supper Table, having first washed their feet, He said: —

"He that is washed (bathed) needeth not save to wash his feet, but is clean every whit" (John 13: 10).

After supper, He took up, not the bason again, but the wine-cup and said: —

"This is My blood of the new covenant, which is shed for many for the remission of sins" (Matt. 26: 28).

The water and the blood thus meeting our whole need as guilty before God, and also in nature unfit for His holy presence. Nothing but the blood could make expiation for our sins. Solomon's multitudinous sacrifices were not sufficient to remove even one sin (1 Kings 8: 63; Heb. 10: 4); but they spoke eloquently to God of the coming sacrifice of His beloved Son, by which He made an end of our sins once and for ever. In virtue of His one offering God is able to say to His people, "Your sins and iniquities will I remember no more," and we stand before Him "sanctified" and "perfected for ever" (Heb. 10: 12-17).

But this applies to our guilt. More than this, we are in nature evil irremediably. The life inherited from the first fallen man is corrupt. "I know that in me (that is, in my flesh) dwelleth no good thing" (Rom. 7: 18). A new life as well as pardon for sins, is necessary ere any man can dwell with God. Blessed be His name, our whole need is met in the death of Christ. He died for the sinner as well as for his sins, and faith can say "our old man has been crucified with Him" (Rom. 6: 6). The Word of God brings this home with power to heart and conscience, and the believer henceforth lives before God in the life of the risen Christ. He "is our life" (Col. 3: 4). The proof of this is seen in new tastes and aspirations. The things once loved are no longer wanted, and the things once despised are the objects of deep delight. It is a moral purification — new birth. This can never be repeated. Hence the Lord's words to the impulsive Peter, who first refused to allow Him to wash his feet, and then said, "Lord, not my feet only, but also my hands and my head, He that is washed needeth not, save to wash his feet, but is clean every whit" (John 13: 9-10).

Aaron' and his sons on the day of their consecration were washed with water by Moses at the door of the Tabernacle (Lev. 8: 6). This typified new birth, and was never repeated. Hebrews 10: 22 applies the reality of this to Christians. But Aaron and his sons needed daily cleansing, and for this they had recourse to the laver. In like manner we need continual cleansing for our feet, for we walk in a sinful world, and for this there is "the washing of water by the Word” (Eph. 5: 26).

The efficacy of the blood of Jesus has been applied to us by the Holy Spirit, and it abides. There is, no repetition of it, for our guilt has been cancelled for ever. But the water, by means of which Christ and His great work wrought on our behalf is brought before us, is a daily and hourly necessity. Only thus can we walk with God in unclouded communion.

The Ark of the Covenant

The ark was not a distinctively Temple vessel. It was the same as was placed in the Tabernacle, and which accompanied the children of Israel in all their vicissitudes. But amongst all the beautiful and costly things that Solomon made for the sanctuary of God none compared with the ark in importance. Indeed the Temple was the resting-place of the ark! Quoting the words of Psalm 132, we hear Solomon saying at the close of his great prayer at the dedication of the Temple, "Now therefore arise, O Jehovah God, into Thy resting-place, Thou, and the ark of Thy strength: let Thy priests, O Jehovah God, be clothed with salvation, and let Thy saints rejoice in goodness" (2 Chron. 6: 41).

The ark was the highest type of Christ in that age of types. The shittim wood (acacia), and the gold which covered it speaks of His person as both man and God; the mercy-seat upon the ark speaks of His sacrifice, for the blood of the sin-offering was always upon it. As the receptacle for the tables of the law, righteousness was expressed by it. Grace in God has found a way whereby transgressors can be blessed. That way is Christ and His atoning sacrifice.

The history of the ark may be briefly stated: —

Moses placed it at the first in the Holy of Holies (Ex. 40: 21).

On the march it was appointed to be carried in the centre of the host (Num. 2: 17)

Moses' strange request to Hobab caused Jehovah to send the ark three days' journey in advance (Num. 10: 33).

The ark passed through Jordan before the people (Joshua 3: 11).

It was carried around the walls of Jericho on the shoulders of the priests (Joshua 6).

Its first abode in Canaan was Shiloh, in Ephraim's territory (Joshua 18: 1).

Having been used by Israel as a "mascot," Jehovah delivered the ark to the Philistines (1 Sam. 4; Psalm 78: 60-61).

Dagon fell before it (1 Sam. 5), and Philistine cities were smitten: Jehovah thus asserted His majesty amongst the heathen.

Bethshemesh was smitten because of irreverence on the return of the ark (1 Sam. 6).

Kirjath-jearim, house of Abinadab, was its next halting-place (1 Sam. 7: 1).

David moved to bring the ark up to Zion, but his error in placing it on a cart, and Uzzah's irreverence in touching it, caused it to be carried instead to the house of Obed-Edom the Gittite (2 Sam. 6: 10-11).

The report of the great blessing to the Gittite led to the ark being removed on the shoulders of the Levites to the city of David with great rejoicing (2 Sam. 6: 14-19)

The ark never returned to the Tabernacle. Solomon offered sacrifices before it in 1 Kings 3: 15.

When the Temple was completed, the priests put the ark into the Holy of Holies, and drew out the staves. Its travels were ended (2 Chron. 4: 7).

At the destruction of Jerusalem the ark was not specifically mentioned, but the following words may be noted: "The king of Babylon .. . carried out thence all the treasures of the house of Jehovah” (2 Kings 24: 13).

Amongst the sacred vessels that were restored in the days of Zerubbabel, the ark is not mentioned.

Before the captivity, in the good reign of Josiah, Jeremiah was guided to write thus of days of blessedness yet to come: "It shall come to pass, when ye be multiplied and increased in the land, in those days, saith Jehovah, they shall no more say, The ark of the covenant of Jehovah: neither shall it come to mind: neither shall they remember it; neither shall they visit it; neither shall it be done any more. At that time they shall call Jerusalem the throne of Jehovah, and all the nations shall be gathered unto it, to the name of Jehovah, to Jerusalem" (Jer. 3: 16-17). There is no mention of an ark for the Millennial Temple as described in Ezekiel.

. . . . . .

Amongst the visions shown to John in Patmos we find the following: "And the temple of God was opened in heaven, and there was seen in His Temple the ark of His covenant: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail" (Rev. 11: 19). It was but a vision, but very sustaining to faith as assuring us of the immutability of divine counsels. In the opening verses of the same chapter we see the earthly city Jerusalem, with its Temple, at the mercy of Gentile oppressors; the concluding verse assures us that nevertheless the counsels of God stand. His ancient people are remembered in Heaven, and His covenant of grace is to be fulfilled. The world's last fearful crisis will revolve around Israel. The judgements of God will overwhelm all their enemies and the people will emerge from their afflictions the better fitted to lead the nations. The following vision (Rev. 12) shows us Israel in queenly splendour, adorned with all the symbols of authority — sun, moon, and stars. Satan's opposition to this divine purpose, and much more to the Christ in whom everything is centred is also shown with God's delivering power and grace.

Scoured Brass

If we understand 1 Kings 8: 43-50 aright, Solomon personally superintended the making of all the vessels of gold for the house of Jehovah, and Hiram, King of Tyre, made all the vessels of brass. Under him wrought a skilled man of the same name, "son of a woman of the daughters of Dan, and his father was a man of Tyre" (2 Chron. 2: 14). The association of the Israelite and the Gentile in the two kings, and the union of both in the person of the skilled workman, reminds us again that Jehovah had Gentiles in His mind for blessing as well as His people Israel when He caused the Temple to be built. "Let not the son of the stranger, that hath joined himself to Jehovah, speak, saying, Jehovah hath utterly separated me from His people. . . . Even them will I bring to My holy mountain, and make them joyful in My house of prayer: their burnt-offerings and their sacrifices shall be accepted upon My altar; for Mine house shall be called a house of prayer for all people". (Isa. 56: 3-7). How evil therefore were the zealots who assaulted Paul in Jerusalem because they supposed that he had taken Trophimus an Ephesian into the. Temple area! (Acts 21: 18). Our Lord's warning in Matthew 8: 11 might well have been thundered into their ears.

The brazen vessels for the Temple were numerous. The princes of Israel, before David's death, gave 18,000 talents of brass, in addition to their contributions of gold, silver, and iron(1 Chron. 29: 7). But this was not all. "Solomon left all the vessels unweighed, because they were exceeding many; neither was the weight of the brass found out" (1 Kings 7: 47)

We are told that "all the vessels which Hiram made to King Solomon for the house of Jehovah were of bright brass” (1 Kings 7: 45). "Bright brass,” or, as the margin reads, "made bright," or "scoured." A small detail not to be overlooked by those who would learn the mind of the Spirit. Thus scouring makes bright. Surely a parable is here. "No chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby" (Heb. 12: 11). There are three ways in which chastening may be treated. We may despise it; we may faint under it; or we may be exercised by it. For the exercised soul there is a blessed "afterward." The scouring has done its work. Yet we all shrink from the ordeal. Paul, when first conscious of the thorn in his flesh, besought the Lord to remove it. He was persistent. No immediate reply being granted him, he besought the Lord thrice. But when the word of the Lord came to him, the suffering man was satisfied. "He said unto me, My grace is sufficient for thee; for My strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when weak, then am I strong" (2 Cor. 12: 7-10). If his afflictions, which tended to reduce him to a nullity, furnished opportunity for the power of Christ to spread itself like a tent over him, it was enough. Christ was seen, not Paul. This was as it should be.

God sometimes gets His best out of suffering saints. The late G. V. Wigram said, "With a heart broken, and a will subdued, I have given thanks for sorrows in which the iron entered into my very soul. I say not with levity, but as before God, 'Thou knowest that I could not have lived through this and that if Thou hadst not given me grace to receive it at Thy hand, and to find that out of the eater came forth meat.'" The philosopher Bacon reminds us that "the pencil of the Holy Ghost hath laboured more to describe the afflictions of Job than the felicities of Solomon." It is noticeable also that the Spirit of God has devoted more than treble the space to the history of David than to the history of Solomon. The suffering David has left us a priceless heritage in the Book of Psalms, but it is certainly true that

"David's psalms had ne'er been sung,

If David's heart had ne'er been wrung.

The Spirit has recorded the locality, and the character of the ground, in which Hiram did his work. "In the plain of Jordan did the king cast them, in the clay ground between Succoth and Zarthan" (1 Kings 7: 46). We are all surely living in "the clay ground" while we await the coming of the Lord Jesus; but we are being formed and fashioned by His hand, and as certainly as Hiram at the end of his labours presented to Solomon a multitude of brightly shining sacred vessels fit for the sanctuary of God, so the Holy Spirit at the end of His present gracious work will present in heavenly glory a multitude of souls meet in every way for the companionship of the First-born Son.

It is painful to refer, if ever so briefly, to the after history of all that which Solomon and Hiram wrought. Only five years after Solomon's death, Shishak, King of Egypt, plundered the Temple. "He took away the treasures of the house of Jehovah, and the treasures of the king's house: he even took away all: and he took the shields of gold which Solomon had made" (1 Kings 14: 26). There were probably some replacements, but the Temple was plundered more than once by unfaithful kings in order to pay tribute to Gentile Powers. In due course came the terrible day when Jehovah could no longer tolerate the evil nation, and everything was given up to destruction. With sorrow of heart the inspired historian tells us of the breaking up of the famous pillars Jachin and Boaz, the bases, the molten sea, the twelve brazen bulls, etc. — all then loaded up as "scrap" in a dismal convoy of wagons, and transported to Babylon! "The brass of all these vessels was without weight" (Jer. 52: 20). Thus did "the times of the Gentiles" begin, and they are not ended yet. Israel still bleeds, and the nations of the earth find no rest Oh the folly of sin against God.

Oh that My people had hearkened unto Me, and Israel had walked in My ways. I should soon have subdued their enemies, and turned My hand against their adversaries. Ps 81: 13, 14.

Bringing up the Ark.

The Temple was pre-eminently the resting-place of the ark. When the building was finished, Solomon and the people brought up from Gibeon "the Tabernacle of the congregation ("tent of meeting")with all its sacred vessels (2 Chron. 5: 5). This is the last historical notice of the spiritually suggestive sanctuary which Moses built in the wilderness. None of its sacred vessels entered Solomon's Temple. With the ark it was different. It had not been in the Tabernacle since the sad days of Eli. David pitched for the ark a tent in Zion, the Tabernacle being in Gibeon. The ark was brought up from its Zion tent by Solomon and the people with all possible honour. In it (the Temple) have I put the ark, wherein is the Covenant of Jehovah that He made with the children of Israel" (2 Chron. 6: 11)

The ark was a great type of Christ. Its mercy-seat (or propitiatory) was Jehovah's throne. It was the sign of His presence in the midst of the people whom His grace had delivered from the bondage of Egypt. It was a notable day in Israel when the much-travelled ark reached its resting-place. The singers, who had served since David's institution of them in two companies, some with the Tabernacle and some with the ark (1 Chron. 16: 37-42), were now united.

There are points of difference between David's removal of the ark from Kirjath-Jearim to Zion, and Solomon's removal of it into the Temple. Both were days of national rejoicing, but there was a holy enthusiasm in David that was peculiar to himself, and which was very precious to God. "David danced before Jehovah with all his might: and David was girded with a linen ephod" (2 Sam. 6: 14). This was not mere fleshly excitement, but unfeigned delight in God. God was coming nearer to His servant. Michal might despise his manifestations of joy, but God estimated them at their true worth. Whole-heartedness is surely due to such a God as ours.

"I will praise Thee, O Jehovah, with my whole heart" (Psalm 9: 1),

"With my whole heart have I sought Thee" (Psalm 119: 10).

"I cried with my whole heart; hear me, O Jehovah" (Psalm 119: 145)

Thus did David delight to speak to his God. Lord, save us all from dead decent formality in divine things; give us David's spirit.

"There was nothing in the ark save the two tables which Moses put therein at Horeb when Jehovah made a covenant with the children of Israel, when they came out of Egypt" (2 Chron. 5: 10). The ark had also contained a golden pot full of manna, and Aaron's rod that budded, as Hebrews 9: 4 reminds us; but these spake of wilderness needs which were now past. The tables of stone remained, for they formed the basis of all the laws of the kingdom. Nehemiah in his confession (Neh. 9: 13) acknowledged that they were "right judgements, and true laws, good statutes, and commandments- "The law is holy," says Paul the Apostle (Rom. 7: 12). What a different world it would have been had the Kings of Israel and all the nations carried out its every injunction!

When the priests came out of the holy place, having drawn the staves out of the ark, the Levitical choir arrayed in white linen, took their stand at the east end of the altar of burnt offering, and sounded with their cymbals; psalteries, and harps and with them 120 priests blew their trumpets. The voice of praise ascended to heaven. They "praised Jehovah, saying For He is good: for His mercy (loving-kindness) endureth for ever" (2 Chron. 5: 11-13). The terms of this divinely-taught ascription of praise, found frequently in the Psalms, are a guarantee of future restoration and blessing for Israel. The people and their kings have deeply failed; but Israel's God will never fail.

But what was the meaning of all this exuberance of joy when the ark was thus placed in the Temple? To the outward eye it was but a small gold-covered chest, beside which the brazen altar looked immense. The ark was the symbol of Jehovah's presence, and He who in Moses' day accepted the Tabernacle in the wilderness and took up His abode therein was now a second time coming to dwell in the midst of His people. But faith would not confound the symbol with the reality. Solomon showed in his prayer that he had GOD before him that day. In the evil days of Hophni and Phinehas the people sent for the ark "that when it cometh among us, it may save us out of the hand of our enemies" (1 Sam. 4: 3). We wonder, not that the benighted Philistines so mistook the symbol for the reality that they trembled when they heard the Israelites shout with triumph at the sight of the ark, and said, "God is come into the camp ... woe unto us!" But Israel should have known better, and God so resented their superstitious carnality that He let the sacred ark fall into the enemy's hand (Psalm 78: 61). At a later date when the people cared nothing for Jehovah and His commandments, and yet gloried in their possession of sacred externals, He said, "The heaven is My throne, and the earth is My footstool: where is the house that ye build unto Me' and where is the place of My rest? For all those things have My hand made, and all those things have been; saith Jehovah: but to this man will I look, even to him that is poor and of a contrite spirit and trembleth at My word" (Isa. 66: 1-2). Thus the heart of a humble man, right towards God, was a more agreeable dwelling-place for Him than Jerusalem's costly temple. Our God loves reality. Two or three humble souls who come together because they delight in Him are more to the Lord Jesus today than all the imposing ritual of Christendom. "There am I in the midst of them." But there must be reality of heart, and sensitiveness of conscience concerning His will, else the simple conventicle is no more acceptable to Him than that against which it protests. Nay, it can be even more offensive in His sight because of its high pretensions. The exercised reader would do well to read carefully Jeremiah 7: 1-7.

Jehovah answered Israel's outburst of praise in a remarkable way. "The house was filled with a cloud, even the house of Jehovah, so that the priests could not stand to minister by reason of the cloud: for the glory of Jehovah had filled the house of God" (2 Chron. 5: 13-14). The same thing happened to the Tabernacle, so that even Moses could not enter (Ex. 40: 35) Moses, as mediator, had privileges beyond those of Aaron, but even he could not go into the sanctuary at that supreme moment. Ezekiel gives us the sorrowful history of the departure of the glory when Jehovah felt constrained in righteousness to forsake His house. Ezek. 9: 3; Ezek. 10: 4, Ezek. 18; Ezek. 11: 23 describe the stages of its departure, as if God was most reluctant to give up His people. Ezek 10: 4 tells us that "the court was filled with the brightness of Jehovah's glory," and Ezek 11: 23 records that the glory-cloud paused on the mountain on the east side of the city (Olivet) before its final removal. Hear the word of Jehovah: "I will go and return to My place, till they acknowledge their offence, and seek My face: in their affliction they will seek Me early” (Hosea 5: 15). What it cost the heart of Jehovah thus to deal with the people of His choice is beyond our understanding. "How shall I give thee up? ... Mine heart is turned within Me, My repentings are kindled together" (Hosea 11: 8). "The Lord of all the earth" (Josh. 3: 11) became as regards His governmental dealings 'the God of heaven" (Dan. 2: 37; Ezra 7: 23). The glory-cloud returned to the land for one brief moment when our blessed Lord was upon the Mount of Transfiguration, but only three men were favoured to behold it (Matt. 17: 5). They testify to us that in Him God found that delight that He has never yet found in Israel. Ezekiel was not only shown the glory departing from the Temple, he was also shown its return in happier days yet to come, when the repentant nation will say to the long-rejected Jesus, "Blessed is He that cometh in the name of the Lord" (Matt. 23: 39). Here is Ezekiel's prophetic vision, "the glory of Jehovah came into the house (the Millennial Temple) by the way of the gate whose prospect is toward the East ... behold, the glory of Jehovah filled the house" (Ezek. 43: 4,5; Ezek. 44: 2. By the way of the East it went; by the way of the East it will return.

"Thick Darkness"

When the cloud filled the Temple, Solomon made a statement which demands some attention. "Jehovah hath said that He would dwell in the thick darkness" (2 Chron. 6: 1). The words recall Exodus 20: 21: “Moses drew near unto the thick darkness where God was." These passages suggest to us most vividly the contrast between knowing God as Lawgiver, and as "the God and Father of our Lord Jesus Christ." Such language as Solomon used is impossible for saints today. However intimate may have been the communion of Moses and Solomon with the God of Israel, they did not know Him as the humblest believer is entitled to know Him now. God was not yet fully revealed, for the Only-begotten Son who is in the bosom of the Father had not come forth from heaven to declare Him (John 1: 18). All that God is has come out in the person and sacrifice of the Lord Jesus. Accordingly, God is said to be "in the light,' and Christians are in the light with Him (1 John 1: 7). "God is light" is another thing. Light is His nature. "In the light," and "in darkness" are terms which set forth His relations with men dispensationally. Peter tells us that God "hath called us out of darkness into His marvellous light" (1 Peter 2: 9). We are therefore "sons of light, and sons of the day” (1 Thess. 5: 5). “Ye were once darkness (says Paul), but now are ye light in the Lord: walk as children of light" (Eph. 5: 8). This is practical consistency with the exceeding grace of God. 1 John 1: 7 (so frequently misunderstood) is not intended to teach us how we should walk, but where. The "how" is found in the following chapter. "He that saith he abideth in Him ought himself also so to walk, even as He walked" (1 John 2: 6).

Solomon next publicly "blessed the whole congregation of Israel: and all the congregation of Israel stood" (2 Chron. 6: 3). Only three kings ever publicly blessed the people of God (so far as the records speak), and they were all outstanding types of Christ — Melchizedek (Gen. 14: 19); David (2 Sam. 6: 18); and Solomon. Then Solomon blessed Jehovah on the people's behalf. "Blessed be Jehovah, God of Israel, who hath with His hands fulfilled that which He spake to my father David" (2 Chron. 6: 4-11). In all the doings of the great day of the consecration of the Temple, the High Priest is never mentioned. Everything was under the direction of the king. This brings home to us the great change that took place in Jehovah's dealings with Israel when the priestly house broke down in the days of Eli. God said concerning the priest for days to come, He shall walk before Mine anointed for ever" (1 Sam. 2: 36). The priest became secondary to the king. God's King ultimately is Christ. All blessing depends upon Him, and all authority is vested in Him.

Solomon's Great Public Prayer

A king upon his knees in public, leading the nation in humble supplication to God. Rare spectacle; but why? Kings are but men, even though their power is great; Millions may tremble before them; but what is any king in comparison with God? The haughty Nebuchadnezzar, who so insolently denied his Maker, and cast three of His faithful servants into the burning fiery furnace was brought to the lowest depths of degradation in order that he might learn his own littleness and the greatness and majesty of God (Dan. 3: 15; Dan. 4: 35).This divine dealing with the first head of Gentile Imperialism was meant to be a lesson to all who might come after him. The only real difference between king and subject in the matter of prayer is this: the king needs prayer more than any man in his dominion, because of the heavy responsibilities resting upon him for which he must some day give account to the Sovereign of the universe. All well-disposed persons should pray continually "for kings, and for all that are in authority" (1 Tim. 2: 2).

God has looked down upon three delightful spectacles of kings humbly praying before Him in Jerusalem: —

(1) Solomon at the dedication of the Temple, when all was well (2 Chron. 6: 13).

(2) Jehoshaphat in a day of peril from a great invasion (1 Chron. 20).

(3) Hezekiah when threatened by the blasphemous Rabshakeh, and the Assyrian hosts (Isa. 37: 15)

Had these prayers practical value? Yes, a thousand times YES. It has been truly said, referring to Hezekiah, that "a king in sackcloth was more to be dreaded than a king in a coat of mail.

Solomon "stood before the altars of Jehovah in the presence of all the congregation of Israel, and spread forth his hands: for Solomon had made a brazen scaffold (or platform of bronze of five cubits long, and five cubits broad, and three cubits high and had set it in the midst of the court: and upon it he stood and kneeled down upon his knees before all the congregation. of Israel, and spread forth his hands toward heaven, and said, O Jehovah God of Israel, there is no God like Thee in the heaven nor in the earth" (2 Chron. 6: 12-14). It would be a pleasure to transcribe the whole of the king's comprehensive prayer, but space forbids. It can be read without irreverent haste by anyone in five minutes. It has been our misfortune to have to listen to public prayers which have taken much more time than Solomon's, but which have contained much less definite matter. When shall we learn the lesson that we are not heard for our "much speaking?" (Matt. 6: 7). Why do we not follow the example of the man who said, “Friend, lend me three loaves," and who repeated his request until his need was met (Luke 11: 5). Definiteness-and persistency in prayer are divinely commended in the Word of God.

Psalm 127 shows us how Solomon felt on the great occasion of the dedication of the Temple. The house was indeed finished, but only God could maintain it, and all that was connected with it. "Except Jehovah build the house, they labour in vain that build it, except Jehovah keep the city, the watchman waketh but in vain." Lovely spirit of dependence upon God!

Solomon began his prayer by acknowledging the incomparableness of Israel's God, always faithful to His word. He promised David that he should never want a man to sit upon his throne, but added, "if thy children take heed to their ways." On the ground of responsibility all is lost. David's throne has long disappeared; his family also. Even so, David does not lack a man to sit upon his throne. The genealogy of his true Heir is given in Matthew 1, and before His birth the angel said to the mother: "The Lord God will give unto Him the throne of His father David: and He shall reign over the house of Jacob for ever: and of His kingdom there shall be no end" (Luke 1: 32, 33). On the Day of Pentecost Peter told his audience in Jerusalem that the promise of God to David centres in the One whom they had crucified (Acts 2: 30, 31). At present He sits at the right hand of God in heaven, rejected by Israel and by all; but He will yet enter triumphantly into Zion, welcomed by the heartfelt praises of His people (Psalm 118: 26).

Solomon felt that it was wonderful that God should condescend to dwell with men upon earth. "Behold, the heaven and heaven of heavens cannot contain Thee: how much less this house that I have built?" (1 Kings 8: 27). Solomon's Temple has gone, but a more wonderful thing has taken its place. The Church, composed of sinners drawn from amongst Jews and Gentiles, is now His Temple (1 Cor. 3: 16); His house (1 Tim 3: 15); His habitation (Eph. 2: 22). No mere glory cloud fills this; the Holy Spirit has come from heaven to form the building and to take up His abode therein. Every believer in Jesus is a "living stone" in God's "spiritual house" (1 Peter 2: 5). Privilege and blessing too immense to be described in words; but Satan has laboured from the beginning to rob God's saints of the realisation and joy of it. The various brands of clergy which have crippled the spiritual life of the Church through the centuries would never have come into existence had the abiding presence of the Spirit of God been held in living faith. But to the end He suffices for every real need, and humble waiting upon Him will always reap a rich reward.

However favoured and glorious Solomon might be, Solomon was not Christ. The contrast between the prayers in 1 Kings 8 and John 17 is great: Both prayers were uttered in Jerusalem. Although surrounded by magnificence, and possessed of wisdom and power without precedent, Solomon felt that stability had not yet come. Hence his prayer is full of anticipations of trouble. No such sentiments will be present in the mind of Solomon's greater Son when He takes the throne. Knowing to some extent the possibilities of poor flesh, Solomon used the word "forgive" before mentioning any specific evil (verse 30). The probable needs and troubles of the future are then stated: —

(1) Personal trespasses (verses 31-32)

(2) Military defeat (verses 33-34)

(3) Drought (verses 35-36)

(4) Famine, pestilence, etc. (verses 37-40)

(5) Danger in war (verses 44-45)

(6) Captivity in a strange land (verses 46-50)

In the midst of these forebodings of disaster the king prayed for the stranger from afar who might hear of Jehovah's great name, and come, to His house in search of blessing. The Queen of Sheba and the Ethiopian eunuch are examples of this; but with this difference: the Queen got the blessing in Jerusalem, for all was in divine order in her day; the eunuch got the blessing going away from Jerusalem, the Temple being then an empty shell, the Christ of God having been rejected.

Jerusalem was Jehovah's earthly centre, hence Solomon requested that every prayer directed towards the city and sanctuary might be graciously accepted by God. Daniel remembered this in his captivity. "His windows being open in his chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God" (Dan. 6: 10). Here again we note a difference between Solomon and Daniel. Solomon said of Israel, "they be Thy people, and Thine inheritance" (1 Kings 8: 51); but when Daniel said, "Thy city and Thy people" he was gently corrected by the angel, "thy people and thy holy city" (Dan. 9: 19-24). The solemn "Lo- ammi" sentence having gone forth, Daniel's people were no longer the people of God (Hosea 1: 9). The link of relationship must continue broken until Israel lies low in humble repentance at the feet of the long-rejected Messiah.

In the "Chronicles" account there is an important addition to Solomon's prayer. "Now therefore arise, O Jehovah God, into Thy resting-place, Thou and the ark of Thy strength: let Thy priests, O Jehovah God, be clothed with salvation, and let Thy saints rejoice in goodness. O Jehovah God, turn not away the face of Thine anointed: remember the mercies of David Thy servant" (2 Chron. 7: 41-42). Solomon had Psalm 132 in mind as thus he concluded his prayer. The full and final blessing of Israel is in view in that Psalm, which Christ alone can bring in. This seems more suitably quoted in “Chronicles" than in "Kings," for the later record is more typical than the former.

Solomon rose from his knees, and "stood and blessed all the congregation of Israel with a loud voice" (1 Kings 8: 54-61). He finished by exhorting the people: "Let your heart be perfect with Jehovah your God, to walk in His statutes, and to keep His commandments, as at this day." Everything thus depended for the time being upon the faithfulness of King and people. This being so, Solomon was led to refer, not to the promises made by Jehovah to Abraham, Isaac, and Jacob, but to those made to Moses at the time of the great deliverance from Egypt. The divine promises to Abraham, Isaac, and Jacob, which contemplate full and final blessing for Israel and for "all the families of the earth," await the coming of our Lord Jesus Christ for their fulfilment.

The Feast of Tabernacles

Solomon's prayer brought an immediate acknowledgment from God. "Fire came down from heaven and consumed the burnt offering and the sacrifices: and the glory of Jehovah filled the house." This public acceptance of the sacrifices caused the whole congregation to bow low in worship, and they celebrated in song the eternal loving-kindness of their God (2 Chron. 7: 1-3). Our realisation of the blessed fact that God has accepted Christ and His offering on our behalf stirs our affections, and fills our lips with praise. Our worship and praise exceeds in spiritual intelligence anything that was possible for the people of God in the age of types and shadows.

Days of religious festival followed the dedication of the Temple. From North to South of the land the people threw their whole heart into it. Alas, for the contrast in hypocritical Christendom. Days of cessation from labour bearing religious names are too commonly used for more fleshly indulgence than usual. The days described in 1 Kings 8: 62-66 were a bright foreshadowing of the glory, prosperity and joy that will be enjoyed by Israel (and not by Israel only) when the KING comes. As the people commenced, so they might have continued had they paid heed to the commandments of their God Their whole course might have been prosperous and blessed unto this day. Not many years after their joyous feasts the most precious things of Jehovah's house were being transported to Egypt as spoils of war (1 Kings 14: 26). Dismal sight for angels to look down upon.

The Temple was commenced in the spring of Solomon's fourth year, and was finished in the autumn of seven years later There was order in this, as we shall see. Israel's feasts (more correctly "appointed seasons,'' for the Day of Atonement was no feast) are described in Leviticus 23. They were in two main divisions. We may call them the Spring feasts and the Autumn feasts. Those appointed for the Spring were: —

(1) The Passover, with its accompanying days of unleavened bread.

(2) The Sheaf of First-fruits.

(3) Pentecost, with its "new meal offering" of two wave loaves.

These have already received their fulfilment in the ways of God. The Lamb has indeed been sacrificed (1 Cor. 5: 7); the Sheaf has been waved before God in the person of the risen Christ (1 Cor. 15: 20), and the Pentecostal loaves are seen today in the Christian company. We are now God's witnesses in the earth.

Israel's Autumn feasts were held in the seventh month, corresponding to the British October. They were: —

(1) The blowing of Trumpets on the first day.

(2) The Day of Atonement on the tenth day.

(3) The Feast of Tabernacles from the fifteenth to the twenty second day.

These await their fulfilment at the end of the age. Israel's tribes will yet hear the trumpet-blast that will call them back to the land of their fathers (Isa. 27: 13; Matt. 24: 31); there will be wrought in their souls solemn appreciation of the atoning sacrifice of Christ (Zech. 12: 10; Isa. 53: 5); and the joy and blessing of the Millennial Kingdom will follow in the goodness of God.

Twice seven days were kept by Solomon and his people. They commenced with the dedication of the altar of burnt-offering. The sacrifices of that day almost stagger the imagination — 22,000 oxen and 120,000 sheep. Although the altar was very large, it did not suffice for sacrifices so numerous. Accordingly "the king did hallow the middle of the court that was before the house of Jehovah," and there the animals were slain and burnt. Yet we read in Hebrews 10: 4, "It is not Possible that the blood of bulls and of goats should take away sins." Oh, the value of the one offering of the Lord Jesus. On a Single Day, by the offering up of Himself, He settled the whole dread question of our sins once and for ever. "By one offering He hath perfected for ever them that are sanctified" (Heb. 10: 14). "No more conscience of sins” is our happy experience. We are now God's worshippers purged once for all (Heb. 10: 2). Only God knows the greatness of the Person and the preciousness of the blood which has wrought this for us. But the blessing is ours.

The words "a very great congregation" in 2 Chronicles 7: 8 remind us of Psalm 22: 25. That precious Psalm, which describes our Lord's experiences as the Sin-offering in verses 1-20, also speaks in its concluding verses of the far reaching results of His sacrifice. Kingdom bliss is in view in verse 25 — "My praise shall be of Thee in the great congregation." Earth's long-rejected Sovereign will return to Zion, and in the midst of Israel and of many nations, all at last at rest and in peace, He will lead the song of praise to His God: Earth's potentates. then willingly subject to Him, will form the choir: "All the kings of the earth shall praise Thee, O Jehovah, when they hear the words of Thy mouth. Yea, they shall sing of the ways of Jehovah: for great is the glory of Jehovah" (Psalm 138: 4-5). Meantime the Lord Jesus has His Assembly. "My Assembly," said He in Matthew 16: 18. Psalm 22: 22 is quoted by the Holy Spirit in Hebrews 2: 12, and applied to the present time. "I will declare Thy name unto My brethren, in the midst of the Assembly will I sing praise unto Thee." It is but a "little flock" (Luke 12: 32) when compared with the great congregation of the Kingdom age; but the Assembly is all that He has during this period of His rejection, and it constitutes His present joy. How far do our hearts enter into this?

In the joy, or perhaps excitement, of those stirring days, Solomon and the people did not keep the Feast of Tabernacles quite scripturally. Leviticus 23 is explicit that on the first day of the annual feast they were to make for themselves booths of palm trees, etc. "Ye shall dwell in booths seven days: all that are Israelites shall dwell in booths: that your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt." This was apparently overlooked, for we read in Nehemiah 8: 17 that the returned remnant from Babylon "made booths and sat under the booths: for since the days of Joshua the son of Nun unto that day had not the children of Israel done so." Nehemiah was thus more attentive to the written Word than the great king Solomon with all his wisdom.

But our God is very merciful to those whose hearts are right towards Him, even though they fail to act strictly according to His truth. But inadvertencies in the holy things must not be regarded lightly when they become known (Lev. 5: 15). Hezekiah prayed for those in his day who "had not cleansed themselves yet did eat the Passover otherwise than it was written" (2 Chron. 30: 18). It is interesting to observe that in these great religious movements, both in the days of Solomon and of Hezekiah, the High Priest is not mentioned. The king led and acted, suggestive of the coming One who "shall sit and rule upon His throne: and He shall be a priest upon His throne" (Zech. 6: 13).

Everything earthly comes to an end — even the Millennial Kingdom has a time limit, and "on the eighth day (Solomon) sent the people away: and they blessed the king, and went unto their tents joyful and glad of heart for all the goodness that Jehovah had done for David His servant, and for Israel His people" (1 Kings 8: 66). "Seven days and seven days, even fourteen days," yet the whole feast concluded "on the eighth day." Typically. "the eighth day" is Eternity, for the bliss and glory of the millennial age is but the vestibule into the kingdom which will know no end. This was the day when the rejected Messiah stood in Solomon's city and cried, "If any man thirst, let him come unto Me: and drink" (John 7: 37). The ritual of the Feast of Tabernacles, all pointing to Himself, was in full swing, but HE was unwanted. It was true then, and it is true still, that hearts which cannot be satisfied with religious ceremonials can find full satisfaction and rest in Christ.

But neither in Solomon's day nor in the greater day of the Lord Jesus, did the people know the time of their visitation. they soon forsook the God of the Temple and served other gods; and when the God of the Temple visited them in love they cast Him out and crucified Him. Need we wonder at Israel's anguish, and at the sufferings of all the nations' The end is not yet. The evil must be traced to its very root, and judged there, ere the blessing of God can be again enjoyed

Jehovah Speaks Again

"Jehovah appeared to Solomon the second time, as He had appeared unto him at Gibeon" (1 Kings 9: 2). It is good to hear the voice of God. But the contrast between Jehovah speaking to Solomon at Gibeon and now in Jerusalem is great. at Gibeon Jehovah said, "Ask what I shall give thee,' and the young king's answer was a real delight. But several years had passed — years of unparalleled prosperity in the goodness of God, and the Temple was now in being. Israel's blessing was therefore complete. Now Jehovah speaks solemnly to His servant about his responsibility. His prayer and supplication had been heard, and the house that he had built was now the acknowledged dwelling place of Jehovah. "Mine eyes and My heart shall be there continually" — wonderful divine pledge. Solomon's Temple has long been destroyed; other structures have succeeded it; but Haggai 2: 9 teaches us that in God's sight the house has been one throughout. "The latter glory of this house shall be greater than of the former, saith Jehovah of hosts: and in this place I will give peace" (R.V.). In the same chapter we read, "Who is left among you that saw this house in her first glory?" Compare Ezra 5: 11 Even the Temple that was built by Herod for his own aggrandisement was called by the Lord Jesus "My Father's house" (John 2: 16). It is perhaps more remarkable that the Temple in which the Man of Sin will sit is called "the Temple of God" in 2 Thessalonians 2: 4 and Revelation 11: 1.

Jehovah's answer to Solomon's Prayer is given at greater length in 2 Chronicles 7 than in 1 Kings 9. First, He graciously promised to hear the supplications of His people in times of trouble. Then He renewed His pledge that David should never want a man to sit upon the throne of Israel; but He pointedly added that this was no guarantee to the line of Solomon. That line has wholly disappeared, but Christ is God's resource. Men indeed crucified the One whom they hailed as "Son of David" (Matt. 21: 3); but God raised Him from amongst the dead. He came of the Nathan branch of David's royal house (Luke 3: 31), It will be a great day for Israel when they learn in the school of affliction that all their hopes are centred in Him.

This divine communication shows clearly how everything from that moment depended upon the King. "As for thee, if thou wilt walk before Me, as David thy father walked ... then will I establish the throne of thy kingdom . . . but if ye turn away and forsake My statutes and My commandments ... then will I pluck them by the roots out of My land, which I have given them.” The subsequent history of Solomon is the more terrible as we contemplate these plain words. He should have realised that his departure from God would wreck the whole magnificent order of things which surrounded him. His foolish son Rehoboam did not help matters. Several of Solomon's successors were pious men, and God graciously granted revivals in their time; but others of his line — notably Ahaz, Manasseh, and Zedekiah, were the vilest of the vile, and they filled Judah's cup of iniquity to the uttermost. Josiah was the last king: that was worth anything to the nation, and he foolishly threw away his life at the age of thirty-nine in a quarrel which belonged not to him (2 Chron. 35: 20). Not long after, the princes of the royal house were eunuchs in the palace of the king of Babylon, and "our holy and our beautiful house, where our fathers praised Thee, is burned up with fire: and all our precious things are laid waste" (Isa. 64: 11). These calamities were set before the people as far back as the days of Moses, and in due time they came, to Pass (Lev. 26; Deut. 28: 29-30). Passers by who might enquire as to the cause of the ruin would be told: "Because they forsook Jehovah their God, who brought forth their fathers from the land of Egypt, and have taken hold upon other gods, and have worshipped and served them: therefore hath Jehovah brought upon them all this evil" (1 Kings 9: 9).

The Lamentations of Jeremiah should be read at this point. There we have one who entered deeply into the mind of God pouring out his bitter grief for the ruin of His people. For Israel's captivity and desolation was no ordinary incident in the Sorrowful history of the nations. The tragedy of Israel is the tragedy of the world; thereby the world's deliverance and blessing is held up, and has become impossible until the appearing of the Lord Jesus. Alas, the world, although at this time is in the deepest distress, does not want Him yet!

"I made me great works"

Three Scripture books have come down to us from the pen of king Solomon — Proverbs, Ecclesiastes, and the Song of Songs. The character of their contents suggest that these books were written at different periods in his life. The ardent language of the Song, describing the love of Bridegroom and Bride — Christ and Israel at the last, Points to Solomon's early days when his spiritual affections were alert towards God. Proverbs was probably written in the days of his maturity: and Ecclesiastes, with its language of chastened disappointment, was almost certainly Solomon's latest effort. The Spirit of God led him to record his painful experiences when in search of "good under the sun" for the warning of men in all ages who might be disposed to tread the same path.

Solomon tells us in his own words of the many public works in which he interested himself. Houses, vineyards, gardens orchards, etc. — never had the nation seen the like! "'Whatsoever mine eyes desired I kept not from them." But there was no satisfaction for his heart. "I looked on all the works that mine hands had wrought, and on all the labour that I had laboured to do: and behold all was vanity and vexation of spirit and there was no profit under the sun" (Ecc. 2: 4-11). The Amorites, Hittites, Perizzites, etc., that were left in the land were pressed into service (1 Kings 9: 20). New cities were built, and others were rebuilt (1 Kings 9: 17-19). But all this meant heavy taxation. In due course the people groaned under the burden, while Solomon groaned with heart disappointment. It was probably the load of taxation that made the people appeal to Rehoboam to make their service less grievous and their yoke less heavy (1 Kings 12: 4). Men will not thus complain when the Lord reigns in Zion. His glory will far exceed that of Solomon, but it will be as true then as now, "My yoke is easy, and My burden is light" (Matt. 11: 30). Why do not the burdened nations of the earth join with us in the cry, "Come, Lord Jesus?" (Rev. 22: 20).

Next to the Temple, Solomon's most important building was the house of the forest of Lebanon. This was set up in Jerusalem, but was erected with materials brought down from Lebanon, This house was much larger than the Temple. The latter was 60 cubits long by 20 cubits broad; the house of the forest of Lebanon was 100 cubits long by 50 cubits broad. Both were 30 cubits high. In this great building was kept Solomon's 300 shields of beaten gold (spoil for the Egyptians in the days of Rehoboam); and all the vessels therein "were of pure gold; none were of silver; it was nothing accounted of in the days of Solomon" (1 Kings 10: 17-21). "There he made a porch for the throne where he might judge, even the porch of judgement" (1 Kings 7: 7). This suggests the righteous administration of our Lord Jesus in the great Kingdom-age.

The use of the number six in the description of Solomon's glories is noticeable. His ivory throne had six steps; his importation of gold in a single year was 666 talents; 600 shekels of gold were used in each of his 200 targets; and "a chariot came up and went out of Egypt for 600 shekels of silver" (1 Kings 10: 14, 16, 19, 29). Six is the number of man, and is expressive of incompleteness and imperfection. The super-man of the last days who will excite the admiration of the world has 666 for the number of his name (Rev. 13: 18). Seven signifies completeness and perfection, but this can never be experienced on earth until the Man of God's eternal choice comes forth in His might.

The word "profit" occurs several times in the book of Ecclesiastes. As the disappointed monarch looked back over the many occupations of his life, he says wearily, "Behold, all was vanity and vexation of spirit, and there was no profit under the sun" (Ecc. 2: 11). The Lord Jesus has ruled that if a man should gain the whole world, and lose his own soul, he would not be profited (Matt. 16: 26). "But godliness with contentment is great gain" (1 Tim. 6: 6). The man who penned these words found more than contentment — he found satisfaction, in Christ. In his early days he gloried in his fleshly advantages, which were neither few nor small. "But what things were gain to me, those I counted loss for Christ" (Phil. 3: 7). The knowledge of the Man in the glory of God, who first descended into the lowest depths for his salvation; the knowledge, too, that the place He has taken on high He has taken on behalf of His own, who are destined to be for ever with Him and like Him there, spoiled Paul for everything here He counted all things loss, and mere offal in the light of Christ glorified. The things that appealed to Solomon, gold buildings, women, etc. the abundance and combination of which were ultimately his undoing, had no appeal to the apostle. Poor he might be, persecuted and despised, but he delighted to say, To me to live is Christ (Phil 1: 21). Let Paul be our model, not Solomon.

The Queen of Sheba

Kings and Queens have doubtless visited one another frequently from the beginning of national history. In days when rulers had absolute authority, such visits usually had political significance. Alliances and treaties were thus planned which had far-reaching results. But the visit of the Queen of Sheba to Solomon was of a spiritual character. In her distant land she heard of Jehovah, the God of Israel, and her heart was attracted. She desired to learn more about Him from His servant who then reigned in Jerusalem. Serious questions exercised her heart, which none around her could answer; and she rightly felt that Solomon, with the wisdom given him by God, could help her. Thus she undertook the journey, and earned thereby the public commendation of the Lord Jesus a thousand years later. It is not absolutely certain just where her dominions lay, but it was probably in Southern Arabia in the regions settled by the descendants of Joktan of the line of Shem (Gen. 10: 18).

This Queen's visit was the first answer to Solomon's prayer. In 1 Kings 8: 41-43 he besought God to take notice of the stranger who was not of His people: Israel who might come to His house from a far country for His name's sake. The Holy Spirit expressly records that it was "concerning the name of Jehovah" the Queen of Sheba consulted king Solomon (1 Kings 10: 1). Blessed be God, He has always had true sheep outside the fold, and some notable examples are shown us in the Word — the Queen of Sheba, Ittai the Gittite, Ebed-Melech the Ethiopian, etc.; Whatever His dispensational dealings, and these in that age were with Israel, there has always been room in His great heart for those who wanted Him, wherever and whatever they might be.

What the Queen's "hard questions" were we know not, but they were all answered in divine wisdom. The woman of Sychar referred to the anxious problems of her own day when she said, "I know that Messiah cometh: when He is come, He will tell us all things" (John 4: 25). How little she realized that she was actually conversing with the promised One! "I that speak unto thee am He." We cannot now speak face to face with Him; but His voice is to be heard in the Scriptures, and there all our soul's need is perfectly met. What the Queen heard satisfied her; but what she saw overwhelmed her. She found herself in the presence of the man whom God had exalted; she beheld his glory and majesty; she observed the dignity and happiness of those who served him; and there was no more spirit in her. In like manner our need drew us to the Christ of God, and His revelations of grace set our consciences at rest, and settled all our problems; then, being no longer harassed with a sense of need and danger, we were free to contemplate Himself. He is God's glorified Man, the One who finished the work He gave Him to do, the centre of His counsels of grace, Head of His body the Church, and of God's "universe of bliss." Stephen was so exhilarated by the sight of His present glory that he was strengthened to die in triumph; Paul was so filled and delighted with the same sight that he was strengthened to live, serve, and suffer for His name's sake. Do we not sometimes sing: —

"O fix our earnest gaze,

So wholly, Lord, on Thee,

That with Thy beauty occupied,

We elsewhere none may see."

How far do our hearts go with our words!

If dignity and joy marked those who surrounded Solomon, what shall we say of the portion of those who are identified with the exalted Christ? They (we) are the aristocracy of the universe, blessed beyond all present conception, and we shall ere long be displayed in glory in His company, to the wonder of all beholders (2 Thess. 1: 10).

The Queen of Sheba perceived that it was love that prompted Jehovah to give Israel such a king. "Blessed be Jehovah thy God, which delighted in thee, to set thee on the throne of Israel, because Jehovah loved Israel for ever, therefore made He thee king, to do judgement and justice" (1 Kings 10: 9). The same love has provided us with a wonderful Saviour and glorious Head, and blessed us with every spiritual blessing in the heavenlies in Him. Every favour that we now enjoy, and all that awaits us in "God's eternal day," is the fruit of His great heart of love.

Our blessed Lord put together two Old Testament characters as a testimony to the unbelieving generation around Him — Jonah and the Queen of Sheba. The preaching of Jonah was heeded by the heathen Ninevites; His preaching was rejected. The Queen of Sheba came a long way to hear the wisdom of a servant of God; the men around the Speaker were unwilling to listen to the wisdom of the Son of God. No toilsome journey was necessary in their case; the Eternal Son had come from Heaven into their very streets. The rejection of Him, greater than Jonah, and greater than Solomon, is the ruin of men. “He that believeth on Him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the Only-Begotten Son of God" (John 3: 18).

Horses. Gold. Wives.

While Israel was yet in the wilderness, Jehovah anticipated the time when the people would have a king, and He caused instructions and warnings to be written for his guidance. The king was commanded to write out for himself a copy of the divine law; and he was to read therein daily that he might learn to fear Jehovah and be in all things an example to his subjects whom he must always regard as "his brethren." Israel being the special people of God must not be ruled after the pattern of Oriental despots. The king was warned not to multiply horses to himself, nor wives, nor gold (Deut. 17: 14-20). In all these particulars Solomon signally failed. As the years passed, the childlike simplicity which marked him at the beginning of his reign (1 Kings 3) faded away, and he became important and self-willed. Have we not seen something like it in the Church of God? The prosperity so graciously granted to Solomon was too much for his slender faith. The invisible and the eternal were never to him what they were to his father ; but: then he never had his father's training in the school of affliction. The thought is humiliating that we need affliction and sorrow to keep us right.

Solomon's Egyptian wife may have suggested horses to Solomon. for her father's kingdom appears to have been a land of horses (Isa. 31: 3). In David's day we read of mules and asses ; but these humble animals seem to have had no place with Solomon, if we except the day when he rode upon David's mule to be anointed at Gihon (1 Kings 1: 38). Solomon himself tells us in Proverbs 21: 31 that "the horse is prepared for the day of battle"; and he adds, what he afterwards quite forgot, "but safety is of Jehovah." Horses were thus used in his time for military purposes, oxen being employed in agriculture (2 Kings 19: 19); but David wrote before Solomon began to reign, "A horse is a vain thing for safety, neither shall he deliver any by his great strength" (Psalm 33: 17), and again, Jehovah "delighteth not in the strength of the horse" (Psalm 147: 10). In days of peril Jehovah is worth more to His people than regiments of cavalry, and concerning the enemies of His own, "at Thy rebuke, O God of Jacob, the chariot and horse are cast into a dead sleep” (Psalm 76: 6).

But Solomon gradually drifted away from these wholesome truths. Let us beware of drifting away from what we have learned from God. The painful repetition of the words "Know ye not?" in Paul's first letter to the Corinthians should suffice to bring home to our hearts the danger of doing so.

Solomon appears to have established a considerable business in horse-dealing. "The exportation of horses that Solomon had was from Egypt: a caravan of the king's merchants fetched a drove at a price” (1 Kings 10: 28 — J. N. D.). The next verse tells us that he sold horses to the kings of the Hittites and of Syria. This trading may have been profitable, but Jehovah was not pleased with His servant for it. What a testimony to the heathen around, who should have learned from him that to trust in God is better than to trust in horses.

When Israel entered Canaan which was full of horses and chariots, Jehovah said, “Thou shalt hough their horses, and burn their chariots with fire” (Joshua 11: 6), for Israel's God objected to the methods of the nations being employed in HIS work. His people's confidence must be in Himself alone.

At one period of Solomon's life he perceived the danger of riches. "Two things have I required of Thee; deny me them not before I die. Remove far from me vanity and lies: give me neither poverty nor riches: feed me with food convenient for me: lest I be full, and deny Thee, and say, Who is Jehovah? or lest I be poor, and steal, and take the name of my God in vain" (Prov. 30: 7-9). As we follow the history of his reign we find the love of riches growing upon Solomon. God was too kind to His frail servant, and it cost him his soul. He had fleets at sea which brought him gold and silver in abundance. Gold was so common that he "made 200 targets of beaten gold: 600 shekels or gold went to one target. And he made 300 shields of beaten gold: three pounds or gold went to one shield" (1 Kings 10: 16-17). Surely these were not for use in war; just ornaments. But these costly ornaments were lost in war by Rehoboam, who in his vanity made shields of brass in their stead, and caused them to be brought out in display when he went into the house of Jehovah (1 Kings 14: 25-28). Oh the pitiful vanity of poor flesh; appearances must be kept up even after the reality has departed. Blessed contrast when God restores His people in grace "For brass I will bring gold, and for iron I will bring silver, and for wood brass, and for stones iron: I will also make thy officers peace, and thy rulers righteousness” (Isa. 60: 17). All sham will be banished, and repentant Israel will enjoy God's exceeding grace.

The exercised reader should pause here and read the last chapter of Paul's first letter to Timothy. With reference to riches, two classes are indicated; those who are not rich, but who wish to be (verses 9-12); and those who are rich already (verses 17-19). The first class are warned that the pursuit of wealth leads to temptation and a snare, and into many foolish and hurtful lusts which drown men who know not God in destruction and perdition. Such a course is unworthy of those who are in union with Christ and blessed with every spiritual blessing in the heavenlies. Money is not evil in itself, but the love of it is a root from which every evil may spring. The Apostle had observed some who, by their covetousness, had erred from the faith, and pierced themselves through with many sorrows. He who would be a man of God (and there is great need of such) must flee these things, and follow after righteousness, godliness, faith, love, patience and meekness. If earthly pursuits leave no time for the cultivation of these seven divine graces all that the Christian may acquire is not gain but loss.

Those who are already rich are then wisely counselled. Mark the words "rich in this world," more correctly "in the present age." This is the time of Christ's rejection. Self — indulgence in a scene where He had no resting place for His head, and where all His rights are still denied Him is most unsuitable for those who own Him as their Saviour and Lord. Elisha's words to the Grasping Gehazi may well ring in our ears and in our hearts (2 Kings 5: 26). Wealthy believers are reminded that riches are uncertain. and that their confidence should be in the living God who gives us richly all things to enjoy. These last words assure us that up to a point God would have His own enjoy His bounty. Monasticism is not Christianity. But good works must abound; with liberality; should we assist the needy, "laying up for ourselves a good foundation against the time to come." The unjust steward of Luke 16 is an example of this. His dishonesty our Lord did not approve, but He did approve his prudence. While the opportunity was with him, he used it with reference to the future; the Christian should do the same; but with this difference, the steward had before him the coming dread days of unemployment, the Christian should keep in view the judgement-seat of Christ, where all our doings will be manifested in the light of God. The passage in 1 Timothy 6: 19 should be read in the Revised Version. In verse 12 we are indeed exhorted to "lay hold on eternal life" but in verse 19 we should read "that they may lay hold on what is really Life.” Thus a life spent in good works and in gracious consideration for others is life indeed, in contrast with the words in 1 Timothy 5: 6, "She that liveth in pleasure is dead while she liveth."

Ten times in 1 Kings 10 we meet with the word "gold." Solomon loved it. But "that which is highly esteemed among men is abomination in the sight of God" (Luke 16: 15). Let us remember this in our walk in the Assembly. To flatter the rich is a great offence, and to allow men to rule simply because they have more money than their fellows is disastrous; for a spiritually minded tinker is worth more to God and to his brethren than an unspiritually minded millionaire. Even to handle the Assembly's money in Jerusalem men were looked out who were "full of the Holy Spirit and wisdom" (Acts 6: 3).

Solomon's interest in horses was bad; his love of gold was dangerous; but his lust for women was a tragedy. All these things were forbidden by the God of Israel. as we have seen: but as opportunities for acquisition crowded upon him the once wise king became increasingly reckless, and so degenerated into the greatest fool of all time. He is a beacon set in the sacred page for the warning of men in all ages. He began badly. While yet in his teens he married an Ammonitess, and had a son — Rehoboam before he ascended the throne. Then he took an Egyptian, and later he gathered pagan women around him in hordes. Nehemiah spoke of this when he reproved the returned remnant for their unholy alliances. "Did not Solomon king of Israel sin by these things? yet among many nations there was no king like him, who was beloved of his God, and God made him king over all Israel; nevertheless, even him did outlandish women cause to sin" (Neh. 13: 26).

The contrast between the opening words of chapters 10 and 11 of the first book of Kings is deeply solemn. 1 Kings 10 tells us of the visit of the Queen of Sheba with her spiritual difficulties, which Solomon was enabled to clear up by the grace of God given to him. His majesty, wisdom, the Temple and the King's ascent to it. and the happiness of all his servants overwhelmed her. She acknowledged the hand of God in it all and attributed it to His love for His people Israel. "But" — terrible words — 1 Kings 11 tells us of Solomon's host of unholy women, drawn from Moab, Ammon, Edom, etc. — "700 wives, princesses, and 300 concubines; and his wives turned away his heart." The man who prayed so humbly to Jehovah at the dedication of the Temple became a worshipper of Ashtaroth, Milcom, and other heathen abominations. He who built the Temple for Jehovah's name sank so low as to "build a high place for Chemosh the abomination of Moab, in the hill that is before Jerusalem (Olivet), and for Molech the abomination of the children of Ammon. and likewise did he for all his strange wives, which burnt incense and sacrificed unto their gods? Jehovah's loved Zion was girdled with all that was hateful in His sight. Jerusalem centre of spiritual light in 1 Kings 10, in chapter 11 hot-bed of the grossest idolatries! Unhappy Solomon — "How are the mighty fallen!" (2 Sam. 1: 27). "And Jehovah was angry with Solomon, because his heart was turned from the Lord God of Israel, which had appeared unto him twice" (1 Kings 11: 9).

Let us not read the humiliating story in vain. It is written for our learning. The companionship of a holy woman, selected under the guidance of God, is an immense help and comfort to the Christian; but the influence of an unholy woman is sufficient to wreck the spiritual life and testimony of the very best. "The head of the woman is the man" (1 Cor. 11: 3), and the woman taught of God acknowledges it, and accepts the leadership of her husband; but the woman who knows not God too often rejects this, and gets control over the man. Solomon, in spite of his rich endowments, fell under this evil spell, to his own undoing, and to the ruin of his people.

Proverbs 31 presumably written by Solomon — describes with much detail the ideal woman, whose "price is far above rubies," but he never succeeded in finding her. “One man among a thousand I have found, but a woman among all those have I not found" (Ecc. 7: 28). But God could have found one for him!

Apes and Peacocks

In the early years of his reign Solomon prized wisdom and understanding above all things, and God in His goodness responded to the desire of his heart and gave him wisdom "exceeding much." He excelled in wisdom all the men of the East and all the sages of Egypt. "He was wiser than all men . . . and his fame was in all nations round about." In consequence “they came from all peoples to hear the wisdom of Solomon, for all the kings of the earth had heard of his wisdom" (1 Kings 4: 29-34). In Proverbs 2: 13 he commends wisdom thus: "Happy is the man that findeth wisdom, and the man that getteth understanding." Rubies and fine gold, he tells us, are worthless in comparison. But as the material prosperity of his kingdom developed, we are told that his imports were "gold and silver, ivory, and apes and peacocks" (1 Kings 10: 22). Every three years the supply of all these was maintained by ships of Tarshish. "Apes and peacocks." For a man pre-eminent in the earth for wisdom this is a descent from the sublime to the ridiculous. We find a strange blending of things that differ in Ecclesiastes 1: 17: "I gave my heart to know wisdom, and to know madness and folly." In Ecc. 2: 12 also: "I turned myself to behold wisdom, and madness and folly." Not at the same moment, surely! First, he valued wisdom as more precious than rubies and fine gold; then he resorted to madness and folly. Apes are the synonym of folly, and peacocks of vanity.

We recall J. N. Darby's well-known lines :-

"O Lord, alas what weakness

Within myself I find;

No infant's changing pleasure

Is like my wandering mind."

Beloved Christian reader, we can scarcely refrain from holding Up our hands in amazement at the fickleness of Israel's great king; but what about ourselves? Wisdom such as Solomon never imagined is within our reach today, but do we long after it? The Apostle prayed for the Colossian saints that they "might be filled with the knowledge of His will in all wisdom and spiritual understanding" (Col. 1: 9). He had in mind the great treasure which had been entrusted to him for administration, "the wisdom of God in a mystery" (1 Cor. 2: 7) — the mystery of Christ and the Church (Eph. 3). God's greatest and grandest thoughts concerning the glory of Christ have been revealed since His rejection on earth and His return on high. What men refused Him the kingship of the Jews was a small thing compared with that with which the Father has invested Him. He has placed Him at the head of the universe, and — wonder of wonders He has given Him a body to share His glory, and that body is made up of sinners saved by grace. In the great mystery of God is "hid all the treasures of wisdom and knowledge" (Col. 2: 3).What value do our hearts set upon this? Paul could not teach the mystery at Corinth because of the carnality of the believers in that city.

"Apes and peacocks" — folly and vanity! Yet Solomon desired them. We may not value these particular creatures as pets, but do we in any degree cling to things which correspond to them? We sometimes sing:-

"All the vain things that charm me most

I sacrifice them to His blood."

“But let us consult our hearts and examine our ways. What vanities have we surrendered in response to the appeal of the precious blood? In the bird world it is the male who flaunts his splendour. The pea-hen is modest in comparison with her mate. But in the world of men and women it is the female that is in special danger. Hence the Spirit's pointed words in 1 Timothy 2: 9, "That the women adorn themselves in modest apparel, with shamefacedness and sobriety (or, with modesty and discretion); not with broided hair, or gold, or pearls, or costly array; but (which becometh women professing godliness) with good works." God appreciates "the ornament of a meek and quiet spirit. In His sight it is of great price” (1 Peter 3: 4). Are these instructions always obeyed by women who profess to acknowledge the Lordship of Christ. Are men absolutely immune from the ape and peacock danger? Alas, no! The writer has sat alongside an "elder" at the Lord's Supper who had carefully waxed his moustache before leaving home, and this as recently as the year 1943!

Our God hates fleshly display. When Hezekiah displayed all his treasures to the messengers of the king of Babylon (probably feeling flattered by their visit) he was told that they should all be carried to Babylon, and that his sons should be eunuchs in the King's palace (2 Kings 20: 12-19).

Closing days

It may surprise some when we say that the records of Solomon's forty years' reign are very scanty. It has pleased the Holy Spirit to give us sixty-five chapters about David, but only twenty about Solomon, and several of those are occupied with the Temple rather than with its builder. Although Jehovah heaped favours upon Solomon such as no other king ever had. He never had the pleasure in him that He had in his father David.

Solomon's reign of exaltation, glory, and prosperity had cloudy finish. Jehovah was faithful from first to last, but His servant was not. We cannot help contrasting the end of the great king with that of some others noted in the sacred page Jacob, after a stormy career (occasioned by his own crookedness had a glorious sunset. His last days were his best. With holy dignity he pronounced blessing upon the mightiest potentate of that period, and with spiritual discernment he blessed the son of Joseph. Enoch had a most delightful finish. "Enoch walked with God: and he was not: for God took him" (Gen. 5: 24 Elijah, after years of discouragement and peril connected with his testimony, was carried up by a whirlwind into heaven (2 Kings 2).

But Solomon! David's latter-day utterances fill two long chapters (1 Chron. 28 and 1 Chron. 29), and the simple faith and delight in the things of God therein expressed is exhilarating to our souls as we read. His "last words" as given in 2 Samuel 23, although very subdued in tone, breathe unbounded confidence in the faithfulness of God. But no last words of Solomon are recorded. We have the terse statement that "Solomon slept with his fathers, and was buried in the city of David his father and Rehoboam his son reigned in his stead" (1 Kings 11: 43: More about him could be read in the writings of Nathan, Ahijah and Iddo (2 Chron. 9: 29); but no more space is devoted to this most faulty servant in the inspired Word. He was scarcely sixty years old when he died.

It is the end of the race that tells with us all. Happy is the man who, by the grace of God, continues to run well, and who, can say like Paul at the last, "1 have fought the good fight, have finished the course, I have kept the faith" (2 Tim. 4: 7).

Once more, and for the last time, Solomon heard the voice of his God. When He appeared to him in Gibeon, He said, "Ask what I shall give thee," and He was pleased with the young king's reply (1 Kings 3); in Jerusalem He addressed him in words of encouragement and warning (1 Kings 9); now He could only pronounce sentence upon His grossly unfaithful servant. To Jerusalem He said later with reference to her idolatries, "Thou wast insatiable" (Ezek. 16: 18); the same was true of Solomon. Others selected their false gods; Solomon adopted them all. Truly, "the corruption of the best thing is the worst corruption." The kingdom of Israel should now be broken up. As a witness for God it had become worthless. During forty years David had typified Christ as the Man of war; during another forty years Solomon had typified Him as the Man of peace. Now all was over, and Israel's long night of degradation was about to commence.

"I will rend the kingdom from thee, and give it to thy servant" Yet the calamity should not happen in Solomon's time, but in the reign of his son, who by his folly proved himself as unfit to rule as his father. In mercy one tribe should be left for a while, "for David My servant's sake, and for Jerusalem's sake which I have chosen” (1 Kings 11: 9-13).

"When a man's ways please Jehovah, He maketh even his enemies to be at peace with him" (Prov. 16: 7). So Asa proved, and Jehoshaphat his son. Both these kings had quietness and rest round about, because they did the will of God (2 Chron. 14: 7; 2 Chron. 15: 15; 2 Chron. 20: 30). Alas, concerning Solomon we read, "Jehovah stirred up an adversary unto Solomon, Hadad the Edomite"; also, "God stirred up another adversary, Rezon the son of Eliadah" (1 Kings 11: 14-23). "With the pure Thou wilt show Thyself pure: but with the froward Thou wilt wrestle" (Psalm 18: 26 — margin). It is a solemn thing when God is obliged to enter into controversy with any of us, but "if we would judge ourselves, we should not be judged” (1 Cor. 11: 31).

When enemies rise up against us our first appeal should be to God as to why He has permitted it. The enemies themselves may have no thought of God, but they may nevertheless be His instruments for the discipline of His people. The cruel Assyrian was the rod of Jehovah's anger with respect to Israel — "howbeit he meaneth not so" (Isa. 10: 5-7). The sufferings of the Hebrew Christians, under which they were disposed to faint, were apparently due to the persecution of the ungodly; but they were also the Father's gracious chastening. "Now no chastening for the present seemeth to be joyous, but grievous; nevertheless afterward it yieldeth the peaceable fruit of righteousness to them which are exercised thereby" (Heb. 12: 1-13). Hadad and Rezon appear to have been troublesome for many years, — and Solomon could have crushed them; but in his greatness and majesty he apparently despised them. Jeroboam arose later, and became a much more serious foe. He was an ambitious young man, and even aspired to the throne (1 Kings 11: 37). Solomon, in forgetfulness of his own words in Proverbs 16: 7, already quoted, instead of exercising his conscience before God about this antagonist, sought to slay him, after the manner of Saul with David.

David's throne is guaranteed by God, not to Solomon or to any other unfaithful creature, but to Christ. Jeremiah 33: 15-17 makes this clear. "In those days, and at that time, will I cause the Branch of righteousness to grow up unto David: and He shall execute judgement and righteousness in the land. For thus saith Jehovah; David shall never want a man to sit upon the throne of Israel." Instigated by Satan, Athaliah might endeavour to destroy the seed royal (2 Kings 11: 1); and Rezin and Pekah might plot to replace the seed of David by the son of Tabeal (Isa. 7: 6); but the purpose of God stands nevertheless.

The downfall of such a man as Solomon was a tragedy of the first magnitude, for it involved the ruin and devastation of the land and the people for three thousand years, and the deferment of deliverance and blessing for all the nations of the earth. Everything has doubtless been according to the counsel and foreknowledge of God (Acts 2: 23); but this does not lessen the guilt of sinful men. Before it pleased God to subject Israel to the domination of the Gentiles, He was graciously pleased to grant occasional revivals in response to the fidelity of good kings such as Hezekiah and Josiah, but the hearts of the people were never right towards their God. Excellent kings might draw the multitude after them, but they served Jehovah "but feignedly" (Jer 3: 10)

Blessed day that is coming, when the King of His choice will return, and be welcomed by the people, then fully reconciled to God. "lt. shall be said in that day, Lo, this is our God: we have waited Him, and He will save us: this is Jehovah: we have waited for Him: we will be glad and rejoice in His salvation” (Isa 25: 9).

"Thy people shall be willing in the day of Thy power" (Psalm 110: 3).

In Solomon's Porch"

A thousand years have passed away, and Solomon's Temple has been superseded by another, built by a stranger. Only a remnant of Israel was in God's land, under the domination of a Gentile Power. In Solomon's porch walked One whose glory far exceeded that of the famous king, but He was unwanted and unacknowledged. He had given "many infallible proofs" that He was the long-promised Deliverer, yet He was obliged to emphasise His dignity before them. "I say unto you, that in this place is One greater than the temple . . . behold, a greater than Solomon is here" (Matt. 12: 6, 41). Alas. blind eyes can see nothing! (Matt. 13: 14). The people were already saying in their hearts, "We will not have this man to reign Over us" (Luke 19: 14). The Holy Spirit remarks, "It was Winter'' (John 10: 20). This describes the condition spiritually as well as physically. When Israel is in a better mood Summer will come, for themselves and for all nations (Matt. 24: 32, 35). Then it will be said, "the Winter is past" (Cant. 2: 10)

After all the mighty deeds which they had seen (even the dead raised!) the Jews came around the Lord in Solomon's porch and said, "How long dost Thou make us to doubt If Thou be the Christ, tell us plainly." It was hopeless to reason with obstinate unbelief accordingly the Lord set them aside as manifestly not of His sheep; but he added words concerning His true sheep, and their security as being both in His hand and in the Father's hand which have ministered immense comfort to believing hearts from that moment until the present. But when He affirmed "I and the Father are One," the Jews took up stones to stone Him, and not for the first time (John 10: 22-31).

Another gathering in Solomon's porch is recorded in Acts 3. The Son of God was no longer there, having returned to His glory by way of the cross and the tomb; but the Holy Spirit's voice is heard speaking through the humble instrumentality of the fishermen Peter and John. By using in faith the name of Jesus of Nazareth these men had healed a cripple above forty years old who, had long lain at the Beautiful Gate of the Temple begging. "As he held Peter and John the people ran together unto them into the porch that is called Solomon's greatly wondering." The fishermen, by divine authority. made one of the most important pronouncements that afternoon that have ever been made in this world. After disclaiming all credit to themselves, they gave all the glory of the miracle to the Name of the One, whom Israel had recently killed, but whom God had raised again from the dead. Then they told the people that if they would repent of their terrible sin and turn to God. He would send Jesus Christ back. We quote from Mr. Darby translation: "Repent therefore and be converted, for the blotting out of your Sins. so that times of refreshing may come from he presence of the Lord, and He may send Jesus Christ, who was fore-ordained for you, whom heaven indeed must receive till the times of the restoration of all things, of which God has spoken by the mouth of His holy prophets since time began” (Acts 3: 19-21).

This amazing overture was in keeping with our Lord's own words concerning the barren fig-tree in Luke 13: 6-9 As the dresser of the vineyard He pleaded for the condemned tree "let it alone this year also, till I shall dig about it and dung it and if it bear fruit, well: and if not, after that thou shalt cut down." The opening chapters of the Book of the Acts furnish the answer to His intercession. Until the death of Stephen fresh opportunity of blessing was granted to the guilty people the Gospel was preached "to the Jew first" (Acts 13: 46).

What a moment for this world as Peter's voice rang out in Solomon's porch! Alas, for the result! The people did not humbly and gratefully welcome it (individuals did); and the leaders were so furious that they put Peter and John into prison for daring to breathe the hated name of Jesus in Jerusalem.

What more could a long-suffering God do? He sent His Son His well-beloved, into the world with a message of peace, and men murdered Him. Then He sent His Holy Spirit with a fresh message of peace, and with the offer to send Jesus back if they would repent; but men would have none of it. This is why Israel and the nations suffer through the centuries, with no hope. God's intervention in power will end it all. When He says, "Give this man place," all pretenders will be put down, and the over-humbled Jesus will be exalted (Luke 14: 9-11).

Simon Peter - Apostle and Living Stone

Simon Peter — Apostle and Living Stone.

W W Fereday.

Foreword.

Reading of a biographical character is always interesting, and it is frequently profitable. But the Spirit of God, when recording the life-stories of men, differs from all others in the line that He pursues. Human biographers aim at presenting the commendable side of the characters with which they deal, and they either draw a veil over their ugly features, or touch them lightly or apologetically. But the Spirit of God tells us the whole truth about the men whose lives He is pleased to record. It could not be otherwise. The Bible is the revelation of God Himself all that He is told out there; and the same Book must needs also show us man as he really is. The goodness of God and the badness of man are there presented side by side for our instruction and blessing.

Critics have often found fault with the Bible for its frank exposures of human evil. But its fearlessness in this particular is one of the many proofs of its divine origin, and how thankful should we be to have the whole truth laid before us!

The Spirit of God has laid special emphasis upon the foibles of Simon Peter. We know his vagaries better than those of any of his companions. Indeed, if all the passages which present him to us unfavourably were eliminated from the Bible story, we should know very little of this singular servant of our Lord Jesus. There is doubtless divine design in this. The Spirit knew (though His inspired penmen did not) the use that would be made of Peter's name at a later date, and so has taken pains to show us that the Apostle was not infallible, whatever his pretended successors may claim to be.

On the same principle the Spirit has carefully noted certain occasions when Mary, the mother of our Lord, asked favours of Him, and was refused (John 2: 10; Matt. 12: 48), while omitting altogether the many occasions which must have occurred when He did for her what she desired. So all-wise is our God!

Contents.

Brought to Jesus

Follow Me

A Deed of Mercy

The Twelve

On the Way to Jairus' House

Walking on the Sea

Belly and Heart

"We Believe and Know"

"Upon This Rock"

The Keys

"Get thee behind Me, Satan"

On the Holy Mount

The Tribute Money

"Seventy Times Seven"

"What shall WE have?"

Watching and Working

A Lesson in Faith

The Olivet Questions

Feet Washing

"Lord, Who is it?"

"Whither goest Thou?"

Gethsemane

The Threefold Denial

At the Sepulchre

"Lovest thou Me?"

After the Ascension

The Pentecostal Sermon

Healing the Cripple

In Solomon's Porch

"You Builders"

Ananias and Sapphira

Prison Again

In Samaria

Simon the Sorcerer

Paul's Visit

Eneas and Tabitha

In Cornelius' House

Back in Jerusalem

Herod's Persecution

The Jerusalem Council

Rebuked at Antioch

Later Years

Brought to Jesus.

Perhaps it is not too much to say that of all the apostles of our Lord, Peter has been most prominently before the minds of men in Christendom from the beginning. With many, esteem for this devoted labourer has been suffered to run into the gravest superstition. Positions in the Church, and even in heaven, have been assigned to Peter in the minds of some, from the very idea of which he would have recoiled with trembling. But the career of so eminent a servant of the Lord Jesus cannot but be of the deepest interest to us all. His life story, moreover, contains within itself principles of the greatest possible value.

We begin with his conversion. Doubtless John 1: 40-42 gives us Peter's first meeting with the Son of God. Andrew his brother, with another whose name is not recorded (John, perhaps) had just been brought into blessed contact with the Saviour. Under the spell of the Baptist's ecstatic utterance, “Behold the Lamb of God," they had followed Him to His Own home. Filled with delight at what his own heart found in Him, Andrew found his brother Simon and told him, “We have found the Messiah." There is a simplicity in this which arrests us. It was neither a new religion nor a new doctrine of which Andrew spoke so enthusiastically, but a Person. The Eternal Son was present upon earth — the long-promised Christ, and Andrew had come to know Him. He then longed that his brother should know Him also. The Evangelist says, “he brought him to Jesus." Why is not this scene being enacted every day? Why is it that Christian men are so commonly filled with zeal for the upbuilding of "a cause" rather than the bringing of men and women into personal touch with Jesus? How comes it, too, that the lips of even earnest souls are so frequently sealed in the presence of their own relatives? However important it may be for me to carry the Gospel to the heathen Chinamen, or to subscribe money for the helping forward of so excellent a work, my first responsibility is towards my own brother. Has every Christian reader of these lines realized this? Behold then these two fishermen coming to Jesus, Simon means “hearkener." Naturally men's ears are closed to God and to Christ; the brother of Andrew was that day getting his ears opened by the Spirit of God. “When Jesus beheld him, He said, Thou art Simon the son of Jona; thou shalt be called Cephas, which is by interpretation a stone." The giving of names is a mark of lordship, or proprietorship. Thus Adam at the beginning gave names to the beasts. Pharaoh gave a name to Joseph, Nebuchadnezzar to Daniel, etc. (Gen. 2: 20; Gen. 41: 45; Dan. 1: 7). Simon thus became Christ's liege man from that day forward. Indeed everyone will sooner or later have to acknowledge the same Lord.

Cephas, the Evangelist tells us, means “a stone." There was about to be a new thing commenced in the earth — the Church of God and Peter was, through grace, to have a place therein. Let us note carefully his own words as to this — "To whom coming, as unto a Living Stone, disallowed indeed of men, but chosen of God, and precious, ye also as living stones are built up a spiritual house” (1 Peter 2: 4-5). Thus the Church of God is a spiritual structure, composed of persons who, like Peter, have come to Christ, and who, in virtue of the divine gift of eternal life, have been constituted living stones. Men's churches, Papal, National and Nonconformist alike, may contain many adherents who have never been in heart contact with Christ; the Church which Christ is building consists exclusively of those who have followed in the footsteps of Andrew and Peter, and who thus have life eternal in the Son of God. That no reader may misunderstand, let it be distinctly stated that that which Christ calls “My Church” in Matt. 16: 18 is the aggregate of believing souls (of whatever name) from the day of Pentecost downwards.

John, as we have seen, gives us Simon's first acquaintanceship with Jesus. This is in perfect accord with the character of the fourth Gospel, which shows us the Father revealed in the Son, and the Son attracting souls to Himself, to be His brethren on high. For Simon's call to service we must look elsewhere. Matthew and Mark give it in connection with a similar summons addressed at the same time to Andrew, James and John; Luke (as his manner is) dwells upon the moral work that was wrought in Simon's soul that day (Luke 5: 1-11).

The native place of our apostle was Bethsaida, on the sea of Galilee (John 1: 44). He and his brother were in partnership with Zebedee and his sons in what seems to have been a large fishing business. At any rate, they had “hired servants” (Mark 1: 20). This being so, we must not understand Acts 4: 13 to mean that these men were altogether uneducated. “Unlearned and ignorant” would simply mean that they had had no such professional training as their ecclesiastical antagonists.

Our apostle will never forget that day by the sea of Galilee. The Saviour, thronged by the multitudes eager to hear the Word of God, asked the loan of a boat that He might address the people the more conveniently. The preaching being ended, He bade Simon launch out into the deep, and let down his nets for a draught. Simon replied that although he had toiled all night unsuccessfully he would do as the Saviour said. The nets were at once filled to breaking point, and the boats, when loaded, began to sink. The effect upon Simon's soul was electrical. He felt that he was in the presence of the One whose voice said ages before, “Let the waters bring forth abundantly the moving creature that hath life" (Gen. 1: 20). He realized indeed that God had come down from heaven to earth. His sinful condition rose up before him — his unfitness to abide in the divine presence. Accordingly he fell at Jesus' knees saying, “Depart from me; for I am a sinful man, O Lord." This was deeper work than he had experienced in the day of John 1: 41-42. Job and Isaiah, though true saints of God, had travelled the same road (Job. 42: 5-6; Isa. 6: 5); so likewise has every man who has ever preached the Gospel of Christ with divine qualifications. The first lesson learned in the school of God is one's own sinfulness. Apart from this, the profoundest knowledge of Hebrew and Greek and the most eloquent oratory are worse than useless.

Simon was so absorbed with his spiritual need that he entirely lost sight of the sinking boat. The greater danger made the lesser pale into insignificance. Has the reader been thus at Jesus' knees in similar soul-distress? The Saviour and His costly atonement can never be appreciated (still less preached) until a man has learned his personal guilt and ruin.

One so utterly humbled and broken as Simon was a fit witness for Christ. Accordingly the Saviour said to the trembling fisherman, “Fear not; from henceforth thou shalt catch men." In Jer. 5: 26 we read of leaders in wickedness who “catch men"; here we have Simon commissioned to catch men for Christ and for heaven. For this great work God acknowledges no other means than the Gospel. No new story and no side attractions can ever be expected to receive His sanction. In Acts 2 we have an example of fishing with a net, when three thousand souls were blessed; in Acts 8 we see a man fishing with a hook —  Philip landing the individual eunuch for Christ. Both public and individual work remain open to us to-day.

From the moment of the Saviour's "Follow Me," Simon and his friends threw up their business in order to preach the Word of God. Occasionally such calls reach men still, but they are probably more exceptional than appearances would seem to suggest. Many of those who occupy pulpits and platforms would be more suitably employed following a handicraft like Paul of old.

A Deed of Mercy.

Only two of our Lord's apostles appear to have had the unspeakable honour of welcoming Him under their own roof — Matthew (or Levi) and Peter. Matthew's home was a place of feasting on that occasion (Luke 5: 29); Peter's home was rather a place of mourning. His wife's mother lay sick of a fever — "a great fever," adds Luke the physician. Peter's home appears to have been shared, not only by his mother-in-law, but also by Andrew his brother (Mark 1: 29-31). A pious family circle, we may be assured.

It was an evil day for Christendom when the idea took possession of men's minds that Christ's servants should remain unmarried. Not only has frail flesh been exposed thereby to the gravest moral peril, but apostolic precedent and the plain injunctions of Holy Scripture have alike been defied by the idea. In 1 Cor. 9: 5, where Paul the apostle insists that he had the same right to a wife as to eat and drink, he cites the example of “the other apostles," and expressly names Cephas (Peter). In his first epistle to Timothy (1 Tim. 3), which is occupied largely with ecclesiastical order, he lays it down authoritatively that both Bishops and Deacons should be married men. If the question be raised, "Why then did not Paul take a wife for himself?'' the answer must be that he was called to a life of incessant itineracy, and that over a very wide area. The devoted apostle felt that, under these circumstances, it would be better for him to be absolutely free. But this did not touch his right, upon which he insisted, while putting it aside in self-sacrifice for the furtherance of the work of the Gospel.

It was natural that Peter and Andrew should tell the Lord of their sick relative. He had come down from heaven “to bind up the broken-hearted" (Isa. 61: 1). and He was in fact moving up and down amongst men sympathetically taking their infirmities and bearing their sicknesses. Matthew's paraphrase of Isa. 53: 4, here alluded to, means that He took up men's woes as a burden upon His own spirit (Matt. 8: 17). His sympathy with men in life is the point. It is a mistake to refer Isa. 53: 4 to His atoning death. He had not long entered upon His ministry of healing, and He had just cast a demon out of a man in the midst of a Sabbath-day gathering in the synagogue. Such a marvel filled Peter and Andrew with desire for the poor sufferer at home, “and anon they tell Him of her."

No second appeal was necessary. Attended by James and John, the former partners of Peter and his brother, the Saviour went at once to the fisherman's house. “He came, and took her by the hand, and lifted her up; and immediately the fever left her, and she ministered unto them."

The deed of mercy was soon reported abroad. As the day declined, multitudes came to the house with their sick and diseased ones. Mark says: “All the city was gathered together at the door," However numerous might be the applicants, or however great their desires, nothing could exhaust the Saviour's power and love. As the unwearied servant of God and men He ministered to every form of human need. But what joy it would have given Him had men been as keen for spiritual blessing as for physical benefit! Can bodily healing be compared for one moment with the inestimable boon of sins forgiven?

The Twelve.

Luke tells us it was after a night spent in prayer to God that the Lord Jesus chose His twelve apostles (Luke 6: 12). These presently He sent forth, furnished with extraordinary powers as Matt. 10 shows. This action was altogether without precedent in the ways of God. No prophet of Israel had ever done the like. But a new thing had happened in the earth. Jesus of Nazareth was no mere prophet, like Isaiah and others, but the Son of God come down in divine goodness to tabernacle amongst men. He was therefore God's center here below, and from Himself as center He would send forth others to be the active expression of His grace, and to spoil the kingdom of Satan. For the present both His commission and theirs was to Israel only (Rom. 15: 8; Matt. 10: 5-6); ultimately the glad tidings were to be heralded to the ends of the earth (Mark 16: 15).

Mark tells us that He called the twelve up into a mountain, and there appointed them (3: 13). There was moral suitability in this. All true ministry comes from above; from God, not from the people. Moreover, He called unto Him “whom He would." Here we have divine sovereignty. His will settled all. Neither popular election nor ambitious desire on the part of His servants had anything to do with the matter. Accordingly, Simon Peter stands at the head of the list, though he was not the earliest of the Lord's disciples. Andrew was his senior in the faith (and indeed the instrument of his blessing), yet he was required to fall behind his brother in service. The apostle Paul, in a later day gloried in the fact that man had had nothing whatever to do with his appointment to the ministry. To the Galatians he described himself thus: “Paul, an apostle, not of men, neither by man, but by Jesus Christ, and God the Father who raised Him from the dead" (Gal. 1: 1) Since these words were penned, the will of man has so systematically intruded itself, in one way and another, into the realm of ministry that few in modern Christendom could truthfully speak thus of themselves.

The Lord Jesus ordained the twelve “that they should be with Him, and that He might send them forth to preach" (Mark 3: 14). There are two things here companionship with Jesus, and the ministry of the Word, the first being immeasurable the more important and blessed. We are reminded of the Saviour's words to Peter in John 13: 8: “If I wash thee not, thou hast no part with Me." It is one of the most marvellous fruits of His grace that men should be called to be the companions of the Son of God. In two distinct senses the present day believer in Jesus has “part with Him": (1) in spiritual communion now, and (2) in actual presence in the Father's house eternally. “Part with Him" now has reference to the inner life of the soul. The inward is ever more important than the outward. A man might preach as with the tongue of an angel, to the great admiration of the multitude, and yet be spiritually starved within. To be in hourly touch with Jesus by faith is more important to one's well-being than to be in touch with men, however appreciative. Let every preacher of the Word of life pay careful attention to this.

When all is ended here, there lies beyond the everlasting blessedness of the Father's house. There the Lord Jesus will hold the place of “Firstborn among many brethren" (Rom. 8: 29). Those He so graciously called to “be with Him” during the days of His humiliation (one only being lost, “the son of perdition") will be with Him in glory also, with no separation for eternity. And not they only, but also all those who have believed on Him through their word (John 17: 20). This takes in every Christian from the beginning down to the present hour. The precious blood of Jesus is our title to be there; new birth by the Spirit of God is our meetness to be there. It is all of sovereign grace alone.

On the way to Jairus' House.

There were three occasions (all special in character) on which Peter and the two sons of Zebedee were alone privileged to accompany the Lord Jesus. We refer to His journeys to the holy mount, to the house of Jairus, and into the recesses of Gethsemane. Our present business is with His visit to Jairus, and with what happened on the way thither.

No sooner did the Saviour hear the appeal of this ruler of the synagogue than He set out for his house. The first tidings stated that his little daughter lay at the point of death; the next message reported that her spirit had passed away. A great multitude pressed around the Lord, curious to see how He would act in such a case. Amongst the people was a woman, who had suffered twelve years from an issue of blood, and who had spent all her living upon physicians, but in vain. She had come to believe that if she could but touch the Saviour's clothes she would be made whole. Forthwith she did so, and was healed according to her faith, Jesus, looking round, asked, “Who touched Me?” Peter (ever ready) objected to the question. Such was the crowd that many were necessarily touching the Lord (Luke 8: 45); But divine omniscience was not likely to confound the touch of faith with the rude push of a curious multitude. In like manner He distinguishes to-day between the great mass of those who, from various motives, throng “places of worship” and those true hearts amongst them who really seek Him in humble faith. Presently the woman found herself at His feet in grateful confession of the blessing received.

This interruption of His journey to Jairus' house is very suggestive dispensationally. The dead girl was a type of Israel, already likened to a valley full of dry bones in Ezek. 37. The Son of God, with life in Himself, had come into their midst with purposes of blessing, as we know. But His mission to Israel has been interrupted (by His rejection), not to be resumed until the end of the present age, when He will a second time visit Zion, and then give full effect to every divine purpose of grace. The people of Israel will in that day be called forth from their long spiritual and national death, to be henceforward God's channel of blessing to all the earth.

But what is happening during the period of interruption, now nearly nineteen centuries long? Souls of every sort are, like the woman of Luke 8, getting into touch with Jesus (by faith), and are rejoicing both in the blessing of healing, and in the knowledge of Himself. Happy man, happy woman, who is thus spiritually acquainted with the Son of God!

From Matthew we learn that, at the moment of Jairus' appeal, the Saviour was setting forth in His teaching the impossibility of putting new cloth to an old garment, and new wine into old skins (Matt. 9: 14-18). In this parabolic way He would show His hearers that His mission of grace had nothing to do with the legal system of religious ordinances in which they had been brought up. The old order of things, requiring so much from man, had utterly failed to do anything for ruined creatures. Everything now depended upon Jesus. The two cases of the suffering woman and the dead girl, occurring when they did, illustrated His point strikingly. Alas, the lesson has never been learned by Christendom From the time of the departure of the apostles downward men have been earnestly endeavouring to put new wine into old bottles. By this we mean that every religious community is more or less constructed upon the principles of Jewish formalism, to the serious hindrance of divine blessing to the souls of men. Nothing avails but Jesus. It is our wisdom to get to Him, leaving all men's ecclesiastical machinery aside. The two cases of the woman and the girl also illustrate the two sides of the Gospel —  the human and the divine. The girl was dead. All help must therefore come to her from God. for man is powerless in the presence of the ., last enemy. The woman, on the other hand, played her own part. She came to Jesus, and, in faith, put in her plea for blessing. In like manner, men are “dead in trespasses and sins" (Eph. 2: 1), and need the quickening power of God, and yet men have their responsibility to “come” to the Saviour in response to His call of love (Matt. 11: 28). We may find it difficult to reconcile these two aspects of divine truth, but both are assuredly found in the Word of God.

Walking on the Sea

In our childhood days we were taught to sing, “Pity my simplicity." Simplicity of the right kind calls not for pity, but for admiration and imitation, and most assuredly it will receive the Lord's commendation at the last. Men are becoming too wise to be simple; this explains why some find it hard to credit the story of Peter walking on the sea. To all such we are disposed to say in the words of Paul; “Why should it be thought a thing incredible with you?” (Acts 26: 8). Take God into account, and every difficulty disappears; leave Him out, and difficulties bristle around us hopelessly.

It was the night after the feeding of the five thousand, and the disciples, by command of their Lord, were crossing the sea of Galilee in a fishing boat. The Lord mercifully sent them away before the multitude pressed upon Him the kingdom (John 6: 15). Such were their carnal thoughts that such a temptation would almost certainly have carried the disciples along with it. This temporary separation of the Lord from His own is a picture of our circumstances at the present time. Even as He occupied Himself with prayer upon the mountain top then, so is He engaged in a ministry of intercession on our behalf at this moment on high. The disciples found their situation deeply trying without Him. Comparing John 6: 19 with Matt. 14: 25, they appear to have covered but little more than three miles after some nine hours' rowing. Their difficult voyage is strikingly suggestive of the stormy and toilsome passage of the Church during the entire period of her Lord's absence in heaven. In the fourth watch, somewhere between 3 and 6 a.m., the Lord came to His disciples, filling them for the moment with alarm as they beheld Him walking on the water. “It is a spirit," cried they in their terror, which was soon allayed by His comforting voice, saying, “Be of good cheer; it is I; be not afraid." Why did He not at once still the raging of the sea, as in Matt. 8: 26? Nay, who can interpret all His ways with His people? On the one occasion He stayed the tempest; this time He comforted them in it, and rendered them superior to it by His grace. In like manner, we have the apostles instantly released from prison in Acts 5: 19, while Peter was suffered to remain in the hands of his persecutors until the last hour in Acts 12: 6, and Paul and Silas at a later date were delivered only by an earthquake (16: 26). Similar differences may be observed in the dealings of God with His people to-day. What we need is simple faith in His goodness that whatever form His dealings take all must be well. It is not always the best thing to be lifted entirely out of the circumstances which distress us, although frail flesh and blood would fain have it so.

The moment he heard the voice of the Lord Peter said, “Lord, if it be Thou, bid me come unto Thee on the water." This was scarcely presumption, or his Master would not have said, “Come." It was rather the ardour of affection. For a while Peter walked the sea as securely as the Lord Himself; but presently noticing the roughness of the wind, his heart failed him, and he began to sink. Our safety to-day lies in “looking unto Jesus” (Heb. 12: 2). This keeps the heart serene in the midst of life's stormiest billows. Peter could not have traversed the most placid sea apart from divine aid; but this was amply sufficient to uphold him in safety upon the wildest sea.

In his distress Peter appealed to the Lord alone. “Lord, save me." Let us imitate the devoted apostle in this. Are any in distress concerning their sins, and fearful of the wrath to come? Are others in perplexity and need as to the affairs of daily life? Let us turn to Christ alone, who is indeed the only Mediator between God and men. Neither Mary nor the saints in general have such a heart to care as He; and certainly no created being can furnish us with even a modicum of needed grace. Our souls are absolutely shut up to Christ for blessing of every kind. To know Him is to trust and adore Him. The incident before us closes with the disciples worshipping at His feet, exclaiming “of a truth Thou art the Son of God" (Matt. 14: 33). That night at sea yielded to them its blessings for eternity.

Belly and Heart.

The Lord Jesus was in collision with the Pharisees — by no means an unusual occurrence. On this occasion it was because the disciples had not washed their hands before eating. The Pharisees enquired of the Saviour why they thus transgressed the tradition of the elders (Matt. 15). He who is both the Light and the Truth at once exposed their hypocrisy. So punctilious were they in regard to externals that in their eyes even direct disobedience to the Word of God was a small matter so long as their traditionary requirements were maintained. This He proved by their treatment of the fifth commandment. It was their habit to wink at open neglect of needy parents if the priests benefited thereby. This scandal has been witnessed repeatedly even in Christianity, to our shame.

Turning from His captious critics to the multitude, the Saviour said: “Hear and understand: not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man.'' The disciples then drawing His attention to the fact that the Pharisees were scandalised by His apparent contempt for outward observances, He forthwith described them as plants which His heavenly Father had not planted, and which should therefore be rooted up. “Let them alone," said He, “they be blind leaders of the blind. And if the blind lead the blind, both shall fall into a ditch."

Such a condemnation applies to others than the Pharisees of the first century. There are not wanting those in Christendom to-day who, in their zeal for externals, are prepared to accept as Christians multitudes who have nothing to show but Baptism, Confirmation, and attendance at the Lord's Supper. However important the first and third of these may be as ordinances of the Lord (the second  - Confirmation — being a human device pure and simple), they are worse than useless apart from a living faith in the Son of God. So absolutely evil is the flesh that nothing avails with God but new birth by the Spirit, and cleansing by the blood of Jesus. He who lacks these things possesses neither fitness nor title for the divine presence. The thought is appalling that thousands are being led into an eternal ditch by leaders as spiritually blind as themselves.

Having thus admonished the multitude, the Saviour retired into the house, and Peter asked Him: "Declare unto us this parable." From Mark we learn that the rest of the disciples joined with him in this inquiry (Mark 7: 17).

The fact is that Peter and his companions were as yet far from free in their souls from the religious formalism in which they had been educated. Hence their question, which to us perhaps sounds so simple. But with our gracious Lord no honest inquiry was either rebuked or refused. With great pains He ever sought to lead halting ones into the full light of God, for their blessing. Accordingly He pointed out that all that enters into the mouth goes into the belly, and then becomes purged by nature, so that the man is not defiled. But that which comes out of the mouth proceeds from the heart; and the human heart being hopelessly evil all that issues from it is defiling indeed. An awful exposure of the heart follows: “evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies." This is what both your heart and mine contains, beloved reader. If the grossest of these evils have not broken forth, it is due to the mercy of God in the environment in which He has been pleased to set us, but the evils are most assuredly within us, only awaiting opportunity to show themselves in all their hideousness. What stronger proof could we have that it is not reformation men need, but a new creation! What proof, too, that mere external observances can never of themselves suffice, because they cannot reach to that which is within! If men but realized their own innate corruption, as thus set forth by the Lord Jesus in answer to Peter's inquiry, surely they would palter no more with priests and their doings, but hasten at once to the Saviour's feet, where alone blessing can be found for eternity.

We Believe and Know.

Such language of holy confidence is proper to the children of God concerning every blessing; though, alas, it is not always heard. A fearful trembling faith, sure of nothing, is as characteristic of the twentieth century as a bold unquestioning faith was characteristic of the first. To such a condition of mind have nineteen centuries of ecclesiasticism reduced even the best of God's saints.

We have quoted in part a fine confession of faith by Simon Peter. It will be found in full in John 6: 68-69. It occurred at the close of a discourse which sorely puzzled many of our Lord's hearers. He had been speaking in the synagogue in Capernaum, whither the multitude had come in search of Him after His feeding of the five thousand. In His ministry He sought to lift their thoughts above the bread that perisheth. He spoke of Himself as “the living bread which came down from heaven," telling His audience that “if any man eat of this bread he shall live for ever," then adding, “and the bread that I will give is My flesh, which I will give for the life of the world" (John 6: 51). These words at once provoked discussion, some saying, “How can this man give us His flesh to eat?”

The Saviour's evident meaning was that He alone could meet the need of the soul but that such was man's condition before God He must go down into death ere He could be really available for any. A living Christ on earth might give us much wonderful instruction; but men being sinners, altogether ruined and undone, it is not mere instruction that is needed, but life and salvation. Ere these blessings could be divinely granted, the Saviour must die atoningly. Now God asks from men simple appropriation in faith of the Christ who died. This is the meaning of the Saviour's words, “Whoso eateth My flesh and drinketh My blood, hath eternal life," etc.

Here we are compelled to challenge a very common and popular blunder. It is well-nigh; universally held in Christendom that these words have reference to the Lord's Supper. This may explain the eager haste with which sacramental bread and wine are frequently carried to the sick and dying. Such gross materialism, we are bold to affirm, never entered the Saviour's mind as He stood discoursing in the synagogue in Capernaum. The Lord's Supper had not as yet been instituted; how then could He be making allusion to it? Had He really intended this how could His hearers be expected to understand Him? To apply these words of the Saviour to the Lord's Supper lands us into two monstrous errors; first, everyone who has ever partaken of the Supper necessarily has eternal life; and second, those who have never partaken thereof are lost, however genuine their faith in the Saviour's name. Every right-minded soul will instinctively shrink from both propositions. Many a regular communicant will be found outside at the last, never having really believed in the Saviour; and on the other hand, many who have never communicated at all (as our mistaken “Quaker” friends), will be found inside, having really loved the Son of God.

The famous passage in John 6 has thus no reference to a Sacrament at all, but to faith's appropriation of the once-slain One as Him who alone can meet the need of the soul. He who says from his heart “I believe He died for me," in this way eats His flesh and drinks His blood, and so receives eternal life as the gift of sovereign grace. In vv. 51-54 the Greek aorist is employed, signifying an act which abides in its effects for ever; in vv. 56-58 the Lord uses the present participle, insisting thus upon an every-day feeding upon Himself for the sustainment of the life within. We eat to get life, and we continue to eat for the maintenance of the life.

Many of those in the synagogue that day, even though professedly His disciples, were so carnally minded that they said: “This is a hard saying; who can hear it?” They were following Him with thoughts of a glorious kingdom; and the mention of death stumbled them. Accordingly many of them turned back, and walked no more with Him. This caused the Lord to challenge the twelve: “Will ye also go away?” Peter promptly replied: “Lord, to whom shall we go? Thou hast the words of eternal life. And we believe and know that Thou art the Holy One of God" (see R.V. of John 6: 67-69). Happy Peter! His heart found its all in the Saviour before him. In like manner what “Thou hast” and what “Thou art” is sufficient to-day to satisfy every longing of the soul until glory dawns.

N.B. — Would the Saviour be likely to cast men upon Sacraments for eternal life, knowing well that priests of every brand, in their sectarian zeal, would be disposed to repudiate as false the Sacraments of all others? With the conflicting claims of Greeks, Romanists, Anglicans, etc., before him, where is the simple inquirer to find certainty? God be praised, we are not driven to investigate the rival claims of all these in order to obtain eternal life. The Word of God and the Christ of God are both available for us all. In these our souls may safely confide.

"Upon This Rock"

Peter's fervent confession of his Lord in the neighbourhood of Caesarea Philippi has always possessed a special interest for the children of God. As a kind of test for His disciples, the Saviour inquired: “Whom do men say that I the Son of man am?” They replied that no one seemed to know with certainty; John the Baptist, Elijah and Jeremiah being amongst the various suggestions of the curious. This, of course, revealed the true condition of men's minds in regard to Him. They were in reality utterly indifferent as to Him. Had they desired to know who He was, ample means were at their command whereby they might test His claims. The Saviour then turned to His own followers, and said: “But whom say ye that I am?” Peter, the ever ready one, promptly replied: “Thou art the Christ the Son of the living God” (Matt. 16: 13-18). With Peter and his friends there was no uncertainty as to the glorious Person with whom they walked. Taught, not by flesh and blood, but by the Father, they had a divine conviction that He was not only the long-expected Christ, but also the Son of the living God.

The Saviour followed the appreciation of His servant's words thus: “And I also say unto thee, that thou art Peter, and upon this rock I will build My Church, and the gates of hell (Hades) shall not prevail against it." It is as if He said: “Now Peter, My Father has told you something about Me, I will tell you something about yourself." Christ was about to build His own assembly, the work being actually commenced on the day of Pentecost, and continuing unto the present hour. His prediction involved the setting aside of Israel at least for a season. Fifteen centuries earlier that nation had been separated from all others to be the people of Jehovah, His special witness upon earth. In Nebuchadnezzar's day, six hundred years before the Saviour came to earth, the “loam” sentence ("not My people") had been passed upon them, although subsequently, in the mercy of God, a remnant of them were suffered to return to their land, and rebuild the temple. But their rejection of the Lord Jesus ended even this partial recovery of divine favour. Accordingly the Saviour says, “I will build My Church." This includes all believing people, without regard to nation, from the Pentecostal descent of the divine Spirit until the Lord Jesus comes again.

Just what place was Peter to have in this new and spiritual structure? He was to be a stone therein, for that is the meaning of “Peter” or “Cephas," as John 1: 42 shows conclusively. In the Kingdom of Heaven (with which we will deal later, if God permit) this apostle was to hold a unique position but not in the Church. To confound the Kingdom of Heaven with the Church is one of the most unfortunate blunders conceivable. We have only to turn to 1 Peter 2: 4-5 to learn from his own pen how Peter understood the words of our Lord. — To all his believing readers the apostle says: “To Whom coming, as unto a Living Stone, disallowed indeed of men, but chosen of God, and precious, ye also, as living stones, are built up a spiritual house," etc. Peter thus extends the figure of the stone to every Christian, meaning by his words that every Christian is possessed of the imperishable life of the Son of God Himself.

What then is the rock upon which the Church is being built? The Saviour Himself, in the special character in which Peter had just confessed Him — "the Christ, the Son of the living God." This was the first time He had been thus acknowledged. His resurrection-power is thus set forth. The Church is founded on One against whom death is absolutely powerless, and, accordingly it stands guaranteed for ever. “The gates of Hades shall not prevail against it"; the unseen world will never be permitted to swallow it up. When Christ returns He will find His Church still upon the earth, awaiting His coming. The personnel of it has changed repeatedly since Pentecost, but the Church is one and the same throughout in the divine account. At the Lord's return every living believer will be translated to the Father's house without experiencing the pangs of death; and at the same blissful moment every sleeping saint will be raised from the tomb to share in the triumph of that hour (John 11: 25-26). Matt. 16: 18 is thus a guarantee of indestructibility, not of infallibility, and this, not for man's ecclesiastical organisations, Western or Eastern, but for the aggregate of His believing blood-washed people of whatever name.

Desperate efforts have been put forth, in the interests of priestly pretension, to prove Peter the Church's rock-foundation; and this in spite of the strong protests of many of the (so-called) “Fathers” of ancient time, and of the entire East, of which, after all, the Western Church is but an off-shoot. Peter's sad defection at Antioch, as recorded in Gal. 2: 11-16, may well fill us with gratitude that upon no such frail foundation the Church rests, but upon the living and exalted Christ, who is “the same yesterday, and to-day, and for ever” (Heb. 13: 8).

The Keys.

We have already pointed out that it is a fatal mistake to confound the Church with the Kingdom of Heaven. The Lord Jesus, having spoken to Peter of the one in Matt. 16: 18, proceeded in the next verse to speak to him of the other. These are His words: “And I will give unto thee the keys of the Kingdom of Heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven."

Thus it was not the keys of the Church, still less of Heaven, that were committed to our apostle, but of the Kingdom of Heaven. What is meant by this expression, so frequently found in the Gospel of Matthew, and there only in Holy Scripture? It is first used in chap. 3: 2. The Baptist's proclamation is thus summarised: “Repent ye: for the Kingdom of Heaven is at hand." The preacher meant that the glorious kingdom spoken of so abundantly in the prophets (notably in Dan. 2: 44), which was to have Jerusalem for its metropolis, and God's Christ for its ruler, had now come into view, the King having been born into the world. The Kingdom of Heaven is thus the reign of Heaven over the earth, in contrast with all the faulty creature administration with which men have been so long familiar. Following the Baptist, the Lord Jesus preached in the same strain; and latter, the twelve apostles (Matt. 4: 17; Matt. 10: 7). But the growing contempt of the people soon made it manifest that no such kingdom could be established at that season. Accordingly, in Matt. 13, in a series of parables, the Lord unfolded “the mysteries of the Kingdom of Heaven." In other words, He communicated to His disciples the hitherto unrevealed secrets connected with the kingdom. Examining Matt. 13 with care, we gather from it that the king would be absent from the earth for a period, and that during His absence a sadly mingled condition of things would prevail, through the unfaithfulness and neglect of His responsible servants. Wheat and tares would grow side by side in His field, and both good and bad fish would be gathered into the net. To put it yet more plainly, while the manifested kingdom, which no eye will fail to see in its day, stands over, there would be developed a system of religious profession in the earth containing within itself elements both excellent and evil. It is of this, and of this only, the keys were entrusted to Peter. The prime use of keys is to open doors (Rev. 3: 7). Accordingly, in Acts 2 we have Peter divinely selected to preach the first discourse after the Holy Ghost came down from heaven, and three thousand persons were brought to repentance, being baptised forthwith in the Saviour's name. But these were Jews only. In Acts 10 we have the same apostle proclaiming Christ for the first time to a Gentile congregation, with the happy result that all who were assembled in Cornelius' house believed, and were granted the privilege of Christian baptism forthwith. Speaking of this event afterwards, Peter said: “Brethren, ye know how that a good while ago God made choice among us that the Gentiles by my mouth should hear the Word of the Gospel and believe." (Acts 15: 7).

Peter has thus used the keys entrusted to him by the Lord, and the door of the kingdom has been thrown open to both Jews and Gentiles. The Church belongs to heaven; the kingdom belongs to earth of the latter only have the keys been committed to human hands. But what of the binding and loosing? This has reference to discipline here below, eternal issues being in Christ's keeping alone. Peter's stern dealing with Ananias and Sapphira, and with Simon Magus, are incidents illustrative of binding. Is there anything successional in this authority committed to the apostle? There is no hint of such a thing in Matt. 16: 19. Nothing beyond a personal commission can possibly be deduced from the Saviour's words. But when we pass to Matt. 18: 18 we find the very same words in an altogether different connection. Peter is not there in view, but the assembly of God's saints, gathered together in any given locality upon earth, and at any time. Even supposing the number be but “two or three," the authority to “bind” and “loose” is with them, the Lord's own presence in the midst supplying them with the necessary power and grace. To receive into communion from the world outside is to “loose"; to put away a transgressor, such as he of 1 Cor. 5, is to “bind"; to welcome once more the repentant one, as in 2 Cor. 2: 6-8, is to “loose” again. But in all this heaven is not in question. To import such an idea unto the Saviour's words is to produce inextricable confusion, to say nothing of the spiritual terrors thus injected into the minds of the unthinking. The apostle is gone but the Church remains; though as far as its external unity and order is concerned it has degenerated into a shapeless wreck. But wherever two or three are gathered together unto the name of the absent Christ, His presence is assured, conveying with it all that is needed in grace and competency to act for Him until He come.

"Get Thee Behind Me Satan"

A more terrible reproof than this could scarcely be administered to a man born of God. What did Peter do to deserve it? Let us see.

The Saviour, after His announcement concerning His Church, charged the disciples to proclaim Him no more as the Christ, and from that point began to speak plainly to them of His impending passion (Matt. 16: 21). His kingdom rights were thus to be waived for the time being, while another (and higher) purpose of God took shape — the calling out of the Church. But in order that this might be, He must suffer and die. “Then Peter took Him, and began to rebuke Him, saying:” Be it far from Thee, Lord: this shall not be unto Thee." The Revised Version goes too far in its marginal rendering of the apostle's first words — "God have mercy upon Thee." Darby gives it literally — "Be favourable unto Thyself, Lord." Unquestionably Peter meant well. He could not bear to think of suffering and shame for his beloved Master and Lord. But Satan frequently makes use of amiable nature in order to turn aside God's witnesses from the path of faithfulness. He would fain do this even with the Saviour Himself. But His divinely opened ear (Isa. 50: 5) caught immediately the hiss of the serpent, even though the speaker was a devoted disciple, and He promptly silenced it. “He turned to Peter and said 'Get thee behind Me, Satan: thou art an offence unto Me: for thou savourest not the things that be of God, but those that be of men'." There was “no honey” in Jehovah's meal-offering (Lev. 2: 11). Accordingly the Lord no more spared Peter than the Scribes and Pharisees (Matt. 23). But what a painful suggestion is here! The same lips can give expression both to the Father's thoughts, and to the guile of Satan (Matt. 16: 17 and 23)! Well may we each one of us put up the Psalmist's prayer: “Set a watch, O Lord, before my mouth; keep the door of my lips” (Ps. 141: 3).

Peter's error gave the Lord the opportunity of pointing out the character of the path which all His own must tread. “If any man will come after Me, let him deny himself and take up his cross, and follow Me. For whosoever will save his life shall lose it; and whosoever will lose his life for My sake shall find it." Thus if the cross must needs be His portion, His followers must accept the cross also. For Him, of course, the cross meant atonement for sin, as well as rejection and shame; we share the rejection and shame only. But nature shrinks from, and even resents, this. Its motto (suggested by Satan? is “Spare thyself "; God's motto is “Deny thyself." It has been truly said that Peter “at the last denied the Lord because he had not denied himself."

Be it observed that the Lord did not say to Peter what He said to his seducer on another occasion. To His misguided disciple He said, “Get thee behind me, Satan; to the adversary himself He said, “Get thee hence, Satan" (Matt. 4: 10). A faulty disciple might be dismissed to the rear, as offensive to his Master for the moment; but the adversary himself He absolutely dismissed from His presence.

On The Holy Mount.

Bible readers are sometimes perplexed as to the meaning of our Lord's words in Matt. 16: 28: “Verily, I say unto you, there be some standing here which shall not taste of death till they see the Son of man coming in His kingdom." His reference was undoubtedly to the Transfiguration scene, which follows this utterance immediately in Matthew, Mark and Luke.

The Lord thus furnishes us with the key to that marvellous vision which Peter and the two sons of Zebedee were alone privileged to behold. It was a picture beforehand of the glory which every eye will see when He comes forth presently to claim His kingdom. This will explain why John (the only one of the four Evangelists who witnessed it) omits all mention of it in his Gospel. His theme is not the human kingdom-glory of the Son of man, but His divine glory as the Eternal Son, as displayed in His moral perfection when tabernacling here below.

Writing of the Transfiguration scene later, Peter says with ecstasy, “We were eye witnesses of His majesty." What he saw was to him “the power and coming Of our Lord Jesus Christ, which confirms the interpretation just given (2 Peter 1: 16-17). The Saviour's face shone as the sun. As the Sun of righteousness He will yet arise upon this poor earth (Mal. 4: 2). The sun is the emblem of supreme authority, which God will ere long put into the hands of the Crucified. His raiment, too, became white as the light, suggestive of the absolute purity of His coming administration. Two men appeared in glory with Him — Moses and Elias. The first was one who had died, the other was translated without seeing death. These are representative characters, speaking to us of the entire company of the glorified saints, many of whom will experience resurrection at the Lord's return, others being changed in a moment, and caught up to meet Him in the air (1 Thess. 4: 16-17). All these will be displayed in glory with Him when He comes to inaugurate His kingdom. Moses and Elijah were in conversation with the Lord; their theme (Luke tells us) was “His decease which He was about to accomplish at Jerusalem." This will be the everlasting theme of the saints above. The scene that was enacted outside the gate of Jerusalem, at the place called Calvary, will live in the memory of both God and His redeemed while eternal ages roll. There was laid in blood the immutable basis of all our blessing.

Poor impulsive Peter made a sad mistake upon the holy mount. So delighted was he to see his Master in such respected company that he forthwith proposed to make three tabernacles, “one for Thee, and one for Moses and one for Elias." This soon after the Saviour's stern rebuke in Matt. 16: 22! Peter had actually fallen to the level of the idle multitude who speculated amongst themselves whether Jesus were John the Baptist, Elias Jeremiah, or one of the old prophets risen again (Matt. 16: 14); never suspecting, in their blindness, His divine personality. Now Peter would put Him whom he had confessed as “the Christ, the Son of the living God," upon a level with mere prophets, as of course Moses and Elias were. The words had scarce passed his lips when the Shekinah cloud, not seen in Israel since the days of Nebuchadnezzar, appeared, and enveloped both Jesus and His companions. Out of the bright cloud came forth the Father's voice, saying, “This is My beloved Son, in whom I am well pleased hear ye Him." It was right to listen to both law and prophets in their day, but now the Son had come, with His full revelation of the Father, and everyone must make room for Him. Accordingly, Moses and Elias disappeared, and the disciples saw Jesus only.

Let all who respect Peter the apostle profit by the Father's rebuke to him, and beware how they enshrine saints along with Jesus. Even the most honourable are as nothing in comparison with Him; and to Him alone may men look for salvation, help, and blessing. Our eternal destiny depends, not upon our attitude towards Moses, Peter, Mary, or any other, but upon our attitude towards their Master and Lord. “He that believeth on the Son hath everlasting life: and he that believeth not (obeyeth not — R.V. ) the Son shall not see life: but the wrath of God abideth on him” (John 3: 36).

As they descended from the mount the Saviour bade the disciples say nothing concerning the vision until after His resurrection. In the humour that was prevailing in Israel it would be incongruous to proclaim kingdom glories. Suffering was before Him, with eternal salvation for every believer as the result. The kingdom must stand over until the dawn of another age.

The Tribute Money.

Another unfortunate incident, as far as our apostle was concerned, but an incident which exhibits, in a truly marvellous manner, the grace of our Lord Jesus Christ towards all His own. He and the twelve were staying in Capernaum — His own city by adoption after He gave up Nazareth. The collectors of the half-shekel took the opportunity to raise the question with Peter as to whether his Master paid the impost. It was neither tribute for the Roman conquerors, nor atonement money as in Ex. 30: 13, but a charge levied upon every male Jew for the support of the temple in Jerusalem (Matt. 17: 24-27).

Peter regarded the inquiry as a challenge as to the honour and religious fidelity of his Master, and so promptly replied, “Yes." Had the apostle been mindful of the Father's words on the holy mount, he might have said to the collectors: “My Master pay tribute? Do you know who He is — the Father's beloved Son, greater than Moses and Elias, Lord of heaven and earth?” But Peter said nothing of this sort, his soul being influenced by merely human thoughts at that moment.

As he entered the house, his Master anticipated him by saying: “What thinkest thou, Simon? Of whom do the kings of the earth take custom or tribute? Of their own sons, or of strangers?” Peter found himself thus face to face with Omniscience. His innermost thoughts were known to the Lord before he could give expression to them with his lips. To his Master's question He could but reply, “Of strangers", and he was immediately told, “Then are the sons free." Thus did the Lord remind His faulty disciple of His personal dignity. He was the Son of the great King whose earthly house was the Jerusalem temple, and from Him nothing could properly be demanded. But, oh, the grace that shines in the plural word “sons." He thus put the humble fisherman alongside Himself, as sharing His relationship with the Ruler of the universe. This is the place into which every believer has been brought by sovereign grace. We are not servants, but sons, and because we are sons, God hath sent forth the Spirit of His Son into our hearts, crying, “Abba, Father” (Gal. 4: 5-7). All the sons are being brought to glory — that is their proper home (Heb. 2: 10), and they will yet be manifested in the company of the First-born Son for the deliverance of the burdened creation (Rom. 8: 19).

But. this is not yet. Meanwhile the Son is unrecognised amongst men, and the “many sons” are likewise unrecognised; often, indeed, regarded as “the offscouring of all things." The Lord takes here the “stranger's” place for Himself and for His people. Accordingly He would submit to the collector's demand, and He would have Peter submit with Him. No thought of resistance, whether “passive" or active, to earth's authorities, could receive His sanction. “Lest we offend (or stumble) them," was the gracious word of Him who came here for men's good, and who was prepared to sacrifice Himself to the last degree for their blessing.

But he had not the money wherewith to pay, even though the sum for both was but a coin! Oh, the poverty of the Lord of all! But this poor and needy One soon gave proof of His sovereignty of the universe by bidding Peter go to the sea, and cast a hook, assuring him that the first fish thus caught would contain in its mouth the coin that was required. It was even as He said. Winds, waves, fishes, demons  - all recognised in Him their Lord. It was only man who was utterly blind to His glory.

"Give unto them for Me and Thee." Etiquette would say “thee and me.” But the Son of the living God could never take the second place. He might put Peter and all other believers alongside Himself in His wondrous grace, but it nevertheless became Him to effectually mark the distinction between the objects of His favour and Himself, Firstborn and Leader of the whole heavenly band.

"Seventy Times Seven."

Peter had just been listening to a wonderful exposition of divine grace when he inquired of his Lord: “How oft shall my brother sin against me, and I forgive him? Till seven times?” (Matt. 18: 21).

The whole chapter should be pondered in connection with this deeply important question. Therein we learn the spirit that becomes those who belong to the Kingdom of Heaven. In order to present His thoughts vividly to the minds of His disciples, the Saviour called a little child, and set him in the midst of them as the suited pattern of humility and simplicity. Amongst men it is customary for the most assertive to become the greatest; amongst the heirs of the kingdom it is the lowliest that will ultimately have the principal place. Proceeding, the Lord Jesus showed that those who follow Him should be careful not to stumble one another (even the most insignificant); and should guard with equal care against putting hindrances in the way of their own steps. Supposing trespasses to arise, all the resources of grace were to be tried before treating an offender as a heathen man and a publican (i.e., a Roman tax-collector).

It was at this point that our apostle came forward with his question. The tone of it suggests that Peter thought he had learned the Lord's lesson thoroughly. “How oft shall my brother sin against me, and I forgive him? till seven times?” In Peter's esteem this was a magnificent stretch of grace. Alas, how seldom poor flesh and blood goes so far! How often, instead, does the offended one insist upon his utmost right in the way of abject apology, thus humiliating his brother into the very dust before him! It was not without reason that the wise man said: “A brother offended is harder to be won than a strong city" (Prov. 18: 19). It is frequently difficult enough to wring forgiveness even once out of one's fellow.

But what did the gracious Lord reply? “I say not unto thee, 'Until seven times,' but until seventy times seven." Grace without limit is what He meant, and this after the pattern of the infinite grace of God as revealed to us in the Gospel. In order to emphasise this, He added a parable wherein a man is represented as owing his lord two millions of money, and being graciously forgiven in response to his appeal for mercy; then going forth, and falling in with a fellow-servant who owed him about three pounds, he seized him by the throat, and heedless of his piteous appeal, he enforced upon him the utmost rigor of the law (Matt. 18: 23-25). What an exposure of the awful possibilities that lurk in the human heart! A man may conceivably have received at the hands of the God against whom he has sinned a full pardon for all his offences in virtue of the atoning sacrifice of Calvary, and then refuse to show mercy to a fellow mortal who has transgressed against him! A beggar with God, and a tyrant with men! Oh, the appalling inconsistency.

Listen to the gentle appeal of the divine Spirit in Eph. 4: 32; Eph. 5: l: “Be ye kind one to another, tender-hearted, forgiving one another, even as also God in Christ hath forgiven you. Be ye therefore imitators of God as beloved children." (See R.V.).

“What Shall WE have?"

It was a painful moment when the rich young ruler, whose eager running and earnest inquiry suggested the deepest desire, turned away from the Lord Jesus Christ. Matthew, Mark and Luke all tell us the sad story Mark supplying the beautiful detail — "Jesus beholding him, loved him" (Mark 10: 21). The world was too strong for this young man. When he understood that to follow the Master he admired would involve shame and loss he turned back regretfully, “for he had great possessions. This led the Saviour to remark to His disciples that it is exceedingly difficult for a rich man to enter the Kingdom of Heaven. They in their astonishment asked: “Who then can be saved?” He replied that if aught depended upon man, salvation would be impossible for any, “but with God all things are possible" (Matt. 19: 16-26).

What a treacherous thing is the human heart! The very blessings of God, which should dispose the heart toward Him, are only used to His utter exclusion! The more abundantly God pours His favours into a man's lap, the less inclined he is to acknowledge Him. Hence the words in Luke 7: 22, “to the poor the Gospel is preached."

Then Peter stepped forward. “Behold, we have forsaken all, and followed Thee; what shall we have therefore?” The commercialism of such a question is truly painful. As addressed to One who had left heavenly glory, yea, who had “emptied Himself” for the blessing of men, the question was little short of an outrage. What was the “all” that Peter and his friends had forsaken? Just fishing boats and tackle. and a few family comforts. And what had they gained even in the present life? The knowledge of God as revealed in the Son, and the daily companionship of the Son of the Father's love. As the Saviour pointed out to them in Matt. 13: 16-17, they were the most privileged men the world had seen up to that hour. Yet Peter asked: “What shall we have?”

But even if a wrong thought was running in the mind of the apostle. this did not hinder the Lord from showing that a positive reward was in store for them for their attachment to His person in His humiliation. “Verily, I say unto you, that ye which have followed Me, in the regeneration when the Son of man shall sit upon the throne of His glory, ye also shall sit upon twelve thrones) judging the twelve tribes of Israel” (Matt. 19: 28). The “regeneration” here is “the world to come” of Heb. 2: 5, “the restitution of all things” of Acts 3: 21 — in other words, the Millennial kingdom. It is called the “regeneration" because in that age evil will be put down and righteousness will be exalted. In that age all the saints will reign (even the faulty Corinthians 1 Cor. 6: 2-3), but places will be allotted according to the fidelity of each in the present life, a special place being reserved for the apostles in connection with the twelve tribes of Israel, as the Saviour informed Peter in the passage before us. The portion of the apostles is indicated in v. 28; the more general portion of all believers in the verse following, with the significant addition, “but many that are first shall be last, and the last shall be first."

Salvation is by grace alone, and it is based upon the Saviour's blood. Consequently in this connection there can be no question of “first” and “last," the precious blood having the same value for all, from the most honoured apostle down to the humblest soul who truly believes. All will therefore be found together in the Father's house, all equally near and dear to both the Father and the Son. But in the kingdom another principle has its place, and the righteous government of God will allot positions to His own according to their fidelity or otherwise now. That day will probably yield many surprises. Many whom men anticipated would be first may stand very low down indeed; and many of whom men thought nothing may then stand very high. With our God it is not outward appearances that count, but the condition of the heart towards Himself. No thrones for the apostles until the day of Christ. In this world they hungered and thirsted, they were naked and buffeted, reviled, persecuted, defamed, treated as the filth of the world, and the offscouring of all things (1 Cor. 4: 11-13). From whence then comes the thrones on which the boasted "successors" of the apostles now sit?

Watching and Working.

Our apostle was possessed of an inquiring mind. The Lord's replies to his various questions have furnished the people of God with much valuable instruction unto this hour. In Luke 12: 41 we hear Peter asking: “Lord, speak Thou this parable unto us, or even unto all?” It will be necessary to glance back at the preceding verses in order to understand what was in the apostle's mind.

Throughout the chapter the Lord is seeking to draw the hearts of His own away from earth to heaven. The events which had taken place (see Luke 11) had made it perfectly plain that the predicted kingdom could not be established at that season, and that Jesus must go away, despised and rejected of men. During His absence His own must expect persecution and loss, but whatever comes they must confess Him before men. They are to beware of covetousness, and are to trust in the Father, who knows their every need. The Lord seeks to cheer His own by telling them that it is the Father's good pleasure to give them the kingdom. The kingdom is thus sure, if delayed, and it is to be committed to the hands of all who believe in the Saviour's name. Meanwhile, our hearts are to be in heaven, seeing that Christ, our Treasure, is there, Our attitude is to be that of expectation, for He may come in the second watch or in the third — He has not said when.

Watching and working are to occupy believers until the Lord returns, the former being by far the most important. One might labour in His service from a great variety of motives; it is only possible to watch if the affections are really centered upon Himself. The reward for watching is loving service on the part of the Lord when He gets us home (v. 37); the recompense for working is a stewardship in His kingdom (v. 44). It was in connection with all this priceless instruction that Peter inquired: “Lord, speakest thou this parable unto us, or even to all?”

In His reply, the Lord dealt with the whole question of responsibility during His absence, and showed distinctly how everyone will be dealt with at His return. He speaks first of those who have accepted the duty of giving His household their portion of meat in due season (vv. 42-46). He who, from pulpit or platform, or otherwise does this in faithfulness and wisdom is called "Blessed" — his reward is so great. But if one charged with such service says in his heart, “My Lord delayeth His coming," and forthwith gives himself up to self-indulgence, his Lord will come upon him when he is not aware, and will assign him his eternal portion with unbelievers. Awful possibility for some who in our day stand forth as the public teachers of the flock of God!

Following this up, the Lord differentiates between men who know His will and yet prepare not themselves, and those who in ignorance of His will follow the bent of their evil nature. This is just the difference between Christendom (especially Protestantism with its open Bible) and Heathendom (vv. 47-48). It will be “more tolerable” for some in the day of judgement than for others. Not that the place or duration of punishment varies for any of the lost. Eternity in the lake of fire is the portion of all who die in their sins. Yet the Saviour speaks of “few stripes” and “many stripes," showing degrees of severity in the divine inflictions. There are no people on earth more deeply responsible than the dwellers in Great Britain. The Bible, with its plain exposures of sin and guilt, and its wonderful unfoldings of redeeming love as shown in the cross of Jesus, is accessible to all. Let every British reader then ponder the solemn declaration of v. 48: “Unto whomsoever much is given, of him shall be much required."

A Lesson in faith.

The Saviour did not sleep in Jerusalem during the last sorrowful week, even though His daily ministry was exercised in that city. Glad to escape from its religious hypocrisy, He went out each evening to Bethany for refreshment to His spirit as well as for bodily repose. On one of His morning journeys, being hungry, He paused at a fig tree, “if haply He might find anything thereon." The tree was full of leaves, but though the time for gathering the figs had not come, not a vestige of fruit was there. Accordingly He cursed it in the solemn words: “No man eat fruit of thee henceforward for ever” (Mark 11: 12-26).

Next morning, as the Lord and His disciples passed the spot again, they saw the fig tree dried up from the roots, whereupon Peter said: “Master, behold the fig tree which Thou cursedst is withered away." But should this have surprised the apostle? Was there not potency in the words of Jesus for even greater marvels still? For the voice which cursed the fruitless fig tree was none other than that which ages before said, “Let there be light," and there was light (Gen. 1: 3).

The Lord took occasion by Peter's remark to point out to him and to all the possibilities which always lie in the way of faith. Even a mountain can be cast into the sea. “Therefore I say unto you, what things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them." It is a very real thing to have to do with God. Distrust has been natural to the human heart ever since the serpent injected his poison into the mind of our first mother. A new era begins for the soul when the Gospel of Christ is believed. God, as the One who gave His Son, and who raised Him from the dead, becomes known, loved, and trusted. Then from that day forward it is the easiest thing in the world to refer everything to Him, and to confide in His love and care. The simplicity of the little child is really all that is required.

Mark adds two important verses which are not given by Matthew. “When ye stand praying, forgive, if ye have aught against any," etc. We may perhaps find in these words a suggestion as to why many believers' prayers go unanswered. If I bear a grudge against any one, clearly I have not a good conscience towards God. The simplicity of which we have spoken is not present m such a case, and it is impossible for me to be happy and unrestrained in the divine presence. It is as necessary to be “without wrath” as “without doubting" if I would receive favours from the good hand of God (1 Tim. 2: 8).

The Saviour's words at that time have a dispensational bearing as well as a moral significance. The disappointing fig tree was an emblem of fruitless Israel. For fifteen centuries that nation had been signally favoured by God, but the result was nil. Religious profession was there, as abundant as the leaves of the fig tree; but fruit, in the way of love to God and delight in His will, there was none. Israel was therefore about to fall under the divine curse. The mountain is an emblem, of their polity — "our place and nation," as Caiaphas expressed it in John 11: 48. This was soon to be overthrown by the Roman legions under Titus, and the people were to be lost in the sea of the nations.

An important question arises here. Has Christendom, with its even greater favours, been more fruitful for God than Israel? Most assuredly not. Accordingly the solemn sentence of Rom. 11: 22 must soon take effect: “Thou also shalt be cut off." Add to this the threat of the Lord Jesus in Rev. 3: 16: “Because thou art lukewarm, and neither cold nor hot, I am about to spue thee out of My mouth." There is this difference, however, between Israel and Christendom. Of the believing remnant of Israel, God will in the last days raise up for Himself a new stock in the earth which shall be for His pleasure; when God deals with Christendom, its judgement will be final and irrevocable. What men call “Christendom” will never be seen on earth again.

The Olivet Question!

Our Lord's great prophetic utterance on Mount Olivet, delivered during His last week, is recorded with more or less fullness by Matthew, Mark and Luke, but we are indebted to Mark for the interesting fact that the prophecy was drawn forth by the questions of Peter and his former partners in the fishing profession, Andrew, James and John (Mark 13: 3). So that we have our apostle once more playing the part of the inquirer. The Saviour had just spoken of the doom of Jerusalem and its temple as the result of Israel's persistent rejection of Himself. Naturally this struck painfully upon the ears of men who were ardently expecting a glorious kingdom to be established in the earth, with Jesus as its Sovereign, and Jerusalem as its metropolis. Accordingly the four disciples named asked Him privately when this calamity should take place, inquiring also as to His coming and the end of the age. For His words suggested to their minds that if there could be no kingdom just then, there must needs be a second coming in order that the ancient prophecies might be fulfilled. (See Matt. 23: 39). Matthew was led of the Spirit to concentrate his attention upon what the Lord said in His reply concerning the end of the age (Matt. 24, Matt. 25); Mark, according to his wont makes a special feature of the Lord's remarks as to the trials of His servants, in the critical time referred to (Mark 13); and Luke dwells almost exclusively upon the Lord's reply to the first of Peter's questions, that relating to the impending Roman desolation (Luke 21). It is impossible to deal adequately with this greatest of all prophecies within our present limits. Only a few suggestions can be attempted. The whole utterance finds its focus, not in Christendom, but in Jerusalem and Judea. Its prime idea is the sufferings that must needs fall upon God's ancient people because of their rejection of the Messiah, come into their midst in grace. Within the lifetime of our Lord's contemporaries Jerusalem was to be compassed with armies and be utterly overthrown. Its people should fall in multitudes, many others should be sold into captivity — "and Jerusalem shall be trodden down of the Gentiles until the times of the Gentiles be fulfilled." How literally all this had been accomplished every schoolboy knows. Luke, from whom we have just quoted, appends a few words as to further happenings at the end of the age, when the period of Israel's humiliation reaches its termination (Luke 21: 20-36).

Matthew says nothing as to the impending desolation. The key-verse of the prophecy, as he records it, is Matt. 24: 15: “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place." This is the image of the Beast of Rev. 13: 1 which will be set up in Israel's restored sanctuary in the reign of the Antichrist. Our Lord counsels flight when this takes place, for then will be developed the fiercest persecution of godly ones that the world has ever known. The great tribulation will be immediately followed by His own appearing in the clouds of heaven, with power and great glory. These predictions bring us down to Matt. 24: 31, at which point six parables are introduced parenthetically, the main line of the prophecy being resumed in Matt. 25: 31 with the words: “When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him shall be gathered all nations," etc. This is not the judgement of the dead, which will not take place until a thousand years subsequent to His appearing; It is the judgement of the quick (or living) — an article of faith to be found in most of the creeds of Christendom, if but little understood by those who repeat them.

There was never a moment in the world's history when this great prophecy, elicited by Peter and his friends, demanded more careful attention at the hands of the devout than the present. We are manifestly on the eve of great changes. A universal cataclysm is considered more than probable even by many to whom God and His Word are unknown, and who therefore only judge by what they see transpiring around them. It is highly desirable that God's true people should have right expectations, and these can only be gleaned from Holy Scripture. When we consider things in the light of God, our minds are preserved in a correct balance, our faith is strengthened, and we possess our souls in patience and peace even in the midst of the overturning of all things.

Feet Washing.

It was much more than a lesson in humility that the Lord Jesus sought to impart to His disciples when He arose from the last supper and proceeded to wash all their feet (John 13). The condescension on His part, as the Father's well-beloved Son into whose hands all things had been given, was amazing, and the lesson in lowliness and loving care was indeed profound; but there was immeasurably more than this in the act. His words to Peter in verse 7 indicate another meaning than that which was apparent at the moment. “What I do thou knowest not now, but thou shalt know hereafter."

The key to this remarkable incident is found in verse 3. “Jesus .... knowing that He was come from God and went to God." A heavenly Person has thus been here, and has returned again to His glory on high, but one great object of His coming was to fit a company of sinful men to have part with Himself in His own blest abode for ever. His washing of the disciples' feet has thus a moral connection with the Father's eternal purpose of love concerning them.

Mark the various steps. The Lord and His companions had just taken their seats at the supper table. (Verse 2 reads more intelligently in the Revised Version, and ceases to conflict with verse 26). In the full consciousness of His personal dignity He arose, and having furnished Himself with a towel and a basin of water He proceeded to wash the disciples' feet, a service usually rendered by slaves in the homes of the wealthy. Peter expressed his astonishment: “Lord, dost Thou wash my feet?” Both pronouns are emphatic. The Son of the living God perform menial service to a Galilean fisherman! Peter could not endure the thought: “Thou shalt never wash my feet." The phrase here rendered “never” is the strongest of which the Greek language is capable, so energetic was our apostle in his protest. To this his Master replied: “If I wash thee not, thou hast no part with Me." Then the impulsive Peter said: “Lord, not my feet only, but also my hands, and my head." In his eyes part with Christ (whatever it might mean) was a thing most earnestly to be desired. But he was told “he that is washed (or bathed) needeth not save to wash his feet, but is clean every whit"; and this was true of every person in the room, with the single exception of Judas, as the Lord solemnly hinted.

This conversation makes it abundantly clear that the foot-washing of that night is significative of a moral cleansing of which every Christian is a partaker through grace. There is a total washing, as shown in verse 10, which can never be repeated. This is the new birth, which is wrought in the soul not by the ordinance of baptism (as so many erroneously imagine), but by the Spirit's application of the Word of God. This is made abundantly plain in 1 Peter 1: 23; James 1: 18; while Eph. 5: 26 is a sufficient authority for regarding water as an emblem of the Word. Every soul thus new-born finds himself in moral separation from the whole order of things around him. Holy, heavenly aspirations fill his breast, while sin in its every form becomes his deep abhorrence. But though he has been thus morally purified in the very depths of his being, the Christian still needs the cleansing action of the Word of God from day to day. Christ's company is defined as “His own that are in the world." They are to have part with Him in the Father's house for ever, and it is His will that they should have part with Him in the way of spiritual communion now. But for this there must be an undefiled walk through this evil world. Since it is practically impossible to handle the things of life, and to have contact with the ungodly without having the spirit soiled, He from His exalted place on high (acting in conjunction with the Holy Spirit below) applies from time to time His precious Word to us all for our blessing. “If I wash thee not thou hast no part with Me." We should indeed wash one another's feet, i.e., we should in watchful love, bring Scripture to bear upon one another's lives; but beyond all that man can do for his fellow there remains the Saviour's own ministry of grace. His vigilant eye cannot fail to perceive soil that would escape all human notice.

Peter's strenuous protests thus elicited for the saints of all times a most valuable unfolding of divine grace. Let us beware of introducing a cleansing by blood into John 13. No such thought is there. The atoning blood of Christ and its marvellous effects is fully dealt with in Heb. 9-10, but not in John 13. Every Christian has experienced the total washing of the new birth, and in virtue thereof is “clean every whit” he has also had applied to his soul the efficacy of the blood, and is in consequence “perfected for ever” (Heb. 10: 14); but over and above all this there is the Saviour's gracious daily washing of the feet, or in other words, His continual application of His holy Word for the correction of all that may need correcting in our practical walk and ways.

"Lord, Who is it?"

It was the last evening, and the Saviour was sitting at the supper table with the twelve. The paschal lamb was upon the dish, that ancient type which was to be fulfilled in Himself upon the morrow as the Lamb of God slain for the life of the world. He had just given the disciples a touching proof of His changeless love to them in washing their feet. Then a wave of sorrow passed over His spirit, and He said: “Verily, verily, I say unto you, that one of you shall betray Me" (John 13: 21). The sting lay in the words “one of you." It was painful enough to be scorned by men generally, but that one of the privileged few whom He had admitted to daily intimacy with Himself should deliver Him up to His enemies was heart-rending indeed. But what evil is the human heart not capable of?

Eleven at least of those at the table were simplicity itself as to the matter. Not doubting the truth of the Saviour's words, and not over-confident as to their own fidelity, they asked Him one by one, “Lord, is it I?” Matthew and Mark both record their question, the latter adding that “they began to be sorrowful," the former telling us “very sorrowful."

Peter, with his usual keenness, was anxious to go further than this. His special friend John was nearest to the Lord at that moment  - " in His bosom” indeed. Peter therefore beckoned to him to question the Saviour more directly. The nearer we are to Christ in our souls' consciousness the more likely we are to learn His mind at any time. John then, from his place in His bosom, asked, “Lord, who is it?” The reply was: “He it is, to whom I shall give a sop, when I have dipped it." This act was a known mark of special affection. The sop was forthwith dipped, and handed to Judas. Only in the fourth Gospel have we John's inquiry, as suggested by Peter, but Matthew records that Judas himself was shameless enough to ask, “Is it I?” He was answered in the affirmative (Matt. 26: 25).

Judas furnishes us with a character study of the most awful kind. Few men who have ever lived have sinned so grievously. One of the privileged twelve, treasurer of the band, his feet washed by the Son of God, granted the morsel from the dish, yet for a few pieces of silver, (the amount of compensation for a slave gored by a bull — Ex. 21: 32) he sold his Master to His murderers. Love of money was his ruin. So effectually did it steel his heart that the Saviour's most touching overtures were unable to reach him. Christians are warned in tremendous language against this most subtle of all snares in 1 Tim. 6: 10-12. Fools are we if we refuse to heed the admonition.

Judas could, after all, only accomplish the purpose of God, and this the Saviour pointed out, in words preserved for us by Matthew and Mark. “The Son of man goeth as it is written of Him: but woe unto that man by whom the Son of man is betrayed! It had been good for that man if he had not been born." It is an immense stay to the heart of the believer to know that neither the wickedness of man, nor the machinations of Satan can frustrate any divine counsel. Rebels against their Maker, whether human or angelic, are indeed constrained, in spite of themselves, to contribute to the final result as planned by Him. This does not, of course, lessen their wickedness in the smallest degree, God and His purposes having no place whatever in their thoughts.

It is a significant fact that while John and his companions addressed the Saviour as “Lord," the betrayer called Him “Rabbi” only (Matt. 26: 25, R.V.). There is no recorded instance of Judas ever giving Him the higher title. To truly acknowledge Jesus as Lord is the fruit of a work of the Holy Spirit within (1 Cor. 12: 3). That is, of course during this period of His rejection. But the day will come when God will constrain every knee to bow to Him, and every tongue —  heavenly, earthly, and infernal — will confess that He is Lord, to the glory of God the Father (Phil. 2: 10-11). But in this there is no salvation. It is simply the compulsory recognition of the rights and title of the Crucified.

"Whither goest Thou?"

The Lord and the eleven were still seated at the supper table. Judas was now away from them, completing his arrangements for his terrible crime. All the results of Calvary rose up before the Saviour's mind. God was to be glorified thereby as otherwise He could not possibly be, and He would respond to the achievement of the holy Sufferer by immediately glorifying Him in Himself above (John 13: 31-32). The Saviour thus clearly predicted His own resurrection and ascension. But He added: “Little children, yet a little while I am with you. Ye shall seek Me: and as I said unto the Jews, 'Whither I go, ye cannot come'; so now I say to you." This announcement once more drew forth our apostle. “Lord, whither goest Thou?” To this Peter was told in reply: “Whither I go, thou canst not follow Me now; but thou shalt follow Me afterwards" (John 13: 36-38). His ultimate destination was the Father's house on high, as the next chapter clearly shows; but He was going thither by way of death. Death, not as the saint knows it, which is after all but sleep, but death as the judgement of God against sin. As the sacred ark went down first into the Jordan in Joshua's day, so, in like manner, He of whom the ark was a feeble type, must go down first into death, and rob it of its sting by making atonement for sin and guilt, ere Peter or any other could follow in His steps.

The victory of Christ has altered the whole aspect of death for His believing people. No longer is it to us “the king of terrors" (Job 18: 14); on the contrary, death is ours, the exulting apostle tells us in 1 Cor. 3: 21-22; that is to say, it is a servant to serve for our blessing. 01d Testament believers were “through fear of death all their lifetime subject to bondage" (Heb. 2: 15). Who can fail to perceive the difference between the days when Christ's victory was a matter of expectation and hope, and our own privileged time when His glorious triumph is an accomplished fact?

Peter should have been content with the Saviour's reply, for it not only told him of the impossibility of following Him just then, it also gave him the gracious assurance that he should follow afterwards. This was the Saviour's first hint to Peter that the honour of martyrdom was ultimately to be his portion.

But the ardent apostle must needs push his inquiries further. “Lord, why cannot I follow Thee now? I will lay down my life for Thy sake." Pitiful self-confidence, in which all his companions joined, as reference to the other Gospels proves. His humiliating fall must needs be disclosed now. Accordingly, the Lord answered him: “Wilt thou lay down thy life for My sake? Verily, verily, I say unto thee, the cock shall not crow till thou hast denied Me thrice." Poor Peter! Ere he could rightly enter upon his life-work for the Master he sincerely loved, he must learn the bitterest lesson men are called to sit down to in this world. He must learn the utter good for-nothingness of flesh, even in the most favoured. He might indeed have gathered all that was necessary from the Saviour's lips, but heart and conscience not being thoroughly searched thus, he must be put into the sieve of Satan. From his fiendish hand Peter came forth humbled and broken, henceforward a powerful exponent of the wonderful grace which forgives the most unworthy.

Gethsemane.

The Saviour and His disciples sang a hymn before leaving the supper table — so Matthew and Mark inform us. This was probably the great Hallel, consisting of Psalms 115-118. Wonderful words to come from His lips at such a moment! "The stone which the builders refused is become the headstone of the corner" (Ps. 118: 22)  - Himself the rejected of earth about to be glorified on high. “Bind the sacrifice with cords, even unto the horns of the altar" (v. 27) — Himself as the sacrificial victim about to be slain for the sin of the world.

Presently, like rejected David of old, the Saviour crossed the Kidron, and approached the Mount of Olives (2 Sam. 15: 23-30). On the way thither, Peter and his companions renewed their pledge of devotion unto death. So we gather from Matthew (Matt. 26: 30-35) and Mark (Mark 4: 26-31). Upon the slope of Olivet was the garden of Gethsemane — a spot well-known to the betrayer as one of the Saviour's quiet resorts (John 18: 2). We do not propose to deal with all that transpired on that dreadful night, but will confine ourselves to the part played by our apostle.

Eight of the disciples were left near the entrance, while the Saviour, with Peter, James and John, went deeper into the recesses of the garden. For this detail we are again indebted to Matthew and Mark. This was the third occasion on which these men were specially favoured by the Lord Jesus, the other occasions being the raising of Jairus' daughter, and the Transfiguration. But presently He left even these three, saying; “My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with Me." Returning after a while from His lonely agony, He found them asleep, so little did their dull hearts realize what was coming upon their Master. His rebuke — unspeakably gentle  - was addressed to Peter as the one who boasted the loudest. “What, could ye not watch with Me one hour? Watch and pray (for themselves, not for Him), that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak." This happened three times. That is, three times the Saviour went apart and prayed, and three times He found the disciples asleep when He returned to them. In the presence of such a fact, who among us dare boast of anything? How feeble is the devotion of even the truest-hearted believer!

Judas then approached, with a band of armed men. As he covered his Master with his false kisses, the disciples, perceiving that mischief was intended, asked, “Lord, shall we smite with the sword?” (Luke 22: 49). Before the Saviour could reply, fiery Peter struck a blow at Malchus, one of the servants of the high priest, and cut off his right ear (probably intending to cleave his skull). It is John who records the names in this instance (John 18: 10). Luke tells us that the Saviour touched the sufferer's ear, and healed him (Luke 22: 51), an incident that would be specially interesting to “the beloved physician” (Col. 4: 14). But the carnal courage of Peter and the rest soon failed them, for they all forsook Him and fled. The contrast is complete between the Son of God and every other, even the most distinguished. He, perfectly submissive under the Father's hand: they, hasty and violent. He, divinely strengthened to suffer His will, even unto death; they, cowardly when the danger developed. He, understanding all that would result from His cross and shame; they, foolishly unintelligent as to all that He had told them concerning it. (Luke 24: 25-27, 44) Truly, in the last dreadful scenes none shone but He. In no one but the Son of His love was the Father glorified.

The Threefold Denial.

Had anyone told Peter on the day of his enthusiastic confession of his Master as “the Christ, the Son of the living God” that the moment would come when he would repudiate Him with oaths and curses, he would have been disposed to reply, in the words of another: “What, is thy servant a dog, that he should do this great thing?” (2 Kings 8: 13). But he did it nevertheless; and all the Evangelists record the humiliating story, even John, Peter's special friend and companion, entering into the details of it as carefully as the rest.

It was first a simple denial, in answer to the challenge of the maid who kept the High-Priest's door (Matt. 26: 69-70). In answer to the questions of several in the porch, he added an oath to his second denial. Then, being identified by a relative of the man whose ear he cut off in the garden (John 18: 26), he broke out into a regular volley of oaths and curses. “I know not this man of whom ye speak" (Mark 14: 71). The first two Evangelists only record the cursing and swearing; Luke and John content themselves with the fact of the denial.

Surely the Spirit of God had His reasons for giving us a fourfold account of Peter's miserable fall. It is an abiding warning against self-sufficiency in any of us. “Let him that thinketh he standeth, take heed lest he fall." (1 Cor. 10: 12). What Peter did yesterday, both reader and writer may do to-morrow, unless upheld by infinite grace. The absolute unreliability of flesh, i.e., of human nature, stands out vividly in the story of Peter's denial of his Lord. In all that he vowed beforehand his spirit was indeed willing, the Lord Himself acknowledging it (Matt. 26: 41). Yet, when the test came, he found himself as weak “as water spilt on the ground, which cannot be gathered up again" (2 Sam. 14: 14). In the presence of armed men in Gethsemane where there seemed to be real danger. Peter was bold enough; but in the presence of servant maids later, where there does not appear to have been any danger at all, Peter was cowardice personified. John was with him when he was questioned as to his association with Jesus of Nazareth, and was apparently in no peril (John 18: 15-16); how then could there have been any real cause for alarm for his friend?

Moses failed in somewhat the same way. First, so eager for the deliverance of Israel from Egypt that he used carnal violence in order to attain his end; then, when God's time really came for the great work, his diffidence was such that “the anger of Jehovah was kindled against him" (Ex. 2: 11-12; Ex. 4: 14). How few, even of the best, know precisely the time to speak and act, and the time to be silent and passive! There has been but One in this world who has perfectly glorified His Father and God. In every other the failure has been painfully apparent. And so the noble witness of Matt. 16: 16 and John 6: 68-69 is shown to us cursing and swearing in the High Priest's servants' hall, vehemently affirming that he had no knowledge whatever of Jesus of Nazareth! Well might the apostle James say: “Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be” (James 3: 10). But even so, Peter's case was not hopeless. His injured Lord, in the midst of His own distress, thought of His poor servant, thus being driven along by the enemy as a fallen leaf, "and the Lord turned, and looked upon Peter." We are indebted to Luke for this exquisite expression of divine grace (Luke 22, 61). The look was enough. Matthew, Mark and Luke all record that the sinning apostle went out and wept; Matthew and Luke adding “bitterly." In this we perceive the fundamental difference between Peter and Judas. The latter was goaded on by Satan to suicide, the former, susceptible to divine influences, ended with tears. Judas was a mere professor from the beginning; Peter was a man “born anew” by the Holy Spirit (John 3: 3).

What infinite mercy that salvation is not of works! Else, where would any of us stand? “It is of faith, that it might be by grace" (Rom. 4: 16). The basis of blessing for sinful men is the Saviour's atoning blood. To this no merit can be added; and from it nothing can detract, not even the failure of one so eminent as Simon Peter.

At the Sepulchre.

The resurrection of the Lord Jesus Christ is not a mere spiritual idea, but a physical fact of the highest possible importance. It is indeed the keystone of the arch of Christianity. If the resurrection of Christ could be disproved, then both preaching and faith are vain. Happily, no uncertainty whatever exists as to the mighty fact.

None of the disciples were expecting their Lord to rise from the dead on the third day. Though He repeatedly foretold His passion and resurrection, their dull hearts did not appear to apprehend His meaning. Hence the cross and the empty tomb were equally surprises to them. The fact is they were so deeply imbued with the teaching of the Old Testament prophets that their hope in Christ did not go beyond an earthly kingdom. Of blessing of another order and in another scene they had no real idea. The cross necessarily killed their expectations of the kingdom, as the sorrowful travellers to Emmaus candidly acknowledged in Luke 24: 21. They had yet to learn that the kingdom was certain, if deferred, and that meanwhile, on the basis of Christ's atoning death, heavenly blessing was to be the portion of His believing people.

The Lord rose very early on the morning of the first day of the week (Matt. 28: 1). When certain devoted women approached with their spices, they found the sepulchre open, with angels in attendance. Their Lord was risen. By His death He had settled the sin question, and had now come forth from the tomb in resurrection power, the might of Satan being thus overthrown. “Fear not ye" was the word to the terrified women. They were charged with a gracious message to the disciples, to which Mark adds a particularly beautiful detail. “Tell His disciples, and Peter, that He goeth before you into Galilee; there shall ye see Him" (Mark 16: 7). Why “and Peter"? Oh, the grace of it! Had the message been general to the disciples, poor cursing Peter would scarcely have dared to claim a part therein. But the touching addition, “and Peter," assured his heart that, notwithstanding his terrible fall, his Lord acknowledged him still.

Peter forthwith ran to the sepulchre, John accompanying him (John 20: 2-10). “The other disciple did outrun Peter and came first to the sepulchre." Why was this? There is nothing like love to quicken the steps, and there is nothing like a heavy heart to clog them. He who lay in the bosom of Jesus would necessarily travel faster than his backsliding friend. But Peter, ever impulsive, went into the sepulchre first. When John and he saw the linen clothes wrapped in an orderly way, but no dead body, they went away to their own home. If their Lord was not there the tomb had no further interest for them.

Mary Magdalene, however, could not take things so. With Jesus missing, the world was an utter blank to her heart. Accordingly she lingered at the spot, and presently was favoured with a sight of the Lord Himself, which brought her to His feet in adoration. If she lacked intelligence in shedding tears on the day of all others in the history of the universe when God's people should have rejoiced, she was not deficient in affection This the Lord ever values above everything else in His people. There is, indeed, no substitute for love.

As the great day wore on, the Lord Jesus showed Himself to various of His own, and amongst others, to Simon Peter (Luke 24: 34) What passed between the Lord and His erring servant at this private interview we know not, but it unquestionably marked an important step in his restoration, which was so happily completed by the Sea of Tiberias.

“Lovest Thou Me?”

The time had now come for Peter to be restored not only to communion with the Lord, but also to His service. The spot chosen for this was the Galilean Sea, on the shore of which Peter and others first heard the Saviour's call to leave all and follow Him. John 21 thus becomes the complement to Luke 5.

On the last journey to Jerusalem the Saviour charged the disciples to meet Him in Galilee after His resurrection. They were reminded of His words by the angels at the sepulchre (Matt. 26: 32: 28: 7). Yet, when they reached the North, instead of quietly waiting for the Lord, seven of them went fishing, Simon Peter being the leader of this departure. Their night's labour yielded nothing, for what blessing can disobedient ones expect from God? At dawn a stranger on the shore challenged them as to their condition; and presently, at His command, they let down their net once more, and this time “they were not able to draw it for the multitude of fishes." John said to Peter: — "It is the Lord." Instantly the impulsive Peter put on his coat, and flung himself into the sea in order to hasten to His feet.

Very beautiful is this! Even after his shameful denial of his Lord, the apostle felt nowhere so happy as in His presence. If human love had broken down, the offender knew perfectly that divine love was still the same. Let every believer find comfort in the thought!

When the weary fishermen reached the shore that morning they found “a fire of coals there, and fish laid thereon, and bread." A divinely provided breakfast for disobedient disciples! We are reminded of Elijah in 1 Kings 19. When the prophet was right with God, ravens sufficed as messengers for his need; when he was downcast and erring an angel was commissioned to minister to him. Well has the poet said, “To those who fall, how kind Thou art!” Not a word of remonstrance did the Saviour address either to Peter or to his companions until He had first refreshed them with His bounty. Oh, the gulf that separates this gracious One from even the best of His people!

“When they had dined," the questioning began. It was a warmed and filled Peter that was interrogated that day. “Simon, son of Jonas, lovest thou Me more than these?” The Lord thus suitably revived his old natural name, for his conduct of late had been unworthy of his new standing in grace. “More than these?” How the question would strike home, seeing that Peter had so vehemently affirmed, “Although all shall be offended, yet will not I" (Mark 14: 29). The apostle could but reply, “Yea, Lord; Thou knowest that I love Thee." Never again could he say, “More than these"; his self-sufficiency was humbled and broken. There are two words for “love” in the Greek of this passage. The Lord employed the word indicative of general affection; Peter in his reply gave utterance to a stronger term, one of special affection, meaning “I dearly love." Forthwith the Lord said: “Feed My lambs." Presently He challenged the apostle in a milder way — "Lovest thou Me?” dropping the words “more than these." Peter replying as before, He said “Feed My sheep." Then the Lord demanded a third time, “Simon, son of Jonas, lovest thou Me?” this time using Peter's own word of special affection. This completely broke down the apostle, who could now but cast himself upon the Master's omniscience: “Lord, Thou knowest all things; Thou knowest that I love Thee." It was a frank confession that those who had read his life of late could not have gathered from it that Christ was aught to him; but that, nevertheless, at the bottom of his heart there was a true appreciation of His priceless worth. Once more the Saviour said: “Feed My sheep," adding the assurance that though by His unfaithfulness he had missed the honour of dying with Him, the privilege of martyrdom should be granted him in a later day.

We mark three steps in the Lord's restoration of Peter: His prayer, His look and His word (Luke 22: 32-61; Luke 24: 34; John 21: 15-19). Thus reinstated in His Master's confidence, and once more granted a commission in His service, Peter was ready, when the Holy Spirit came down from heaven, to act his own special part in the great enterprise of grace that we call Christianity. No man is competent to serve our Lord Jesus Christ who has not trodden Peter's path. First, born anew by the quickening agency of God's blessed Spirit, his sins forgiven in virtue of the Saviour's atoning blood, and his self-confidence shattered that henceforward no power may operate within him but that of the divine Spirit.

After the Ascension.

During forty days the disciples had the company of the Lord Jesus after His resurrection, and before He ascended up on high. Then came the day when He led them out from Jerusalem as far as to Bethany (a village on the Eastern declivity of the Mount of Olives), and He was parted from them while in the very act of blessing them (Luke 24: 51) . They had just asked Him if the kingdom was now to be restored to Israel, and were told in reply that the Father reserved to Himself all times and seasons. Meanwhile they were to be witnesses for Christ in Jerusalem, and unto the uttermost parts of the earth.

Then he ascended, and a cloud received Him out of their sight. It was a visible bodily ascension, and the glorified One now sits as Man at the right hand of God. As the disciples strained their eyes upward, two men in white apparel assured them that the same Jesus whom they had seen go into heaven should come again in like manner (Acts 1: 9-11). There is thus to be a visible bodily return of the Lord Jesus. Every hour brings the great event nearer. With this wonderful prospect before them, the bereaved disciples returned to Jerusalem filled with rejoicing. The next thing was the coming of the Holy Spirit, as the gift of the ascended Christ, and for this they had to wait ten days. This period they spent in prayer in an upper room in Jerusalem, the mother and brethren of Jesus uniting with them (Acts 1: 13-14). This is the last notice of Mary in Holy Scripture. After the inauguration of Christianity on the day of Pentecost we never hear of her. Thus our last acquaintance with her is not as being prayed to, as if she had some special influence with heaven, but as a praying one herself amongst other praying ones. Let this fact be carefully noted. It may save us from superstitious notions concerning this highly favoured woman.

On one of those days of prayer Peter rose up and addressed the brethren concerning the vacancy created by the defection and suicide of Judas (Acts 1: 15-26). The Lord before His departure had “opened their understanding that they might understand the Scriptures." Accordingly Peter quoted two verses from the book of Psalms (Ps. 69: 25; Ps. 109: 8), both having reference to the betrayer. Since Psalm 109: 8 said “his office let another take," our apostle urged that one from amongst those who had companied with them “all the time that the Lord Jesus went in and out amongst" them should be formally added to their number as a witness with them of His resurrection. Two persons answering to these qualifications were selected — Joseph Barsabas and Matthias. They then gave themselves to prayer, after which they gave forth their lots, that the departed Lord might in this way signify which of the two He had chosen. "And the lot fell upon Matthias; and he was numbered with the eleven apostles."

Perhaps no act has been so seriously misunderstood as this, especially amongst Protestant Nonconformists, It is supposed that scriptural warrant is here found for the election of some to the ministerial office. The fact seems to have been overlooked that the incident occurred before Christianity commenced at all. Christianity dates not from the birth of Christ, but from the coming of the Holy Spirit. Matthias was thus chosen in connection with the Jewish order of things, for of the Church of God neither Peter nor his companions had the most distant idea at that time. The truth concerning the Church remained a mystery (i.e., a secret) hidden in God until Paul was called by the Lord Jesus some years later (Eph. 3: 3-6). The ten days that intervened between the ascension of Christ and the coming of the Holy Spirit were thus a kind of interregnum in the spiritual history of the disciples. The one divine Person had gone and the Other had not yet come. Nothing that savours of popular election to the ministerial office can be discovered in the Scripture records of the early Church. When the distribution of money was in question, the body of the believers were authorised to choose their almoners (Acts 6: 3; 2 Cor. 8: 19); when the ministry of the Word was in view, they had no voice whatever. Why this difference? Because the money was their gift, while the ministry of the Word of God is the gift of the Lord alone. It is undeniable that Paul gloried in the fact that man was neither the source of his commission nor the channel by means of which he received it (Gal. 1: 1).

The Pentecostal Sermon.

A wonderful event took place on the Day of Pentecost, fifty days after the resurrection, and ten after the ascension, of the Lord Jesus — the Holy Spirit of God came down from heaven to take up His residence here with the redeemed during the entire period of the Saviour's absence. It was not a mere exertion of divine influence for the good of men, but it was the coming of a divine Person. Christianity is thus a signally favoured period. But what is the Spirit of God here to do? To watch over the interests of the rejected Christ, and to gather out from amongst men, by means of the Gospel, those who are to be Christ's brethren and joint heirs for ever. Further, His presence on earth has created a unity amongst the redeemed which was impossible prior to His coming. All the saved are constituted members of Christ's body, and living stones in God's new and spiritual house.

Our business just now is with Peter's part on that memorable Pentecostal day. One of the immediate results of the Holy Spirit's coming was that all the disciples began to proclaim in other tongues the wonderful works of God. Jerusalem was at that time crowded with Jews from many countries who had gathered up for the great religious festival, and these were astounded to hear simple Galileans beginning to speak in at least sixteen foreign tongues. Some inquired: “What meaneth this?” Others mocking said, “These men are full of new wine" (Acts 2).

Then Peter arose, the eleven apostles being by his side, and addressed the multitude. He first rebutted the charge of drunkenness by drawing attention to the early hour. It was but 9 a.m. He then cited five verses from Joel 2 relative to the outpouring of the Spirit in the last days; and, while not affirming that the prophecy was then being fulfilled, he sought to show that it was something of the same nature which had that day taken place in Jerusalem. He next turned to the question of Jesus, and spoke of the wonderful facts of His life on earth, and how the Jewish people had crucified and slain Him by the hands of lawless Romans. But God had intervened by His power, and raised Him up from amongst the dead, and exalted Him to His own right hand. It was from the ascended Jesus the Holy Spirit had come down. The aim of Peter's discourse was to show that God and men were at utter variance concerning Jesus. Men had crucified Him, but God had glorified Him. Earth had rejected Him, but heaven had welcomed Him. A truly awful position for men to find themselves in relation to their God.

This Pentecostal address, being the first Christian sermon, is worthy of our most careful attention. It contained no pretension to great learning, it left untouched all the social and political questions which so fascinate the minds of men, and it dealt exclusively with the hearts and consciences of the hearers as to a Person Jesus. Its forceful language was full of Scripture; not only Joel 2, but also Psalms 16, and 110 being pressed into service. Why should the time of congregations in our own day ever be wasted with discourses of any other character? This, and this only, is the kind of preaching that is mighty through God for the blessing of the souls of men.

The effect of Peter's words was wonderful. Multitudes were broken under it. Realising how terribly they had compromised themselves with God by their rejection of His Son, they said to Peter and to the rest of the apostles: “Brethren, what shall we do?” The answer was as follows: “Repent, and be baptised everyone of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost." Baptism before remission! This is not God's usual order, but the very reverse. When Peter proclaimed Jesus to Cornelius and his friends, they first received the remission of their sins, then the Holy Spirit, and after that baptism was granted them (Acts 10: 43-48). The usual order was departed from on the Day of Pentecost for a very important reason. Only seven weeks earlier these people had been guilty of the murder of the Son of God. They were now horrified at their sin. But under the exceptional circumstances they were not permitted to receive, either the remission of their sins or the gift of the Holy Spirit until they had been baptised in the name of the very One they had so violently rejected. Three thousand submitted to these humiliating terms, and thus signified the reality of their repentance. Their baptism put them entirely outside “the untoward generation” upon whom the vengeance of God was about to fall by the hand of the Romans.

What a day's work! Three thousand souls won for the rejected Christ! Yet larger blessing was hinted at in Peter's closing words: “The promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call" (Acts 2: 39). Such words are all-embracing. Gentile sinners such as we have part in them. Happy is the man who has heard the Gospel call, and in faith submitted himself to the once-crucified Saviour and Lord.

Healing the Cripple.

The effects of the Spirit's descent from heaven soon became apparent. Not only was a divine unity formed amongst the people of God, which found expression m steadfast continuance in the teaching and fellowship of the apostles, and in the breaking of bread and in prayers (Acts 2: 42), but signs and wonders began to be wrought in the name of the Lord Jesus. The first of these was the healing of the cripple at the Beautiful gate of the temple, as recorded in Acts 3.

Peter and John, yoke-fellows for some years in the Lord's work, as formerly partners in trade, went up to the temple at the hour of prayer, the ninth hour, i.e., 3 p.m. This was the moment when the evening sacrifice was offered in the temple court, and when the incense was burnt at the golden altar within the house. Both sacrifice and incense when first appointed by God spoke to His heart of the Christ who should come. In the day of Acts 3 these things had become meaningless, all having been accomplished in Him who had now gone up on high. In our own day (after centuries of Gospel light) sacrifice and incense are worse than meaningless. They are a positive insult to Christ and His cross. The hour of the evening sacrifice was the time of the Saviour's death; it is suggestive indeed that the cripple was blessed just then. Surely this fact whispers to us that all blessing for man is founded upon His atonement. Other instances of divine interposition at the same hour may be found in 1 Kings 18: 36; Ezra 9: 5; Dan. 9: 21; Acts 10: 3. When God thus condescends to draw attention to the clock there is instruction intended, if only we have ears to hear.

As Peter and John approached the temple gate that day, a man lame from his birth, who took his station there daily, begged money of them. Instead of pence he obtained healing. In reply to his begging appeal, Peter said: “Silver and gold have I none, but such as I have give I thee: in the name of Jesus Christ of Nazareth, rise up and walk." The next moment the poor fellow was walking, and leaping, and praising God — such was the potency of the name of the rejected Jesus.

Those were blessed days when the Church, possessed of no human patronage or worldly endowments, and when its foremost preacher had to say, “Silver and gold have I none," carried on all its operations in simple faith in the name of Jesus, and in the realization of the presence and power of the Holy Spirit. Why was such a condition of things ever allowed to pass away? In those days penniless men “turned the world upside down," their enemies themselves being witnesses (Acts 17: 6); in these days ecclesiastical princes with limitless wealth at their command are well nigh impotent in the presence of the enemy. Such a fact should lead to great searching of heart amongst us. Something is terribly wrong in the principles and methods of our time!

The cripple of Acts 3 was a remarkable picture of his nation. For fifteen centuries Israel had been in closest proximity to God's house, but beyond the gate thereof none had ever gone. Worship within the veil, the precious privilege now of every believer in Jesus, was altogether unknown to them (Heb. 10: 19). Why? Because of the ground on which they stood with God  - that of law. At Sinai and after, Israel vowed to keep all God's holy requirements, but their awful failures only proved that spiritually, as the cripple of our chapter physically, man is lame from his mother's womb. It is a great lesson to learn our lameness — our utter inability to do anything for God. Grace alone suits lame ones. He who gives up all pretensions to goodness of his own, and trusts in the name of the Crucified, finds salvation therein, as surely as the cripple of our chapter found healing. Spiritual activity soon follows — " walking, and leaping, and praising God." It is in vain to bid a man walk with God and keep His word until he has proved for himself His matchless grace; equally in vain is it to expect praise from the lips of those who are "doing" for salvation. On which line is both reader and writer, grace or law, our own works or Christ's work finished once for all? “Now to him that worketh is the reward not reckoned of grace, but of debt .... And if by grace, then it is no longer of works: otherwise grace is no longer grace” (Rom. 4: 4; 11: 6).

In Solomon's Porch.

The healing of so well-known a character as the lame beggar soon drew together a multitude in Solomon's porch. This was a covered walk with pillars, much frequented by visitors to the temple. It was here that the Jews told out their unbelief so painfully in the days of the Lord Jesus, when they said: “How long dost Thou make us to doubt? If Thou be the Christ, tell us plainly." When He did declare plainly the truth as to His person they forthwith attempted His life (John 10: 22-29).

The crowd which gathered round Peter and John furnished the opportunity for the second recorded Christian sermon (Acts 3: 12-26). It was remarkable in various ways. First, Peter sought to divert attention from himself and his companions by insisting that it was not by their own power or holiness they had made the man to walk; but that instead the God of Abraham, Isaac and Jacob had wrought for the glory of His servant Jesus, whom the Jewish people had so recently denied and slain. The apostle put their guilty deed in the strongest form when he said: “Ye denied the holy One, and the just, and desired a murderer to be granted unto you, and killed the Prince (or Author) of life, whom God hath raised from the dead." They had deliberately preferred a taker of life, in the person of Barabbas, to the divine Author of life — the Son of God! Now it was His name, through faith in His name, which had given the poor cripple perfect soundness in the presence of them all. What an awful position for men to find themselves in! God was publicly honouring the name of the One they had murdered! God and man were thus at open variance concerning Jesus. The position has not altered to this hour. The world has not changed its mind as to the Crucified; were it otherwise, it would cease to be “the world." The world ever despises and hates Him whom God loves and magnifies.

Peter added: “And now, brethren, I know that through ignorance ye did it, as did also your rulers." Marvellous grace this! To our poor minds it would seem as if the awful sin was committed with open eyes! Peter took the same line as his Master when He said: “Father, forgive them; for they know not what they do" (Luke 23: 34). Under the law Jehovah drew a distinction between a man-slayer and a murderer. For the latter there was to be no mercy; for the former there was safety in the cities of refuge (Num. 35). God is graciously pleased to regard Israel — the slayer of Jesus — as a man-slayer. Accordingly there is still mercy for that blood-stained nation.

A very remarkable overture was made to Israel that day in Solomon's porch. In Acts 2 Peter's appeal was to individuals and those who responded to it became forthwith detached from “this untoward generation"; in Acts 3 the same preacher's appeal was to the nation as such. He called upon the people to repent and be converted, promising them that in that case their sins should be blotted out, and that times of refreshing should come from the presence of Jehovah. Moreover God would send back Jesus. The heavens had received Him until the times of the restitution of all things; it now remained for Israel to say whether that time of universal blessing should commence forthwith. Let us note carefully that the world's blessing awaits Israel's repentance. While that nation continues in unbelief Jesus remains in the heavens, and the evil sway of the devil goes on.

Before the people could reply, Peter added a warning based upon Deut. 18: 15-19. Moses had predicted the coming of a prophet — man like himself, to whom the nation must hearken on pain of destruction. This prophecy was fulfilled in Jesus; who, though the Eternal Son, condescended to become Man in our midst — as truly human as Moses or any other. No mere expounder of Moses' law was He, but proclaimer of a new and more glorious order of things altogether. This is shown in the words: “Him shall ye hear in all things whatsoever He shall say unto you." All the prophets from Samuel onward had pointed to This day. Israel had been privileged indeed, to have first the prophets in long succession, and finally the Son of God Himself speaking in their midst. And now, in spite of their slaughter of Him, it was divinely proposed to give Him to them a second time; and thus blessing — full and final — should be brought in, not for Israel only, but for all the nations of the earth. Alas, for the hopeless evil of the human heart! The gracious overture was spurned with the result that the world drags on century by century in its weary way, feeling ever more deeply its need of peace and rest, yet never attaining thereunto. The rejected Jesus is men's only true hope, could they but see it.

"You Builders."

While Peter and John yet reasoned with the people concerning Jesus, the ecclesiastical authorities came down upon them in wrath. From Acts 4: 1 we learn that the Sadducees were now in power amongst the Jewish hierarchy. These men — the Higher Critics and the Rationalists of that day — were specially enraged that Peter and John should preach through Jesus the resurrection from the dead. They had made it their sorry business to eliminate from the minds of the people all faith in the miraculous. Accordingly the preachers were lodged in gaol for the night, but not until many of their audience had believed the glad tidings concerning the Saviour.

We continue with Acts 4. In the morning a goodly number of Israel's religious chiefs assembled together in Jerusalem, and having set Peter and John in the midst, they demanded of them by what power or by what name they had made the lame man whole. Peter, filled with the Holy Spirit in accordance with the Lord's promise in Matt. 10: 19-20, no longer timorous but divinely bold, forthwith indicted his interlocutors most solemnly. To the people he used the language of persuasion, but not to the leaders. It was in the name of Jesus Christ of Nazareth, “whom ye crucified, whom God raised from the dead," the crippled man had been made whole. The position is here plainly stated. Men crucified Jesus; God raised Him. Men were thus in open conflict with God. Not ignorant men, mark; but the clergy of God's people, the public expositors of His holy Word. Further, Peter said: “This is the Stone which was set at nought of you builders, which is become the head of the corner." Religious teachers, whether in Judaism or in Christendom, are builders; constructors of that which will either abide or perish, as the Lord may judge by and by (1 Cor. 3: 9-17). God's foundation stone is Jesus; upon Him alone can men safely build. But Israel's leaders had treated Him with contempt. God's answer to them was the exaltation of His Son. God has now made Him the Corner-stone of a new structure; the office of Peter's antagonists was therefore gone, however fiercely they might contend for it. Our apostle made a magnificent finish of his defence: “Neither is there salvation in any other: for there is none other name under heaven given among men whereby we must be saved." Every man is thus shut up to Jesus for salvation. He who rejects Him does so to his eternal ruin.

The Jewish ecclesiastics were amazed at being thus addressed by “unlearned and ignorant men" such as Peter and John “Unlearned and ignorant” does not mean "without education"; the point is that they had received no specific training for public work. In modern language, they were not university men, But these humble preachers had what was immeasurably better; they had heart-knowledge of God and His Son, and were withal indwelt by the Holy Spirit. They were put outside the council while their judges conferred together as to the best method of dealing with them.

What shall we do to these men," said they, “for that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we cannot deny it." They would have denied it if possible, even as they had shamelessly circulated lies concerning what happened at the Saviour's tomb. They agreed amongst themselves to charge the apostles to speak no more in the name of Jesus. When Peter and John were called in, and admonished thus, they gave the only answer that was possible under the circumstances. “Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. For we cannot but speak the things which we have seen and heard." Solemn words, indicating as they do that God was no longer with these ecclesiastics, but with the humble men whom they despised. These latter were aflame in their souls with divine facts concerning the Lord Jesus, the potency of which for the salvation of men they deeply realized; they were not to be silenced therefore by the threats of their antagonists.

How often has this scene been reproduced in Christendom! God's true servants despised and persecuted by professional shepherds of God's people, themselves destitute of any true knowledge of God, while contending fiercely for the empty shell of the religious system from which they have derived all their importance. Utterly incompetent themselves to convey true blessing to men's souls, they have raged against those whom God has been pleased to use for this purpose. So far as the times have permitted, all the force of the world's governments has been invoked against them for the satisfaction of wounded ecclesiastical pride.

That memorable day in Jerusalem ended with a remarkable prayer meeting (Acts 4: 23-31). Being let go, Peter and John went to their own company, and reported all that had passed between themselves and the chief priests and elders. The assembly at once turned to God with one accord; and when they had prayed, God gave open proof of His presence amongst them by shaking the place where they were assembled together. “And they were all filled with the Holy Spirit and they spake the word of God with boldness."

Ananias and Sapphira.

A great wave of devotedness was passing over the infant Church in Jerusalem. Under the mighty impulse of divine grace earthly things were being held with a very loose hand. Property was freely surrendered (Barnabas being conspicuous in this,) and the proceeds were being laid at the feet of the apostles that all might share together (Acts 4: 32-37). Did the Lord demand this of His people? Most assuredly not, for Christianity is characterised by grace, and God has taken the place of the Giver. But He values what His people voluntarily surrender, because it indicates appreciation of what He has wrought for them through the death and resurrection of the Lord Jesus. Such a communistic condition of things as obtained in the early Church was only possible while the Church was confined to one city. But liberal-heartedness is always pleasant in the divine sight. Alas, that it should be one of the rarest of Christian graces!

Amongst those who brought to the apostles the proceeds of property sold were Ananias and Sapphira (Acts 5: 1-11). These brought part only of the sum realized. This would have been doubtless acceptable enough both to God and to the apostles had they been open and frank about it. But the evil pair agreed together to represent the amount as the whole, and in so doing they became guilty of a grievous sin. They wished apparently to be regarded by their brethren as devoted and unworldly, like Barnabas and many others. How often has human opinion ensnared men's souls! Ananias, who tendered the money, was promptly challenged by Peter: “Why hath Satan filled thine heart to lie to the Holy Spirit, and to keep back part of the price of the land?” There lay the enormity of the sin. God the Holy Spirit had come from heaven to make the Church His temple (1 Cor. 3: 16). As surely as God filled both the tabernacle and the temple with the Shekinah — the visible token of His presence amongst His people Israel — so now in this more favoured age God has granted His Spirit from on high, first to form the Church, and then to inhabit it during the entire absence of the Lord in heaven. Ananias and his wife ignored this mighty fact, even as multitudes who profess and call themselves Christians do to-day. But just as Jehovah resented the affront of Nadab and Abihu in the opening days of the Israel age (Lev. 10), so in like manner He resented the affront of Ananias and Sapphira in the opening days of the Church era, and this for the warning of the people of God unto the end.

As Ananias listened to the apostle he fell dead at his feet. The young men having buried him, his wife, who had not heard of what had transpired, came in. Peter then challenged her also: "Tell me whether ye sold the land for so much?" She replying in the affirmative, Peter said: "How is it that ye have agreed together to tempt the Spirit of the Lord? Behold, the feet of them which have buried thy husband are at the door, and shall carry thee out." To “tempt the Spirit of the Lord” is to question His presence in the midst of God's people Israel was guilty of this sin at Meribah (Ex. 17: 7). The woman fell down dead immediately, and she was presently buried beside her husband.

Were Ananias and Sapphira converted souls? None can say. Certainly the Lord at a later date felt constrained to lay His disciplinary hand upon some of the ill behaved Corinthian brethren. They were indeed “washed, sanctified, and justified," but such was their conduct that some were weak and sickly amongst them, and many slept. 1 Cor. 6: 11 shows that they were fit for heaven, but 1 Cor. 11: 20-32 makes it sadly plain that they were not fit for Corinth. The lesson of Acts 5 is that holiness becomes God's house for ever. (Ps. 93: 5).

“Great fear came upon all the Church and upon as many as heard these things." Moreover, we read: “Of the rest durst no man join himself to them." Men were not eager in those days to “join the Church." The presence and power of God therein was so manifest that it was felt that a new life and a holy one was necessary for such a place. Days of powerlessness and unreality, when a profession of Christianity costs nothing, and may even yield earthly advantages, draw into the outward fellowship of the Church persons who know nothing of God and His saving grace. But the hindrance to real spiritual progress of such a dead weight of flesh is incalculable.

If men were filled with awe as they observed the power of the Holy Spirit thus operating within the Church, and so forbore to associate themselves therewith, the true work of God's sovereign grace proceeded apace. “Believers were the more added to the Lord, multitudes both of men and women" (Acts 5: 14). This is only the kind of “adding” that is worth anything.

A great following is easily procured, but if it is all hollowness and unreality, of what value is it? To be “added to the Lord” is to be brought into living touch with a Person. We thus come back to the question of all questions: “What think ye of Christ?

Prison Again.

The power of the Spirit wrought both within and without the Church. Within, Ananias and Sapphira fell dead at Peter's feet; without, even the shadow of the apostle sufficed for the healing of the sick. The whole twelve were miraculously endowed; hence we read, “by the hands of the apostles were many signs and wonders wrought among the people" (Acts 5: 12-16). Miracles have an important place at the beginning of a new era. Many were wrought when the Son of God came to earth, and thus His glorious person was accredited (Acts 2: 22); more were granted during the period of the Acts when the Holy Spirit came down; and a new series will be witnessed when Christianity is done and the Antichrist shows himself (2 Thess. 2: 9-10). The Antichrist's miracles, it need hardly be said, will be wrought by the power of Satan.

The ecclesiastical authorities in Jerusalem were envious and angry at beholding such exhibitions of supernatural power in humble fishermen. Accordingly they laid violent hands upon them, and put the whole twelve in the common prison. But the angel of the Lord intervened at night (the first of many gracious interventions in the days of the apostles) and brought them out, with the charge: “Go, stand and speak to the people all the words of this life" (Acts 5: 17, etc.). At the earliest possible moment in the morning the apostles did as they were commanded. What a commission "all the words of this life!" A new life for man has been revealed in Jesus, and now, on the foundation of His death and resurrection, is being conferred upon all who believe in His name. "This life" eternal life carries with it a full discharge, the forgiveness of all trespasses (Col. 2: 13). “All the words of this life" were to be declared; nothing was to be withheld; the result being heaven begun below for those who welcomed to their hearts the gracious testimony. It is refreshing to consider the themes which engaged the preachers in the early days of Christianity. The great design with them was to bring men into spiritual touch with divine persons, the Father and the Son, that so their hearts might be clean delivered from the present evil world. Why are not such themes alone presented to men to-day? Who authorised the entire change in tone and character of ministry that is everywhere so observable now?

The whole Jewish Sanhedrim assembled together in the morning with all gravity to deal with their prisoners. Those who were sent to fetch them reported that the prison doors were found securely fastened, and the keepers were standing in their appointed stations, but the birds had flown. Presently one came and told them that the men were standing in the temple, preaching to the people, Officers were then sent to bring them, but no violence was attempted, for they feared the multitude. The High Priest challenged them thus: "Did we not straitly command you that ye should not teach in this name? And, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man's blood upon us." The last part of the charge was unreasonable enough when we remember their words to Pilate: “His blood be on us, and on our children" (Matt. 27: 25). It is noticeable that the High Priest, in his address to the apostles, carefully avoided using the hated name of Jesus. “This name"; "your doctrine"; “this man's blood"; but not the name of Jesus. Yet to that name every knee must yet bow, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father (Phil. 2: 9-11).

Peter and the other apostles boldly replied: “We ought to obey God rather than men." This was a distinct repudiation of the special place which the Jewish leaders had once held for God. It was gone, as the fruit of unbelief; they were now but “men," and that in open conflict with God. The apostles proceeded: “The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. Him hath God exalted with His right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. And we are His witnesses of these things; and so is also the Holy Spirit, whom God hath given to them that obey Him." This language suggests that God had not yet given up His ancient people. “Our fathers” and “Israel” show this. The turning point was reached when Stephen's testimony was rejected, and himself murdered.

The Sanhedrim being disposed to slay their faithful reprovers, Gamaliel, one of their most respected members, commanded to put the apostles outside for a space while he reasoned with his companions. He reminded them of various impostors who had arisen, and who had perished miserably with all their followers. His suggestion, therefore, in regard to the twelve, was: “Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought: but if it be of God, ye cannot overthrow it, lest haply ye be found even to fight against God." This was sheer worldly wisdom, and wholly false in principle. Neither prosperity nor adversity in this world is proof whether a man or a cause be of God or not. The wicked often prosper. Job's friends erred in this most sadly. Habakkuk was sorely perplexed because of it; and Asaph, the writer of Ps. 73, had to follow the wicked in his thoughts beyond the grave in order to understand. But Gamaliel's advice served God's present purpose, and His servants were released, after a flogging, and a charge that they should not again speak in the name of Jesus, which charge they were no more disposed to heed now than when it was addressed to them some time previously. They departed “rejoicing that they were counted worthy to suffer for His name." Such men were neither fools nor fanatics; they knew a person — the glorious Son of the living God —  and to be associated with Him, even in suffering and shame, was to them an unspeakable honour. They preached Jesus more vigorously than ever.

In Samaria.

Satan frequently outwits himself; and no wonder, for whatever his power, he is but a creature, and so is quite unable to see the end from the beginning. When he brought about the murder of Stephen, with a general persecution of Christians to follow, he doubtless imagined he had scored a great triumph. But an all-wise God ordered it otherwise. Among those who fled from Jerusalem at that crisis was Philip, one of the seven who had been set apart by the assembly to look after its poor. Going down to Samaria, he at once preached Christ to the people. The sovereignty of the Spirit of God is very marked here. The Church had deputed its money matters to Philip and his companions, and lo, Philip is found preaching! For spiritual work no human appointment is necessary; only superstition and ignorance of Scripture dare say otherwise.

A great work resulted in Samaria; (Acts 8: 1-13). This place, so long the religious rival of Jerusalem, was now subdued by the power of that grace which Jerusalem was driving away. “There was great joy in the city." Those who “believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, were baptised, both men and women." But at this point the gracious work of God paused for a while.

The good news ere long reached Jerusalem, where apparently the apostles were still able to maintain themselves spite of the opposition of the authorities. Whether they were right in continuing there, seeing that the Lord had charged them to preach remission of sins in His name “among all nations" is a question (Luke 24: 47). But they rejoiced to hear of the grace of God in Samaria, and forthwith dispatched Peter and John to visit the place (Acts 8: 14-25). These found that the new converts had not yet received the crowning blessing of Christianity, the gift of the Holy Spirit. Accordingly they prayed for them, then laid their hands on them, and forthwith they received the Holy Spirit.

This simple action has been most grievously misunderstood and misrepresented in the interests of ecclesiastical officialism, and many souls have been injured thereby. The rite of Confirmation is indeed built upon it. But what is the significance of the laying on of hands? The general idea may be gathered from such a Scripture as Lev. 1: 4. It is expressive of identification.

He who laid hands on another declared thereby his oneness and sympathy with him. Hence the warning to Timothy: “Lay hands suddenly on no man, neither be partaker of other men's sins: keep thyself pure" (1 Tim. 5: 22). The bearing of the action of Peter and John in Samaria was this: on behalf of the Christians in Jerusalem they expressed their oneness with the new group of believers which had sprung up in the city they had ever hated and despised. Instead of the Spirit falling immediately upon them, as upon the company in Caesarea in Acts 10: 44, the Samaritans were kept waiting for this blessing until Jerusalem expressed itself through the instrumentality of Peter and John. God thus openly signified that the Church, whether planted in this city or in that, is one. Had the Samaritans been treated precisely as the Jews on the day of Pentecost the old rivalry between the two religious centres, of which the woman spoke to the Saviour at the well in John 4: 20, might easily have been carried into Christianity. This was effectually prevented by the Samaritans being made to share the Jerusalem outpouring instead of receiving an independent outpouring of their own. The choice of instruments, too, was remarkable: Peter, the strictly conservative Jew, who had ever judged it an unlawful thing to come unto or keep company with a man of another nation (Acts 10: 28): and John, the son of thunder, who once asked his Lord if he should command fire to come down from heaven and consume the Samaritans as Elijah did (Luke 9: 51-56). But the most sectarian hearts are capable of learning lessons of grace in the school of God. So enlarged were the hearts of Peter and John by what they witnessed in Samaria, that on the homeward journey they evangelised many villages of the same once obnoxious people. They were beginning to understand that God is no respecter of persons.

Simon the Sorcerer

The visit of Peter and John to Samaria brought to light an appalling case of hypocrisy (Acts 8: 9-24). For a long time a sorcerer, Simon by name, had deceived the people by his Satanic wonders, Self-exaltation and personal gain were his objects, as with every other misleader ancient and modern. The people had come to call him “that power of God which is called Great” (R,V.). This man's spell was broken by the coming of Philip with the Gospel of Christ. There is indeed nothing else that can deliver men from the thraldom of Satan, whatever form that thraldom may take.

Remarkably, amongst those who came forward for baptism, professing faith in the Lord Jesus, was Simon himself. What was it that attracted such a character? “The miracles and signs which were done." He was astonished to find introduced into Samaria a power more marvellous than his own. There is no need to accuse him of making a profession of faith for the sake of gain; he was doubtless sincerely attracted by Philip's miracles, although his heart was never reached. Faith that is founded upon miracles is worthless, for it is of the essence of faith to believe in that which is unseen. In our Lord's time, many in Jerusalem believed in His name when they saw the miracles which He did, but to such persons He did not trust Himself (John 2: 23-25). In the case of Nicodemus, conviction wrought by miracles happily led on to something better (John 3). In Acts 13: 6-12 we read of one who witnessed a miracle great indeed, but it was "the Word of God” he desired to hear, and in conclusion we are told that he “believed, being astonished at the doctrine of the Lord."

The coming of Peter and John was used by God to reveal Simon's true condition. Observing that through the laying on of the apostles' hands the Holy Spirit was given, all his natural love of self-importance and gain burst forth. Offering them money, he said: “Give me also this power, that on whomsoever I lay hands, he may receive the Holy Spirit. Why should not the new religion be as profitable to him as the old? The unhappy man has provided us with a new word; but alas, how many of those who use the word "Simony" of others have been glaringly guilty of the same sin themselves!

Peter indignantly denounced the man: “Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God." Money, like everything else connected with this world, is a perishable commodity; the man should also perish along with that which he loved so well. Even so, Peter invited him to repentance, for God desireth not the death of any sinner. “Repent therefore of this thy wickedness, and pray the Lord, if perhaps the thought of thine heart may be forgiven thee. For I perceive that thou art in the gall of bitterness, and in the bond of iniquity." But no sign of repentance appeared; only fear of the consequences of his sin. “Pray ye to the Lord for me," said he to Peter, “that none of these things which ye have spoken come upon me." He was in no humour to pray for himself, but he would be prayed for. Such a position is untenable for any man. Knowing nothing of the Lord for himself, Simon would hang upon Peter's intercession. But this could avail nothing for him, nor can it avail for us. Each soul must have to do with God for itself. The intervention of even an apostle is absolutely without value as a substitute for this.

Behold then Simon the sorcerer, duly baptised, but lost. Surely his story is recorded for the warning of many. If the apostle came amongst us to-day, would he not have to say to not a few Christian professors: “thy heart is not right in the sight of God!” The power of the Spirit in Peter detected unreality within the Church in Ananias and Sapphira, and outside it in Simon of Samaria. Thus was the infant Church mercifully preserved from persons whose kind has flooded it since to its sore damage and the Lord's dishonour.

Paul's Visit.

The next event of note in the history of the Church was the conversion of Saul of Tarsus. This remarkable man, distinguished amongst his fellows both for high morality and scrupulous religiousness, outdistanced everybody in hatred to the name of Jesus, and in contempt for His followers. Going beyond proper Jewish limits in his zeal against Christianity, he was stricken down outside the gates of Damascus by the light of the glory of Christ. In that moment of moments he learned that Jesus of Nazareth is Lord of all, and that His people, whom Saul was persecuting, were regarded by Him as part and parcel of Himself. “Why persecutest thou Me?” was the Lord's demand of His stricken foe. Blinded by the glory which thus shone round about him, Saul was led by the hand into the Syrian capital, and was three days sightless, and could neither eat nor drink This painful season was brought to a close by the visit of Ananias, a certain disciple who dwelt in Damascus. He addressed him as “brother Saul" (a gracious recognition of the new relationship into which divine favour had brought him), and forthwith admitted him to the profession of Christianity by granting him baptism (Acts 9: 1-19). From that day Saul (who soon became known as Paul) threw overboard as worse than worthless all his previous attainments in morality and religiousness, and henceforward made his boast in Christ alone The blood of His cross was the basis of all his blessings, and the Saviour Himself was his joy and delight.

Some three years after his conversion he visited Jerusalem in order to make the acquaintance of Peter. He lodged with him fifteen days (Gal. 1: 18-19). The only other person of note that he met at that time was James, the Lord's brother. The assembly in Jerusalem was at first afraid of him, having only known Saul as a devourer of the flock of God. But Barnabas, described later as “a good man, full of the Holy Spirit and of faith," introduced him to the apostles, telling them how the Lord had dealt with him, and “how he had preached boldly at Damascus in the name of Jesus." The last remark is important as showing that this new witness did not go to Jerusalem to receive ordination at the hands of his predecessors in the apostolate. He had already done good work for Christ before he met Peter or any of his companions. In Gal. 1: 1 he calls himself “an apostle, not of men, neither by man, but by Jesus Christ, and God the Father, who raised Him from the dead." In the same chapter, in the course of a few autobiographical remarks, he says, “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." It was a cardinal point with him who became pre-eminently the apostle of the Church that all ministry flows directly from the Head in heaven. The notion of human intervention in such a matter was exceedingly abhorrent to him.

But Paul desired to make the acquaintance of Peter; hence his fifteen days' visit to Jerusalem, as recorded in Gal. 1: 18-19. It would be interesting to know what these men of God discussed together at that time, but the Spirit of God has not been pleased to lift the veil. We may be assured that many of the precious details of our Lord's earthly pathway, of which Peter had been a personal witness, came into their everyday talk, and Saul would doubtless tell his new friend and brother something of what he had learned in the school of God both in Damascus and in Arabia. But Peter soon had to bid farewell to Saul. His bold preaching in Jerusalem so aroused some that plots were laid for his life. He was therefore got away to Caesarea by the brethren, and thence to Tarsus, the city of his birth (Acts 9: 28-30). What a world is this! It has murdered the Son of God, and has followed up with relentless hostility every true witness to his name, whether Saul, Peter, or any other.

Eneas and Tabitha.

Saul of Tarsus had now come upon the scene, and, as Paul the apostle, was about to be granted the unique place of honour in the Church, with which no other could possibly compare. But Peter was not therefore to be put aside, for the Spirit of God has room for every variety of worker. At a somewhat later date these servants of Christ made a bargain together, the one to labour amongst the Jews and the other to evangelise the Gentile world. Let it be carefully noted that it was Peter who agreed to restrict himself to service amongst the Jews. This understanding, with the names of the other contracting parties, is given in Gal. 2: 7-10. It is of interest because of the improper use that has been made of Peter's name amongst Gentile Christians for so long.

The conversion of Saul of Tarsus being recorded with its results, the Spirit once more brings Peter into the inspired narrative (Acts 9: 32-43). In the course of a preaching tour “he came down also to the saints which dwelt at Lydda." In Acts 9 we have the title “saints” for the first time applied to believers of this dispensation. The Old Testament worthies are frequently so described in the earlier Scriptures, and the dead also in Matt. 27: 52. Now in Acts 9: 13, 41 we have the title given as a general one to Christians In the epistles it is employed commonly. Superstition accords this title to a few special persons, as Matthew, Peter, etc., and then only after death; Scripture gives it here and now to every blood-washed believer in the Lord Jesus. Let this fact be carefully noted.

Our apostle found at Lydda a palsied man named Eneas, eight years bedridden. In response to Peter's word, “Jesus Christ maketh thee whole," he arose immediately. What a testimony to unbelieving Israel that God was prepared to honour to the uttermost the name of Him whom they had crucified! Whether Eneas was himself a believer is not recorded. It was more usual for such works of power to be wrought upon others, as an appeal to heart and conscience, not only in the beneficiary, but also in all observers. The result in this case was unique. “All that dwelt in Lydda and Saron (the plain of Sharon referred to in Cant. 2: 1) saw him, and turned to the Lord." This is the only instance in Scripture history of a whole population being simultaneously converted.

From Lydda Peter was summoned to the port of Joppa. An excellent Christian woman in the assembly there, by name in Hebrew Tabitha and in Greek Dorcas, famous for good works and alms-deeds, fell sick and died. Instead of burying her promptly, the disciples sent two of their number to Peter desiring him to come without delay, the body being meanwhile washed and laid in an upper room. Clearly they expected resurrection for her, and yet nothing of the kind had up to that moment been witnessed since the day of Pentecost. Many of God's poor saints, like Stephen, had been done to death, but in no single instance had any been raised again. But there is potency in the name of Jesus even in the presence of the last dread enemy, as Peter's visit to Joppa soon proved. The many widows whom Dorcas had befriended showed the apostle with weeping the coats and garments she had made for them. Hers was practical Christianity indeed, such as James 1: 27 inculcates for us all.

Peter, however, put all these aside and kneeled down and prayed. He had no power of his own. Only his Master and Lord could speak of Himself as “the Resurrection and the Life." Rising from prayer, Peter said to the body, “Tabitha, arise." Her eyes opened, she sat up, took Peter's hand, and presently was shown to her rejoicing fellow saints, as alive again from the dead Some have found difficulty in the fact that the apostle did not on this occasion bring in the name of Lord Jesus, as in Acts 3: 6; Acts 9: 34, and some ancient manuscripts have positively intruded into them the words “in the name of our Lord Jesus Christ." But the difficulty is imaginary, not real. Peter's prayer is sufficient indication as to whom he depended upon for the performance of so mighty a deed. Remarkably, the spiritual results of this, Peter's greatest miracle, were not nearly so considerable as in the case of Eneas. Then “all” turned to the Lord; at Joppa “many” believed in the Lord! In this we see divine sovereignty “The wind bloweth where it listeth” (John 3: 8). We note the varied operations of the Spirit of God, but we are not always able to comprehend them. Peter “tarried many days in Joppa with one Simon, a tanner." How would such lodgings suit his professed successors?

In Cornelius' House.

The time had now come for the door of the Kingdom to be opened to the Gentiles, and Peter was the vessel honoured to this end, in accordance with the Lord's promise in Matt. 16: 19. It was a tremendous shock to Jewish conservatism to find Gentiles received and blessed on precisely the same terms as themselves. Even Peter himself had to be rebuked by the Lord in a vision ere he was willing to take his part in such service (Acts 10: 15, 28). Yet at Pentecost he said: “The promise is . . . all that are afar off, even as many as the Lord our God shall call” (Acts 2: 39).

The first Gentile to receive the call was Cornelius, an officer in the Roman garrison at Caesarea. He was in every way an attractive character. Godward, he was devout and a man of prayer; manward, he was benevolent and gracious, and this to a conquered people. It marked divine consideration for Jewish feeling that such an one should be selected rather than a character like the Philippian jailer. Remarkably, Caesarea had already been visited by both Philip and Saul, yet neither appear to have preached the Gospel there (Acts 8: 40; Acts 9: 30).

In this we see the sovereignty of God. He has His own time and His own instruments for the execution of His work in every quarter.

Cornelius comes before us in Acts 10 as one altogether faithful to the light which God had given him. He was not yet a believer in Jesus, for the simple reason that although he was conversant with the facts of the Saviour's life and death, He had never been proclaimed to him as One in whom he, as a Gentile, might (and indeed must) claim a personal interest. One day, as he was in prayer at 3 p.m., an angel appeared to him, and bade him send to Joppa for a man called Simon Peter, who would tell him words whereby himself and his household should be saved (Acts 11: 14) Why this method? Why did not the angel tell him forthwith of the dead and risen Saviour? The answer is very simple. The privilege of preaching Christ belongs only to those who have themselves tasted redeeming grace. In like manner an angel directed Philip towards the eunuch in Acts 8: 26. Cornelius obeyed promptly, despatching three messengers to fetch up the man who had been named to him.

Meanwhile, the Lord wrought in Peter's heart also, thus preparing him for the new work that lay before him. On the day following the angel's visit to Cornelius, Peter went up to the housetop to pray about noon. A trance falling upon him, he saw what appeared to be a great sheet descending from heaven filled with all kinds of beasts, birds and creeping things. A Voice bade him arise, kill, and eat. He at once objected: “Not so, Lord: for I have never eaten anything that is common or unclean." The heavenly Voice spoke again: “What God hath cleansed, that call not thou common." The whole thing was thrice repeated, and then the vessel with its contents was received up into heaven. While the apostle was yet wondering in his mind what lesson the Lord had for him in this vision, it was reported to him that Cornelius' messengers were at the gate. He was now to preach Christ to Gentiles as freely as he had proclaimed Him to the Jews. Peter must learn that the cross had ended Israel's special dispensational privileges, all fleshly distinctions being annulled thereby; all men now stand upon one common level before God, and the Gospel message is addressed to “whosoever." A hard lesson indeed for one to learn whose nation had held a unique place in the divine plan for fifteen centuries.

Arrived at Caesarea, Peter refused the proffered homage of the centurion, and forthwith delivered his message. It was a remarkable meeting — a company of Roman patricians gathered together to hear a Galilean fisherman speak of a crucified Jew. Peter's address was brief, and its theme was Christ alone. Why should preachers ever discourse upon any other theme? The apostle spoke of the Saviour's wonderful pathway below, ever doing good, and despoiling the kingdom of Satan, "for God was with Him." But men slew Him, and hanged Him upon a tree. In opposition to men's hatred, God signified His good pleasure in Him by raising Him from the dead on the third day. In order that His people might have the fullest assurance that His resurrection was indeed a fact He showed Him openly to many, who even ate and drank with Him. Then Peter proclaimed Him as the divinely ordained Judge of quick and dead, adding, “To Him give all the prophets witness, that through His name whosoever believeth in Him shall receive remission of sins." Jesus is thus both Judge and Saviour; and every man must have to do with Him in one or other of these characters.

Whatever Peter intended to say more was never uttered for the Holy Spirit forthwith fell on all them which heard the word (Acts 10: 34-38). Blessed interruption! Would that we knew more of it in connection with our preaching to-day. The truth is, Peter's audience drank in his testimony word by word as he rendered it, and so received divine forgiveness on the spot. Hence the gift of the Spirit, whom God bestows upon all forgiven ones, and upon them only. There was no laying on of hands here as in Samaria, for the reason that the special circumstances connected with Samaria had no place in Caesarea. Baptism followed forthwith, as a privilege granted in the name of the Lord. This is God's order for Christianity until the end; first, the forgiveness of sins; second, the gift of the Holy Ghost; and third, the rite of baptism.

Back in Jerusalem.

Men may call Peter “the prince of the apostles," and in the superstition of their minds put him upon a pedestal exceeding high; but he was clearly not so regarded in his own time. Accordingly, on his return to Jerusalem from Caesarea, he was called to account by his brethren for his conduct there. Peter did not question their right thus to challenge him. It never occurred to him that his words and deeds were above all criticism. At a somewhat later date he was constrained to accept a public rebuke from Paul for shifty behaviour at Antioch (Gal. 2: 11-16).

At his next appearance then in Jerusalem, his brethren of the circumcision contended with Peter, saying, “Thou wentest in to men uncircumcised, and didst eat with them” (Acts 11). The tidings of the “eating” apparently impressed them more than the tidings of the grace of God. What hearts are ours! The whole assembly in Jerusalem should have rejoiced that a large company of Gentiles had heard the word of the Gospel from the lips of Peter, and believed it to their eternal blessing. A praise meeting might well have been called in acknowledgment of God's wonderful grace to men so long regarded as outside of every good thing. But instead of this, the honoured instrument was called to account for his conduct in detail in “eating” with men of another nation.

Peter dealt frankly with his critics. Not a trace of irritation can be discovered in his defence. His heart was full of the wonderful grace of God to the Gentiles, and so he “rehearsed the matter from the beginning, and expounded it by order unto them." He related his trance in the city of Joppa, and the vision of the great sheet, and what the Lord said to him concerning its contents. He told how at that juncture three men called at the house, summoning him to Caesarea to tell Cornelius and his friends words whereby they might be saved. The Spirit, moreover, bade him go with the men, nothing doubting. In order to guard against every possible misunderstanding, he took six brethren from Joppa with him, who were eyewitnesses of all that transpired in Caesarea, and who were with him now in Jerusalem prepared to add their corroborative testimony. Peter proceeded to tell his critics how, as he began to speak, the Holy Spirit fell upon his audience, as upon the Jewish believers at the beginning. God thus put no difference what ever between the Gentile and the Jew. In conclusion our apostle demanded: “Forasmuch then as God gave them the like gift as He did unto us, who believed in the Lord Jesus Christ, what was I, that I could withstand God?”

God be thanked for the answer. As the Jerusalem brethren listened to Peter's narrative, their objections were silenced, and they glorified God, saying, “Then hath God also to the Gentiles granted repentance unto life." Would that every dispute amongst Christians could end so happily! Satan's attempt to bring in disunion amongst God's saints was thus foiled by the grace of God triumphing in all hearts. Yet much was involved for those who thus found fault with Peter. For them as Jews, it meant the complete renunciation of all the special privileges which their nation had enjoyed for fifteen hundred years. If God was indeed dealing with Gentiles on exactly the same terms as with Jews, then clearly Israel's unique place was gone. This was indeed true, the nation's rejection of the Lord Jesus having forfeited everything. Haughty chief priests and elders might refuse to acknowledge this, and so contend earnestly against the new activity of the Spirit of God by means of the apostles; but those who challenged Peter in Acts 11 were men in whose hearts the grace of God wrought, accordingly at all cost to their national feelings and prejudices they acknowledged His grace to the “other sheep," who were not of their fold (John 10: 16).

Well may we bless God that He has “to the Gentiles also granted repentance unto life." “His blessed whosoever takes every lost one in." Gentile dwellers in Great Britain and elsewhere might well be filled with despair were it otherwise.

Herod's Persecution.

The saints in Jerusalem were not left long in peace. Herod — type of the wilful king of the last days (Dan. 11: 36) — "stretched forth his hands to vex certain of the Church” (Acts 12). His first victim was James, the brother of John. According to the Saviour's promise in Matt. 20: 23, he thus drank of His cup, and was baptised with His baptism. So ended in blood, so far as earth was concerned, a companionship of many years' standing. Prior to their first meeting with Jesus, the two brothers had wrought with Simon Peter as fishermen. Called by sovereign grace, they had been co-workers in testimony for their Lord. The work of James was now finished. Herod, perceiving that it pleased the Jews, next laid hands upon Peter, intending to sacrifice him when the Passover festival was over. The Holy Spirit significantly remarks — "then were the days of unleavened bread." Leaven is everywhere in Scripture the emblem of corruption. During their religious festivals the Jewish people were responsible to purge it out of their houses. Yet, at such a season, when they were more than usually zealous in the matter of externals, they could delight in blood! In like manner, our Lord's accusers were scrupulous about crossing a Gentile threshold at Passover time; while altogether without conscience about the murder of an innocent Man! (John 18: 28) Oh, religion, what bloody deeds and what consummate hypocrisy have been perpetrated in thy name!

On the previous occasion Peter was released from prison by angelic hands on the very night of his arrest (Acts 5: 19). This time the Lord suffered the enemy to detain him until a few hours before his intended execution. This was doubtless for the exercise of faith, both in the apostle himself and in his friends who prayed for him. For the assembly in Jerusalem made ceaseless supplication concerning the prisoner.

Peter was indeed to have the honour of a martyr's death — his Lord told him so in John 21: 18, but not yet. Our times are in His hand — what comfort! Confiding in the Lord, Peter was able to sleep peacefully in prison although bound to two soldiers with chains. Other soldiers were posted at the door of his cell, so determined was Herod not to lose his prey. But all men's precautions are useless when God asserts Himself. He who disposed of Pilate's stone and seal made short work of Herod's doors and guards. Accordingly on that memorable night, an angel awoke Peter, and bade him arise, gird himself, and follow him. The chains fell off, door after door opened before them, the soldiers sleeping on, and presently Peter found himself in the street, the angel then bidding him farewell. The apostle, only by this time fairly awake, then exclaimed: “Now I know of a surety that the Lord hath sent His angel, and hath delivered me out of the hand of Herod, and from all the expectations of the people of the Jews."

He went to the house of the mother of John Mark, and there a stranger thing happened. Many Christians were at that moment gathered together for prayer concerning him. The maid who answered his knock, in her pleasure at hearing the well known voice, ran back into the meeting to report, leaving Peter still standing at the gate. A whole roomful of praying ones refused to believe her, and when the girl insisted that she had really heard Peter's voice they decided that it was an apparition! How unbelieving are the hearts of even true believers in the Lord Jesus! In this case the Lord was good beyond all the expectations of His people. When the apostle at last gained admittance, he related how the Lord had delivered him, and then went his way, bidding them tell James (the Lord's brother), and the rest of the brethren.

After his release in Acts 5: 19 he was instructed to go into the temple, and there preach the words of eternal life. But he had no such commission now; Jerusalem's day was done. Nothing remained to the rejected witness but to act upon the word in Matt. 10: 23, and flee to another place.

Herod's end is recorded in Acts 12 as a kind of appendix. There came a day when he accepted divine honour from the people, and was forthwith smitten by the angel of the Lord. His body was eaten of worms, and his spirit went to torment. Expressive but awful type of Israel's last king, the Antichrist. Claiming and receiving that homage which is due to God alone, he will be promptly dispatched to the lake of fire at the Lord's appearing (Rev. 19: 20).

It is pointedly added in Acts 12: 24: “But the word of God grew and multiplied." So it must be ever, for God can never accept defeat at the hands of His creatures. All who seek to frustrate His purposes of grace but dash themselves to pieces in the vain attempt.

The Jerusalem Council

It was in no sense “a general council” (as men speak), but it was a very important gathering nevertheless, and its decisions are authoritative to this hour. It was a gathering of the apostles and elders, with the assembly in Jerusalem, to discuss the question whether or not Gentiles should be subjected to the law of Moses (Acts 15).

It happened on this wise. After the return of Paul and Barnabas from their first missionary tour, they spent a considerable time amongst the brethren in Antioch, by whom they had been commended to the grace of God for the work which they had fulfilled. At that juncture certain Jewish brethren came along, who taught the Antioch Christians that unless they were circumcised and kept the law of Moses they could not be saved. It will be observed that in the early Church there was liberty for any to minister who felt themselves able to do so, the hearers being responsible to judge their utterances as to whether they were of God or not (1 Thess. 5: 21). The notion of a “clergyman” had not yet occurred to the minds of any.

Paul and Barnabas resisted these law teachers earnestly, perceiving the deep dishonour of putting human works alongside the perfect work of the Lord Jesus. His Calvary sacrifice is of such infinite value that nothing more can ever be required as a ground of standing before God. But God, in His perfect wisdom, did not permit the law dispute to be settled at Antioch. It suited His ways better that Jerusalem — the centre and hotbed of legalism — should pronounce upon it. Accordingly the brethren at Antioch desired Paul and Barnabas, with certain others, to go “up to Jerusalem unto the apostles and elders about this question." Another view of this journey is presented to us in Gal. 2. “I went up by revelation," says Paul. We have thus the outward circumstances in Acts 15, and the inward guide of his steps in Gal. 2.

It was a sort of triumphal progress. On their way down from the North, as they passed through Phenice and Samaria, Paul and Barnabas related the wonderful work of God's grace amongst the Gentiles, occasioning thus great joy to all the brethren they met. Titus, a young Greek convert, accompanied them, whom some desired to circumcise; but this Paul resisted to the uttermost, the principle involved being of the deepest importance. They appear to have had a private interview with the apostles before any public meetings were held. Paul laid before them the Gospel he was everywhere proclaiming forgiveness of sins and justification from all things through the death and resurrection of the Lord Jesus. Not only were they unable to find fault with such a testimony, but they saw nothing that should be added thereto. James, Peter and John, recognising that Paul and Barnabas had received a special commission from God, gave them the right hand of fellowship, and agreed that the whole Gentile field should be left to them, whilst they would confine themselves to the Jewish people (Gal. 2: 1-10). Let those who imagine that Peter ever laboured in Rome note this fact carefully.

In the public council there was much disputing. Even true believers, who had been brought up as Pharisees, insisted that faith in Christ was not of itself sufficient for salvation; the law of Moses must be adopted also. Then Peter arose. He reminded the company of the divine action at Caesarea, where a number of Gentiles heard the word of the Gospel from his lips and believed, and were forthwith granted the gift of the Holy Spirit, even as the Jewish believers had been favoured at the beginning. God had thus signified that He put no difference between the Gentile and the Jew. Why then should they seek to Judaize the Christians at Antioch and elsewhere? Our apostle concluded his brief speech with the striking passage — "We believe that through the grace of the Lord Jesus we shall be saved, even as they." Not “they even as we," but “we even as they.'' Peter thus formally abandoned all special pretensions for himself and others of his nation. He was henceforth content to be numbered with others of alien race as together sinners saved by grace. Barnabas and Paul followed with some account of the work of God amongst the Gentiles by their means. James then summed up. Peter was evidently not regarded as president of the gathering. Nor did James thus pronounce sentence because he was “the first bishop of Jerusalem," as some affirm. A single bishop in a city was a person unknown in those days. Where bishops existed at all there was a plurality in every place (Phil. 1: 1; Titus 1: 5). In the presence of all the apostles surely no mere bishop would claim pre-eminence. The truth is, God the Holy Spirit was present in that gathering, and He saw divine suitability in using James, the most intensely Jewish person in the company, to give utterance to the emancipating decree. James' sentence was that since Moses' law was everywhere preached in the Jewish synagogues, the law had better remain there, and not be imported into the Christian assembly. He proposed that letters should be sent to the Gentile brethren enjoining three things only — avoidance of pollutions of idols, fornication, things strangled, and blood. These were ancient requirements of the Creator before Moses' voice was heard.

Two brethren from Jerusalem, Judas and Silas, were sent to Antioch with Barnabas and Paul, as bearers of the apostles' letter and as witnesses who could confirm everything by word of mouth. The council of Jerusalem might as well never have been held, for all the notice that is taken of its decrees today. For it is undeniable that throughout Gentile Christendom Moses' law is sounded forth in men's ears to this hour, with all its attendant curses, to the obscuring of the infinite grace of God revealed in the Gospel. Thus are believers deprived of the light and liberty which Christ died to procure for them, and darkness and bondage possess their souls instead. To put Gentile Christians under law in any shape or form is to “trouble" them, and “pervert the Gospel of Christ” (Gal 1: 7).

Rebuked at Antioch.

What interval of time elapsed between the Jerusalem conference and Peter's visit to Antioch is not recorded, but it is probable his visit followed the conference very soon. When Peter saw the wonderful work of God's grace in this Syrian city — a multitude of Gentiles saved and brought into the assembly of God, his heart rejoiced, and he made himself perfectly free amongst them (Gal. 2: 11-16). He remembered the Lord's words at Joppa — "What God hath cleansed, that call not thou common" — and he thankfully recognized these uncircumcised ones as brethren in Christ. He not only had open communion with them in the assembly, but socially also “he did eat with the Gentiles."

But presently certain of James's friends from Jerusalem came down, and at once Peter's conduct changed. “When they were come, he withdrew and separated himself, fearing them which were of the circumcision." Spite of the recent conference, the Jerusalem Christians were still honeycombed with Judaism, and evidently Peter feared loss of prestige on his return if he was seen making himself free with Gentiles abroad.

Alas, the evil spread. “The other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation."

The matter thus became very serious. The whole truth of Christianity was at stake, whether Peter, Barnabas, and the rest perceived it or not. All mere fleshly distinctions have been ended in the death of Christ; salvation is of grace and free to all alike; and of all saved ones a new thing has been formed in the earth — the body of Christ. All this was challenged by Peter's conduct at Antioch. What is man — even at his best! Peter, the man who opened the door of faith to the Gentiles in Acts 10, would now thrust them from him as unworthy of his association! Barnabas, the man who, in conjunction with Paul, had led many of these Gentiles to Christ, and who had united with Paul in his contention with Judaizing teachers, now joins with Peter in his avoidance of his uncircumcised brethren! “Dissimulation," i.e., hypocrisy, Paul calls it, because they were acting in the teeth of their own conscientious convictions. Truly, “the fear of man bringeth a snare," even upon apostles of Christ!

The man for the emergency was Paul. He rebuked Peter to his face before the whole assembly. Did this begin a life-long enmity? Far from it. At a later date. Peter called his reprover “our beloved brother Paul" (2 Peter 3: 15). He recognized the justness of the rebuke that was administered to him, and profited by it. This is what Paul said: “If thou, being a Jew, livest after the manner of the Gentiles, and not as do the Jews (and Peter had certainly been doing this before James's friends came upon the scene), why compellest thou the Gentiles to live as do the Jews? We who are Jews by nature, and not sinners of the Gentiles, knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified." This means that though Peter and Paul had both been brought up under the law of Moses they had learned the futility of attempting to be justified thereby. Accordingly they were both believers in Jesus Christ, in order that they might be justified by the faith of Christ, and not by the works of the law. How then could Peter consistently impose the law-system upon Gentile Christians at Antioch?

The fallen apostle may possibly have feebly objected that he intended nothing so serious. But Paul did not understand how a man could conform to law requirements at all, even in so simple a matter as not eating with Gentiles, without thereby involving himself in the whole system. This is the point of his protest on that occasion. Would that men in Christendom understood it to-day! For it is undeniable that masses of professing Christians boast of their acceptance of the law, and consent to have its enactments read out in their hearing in their public services, and yet never dream of carrying out its demands. For example, when was it last gravely suggested to put any man to death for breaking the Sabbath? Who really accepts the place of the “cursed” one, and yet Scripture says: “Cursed is everyone that continueth not in all things which are written in the book of the law to do them?” (Gal. 3: 10). And again: “Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all" (James 2: 10).

The ground of the law is hopeless for man, so deep is his guilt and ruin. But the Gospel proclaims that God has found a way whereby He can justify even sinful men apart from law at all. That way is the blood of Christ (Rom. 3: 21-31). Happy is the man who abandons all pretension before God, and accepts His sovereign grace.

Later Years.

So far as Scripture history is concerned, we hear no more of Peter after the regrettable incident at Antioch. His epistles, written some years after, suggest a widespread ministry amongst Jews “scattered throughout Pontus, Galatia, Cappadocia, Asia and Bithynia" (1 Peter 1: 1), and they contain also anticipations of a violent death for Christ's sake (2 Peter 1: 12-15; John 21: 18-19). But no details of our apostle's later activities has been preserved for us by the Spirit of God. The fiction of a long residence in Rome is amply disproved by such passages as Gal. 2: 9; 1 Peter 1: 1. Nor does 1 Peter 5: 13 help this extraordinary notion, as some mistakenly imagine. The italicised words “the Church” in the Authorised Version have no authority whatever. The Revised Version is unquestionably right in its rendering, “She that is in Babylon, elected together with you, saluteth you." The apostle is simply sending a Christian greeting from his wife, who was with him at the moment of writing in the erstwhile capital of Nebuchadnezzar (1 Cor. 9: 5). “Elect," is never connected in Scripture with the Church as such, but with the saints viewed individually (2 Peter 1: 10; 1 Peter 1: 2).

That Babylon in Peter's first epistle does not mean Rome is sufficiently proved by the fact that the symbolical name was not given until the Apocalypse was written at a much later period; and even if Peter had known it beforehand, it is unlikely that he would have used it in an ordinary epistle and in connection with common-place salutations. Let those who insist that Babylon means Rome consider that by so doing they accept for the system they love the responsibility for all the enormities attributed to the scarlet-clothed woman whom John saw, and also the awful doom so graphically described in Rev. 17: 18! Surely it is not without significance that the last notice of the mother of our Lord in Holy Scripture is as praying amongst other praying ones, not as being prayed to: and the last notice of Peter is, not as the presiding head of the Church on earth, but as being publicly rebuked for the gravest inconsistency by the apostle Paul (Acts 1: 9; Gal. 2: 2). The all wise Spirit of God foresaw how superstitious minds, deceived by Satan, would some day regard these honoured saints. and so furnished guards and warnings accordingly. Our only true confidence and hope is in our Lord and Saviour Jesus Christ.

“Now unto Him who is able to keep you from falling, and to present you faultless before the presence of His glory with exceeding joy, to the only wise God our Saviour, through Jesus Christ our Lord, be glory, majesty, dominion, and power, before all time, and now, and for evermore. Amen." (Jude 24: 25).