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The Treasures of Wisdom and Knowledge …………………………….… 2

“As Little Children” …...……………………………………………….... 8

Secretary’s Notes …………………………………………………….….15

Correspondence - Our Separateness …………………………………….. 16

The Purpose of the Law ………………………………………………..... 17

Watching ……………………………………………………………...…. 22

The Prophet Ezekiel ……………………………………………………... 23

Colossians Chapter Three ………………………………………………. 26

“She Hath Done What She Could” ……………………………………… 31

Washing the Disciples’ Feet ……………………………………………. 33

Set thee up waymarks, make thee high heaps, set thine heart

Toward the highway, even the way which thou wentest (Jer 31:21)

Devoted to the Defence and Proclamation of the Way of Life

in Opposition to the Dogmas of Papal and Protestant Christendom

Volume 8 Issue 4

“The wisdom that is from above is first pure, then peaceable … ” (Jas 3:17)

“Earnestly contend for the faith which was once delivered unto the saints” (Jude 3)

“I saw, and behold, a white horse; and he that sat upon him had a bow; and a crown was

given unto him: and he went forth conquering, and to conquer” (Rev 6:2)

THE

CHRISTADELPHIAN

WAYMARK

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The Treasures of Wisdom and Knowledge

Our New Testament reading for the day (Colossians chapter 2) describes how the believers: “might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; in whom are hid all the treasures of wisdom and knowledge” (Col. 2:2-3). We find then, that by contrast to the churches that teach blind love, the basis upon which saints are united is: “the full assurance of understanding”. Coming together as Gentiles in the acknowledgment of the mystery revealed, we develop a deep love for those of like precious faith and an appreciation of the treasures of wisdom and knowledge. We stand by faith, and in the full assurance of understanding spiritual things, we come each week to focus our attention upon Christ crucified, and the Hope of Israel which will soon become reality. We stand in hope, “rooted and built up in him” (Col. 2:7), by contrast to the serpentine “philosophy and vain deceit” which is taught from pulpits all around the world. We would do well therefore to consider this aspect: the Treasures of Wisdom and Knowledge, and the part it has to play in our lives. Ecclesiastes chapter seven describes the superiority of Wisdom over Riches:

“wisdom is a defense, and money is a defense; but the excellency of knowledge is that wisdom giveth life to them that have it” (Eccl. 7:12).

Despite the temporal advantages of the current capitalist society in which we sojourn, wisdom will at the last prove itself to be worth far more than anything that this world can offer. Money might be a defense against poverty, and the accruance of wealth can safeguard us against some evils - but the end of the matter is that when a man’s mortal existence comes to an end, he loses all. Again, citing Ecclesiastes:

“… riches perish by evil travail … as he came forth from his mother’s womb, naked shall he go as he came, and shall take nothing of his labour, which he may carry away in his hand” (Eccl. 5:15- see context).

Job spake likewise:

“naked came I out of my mother’s womb, and naked shall I return thither: Yahweh gave, and Yahweh hath taken away; blessed be the name of Yahweh” in all this Job sinned not, nor charged God foolishly” (Job.1:21-22)

And the Apostle brings together the two:

“Godliness with contentment is great gain. For we brought nothing into the world, and it is certain we can carry nothing out” (1 Tim. 6:6-7)

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We find then, that the treasures of Wisdom are far more superior than the material treasures of this life, which are all lost by entry into the grave. This is a common theme in Scripture; we shall cite two instances of this teaching:

“how much better is it to get wisdom than gold! And to get understanding rather to be chosen than silver” (Prov. 16:16).

“Happy is the man that findeth wisdom, and the man that getteth understanding. For the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold. She is more precious than rubies: and all the things thou canst desire are not to be compared unto her” (Prov. 3:13-15)

The point being, that if the things pertaining to the Wisdom of God are so much greater than the natural riches of men, those are the things we should be seeking after: “if ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your mind on things which are above, not on things on the earth …” (Col. 3:1-20). There are a number of Parables that teach this, and the point that is emphasized in each, is the effort required to obtain the treasure. Just as the quotation from Proverbs (above) speaks of the man finding the wisdom, the following parables speak of a man finding items of great value. But what is prominent in each is not the finding, but the doing – i.e. what must be done to obtain that treasure:

“the kingdom of heaven is like unto treasure hid in a field; the which, when a man hath found, he hideth, and for joy therefore goeth and selleth all that he hath and buyeth the field” (Mat. 13:44).

In this parable, the finder is prepared to sell everything he has, in order to possess the treasure, and make it his. The Master continues in this theme, by presenting another parable, in which the metaphors are changed slightly. Whereas we are not told anything about the circumstances in which the man finds the treasure, this second parable plainly speaks of “a merchant man seeking goodly pearls”. In other words, whereas the first man might have simply stumbled across the treasure without really looking for it, the second man is looking for something. This matches human nature, and the way in which men and women come to the Truth: some are actively seeking something better than what this life can offer, others happen to chance upon it as they blunder through life – but we know that Yahweh does the calling, and trust in His Wisdom. No-one really finds the Truth by chance: it is presented to them by Yahweh’s servants. But however men may come to the pearl of great price, what matters is how they respond to it when they find it. The parable continues: “… when he had found one pearl of great price, went and sold all that he had, and bought it” (Mat. 13:45-46). Notice that possession of the treasure, or pearl, was not so much that they had found it, it was what they did to obtain it: i.e. the giving all that they had. “Labor

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not to be rich” is the cry of Wisdom (Prov. 23:4). Again, the Prophet Isaiah speaks enigmatically: “Ho everyone 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. 55:1-2 see context). Notice, the wine and milk of this chapter are not commodities that can be purchased with men’s currency. They are the nourishing influence of the Word received with joy. They are spiritual foods, which nothing that the natural man can offer can purchase, irrespective of how much money is presented. Nevertheless, there is something that we can give to obtain these spiritual delights: our own selves. We present ourselves in service to our Master: “present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service” (Rom. 12:1).

LOST IN THE HOUSE

Luke chapter 15 presents us with another parable, with the same teaching in view, but which trows light upon a different aspect:

“what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house and seek diligently until she find it?” (Luke 14:8).

Notice here, that the treasure, or silver is not lost outside, but within the house itself. Is it possible, brethren and sisters, for the treasure of the Word to become lost within the house itself? This was the case with Israel of old. 2 Kings 22 recounts how in the reform and cleansing of Yahweh’s house – the temple of old - a copy of the Word was found. Previously, it’s existence was largely unknown it would appear, but now it had been found by Hilkiah, the High Priest:

“and Hilkiah the High Priest said unto Shaphan the Scribe, I have found the book of the Law in the House of Yahweh. And Hilkiah gave the book to Shaphan, and he read it” (2 Ki. 22:8-9)

The account proceeds to narrate how the book was then read before Josiah the King, but notice how it describes Josiah’s actions upon hearing it read:

“And it came to pass, when the king had heard the words of the book of the Law, that he rent his clothes” (2 Kin. 22:11)

The divine commentary on this was: “because thine heart was tender and thou hast humbled thyself before Yahweh …” he repented. It is written elsewhere: “… to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word” (Isa. 66:2) and in Josiah, we behold such a man: one who trembled at the finding and reading of the Word, previously hidden. Interestingly, we find that the prophet Jeremiah was Hilkiah’s own son (see Jer. 1:1). This would give him access to the book the High Priest had found – and look at his response to it:- “thy words were found, and I did eat them: and thy

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word was unto me the joy and rejoicing of mine heart: for I am called by thy Name, O Yahweh, Elohim of Armies”(Jer. 15:16). Almost uniquely in Israel’s history, king and priest came together in the fear of Yahweh, and in the determinate resolve to cleanse the house, and re-institute the faithful worship of Yahweh in Jerusalem. In our individual circumstances, we would do well to reflect upon their example. We were once ignorant Gentiles, walking after our own lusts; and do we remember the joy we had when once we recognized the Word for what it was, and embraced the saving principles of the Gospel that is Yahweh’s power to save? Do we share that same joy and zeal today? “Remember therefore how thou hast received and heard, and hold fast and repent” is the instruction of the Word (Rev. 3:3). Let us have Josiah’s humility and Jeremiah’s zeal to show forth the word of Life around us, ministering both to the ecclesial House, and the otherwise darkened world outside.

LABOR NOT TO BE RICH We already saw the cry of Wisdom “labor not to be rich”, and there is much profit in consulting the Spirit’s utterances concerning labor, in the context that we are considering. Our labors and energies ought not be to increase in worldly wealth, but to obtain wisdom. However, the practical fact remains that we do need to work in order to have those things needful to sustain our mortal existence. It is part of the Edenic curse which all are subjected to: “in the sweat of thy face shalt thou eat bread …”. But the principles of a capitalist (and godless) society, such as that in which we sojourn, is to accrue as much wealth and as much money as we can. So we find that we operate amongst men and women of that mindset – to them, to “progress in life” is equal to obtaining a job and position that pays well, and enables us to have a nice house, car, holidays, and whatever else comes from our heart’s desire. There is pressure to seek promotion, and to better oneself in possessions, and to achieve this, we must work hard, and labor in long hours to please our employer. But working to please our employer in order to gain higher status and pay is not wise. Jesus taught that “ye cannot serve God and mammon” (Mat. 6:24), and so we ought not try. However, to an extent, our labors are needful to obtain food and raiment – and so said the Apostle - “therewith be content” (1 Tim. 6:8). Ecclesiastes provides good advice:

“better is an handful with quietness, than both the hands full with travail and vexation of spirit” (Eccl. 4:6).

Again, the same sentiment is echoed by the Proverbs:

“better is little with the fear of Yahweh than great treasure and trouble therewith” (Prov. 15:6).

The world’s overriding philosophy is to “get riches”, and to subject ourselves to all kinds of pressures and time expense to achieve our aims. The cry of wisdom however, is to rather have less with contentment. The riches we seek are not the

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things of this life, but of the age to come: that is where our heart lies, trusting that if we “seek first” Yahweh’s Kingdom and Righteousness, He will grant to us all else that we need – which is not necessarily the same as what we want! (Mat. 6:33). “Give us this day our daily bread” is the petition of the children to their Father, or as expressed in the Proverbs: “remove far from me vanity and lies: give me neither poverty nor riches: feed me with food convenient for me” (Prov. 30:8).

LAYING UP TREASURES We have the choice set before us: do we seek the treasures of the World, or the treasures of Wisdom and Knowledge? Luke chapter 12 recounts the parable of Messiah concerning one who layed up treasures for himself. His ground brought forth an abundance, “and he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits. And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods” (see Lu. 12:16-21). To the natural mind, there is nothing wrong with his intentions. God had blessed him with an abundance of wealth, and what more natural then, to build bigger barns to accommodate it all? But the wisdom of God was:

“… God said unto him, Thou fool, this night, thy soul shall be required of thee: then whose shall those things be, which thou hast provided” (Lu. 12:20).

What should he have done with his wealth? Surely, to help alleviate the sufferings of the poor! The case of a certain rich man comes to mind:

“…then Jesus beholding him loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me” (Mrk. 10:21).

Here is the spirit of wisdom: to give everything to the Master’s service. “One thing thou lackest” – what one thing do we individually lack? Do we trust in the uncertainty of wealth? Do we seek after our own good, to the expense of others who are needy around us? This was the “one thing” that this man lacked, and rather than enjoy his accrued wealth, he sold it, and provided for the needs of others. The love of money is a root of all evil (1 Tim. 6:10). Not that all evil comes from money, but rather that like a plant, and as a root, money can produce nothing but evil. The Scriptures provide several examples of men who forsook the riches of this life in order to pursue righteousness and the things to do with the coming kingdom. Firstly, we have Moses:

“By faith, Moses, when he was come to years, refused to be called Pharaoh’s daughter; choosing rather to suffer affliction with the people of

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God, than to enjoy the pleasures of sin for a season; esteeming the reproach for Christ greater riches than the treasures of Egypt: for he had respect unto the recompence of the reward” (Heb. 11:24-26).

Here, the word translated “had respect” literally means “to look away”. The idea here is that Moses purposefully and resolutely looked away from the riches of Egypt, towards the things concerning the Lord Jesus Christ, as being the Prophet like unto himself (Deut. 18:18). The second case is that of the Apostle Paul, who excelled his equals in his fervor for the Law. In worldly terms, he was great in both status and riches – but forsook all in order to follow Messiah. So he describes:

“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 ecclesia; touching the righteousness which is in the Law, blameless. But what things were gain to me, those I counted loss for Christ. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung that I may win Christ” (Phil. 3:4-8).

And thirdly, we have the example of “the patience of Job” (Jas 5:11). Job was a rich man who was brought low (Jas. 1:9). The trying of his faith was to develop patience (Jas. 1:3-4), and to provide an example of a wealthy man who did not trust in his riches, but rather in Yahweh to bring him through his sufferings. Job chapter 31 epitomizes his example:

“If I had made gold my hope, or have said to the fine gold, Thou art my confidence; If I rejoiced because my wealth was great, and because mine hand had gotten much … ‘this also were an iniquity to be punished by the judge: for I should have denied the God that is above …” (Job. 31:24-28).

The book of Job reveals the innermost thoughts of a man who was being tried to the uttermost. He did not trust in his riches – and this was proved when he lost them all. Still he continued to focus upon Yahweh, and the hope that was set before him. As we cited earlier: “naked came I out of my mother’s womb, and naked shall I return thither: Yahweh gave, Yahweh hath taken away: blessed be the Name of Yahweh” (Job. 1:21). Here is the true spirit of One who had his priorities right before God. Being brought low, yet continuing to trust in his Maker, Job’s desire was placed firmly in the future: “I know that my redeemer liveth, and that he shall stand in the latter day upon the earth and though after my skin worms destroy this body, yet in my flesh shall I see God” (Job. 19:25-26). What a great contrast this is to those in the ecclesia whom James rebuked: “your riches are corrupted, and your garments are moth-eaten. Your gold and silver is cankered, and the rust of them shall be a witness against you, and shall eat your

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flesh as it were fire. Ye have heaped treasure together for the last days” (Jas. 5:1-3). We come to bring our thoughts to a close, as we think of the example of our Lord Jesus Christ. He gave everything in service to his Father. He had none of the riches of this life; and the money he collected with his disciples, was used for the benefit of the poor around him. He had no certain dwelling place, let alone barns to contain wealth. He trusted in the joyous vision of the future, which was ever before his mind, and strengthened him to endure the cross, and despise the shame thereof. We must likewise set that same vision before our minds, to follow in his example. At the time when we meet together each week, we do so to remember not one who made a worldly success in accruing status and treasures in this life, but the carpenter from Nazareth who was despised and rejected of men. In him we see the pattern by which we might conform our lives to: like him, we have no continuing city in this world, but seek one to come. And then, it will be declared before all where our real priorities lie: in God or Mammon? May it be that we come to repentance before our God, and seek after the everlasting treasure of wisdom and knowledge.

“Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively

hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away,

reserved in heaven for you” (1 Pet.1:3-4)

Christopher Maddocks

“As Little Children”

"I thank thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent and hast revealed them

unto babes, for so it seemed good in Thy sight" (Mat. 11:25)

There are many touching and beautiful references to children in the Scriptures. Among them none is more important or of deeper significance than the one contained in the 18th chapter of Matthew's gospel. Christ's life mission was to provide a way of life and to teach men to walk in it. In this chapter we find the Great Teacher propounding a fundamental

lesson with a graphic, unforgettable illustration. He came to teach Truth to a world which had, in the unbounded confidence of its ignorance, de-veloped for itself an intricate and highly plausible system of philosophic self-deception. This system, even in Christ's day, was already venerable with age. In fact we find it in full bloom 10 centuries

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earlier at the time that David lived and wrote, as his 49th Psalm clearly shows. Its keynote is found in v. 18 of that Psalm:

“Men will praise thee when thou doest well to thyself.”

This has been man's watchword from the childhood of the race. If a man spends his time benefiting himself, building up wealth and power and prestige, he will be honored and flattered and fawned upon. The same banner of glorious self-ishness still waves in unchallenged supremacy today. So ingrained by centuries of repetition and habit is this principle of predominant self-consideration that it is often unquestioningly taken for granted as a basis of interpreting Christ's teaching, even among the brotherhood. As this chapter opens, we find Christ's own chosen disciples eagerly crowding around him as each confidently pressed his claim to the honour of pre-eminence—over which they had previously disputed among themselves:

“At the same time came the disciples unto Jesus, saying, Who is the greatest in the Kingdom of heaven?” (Vs 1)

Can we imagine the feelings of Jesus? How utterly alone he must have felt! How overpowering the consciousness that he alone of the earth's millions could see through its head-long folly! How crushing the weight of his singlehanded task of instruction and enlightenment!

“And Jesus called a little child unto him, and set him in the

midst of them” (Vs 2).

On another occasion the disciples had imperiously forbid-den children to bother Christ. The setting up of the kingdom was a work for men, they said. The glorious, majestic Messiah of Israel had no time for children. He had been very angry on that occasion as he rebuked their proud and misguided zeal. Here again a great and fundamental lesson is to be driven home. "Who is the greatest in the Kingdom of heaven?" they had asked. How they underestimated the privilege of their position and the difficulties of the long, hard road that lay before them! Christ's answer fell with sobering weight on their en-thusiastic rivalries. They were going far too fast. Entrance into the Kingdom was no foregone conclusion as they had hastily assumed. Directing their attention to the despised child in their midst, he said (v. 3):

“Verily I say unto you, Except ye be converted, and become as little children, ye shall NOT ENTER into the Kingdom of heaven.”

Here was a new and bewildering viewpoint. The children whom they had thrust away were set before them as examples of the attitude to which they must be converted if they would so much as even gain an entrance to the Kingdom, let alone be greatest in it. In what way are we to become as children? Mainly in unlearning many of the lessons that the world has carefully taught us. In going back to childhood's viewpoint that we may learn anew in truth from Christ. How early the world

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teaches its children selfishness and ambition and bitterness and distrust! This is the sordid legacy that is carefully handed down. Even if it can give us nothing else, it takes infinite pains to teach us this. This third verse is not merely a pleasing figure of speech. It is not to be contemplated abstractly with a warm glow of sentimental approbation. It is a positive command, an absolute ultimatum:

“Whosoever shall not receive the Kingdom of God as a little child” (as Luke's record gives it) “shall IN NO WISE enter therein.”

THE WORLD

The world regards itself and us as men wonderful, mature, self-dependent creatures of vast intellect and even vaster importance. And it engages with an amusing, but tragic, obsession in a multitude of pursuits which it describes by various flesh-appealing phrases, such as “getting some-where.” “being somebody,” “amounting to something” and similar terms. All of which represent, in the main, the ac-cumulation of various amounts of property, prestige and power (often quite useless and always troublesome), each increasing in desirability as it becomes inaccessible and enviable to others less fortunate. The basis of its operations it terms "self-preservation, the first law of nature," which, of course, in Scriptural terms, is the mind of the flesh. In all its activities the world worships maturity, adulthood, self-reliance, aggressiveness, ambition, and domination.

How necessary and refreshing is the lesson brought to our attention in this scene from the life of Christ! The world brusquely says, “Adults only.” The gentle message of Christ is, “None but children.” Before we can receive his blessing we must cast aside these noble, manly, lofty delusions of self-dependence; we must realize the paltriness of the achievements upon which the world has built its illusions of grandeur; and we must un-reservedly confess our utter and childish helplessness. In analysing the qualities of childhood we must use dis-cernment. The Bible does not introduce children to our at-tention as models of perfection—much to the contrary—but the observing mind will see the lessons that Christ teaches. There are certain fundamental characteristics of childhood to which our notice is drawn. Their existence is expla ined by the incomple te development and hardening of the motions of sin, and the limited opportunity that worldly maturity has had to poison the mind and impressions with its false wisdom and cut-throat philosophy. Therefore, the younger the child, usually the better the example. The first childish quality that is drawn to our attention is humility. This is the basic lesson of the present chapter:

“Whosoever therefore shall humble himself as this little child, the same is the greatest in the Kingdom of heaven” (verse 4).

Childlike humility—not a hypocritical or ceremonial self--abasement, but a

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free and natural recognition of inferiority, unmarred by any tendency either to glory in it or to conceal it. The natural reaction of the normal child before it learns from its elders the questionable worldly wisdom of pride, deception and dissimulation. Why is humility necessary? Because it is the inevitable accompaniment of wisdom and a clear understanding of our position, and its absence indicates either ignorance or deceit—both equally fatal. This overlaps another trait of childhood we must possess-—naturalness. Society has chosen to lade itself with a thick clay of sham and artificiality. Outward appearance is made the all-important thing. The scriptural lesson is that outward show and inward worth are very rare companions. To the world's dull senses, intrinsic solemnity and sincerity have no appeal. It must have the gaudy, mincing pageantry that, to the eye of wisdom, speaks of a sad emptiness within. Paul suffered much from shallow minded men who gloried in appearances and belit tled his unreserved heartiness and lack of ostentation. The unconscious wisdom of young childhood, which makes no false pretence of splendour, knowledge, or importance, is a refreshing antidote to the universal adult practice of attempting to disguise a weak, pitiful, decaying body of sin with gaudy embellishments of dress, deportment and conversation.

Then there is simplicity:

“In simplicity and Godly sincerity, not with fleshly wisdom but by the grace of God.”

Simplicity—the word breathes of an indescribable peace and tranquility from the countless unanswerable complexities of existence. The patriarch Job suffered anguish of mind as he sought to plumb the fathomless d e p t h s o f G o d ' s w a ys a n d appointments, but he was taught to find peace in the assur-ance that in the ultimate all things work together for good, and God is just, and all man needs is simple faith. Solomon too, in Ecclesiastes, ponders and weighs the in-consistencies of life and experience and he, like Job, learns he must accept it with childlike simplicity: “Fear God and keep His commandments—this is the whole duty of man.” Man's sole concern and obligation is to learn God's will as thoroughly as his opportunities permit and, of course, to obey it. Nothing else need bother us. Childlike simplicity and singleness of purpose is the keynote. It is grown men, with idle, speculating minds, that have added all the com-plications.

* * * The next example we can glean from the chapter we are considering. Peter (always the first to speak), desirous of applying Christ's lesson and anxious to catch its spirit, asks:

“Lord, how oft shall my brother sin against me, and I forgive

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him? Till seven times?”

Poor Peter! Who but an adult would think of counting forgivenesses? How noble he felt! Seven times! The Rabbis, we are told, limited it to three. But again we must turn to the nobility of infancy for an example of Christ's answer. There is to be no reckoning of forgivenesses. How repeatedly a small child will forgive and forget! How soon are hurts forgotten! How easy reconcilia-tion! What young child would think of the cramped and calculating course of grudgingly numbering these occasions? It takes a mature adult to properly bear a grudge. Consider the solemnity of Christ's final words on the subject. Speaking of the miserable fate of the unmerciful debtor in his parable, he says:

"So likewise shall my heavenly Father do also unto you, if ye FROM YOUR HEART forgive not everyone his brother their trespasses" (Vs 35).

Then there is teachableness. A willingness and ability to learn, a desire for knowledge, a free unashamed recognition of ignorance, frank and open honesty of mind. There is a sad line of demarcation between childhood and maturity, when the fund of knowledge becomes regarded as sufficient, and all inlets are closed. At this point progress and growth stop. Opinions harden. The faculty of fresh, unbiased reason-ing withers like an unused limb. Desire to learn ceases. There is no longer any sensation of incompleteness of knowledge. The poss ib i l i ty of e r ror becomes

unthinkable. Childhood is over. Maturity has been reached.

* * *

Paul, writing to the Corinthians, refers to another feature of childhood's superiority. “In malice, be ye children,” he exhorts them.

What is malice? Enmity of heart, ill-will, spite, a deep--seated bitterness that delights in the misery of perversity, a rottenness of the bones, any state of mind that magnifies unpleasant and meaningless trifles and sows malignant seeds of discord. An ugly thing, is it not?

And do we think we are free from it? Then why do we laugh at another's misfortune or embarrassment? Why do we see humor in things that create discomfort? Latent malice is in every heart—”In my flesh dwelleth no good thing.”

Peter, using the same example of childhood, appeals to extreme infancy for his illustration:

“Laying aside all malice, and all guile, and hypocrisies and envies, and all evil speakings, as NEWBORN BABES.”

Here Peter mentions another attribute of infancy—guilelessness , s imple innocence. A broad and intimate acquaintance with facts is not always desirable. If God has condemned a thing, it is much more pleasing to Him if we can accept His judgment as loving children and leave it alone without first having to know all about it.

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“Let them go their way, let them see the other side—the experience is good,” the foolish world says: “Let them weather the storm—it will teach them self -reliance.” But such philosophy is heedless of the tremendous percentage the storm sweeps relentlessly away, and it ignores God's lesson that self-reliance is at best a broken reed. God teaches that there is neither wisdom nor kindness in exposing tender shoots to a blast that tests the endurance of well-rooted faith. Christ's prayer was that God should keep His children from the evil that is in the world and man is not wiser than God. When Jesus was urged to unnecessarily expose himself, he replied-

“Thou shalt not tempt the Lord thy God.”

The parent-child figure is nowhere more strongly em-phasized than in relation to God's fundamental requirement—obedience in simple faith:

“Be ye as obedient children.” No amount of laborious and complicated service and worship and devotion is to be compared with simple obedi-ence. Some men do many wonderful works in Christ's name- but do they pass the acid test of a humble childlike desire to know and obey God's elementary requirements, r ega rd l e s s o f t he i r appa ren t contradiction of the world's wisdom? Are their mighty works done their way, or God's? “If not,” declares Christ, “If they do not the will of my Father, no amount of parading their great works will get

them into my kingdom.” Why not? Why shouldn't a life-time of noble, self-sacrificing, well-meaning service be rewarded? Because they miss the fundamental issue of the Gospel. It is not of works but of childlike, unquestioning faith. To enter the Kingdom, a man must be absolutely righteous. The Bride is to be presented “holy and without blemish, not having spot or wrinkle or any such thing.” Even 99% is not sufficient. But no man can accomplish this for himself. No amount of effort and service can do it. If it were possible, then man could glory. There is only one way to become wholly righteous. God has promised to cover sin and impute perfect righteousness on the basis of tried faith. If a man's life and conduct are guided by implicit faith, God will count him righteous. Here again is illustrated Christ's declaration that we can only enter the Kingdom as children. We must have righteous-ness to enter, but it is not the manly, self-confident, self--reliant, earned righteousness of works. It is the faithful, trustful, childlike imputed righteousness of grace. We are brought to the last and most important childlike characteristic we must evidence. The one upon which the parent-child relation of God and man is primarily based—trustfulness—a child’s trust and a Father’s care. Here is where the example of childhood faces its most difficult task—to teach adult faith to rely on the invisible, immovable Rock, and not the visible, shifting sand. To relax its frantic and worrying efforts to build security out of

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perishing mammon, and in the serene confidence of childlike faith to feel the assuring strength of the everlasting arms. Our relationship to God is as children, shaping their characters under their father's care. As such there are things to which we must give heed, and things to which we must not. As a Father to His children, God has said to us,

“Take no thought for temporal things—I shall supply them as they are needed. What you must do in the few brief years at your disposal is to diligently prepare yourselves for the work I have in store for you. You have much to do and the time is short. Be content with what I give you—-and remember , too , that sometimes I shall give you more than you need to see if you use MY GOODS wise ly and faithfully FOR ME, or if you squander them upon yourselves. Later on you must give an account of how you have used your time and opportunities and possessions.”

A true conception of our position as children will lead us to a proper use of our time. Childhood is a limited period, a time of passing opportunity. It is a time for learning and preparing. In it the basis of the future is laid. It is a time of education and discipline—often o f n ec es sa r y an d b e ne f i c i a l chastisement. If used diligently and wisely and intelligently and obediently it will lead to an acceptable and eternal manhood. If used foolishly or thoughtlessly or frittered in pleasure or wasted in

ambition, it will, of course, lead to another end just as eternal and inevitable. If we rely on ourselves, our knowledge, our ability, we lose the strongest incentive to resist temptation when it affects our wellbeing—but if we in faith cast aside worldly security and throw ourselves entirely upon God's care, know-ing that we shall only be cared for if we are well pleasing to Him, it will be a strong deterrent to doing anything that may forfeit His care and guardianship. That is, if our whole treasure and insurance and depend-ence is in heaven in the shape of God's favor and care, we shall be much more careful not to jeopardize it or let it lapse by rendering a faulty obedience. Let us then—in humility, in naturalness, in simplicity, in forgiveness, in freedom from malice, in purity, in guileless-ness, in trustfulness, in heedlessness of worldly cares, in dependence on our Father—be obedient children, worthy of our exalted relationship to Him. Discernment, we have said, is necessary to profitably extract the lessons of childhood. This is a scriptural warning. There are qualities inherent in childhood which we must resolutely put away. Paul said (1 Cor. 13:11):

“When I became a man, I put away childish things.”

It is these things, sadly enough, to which we tend to cling. The smallnesses, the limited perception, the narrow out-look, the desire for

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amusements, the petty quarrels, the fussing over trifles, the frivolity, the foolishness, the love of pleasure, the playing of games, the silly talking, the day--dreaming, the lack of ability to face and analyze facts, the fatal attraction of novelty and color, the immature love of bright toys and shiny playthings, the lack of self-control, and

of courage to think and to be different—these things, upon becoming men, we must firmly put away. “Brethren, be not children in understanding: in understanding be men”—1 Cor. 14:20.)

G Growcott

Secretary’s NotesSecretary’s NotesSecretary’s NotesSecretary’s Notes Omission We regret that due to an editorial oversight, the article in the last issue entitled: “Signs of the Coming of the Master” was not credited. The writer was brother Carlo Barberesi, for whose work we are thankful. New Website We have erected a new website on the World Wide Web, which examines issues to do with the history of the English Bible. Seeking to examine the central characters in bringing the Bible to the English speaking people, this site also seeks to demonstrate the King James version to be the most reliable English Bible. It is hoped that we can develop the site over the forthcoming months to include more material, and we would welcome additional material to add. The site address is: www.kjv1611to2011.co.uk We would remind readers that our usual website is still online here: www.christadelphian.uk.com which contains current and back issues of this magazine, and weekly Sunday exhortations, to be downloaded free of charge. Non-Reciept of Orders A small number of subscribers have reported that they have not received items which they had ordered. We are currently up to date with fulfilling all requests: if you have not received an order you are expecting, please contact me at the address on the back cover, for them to be resent free of charge. Contributions We are thankful to a number of contributors for kindly forwarding monetary contributions to assist with the work in which we are engaged. We remind readers that whilst the magazine operates at cost-price, other expenses such as free issues, sample copies, and advertising to the ecclesias are met by the generosity of our fellowservants in Messiah’s Service.

Christopher Maddocks

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Correspondence The following postings were made to an online discussion forum: “Let's drop the arrogance. Do we really, seriously believe we're the only ones who’ve ‘got it right’? As if we could understand God fully! The C'dns are one denomination within the Christian family, all with allegiance to the carpenter from Nazareth, all seeing God in him, even if we do have to struggle with inevitably inadequate metaphors, be they 'son of God', 'God incarnate', or whatever. It's challenging enough just to try and do what he told us to” DB Reply Hello DB, You ask: “Do we really, seriously believe we're the only ones who’ve “got it right?”” This statement (and others in some of your other postings ) overlooks an important point. The Bible is Truth i.e. “thy word is truth” (Jno. 17:17). That which differs from the Bible is not truth. I believe Bible teaching. Others, i.e. Churchgoers and the like do not believe Bible teaching. They instead choose a different set of beliefs than what God has laid down. Therefore, they do not believe the “truth” of the Bible. It is not a question of saying “we’re the only ones who’ve “got it right”, but rather whether what we believe is taught in the Bible. You speak of arrogance. But the one who humbly believes what the Bible teaches, and refuses to budge in his acceptance of the Truth is not called “arrogant” in the Bible. The Bible word is “faithful”. Your post centres around men, and who may or may not have “got it right”. The Bible on the other hand centres around God, and whether or not men believe what He teaches. That choice is ours to make.

Christopher Maddocks

The Word of God is only true.

Get the fear of God into our hearts,

and our whole being is thereby constrained in the direction of right.

The hope of well being,

the fear of evil,

the love of excellence,

all come into play with the promises and the threatenings.

The difficulty is to get this fear implanted,

because men habitually stand away from the only agency that can implant it.

The Word is the agency.

Robert Roberts

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The Purpose of The Law

Our New Testament reading (1 Timothy 1) for today brings our attention to a particular feature of the Law of Moses, which, perhaps, we don’t often consider:

“… we know that the Law is good, if a man use it lawfully; knowing this, that the Law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and for profane, for murderers of fathers and murderers of mothers, for manslayers, for whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine …” (1 Tim 1:8-10).

This is an important aspect of the purpose of the Law: it was to bring condemnation upon the lawless and disobedient etc. It was an all-embracing piece of legislation, the purpose of which was to regulate the behavior of a nation: the nation of Israel. Inculcating Divine principles and precepts, the Law was designed - in the first instance - to be a legal code by which the people were to live their lives. “Every transgression and disobedience received a just recompense of reward” (Heb. 2:2), as it condemned sinners, and provided a means whereby Yahweh’s righteousness could be seen to be upheld in the face of the lawless and ungodly. Concerning this aspect, Paul wrote to the Galatians: “Wherefore then serveth the Law? It was added because of transgressions …” (Gal. 3:19). The context of this passage of Galatians is a reference to the promise that Yahweh gave to Abraham (see verse 18). The Law was “added” after the promise was given, “because of transgressions” which needed to be dealt with in a judicial manner. Again, the Apostle refers to the Law elsewhere as being “the ministration of death” (2 Cor. 3:7), because it commanded death as the ultimate sanction against those who did not keep it. In Romans chapter 3, we are told: “by the deeds of the Law there shall be no flesh justified in hi sight: for by the Law is the knowledge of sin” (Rom. 3:20). This provides us with further information: not only was the Law designed to condemn, but also no man could be counted righteous (the meaning of the word “justified”) through a faultless observation of it. Try as a man might, he could not render perfect obedience, and so was brought under it’s curse. The Law was a code that brought “the knowledge of sin”, for it condemned all who lived under it as sinners, worthy of death. It taught man that he was a sinner in need of forgiveness, and provided opportunity for man to humbly accept his position, and throw himself upon the mercy of the Lord to forgive. Romans chapter 7 expounds this aspect in some detail: by setting forth Divine standards as the basis for behavior in life, it gave a knowledge that those things which natural men do, are sinful. So the Apostle taught:

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“… the law is holy, and the commandment holy, and just, and good. Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful” (Rom. 7:13).

Without Law, there is no measure, or standard, by which sinful acts might be demonstrated to be sinful. Without Law, there is no awareness that certain behaviors are not acceptable, and are to be repented of. But once the Law enters in, those behaviors are seen to fall short of Divine Glory, and are declared to be sinful. So it is, that a prime function of the Law of Moses was to bring a knowledge of sin. This leaves us with a problem: if all the Law did was to condemn, how could those who lived under it be forgiven? Hebrews 7:19 provides the answer:

“… the law made nothing perfect, but it was the bringing in of a better hope” (marginal rendering)

Once a man was convicted as a transgressor of the Law, that Law could not make him whole, or righteous. The Law brought a knowledge of sin, but could not remove it. However, it “was the bringing in”, or introduction, “of a better hope”. The Law itself testified of how a man could be made righteous – not by any provision from within itself, but rather by a principle of righteousness by faith and the grace of God. So, Romans chapter 3 instructs us in the passage which we quoted earlier:

“therefore by the deeds of the Law there shall no flesh be justified in his sight: for by the Law is the knowledge of sin. But now the righteousness of God without the Law is manifested, being witnessed by the law and the prophets; even the righteousness of God, which is by faith of Jesus Christ” (Rom. 3:20-22).

Returning to Galatians, the full verse 19 reads:

“Wherefore then serveth the law? It was added because of transgressions till the seed should come to whom the promises were made; and it was ordained by angels in the hand of a mediator” (Gal. 3:19)

This passage demonstrates that the Law was intended to be a temporary arrangement, until Messiah should come. Since the promises to Abraham were made firstly, and preeminently to his Greater Seed, “which is Christ” (Gal. 3:16), the promises could not be given until he was able to receive them. Once he came, however, the Law was to be replaced by a ministration of righteousness, through which a man might be saved. Again, we read a few verses later on: “… the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe” (Gal. 3:22).

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Here is an interesting aspect: condemnation was brought upon all who were subject to the Mosaic Law for a stated purpose: that purpose being “that the promise by faith” might be granted to the faithful. This provides us with some insight into the Law of Moses, and it also explains why the promises were made to Abraham before the Law, when it came into force after it. Men were condemned to death as sinners – what should they do? They knew of the promises to Abraham, and so had to exercise faith in those promises – even though they would not have known the precise details by which they would be fulfilled. The Law, in its central system of sacrifice and ordinances for sin foreshadowed the day when Messiah would come as the Seed of Promise. Men were under condemnation, and in their hapless situation, they would need to confess their sins, and their own inability to save themselves. Exercising a godly sorrow that leads to repentance, they recognized their own sinfulness and the need to throw themselves upon the grace and tender mercy of the Lord for their forgiveness. We find then, that the Law was inadequate in it’s inability to bring salvation in itself. There was a fault associated with the Law: “for if that first covenant had been faultless, then should no place have been sought for the second”. But what was that “fault”? Nothing in the Law itself, for it perfectly performed the purpose for which it was given. The apostle continues: “for finding fault with them, he saith” (Heb. 8:7-8). The fault was man, and his inability to keep the ordinances of God. How could man be saved if he was “without strength” to overcome? This was the “fault”: the Law could not save sinful man. So we read in this same chapter of our Messiah: “but now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises” (Heb. 8:6). The “more excellent ministry” of Messiah is “better”, for it made provision for men and women to forsake their sins, and be saved. Concerning this aspect of the Law, it is written that it was: “a shadow of good things to come” (Heb. 10:1). Sometimes we wonder how much the average Israelite would have understood regarding the Lord Jesus Christ. This passage helps us: the Law was “a shadow”. When we see a shadow, the most that we can discern is the outline, or silhouette. We know nothing about the details. In the case of a shadow of a person, we can see that it is a person, but we don’t know what colour skin he has, what his hairstyle is like, whether it is a man or a woman, or many other things that can be seen in full light. The Law was that shadow cast back from the shining of divine glory before Christ. It shows none of the minute details; indeed, these were not made known until much later, when the true light had come. Nevertheless, as a “schoolmaster”, it brought the people forward to the substance that cast the shadow, even Messiah himself. Matthew chapter 23 records the Master’s reproof to the scribes and Pharisees:

“Woe unto you, scribes and Pharisees, hypocrites! For ye pay tithe of mint and anise and cumin, and have omitted the weightier matters

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of the Law: judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone” (Mat. 23:23).

From these words, we learn what the “weightier matters of the Law” were. Indeed, when we go through the list, we might be surprised!

1. Judgment: we are familiar with this aspect perhaps more than the others. As we cited earlier, “every transgression and disobedience received a just recompense of reward” (Heb. 2:2).

2. Mercy: is not a quality we readily attribute to the Law, but we have seen that in it’s condemnation of sinners, it made them turn to the mercy of God for forgiveness.

3. Faith: in our day, it is fashionable to speak of Law versus Faith, or as it is also put: Legalism versus Faith. However, the Mosaic Law was not something separate and in opposition to Faith. In fact, one of it’s weightiest features was Faith: it taught men and women to trust in the Abrahamic covenant, and have faith in the promises made so many years earlier.

A passage which epitomizes all that we have considered thus far is Ephesians 2:8-9:

“for by grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast”

This is the position that those who lived under the Law would come to recognize, as they learned to trust in Yahweh, being without strength to save themselves. The example of Abraham is a case in point. Romans chapter 4 demonstrates how that Abraham was justified (considered righteous) through his faith, not his works alone:

“If Abraham were justified by works, he hath whereof to glory; but not before God. For what saith the Scripture? Abraham believed God, and it was counted unto him for righteousness” (Rom. 4:2-3).

The example of the father of the faithful, is that belief, not obedience to Law will give salvation. But what specifically was it that Abraham believed in? The chapter continues concerning him:

“who against hope believed in hope … and being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarah’s womb: He staggered not at the promise of God through unbelief: but was strong in faith, giving glory to God” (Rom. 4:18-20).

Here was Abraham’s faith – life from the dead! Naturally speaking both Abraham’s body, and that of Sarah, were impotent. They were unable to produce life by natural means. But Abraham believed that God would perform

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those things that he had spoken, and so gave Him Glory. Interestingly, the passage proceeds to speak of our own position of faith, describing how Righteousness was imputed to Abraham:

“Now it was not written for his sake alone that it was imputed to him, but for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead …” (Rom. 4:23-24)

Notice the point here, Abraham’s faith was in life from the dead (as also expressed in his offering up Isaac as a sacrifice (Heb. 11:17)) – and so is ours! We therefore “walk in the steps of that faith of our Father Abraham” (Rom. 4:12), believing in the promises, and thereby giving glory to God our savior. Turning back to the position of those who lived under the Law, we saw that the people were all condemned by it. But the Sacrifice is just as efficacious for them, as it is for us. Time is no barrier. So we read the following testimonies:

“by him all that believe are justified from all things from which ye could not be justified by the law of Moses”

“and for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament they which are called might receive the promise of eternal inheritance” (Heb. 9:15)

“when the fullness of time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law …” (Gal. 4:4-5)

So it was that through faith in the things that the Law testified concerning the good things to come, men and women will be saved from their sins. Whereas “it is not possible that the blood of bulls and of goats should take away sins” (Heb. 10:4), by faith in what they foreshadowed, the people would be saved through the Sacrifice of Christ, just as we are. As we come each Sunday to the emblems of bread and wine, depicting Messiah’s death till he come, we do so as members of two families, yet one. Christ has “made both one, and hath broken down the middle wall of partition between us” (Eph. 2:14). Both Jew and Gentile come together in a common need for forgiveness through the sacrifice of Christ. We learn that salvation is established upon better principles than the code of laws given by Moses, though that Law testified of it. So it is that “we have an altar, whereof they have no right to eat which serve the tabernacle” (Heb. 13:10). The law gave the priests a right to partake of certain of the altar offerings, but it did not grant them a “right” to eat from the Christ-Altar. We come in faith, to that altar, to partake of the benefits of the sacrifice that is

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laid upon it through grace. “Jesus, 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. 12:12-13). We seek salvation in the recognition that we cannot become righteous, and so find forgiveness by any other means. We delight in the law of liberty in which we operate, and look forward to “better” days to come. We eagerly anticipate that time when by contrast to the fading glory of the Law which was to pass away, righteousness will be given to us, and we shall be partakers of that ever increasing glory of the Lord though the Spirit throughout the ages to come.

Christopher Maddocks

Watching Watching as a “watchman” does not mean simply having the tools, the light, necessary equipment, or simply staying awake. The watchman in the book of Isaiah is asked the question: “what of the night”? This question is implicit in what the work of a watchman does, for a watchman works for the benefit of others. He guards against impending danger and cries a warning of any impending disaster. His light, his tools, his skills are at the disposal of those he watches over. The world as ever is a dark place. The Babylon of today, where language is no longer—in this internet age—a hindrance, where democracy with its cry equality, liberty, and fraternity, continues to cause eruptions in the seas of human activity. Political powers with their intrigues, religious powers of every persuasion, together with the secular insidious influences, enjoy the benefit and riches of Babylon’s world trade, world banking, to the determent of the many. But the fall of this Babylon will come, with the powers of this Babylon crying over the demise of their influence and wealth. The duty of a watchman in these times, is not just use his lamp to shine into the heavens looking for his own salvation. but to warn of the impending dangers to befall this Babel of today. The Watchman of the Lord does not seek to have knowledge of God for his own benefit, that he might bathe in his own enlightenment. Rather to declare to all around him the knowledge of the glory of God. It requires bravery to dispel the darkness of human activity with the searching light of godly truth. To do so invites persecution and adversity, but this is a time when the watchman is called not be silent, or to hide his light in the fear of being the object of abuse. He must set forth the warnings of God plainly before all, so that men might have the opportunity to repent.

Samuel Dixon

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The Prophet Ezekiel Dear brethren and sisters, As with many matters in scripture there are many facets and lessons that can be derived from studies of both Bible characters and symbols used within scripture. Bro Samuel (see previous article– CAM) wrote a few comments about watching focusing upon the responsibility of ‘watching’ in this current age. In this context the prophet Ezekiel, his life and his work make a very interesting study containing valuable personal lessons that we can learn. Now Ezekiel was given a scroll to read (Ezekiel 2:8-10 and 3:1-4) which is described as being sweet to the taste, even though the message was full of “lamentations and mourning and woe”. John was told a similar thing (Rev 10:9-11), though in this case though tasting sweet, to eat the scroll was to turn his stomach sour. We read in Psalm 119:103-104 “How sweet are your words to my taste, sweeter than honey to my mouth. Through your precepts I get understanding, therefore I hate every false way.” Thus the scroll was symbolic of the word of God. The Word is sweet to the receptive mind and Ezekiel consumed the Word symbolically by eating the scroll. The words upon the scroll, as the Word of God, were sweet to the taste, good eat and spiritual food indeed. Yet the words Ezekiel had to speak were bitter and full of woe. They could indeed have, as with John, turned his stomach sour with trepidation at what was to come. Ezekiel was engaged to be a prophet and a bringer of bitter warnings of impending destruction from God to his contemporaries. His lot in God’s service was a hard one. He had to prophesy against his own people and against other nations. Moreover Ezekiel was to become a man of ‘sign’ enacting out many living parables. For example he had to build a model of Jerusalem and then besiege it. He lay on his left side 390 days, and right side for 40 days, eating only limited rations. He had bitter things to experience and many to speak about. As we read the book of Ezekiel we see some of the bitterness of the words Ezekiel spoke, words of lamentation, bitterness and woe. Both for him as prophet speaking the Word of God and for Israel as recipients of that word, who of course experienced its outworking. For Ezekiel bitterness and lamentation for all that had already befallen Israel, and maybe his own position as a righteous man in isolation amongst a godless people. Ezekiel was a true lover of Zion living amongst a treacherous people. His isolation brought about by speaking the truth of God’s word would bring bitterness of heart. The word of God is perfect, good to ‘eat’, yet to speak it brought great opposition. So Ezekiel was commissioned as a watchman over Israel. We read “Son of man I have made you a watchman for the house of Israel, therefore hear a word from my mouth and give them warning from me.” Ezek 3v17 So the scroll was symbolic of consuming and taking into oneself God’s word. God not want mere repeater and relater of his word. Ezekiel had to take in the word, to

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feel the word, to know the word in his heart. Such a man is sincere in his conviction and manner speech. Thus we read “Moreover he said to me Son of man receive into your heart all my words that I speak to you and hear with your ears” (Ezek 3:10). Ezekiel had a grave responsibility, and as Jesus said “everyone to whom much is given, from him much will be required. And to whom much has been committed, of him they will ask the more” (Luke 12:48) Now the word ‘watchman’ comes from the Hebrew word ‘tsaphah’ which has a prime root meaning of to lean forward; peer into the distance; - observe, await, wait for, keep watch, watchman. The practical aspect of being a watchman was to take up position on the city wall. From this vantage point he could see all the surrounding land. We read in Isa 21:6 “Go set a watchman [tsaphah] let him declare what he sees.” The watchman’s duty was to declare and to inform the people of impending danger. He was responsible for the safety of the city. The people of the city relied upon him. He must be vigilant and on constant watch. There were different shifts of watchman to cover both day and night. But for Ezekiel he had to maintain a constant watch (Regarding the grave responsibilities of being a watchman see Ezekiel 33:2-6). Yet man cannot rely upon his own strength and abilities, a watchman may be posted but, “unless the Lord guards the city, the watchman stays awake in vain.” (Psalm 127:1) In this case the word watchman is ‘shamar’ and means to guard, take heed, wait, watch. Israel was surrounded by many dangers, both physical and moral. They were in the land of their captivity completely surrounded by paganism. They had great need of a watchman. It was the watchman’s duty to utter the words of God to warn the people of the impending dangers that would lead them on the path to unfaithfulness. The failure of Ezekiel to warn the people, or the failure of the people to listen, would mean the death of the people. However failure to warn would mean Ezekiel’s condemnation (Ezekiel 3:17-21). If a city was warned of impending danger and failed to heed the watchman’s warning, then their blood was upon their own head. So also with Ezekiel, if a sinner was warned and did not heed the warning then he would perish, but note “Nevertheless if you warn the wicked to turn from his way, and he does not turn from his way, he shall die in his iniquity, but you have delivered your soul” Ezek 33v9. We have an example in Achan. He was warned with all Israel not to take the consecrated things, and he knew the consequences of doing so. He did not heed the warning and took of them, so we read “And Joshua said why have you troubled us? God will trouble you this day. So all Israel stoned him .” Joshua 7v25 Similarly God said of Israel “The iniquity of the house of Israel and Judah is exceedingly great and the land is full of bloodshed, and the city full of perversity, for they say, The Lord has forsaken the land and the Lord does not see! And as for me also, my eye will neither spare nor will I have pity, but I will recompense their deeds on their own head” Ezek 9:9-10 (also 16:42-43).

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However wickedness recoiling upon the head of a sinner is not confined to Israel. Joel records “Indeed what have you to do with me O Tyre and Sidon and all the coasts of Philistia? Will you retaliate against me? Swiftly and speedily I will return your retaliation upon your own heads.” Joel 3:4,7 and in Obadiah “For the day of the Lord upon all the nations is near. As you have done it shall be done to you. Your reprisal shall return upon your own head.” (v15). Thus also a personal lesson must be learned, that we ignore warnings not to sin at our own peril, for they will ultimately recoil upon our own heads. We also have equal responsibility in our day to warn the generation in which we live. Ezekiel was warned “When I say to the wicked, O wicked man you shall surely die, and you do not speak to warn the wicked man from his way, he shall die in his iniquity.” (Ch. 33:8) God’s judgements will come upon this world whether we warn or do not warn, “But his blood I will require at your hand.” We need to heed the warning and be careful how we act as watchmen, building and acting upon the knowledge that has been given and entrusted to us. Paul writes “For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is. If any man's work abide which he hath built thereupon, he shall receive a reward. If any man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire.” (1Cor 3:11-15) If the right message is not preached in sincerity and truthfully, how can warning be taken. Every mans work will be tested, being revealed for what is by fire. BUT if we act as faithful watchmen to our generation then we will “deliver our soul”. This acting as a watchmen applies equally as much to our brethren and sisters. James writes “Brethren if anyone among you wanders from the truth, and someone turns him back, let him know that he who turns a sinner from his way will save a soul from death and cover a multitude of sins.” (Ch. 5:20) and in a similar manner Daniel records “Those who are wise shall shine like the brightness of the firmament, and those who turn many to righteousness like the stars for ever and ever” (Dan 12:3). Now the word translated watchman, had a meaning of to ‘peer into the distance’. We look into the distance, looking ahead, looking to the approaching light of the day of God’s coming Kingdom and to the return of our Lord ad Saviour. May that day soon come! Next week in Jerusalem!

Andy Peel

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Colossians Chapter Three Colossians 3. —Paul had said (Chap.2:10) “Ye are complete in him (Christ);” that is, you require nothing from the Law of Moses and nothing from philosophy to perfect your title to the inheritance that is in Christ. Christ is the head of all principality and power, and if you are in him, you are above all these, and need nothing from them. In him ye are even circumcised, which was a great point among the Jews who opposed Paul’s operations among the Gentiles. How were the Colossians circumcised in Christ? Because Christ was circumcised the eighth day according to the Law of Moses. In him they participated in all the relations that he sustained, and, therefore, Christ having been circumcised, they inherited it in putting him on; only, in their case, it was “without hands:” that is, they didn’t undergo the literal operation of the knife, yet they were not the less (legally) the subjects of this sign of the first covenant by the circumcision of Christ, in “putting off the body of the sins of the flesh” in baptism:

“Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God who raised him from the dead.”

What is true of the Colossians is true of us, if we stand in their position. Being baptised into Christ, we have put on Christ (Gal. 3:27), and, in him, participate in all that appertains to him. Our position even contains an element answering to his resurrection. We are “risen with him;” dead and buried to our past life; dead to our former selves as the mere children of Adam; and dead to the trespasses and sins which were the characteristics of our situation. We are “risen” to a new life, to a new position, to new relations, to new principles, new affections, new purposes, and a new destiny. In fact, “if any man be in Christ, he is a new creature.” But not all who are baptised into Christ show forth these facts. Some are illegitimate and not sons. Some, like Simon Magus, though immersed, have “neither part nor lot in the matter,” but remain as before, “in the gall of bitterness and the bond of iniquity.” Such are those whose hearts are untouched by the glorious things contained in the truth, being merely smitten by some aspect of the matter having relation to present circumstances and present gratifications merely. These do not see God in Christ, nor God in the institutions of the gospel, but merely the personal advantages proposed in the gospel. Such are not “the chosen,” though called; for the chosen are such as from a clear perception and hearty appreciation of God’s overpassing greatness and their own absolute insignificance and unworthiness, “glory in the Lord,” and instinctively “show forth the praises of him who hath called them from darkness to his marvellous light.” Now, Paul evinces his anxiety that the Colossian believers (and, therefore, all believers) should thus realise their calling in Christ, and not stop short in the barrenness of a self-satisfied and worldly-minded indifference. He desires them

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to rise to the greatness of their position:

“If ye then be risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God. Set your affections on things above, and not on things on the earth.”

To ward off the popular construction of these words, it is sufficient, in passing, to notice that the contrast is between Judaising things and institutions and the things pertaining to Christ. “Why,” says he, in chapter 2:20, “if ye be dead with Christ are ye subject to ordinances after the commandments and doctrines of men, WHICH THINGS have indeed a show of wisdom, &c.? If ye be risen with Christ, seek THOSE THINGS WHICH are above, where Christ sitteth,” &c. That is, “withdraw your minds from all attention to the doctrines and commandments of men, whether Jewish or philosophical, which are all on the earth, and of the earth earthy, and seek the things that are on high, and from on high, viz., the things of Christ, who sitteth at the right hand of God.” In a word, give heed to the things of the Spirit; for “they that are after the flesh do mind the things that are of the flesh, and they that are after the Spirit, the things of the Spirit.” —(Rom. 8:5.) This does not mean that we are to go to heaven when we die, or that we are to look at the sky as our inheritance, or that Christ will not come, and the earth reward the righteous and the sinner. —(Prov. 11:31; Matt. 16:27.) It merely means that, in the present time, the things of our salvation are concealed in heaven and not to be found on earth. The earth, at the present time, is a desert to the spiritual mind, that is so far as the constitution of human affairs upon it is concerned. The earth is beautiful, but its inhabitants, who almost concern us more than the ground we tread, are sunk far below the glory of God. There is no righteousness or salvation among men. The eye fails and the heart despairs if we look to man. But when we look to heaven, hope revives and joy fills the heart, for there is the ETERNAL ONE who hath not made the earth in vain, and whose word will accomplish that whereto He sent it, and in His presence hath He reserved the man of His right hand, by whom the glory is to come. The things of our hope are, therefore, meanwhile, all “above,” and “not on the earth;” but this does not exclude the other truth, which is denied in the systems of the day, that these things are “to be BROUGHT unto us at the revelation of Jesus Christ.”—(1 Pet. 1:13.) Though “reserved in heaven,” at present we look from thence for the Saviour, the Lord Jesus Christ (Phil. 3:20), who saith:

“Behold I come quickly, and my reward is with me, to give every one of you according as your works shall be” (Rev. 22:12.).

“The Son of Man shall come in the glory of his Father with the Holy angels, and THEN shall he reward every man according to his works.” (Matt. 16:27.)

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This, of course, is understood by all believers of the gospel; but the matter wherein they may fail, is the matter which Paul makes the subject of exhortation. While comprehending the “things that are above,” they may fail to seek them with their whole heart. They may “set their affections on things that are on earth;” their hearts may grow cold to the things that are of God. “The cares and the deceitfulness of riches, and the lusts of other things entering in” (Matt. 13:22) may “choke the word and make it unfruitful in them.” It is here that Paul’s words of warning are needed:

“Be not deceived; God is not mocked: WHATSOEVER a man soweth, that shall he also reap.”

A man’s actions are rightly considered as seed. They bring forth fruit, sweet or bitter, according as they are good or evil. The performing of the actions is the sowing of the seed. Actions required by the Spirit are in their own total a sowing to the Spirit. These actions are in many cases unpleasant to the natural man. To do good to the unthankful and the evil (Matt. 5:44); to seek not our own (1 Cor. 13:5; Phil. 2:4); to resist not evil and avenge not ourselves (Rom. 12:19; Matt. 5:39); to act in all things as we would that men should do to us (Matt. 7:12); to feed the hungry and clothe the naked (Matt. 25:35; Isa. 58:7; Ezek. 18:7); to visit the sick and the afflicted (James 1:27); to minister and not aim to be ministered unto (Luke 22:26-27); to always abound in the work of the Lord (1 Cor. 15:58); holding forth the word of life and saying, “Come” to the perishing (Phil. 2:16; Rev. 22:17); earnestly contending for the faith once delivered to the saints (Jude 3); keeping the ordinances delivered unto us, continuing steadfast therein (1 Cor. 11:2; Acts 2:42); not on any pretext forsaking the assembling of ourselves together (Heb. 10:25); but breaking bread on the first day of the week in remembrance of Christ (Acts 20:7; Luke 22:19); in a word, walking as Christ walked (1 John 2:6), who hath left us an example that we should follow in his steps (1 Pet. 2:21): all these things go against the grain of the old man, and are sometimes too much for flesh and blood; but the result will be sweet at last—if we OVERCOME and keep those works to the end (Rev. 2:26; 3:21), we shall be permitted to enter into a glorious life, which shall know no corruption, decay, or fatigue (1 Cor. 15:41-57; Isa. 40:28-31). We shall be admitted to the society of earth’s jewels of all ages, risen from the dead and perfected (Matt. 3:16, 18). We shall be allowed a part in the glory, honour, power, and riches of the kingdom of Christ, when the whole kingdoms of the world shall become his (2 pet. 1:11; Rev. 11:15). We shall sit down with him on his throne, and rejoice in his everlasting joy. Well might Paul say:

“Be not weary in well-doing: for in due season ye shall reap if ye faint not.” Well-doing may often times be wearisome, and in some circumstances, trying, even to the point of disgust. Those who are killed off by the weariness and discouragement of the way, are those who bring no fruit to perfection; and when

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the muster roll of the kingdom is called, they will be wanting. No man putting his hand to this plough, who turns back because of the biting wind, or the drifting sleet, or the difficult soil or the failing limb, is fit for the kingdom of God (Luke 9:62). It is he that “endures to the end” that shall be saved (Matt. 24:13); patiently continuing in well-doing; steadfast and immovable; holding fast the confidence and rejoicing of the hope firm unto the end (Rom. 2:7; 1 Cor. 15:58; Heb. 3:6). This kind of invincible resolution will only be displayed by those who have set their affections on the things that are above. Where a man’s treasure is, says Jesus, his heart will be, and it is only where a man’s heart is that he will be hearty. If his heart be in this present evil world, he will be dull and heartless in relation to the world to come; but lively on business or estate. He will be “immovable” in the wrong sense. It will be impossible to wake him up to the things that are of Christ. Perhaps a discussion will interest him, but only as a dog fight would interest him. A lecture may take his languid attention; but only as a present entertainment. Christ is not in him by faith. His throat is an open sepulchre, from which exhales the chilling and noxious air of corruption. Out of the evil treasure of his heart he brings forth evil things; out of the abundance of his worldly heart, his mouth speaketh in all worldliness and insipidity of the natural man. A man of God’s affections are on “things above.” The present world to him is only a probation, a convenience, a pilgrimage. He is bent on the hope of deliverance from it. —(Gal. 1:5.) What may come to his hand of its mammon he turns into a friend for the age to come, by distributing to the necessity of saints, and providing opportunities for giving to sinners the pearl of great price. He thus lays up treasure in bags that wax not old: a treasure in the heavens that faileth not. Making himself thus rich towards God, he is not like the poor fool who, the more he got, the more he enlarged his self-comforting schemes, and was suddenly summoned to leave it all. —(Luke 13:15-20.) “Rich towards God,” he can afford to be counted a fool, knowing that those who consider him so judge according to the appearance merely—an appearance that, in due time, will be suddenly changed to their amazement; for while he will be called to an everlasting estate and riches not to be counted, they, the now rich, will be sent empty and howling away, to lie down cursed and dishonoured in an eternal grave. He is of those who listen to the warning of Christ: BEWARE OF COVETOUSNESS! Not that he would not like to have a lot of money, like other people, but looking at all the facts of the case, he perceives that he is not his own, but only a steward, and not at liberty like the rest of the world, to amass private possessions, but compelled to recognise the obligation of Paul’s advice in this chapter, to “mortify” the tendencies of the natural man in this direction—this “covetousness, which is idolatry,” and which is as much to be eschewed as “fornication, uncleanness, inordinate affection, and evil concupiscence,” and, in one sense, rather more to be eschewed: for “fornication, &c.,” are offences which a man is not so likely to fall into; whereas avarice is respectable, and a thing we may easily get into the habit of indulging, from that common fear of a “rainy day” which springs from a complete lack of faith, and that desire for present comfort and honour which the possession of means secures.

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“How hard it is for a rich man to enter into the kingdom of God.” These are the words of Christ, and the lapse of 1800 years has not abated an iota from their force. Experience rather every day shows their truth; for riches surround people with a fictitious estimate of their own importance and the importance of this present evil world, and take such hot possession of their brains as to leave no corner for the affection which is set on things that are above. It is here where truth requires a man to shout loudly “DANGER! DANGER!! DANGER!!!” The ease-loving old man of the flesh so easily sinks down into comfortable doctrines, that nothing suits the occasion but the trumpet at the mouth with a loud blast, of warning. “Impracticable!” writes this class, over against the wholesome words of the Lord Jesus. The meaning of this for them is that the impracticable thing is their entrance into the kingdom of God; for no man that—where the bidding of Christ requires it—is not prepared to sacrifice all he has, yea, and his own life also, is fit to be his disciple. “For which things’ sake, cometh the wrath of God upon the children of disobedience, in which ye also walked some time when ye lived in them. But now ye also have put off all these: anger, wrath, malice, blasphemy, filthy communication out of your mouth. Lie not one to another, seeing ye have put off the old man with his deeds, and have put on the new man, which is renewed in knowledge after the image of him that created him.” This is briefly the position of such as are acceptably in Christ. They have put on the new man in all his characteristics; that is, they have taken Christ (the new man) as their pattern and Lord, and therefore have put off all that he condemns, and taken on all that he commands and exemplifies, being, like him, filled with “much kindness, humbleness of mind, long-suffering and forbearance;” and this not merely as an ornament or accomplishment of their position, but as the condition of their acceptance; for Peter tells us that it is only if “these things be in them and ABOUND,” that the called of Christ will obtain entrance into the everlasting kingdom, while “he that lacketh these things is blind”—(2 Peter 1:8-11)—a state that ends in death. In this matter it is high time to awake out of sleep. The Lord is at hand, and what will our waiting attitude avail us if we are without the wedding garment of this “righteousness of saints?” We have had so much work to come at the doctrine of his coming and his work, that little time has been left for the question of what he would have of us as the condition of our beneficial relation to that work. Let us make haste to redeem the time that is left, for assuredly our knowledge of his affairs will avail us nothing in the day of his coming if we are found destitute of his commandments. It is not enough to know these things: “happy are ye,” says Jesus, “if ye do them.” Plainly has he spoken on this point: “Not every one that saith unto me Lord, Lord, shall enter into the kingdom of heaven; but HE THAT DOETH the will of my Father who is in heaven.”—(Matt. 7:21.)

Robert Roberts

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“She hath done what she could” The commendation of Jesus is indeed a rich reward. Some have already merited and secured it: others, including ourselves, humbly trust it may be theirs when they stand before the Son of Man at the judgment seat which will disclose its fateful secrets. Amongst those who received the Master’s commendation in the days of his flesh was Mary, the sister of Lazarus. The home at Bethany stands out in the gospel records as the one place where Jesus could find human affection and true refreshment for body and soul. Its doors were always open to him: there he found peace. Little wonder, therefore, that it is recorded that “Jesus loved Martha, and her sister (Mary), and Lazarus” (John 11: 5). To this haven of rest Jesus came at the beginning of that crowded week which ended in his agony and crucifixion. He knew full well what that week had in store for him, and he “was straitened until it be accomplished.” How comforting it is to know that during those last days and nights the home at Bethany received him, and those kindly souls ministered to him and comforted him. On the night of the Sabbath of that week we read that they made him a supper; probably it was the customary feast which in a Jewish household marked the close of the Sabbath. Martha filled her customary role in the busy preparation for satisfying material needs. Mary’s welcome to the Master was in different form: she took an alabaster box of ointment, most precious, and poured it on his head as he sat at meat. It is always interesting to compare the records of the Gospel writers when they relate the same incident, and note the characteristic touches and slight differences which add so much to the vividness of the picture. Far from these differences invalidating the truth of the records, they serve to establish it; for they reveal those subtle divergences in point of view which stamp the records as being the outcome of independent testimony. In this particular incident under consideration there are independent touches in the narratives which are worth studying. We note for example how much more detailed and pointed is the record of John in certain features compared with the records of Matthew and Mark. The latter do not name the giver of the precious gift of ointment: but John at once reveals her as Mary, and mentions that Martha and Lazarus were also present. He also adds that Mary anointed the feet of Jesus and wiped them with her hair. Both the sisters ministered to Jesus in their different ways: Martha by her practical skill in the domestic arts which provided abundantly for his physical needs. Mary’s ministration was of a different character and on a different plane. Did she realise how this visit of the Master would end? Could she discern the impending tragedy of Golgotha? The comment of Jesus on her action seems to suggest this.

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But whatever the thought which inspired this great act of devotion, the act itself brought upon Mary the condemnation of some of those present. Matthew relates how “the disciples had indignation, and said: To what purpose is this waste?” John takes us to the very centre and origin of this uncharitable condemnation when he states that it was Judas Iscariot—the traitor-to-be—whose voice was raised against this “waste.” “Why,” asks Judas, “was not this ointment sold for three hundred pence and given to the poor?” And the scathing comment is added: “This he said, not because he cared for the poor, but because he was a thief and had the bag, and bare what was put therein” (John 12: 6). There is no record of any indignation being shown by the disciples at Martha’s ministration to Jesus. The feast of good things satisfying bodily needs called for no criticism. Even Judas could appreciate such a gift. But Mary’s gift—less obvious in its intention and more spiritual in its character—is condemned as “waste” even by some in the “inner circle.” How comforting to Mary must the rejoinder of Christ have been! “Let her alone. Why trouble ye her? She hath wrought a good work on me . . . Verily I say unto you, Wheresoever this gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her” (Mark 14: 12). Mark’s record adds a significant phrase to the commendation given by the Master: “She hath done what she could.” That throws an interesting light on the ministration of Mary, and on Christ’s point of view in estimating such service. We might have felt that Mary’s gift of the precious ointment and her devotion shown to the Master was of such a superlative character that any suggestion of limitation was out of the question. Is there not in Mark’s phrase an indication that Mary’s desire for service to Christ extended far beyond the scope of the gift she had actually rendered? But desire to be of service and opportunity to render service may be very different matters. The danger is that because we cannot serve to the full extent we wish to serve we fall back into despondent inaction. Mary did not make that mistake: she did what she could: and her ministration was accepted by Christ and received his commendation, even though some of the “elect” were not slow in condemning it. “She hath done what she could.” Is there no lesson for us in these words of the Master? Are we waiting for the big event, the great test, some service commensurate with our feeling of devotion to Christ? If so we might be missing the many certain opportunities for what we might consider “smaller” service which Christ would accept and commend. The judgment of Jesus may surprise us in the great day of account, as it did the disciples in the home at Bethany. There could be no greater disappointment to us than the realisation that we had failed to secure the Master’s commendation by neglecting the opportunities for service presented to us.

(1942 F. Turner)

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Washing the Disciples' Feet (John 13:10) The lesson for us to learn from this incident is that Christ's disciples should copy their Master's humility, for “If I then, your Lord and Master, have washed your feet, ye also ought to wash one another's feet” (v. 14). But there is more in the incident than this. Peter, at first, objected to being washed, but on Christ saying “If I wash thee not, thou hast no part with me," Peter responds, " Lord, not my feet only, but also my hands and my head." This, however, Jesus affirmed to be unnecessary, for " He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all" (this of course referred to Judas). Christ's argument is based on the custom of walking home bare-toot after visiting the public baths, so that on arrival one who had so bathed would, although bodily clean, have yet to wash his feet. Now the disciples had been washed from their sins in baptism and had risen to newness of life. They wore robes of righteousness, having been cleansed from unrighteousness. But their walk in the truth "made their feet dirty"; they did not however require to be re-immersed on that account, but they did need to have their feet washed. This Christ did for them, and. so necessary was it that otherwise they could have no part with him. Having had their feet washed they were “clean every whit." The point for us to consider is not difficult. We stand in the same position as did the disciples. We have been “washed," but nevertheless during our walk in the truth our feet become dirty as it were. We come to Christ and he is pleased in his mercy to wash us (by forgiveness of our transgressions) so that we are clean again. If we are not so washed, we can have no part with him. The incident teaches us something more than humility. As Christ does, so ought we. If he can forgive a brother's trespass, how much more ought we. "If ye know these things happy are ye if ye do them." We may feel as disinclined to forgive our brothers' trespass against us, as we should to have to wash his feet, especially if he is one who we are tempted to regard as inferior. Nevertheless, says Christ, “Ye ought to." And how many ecclesial contentions would be ended, if one of the contending parties would humble himself sufficiently to be the first to do it.

(W.J.)