Oct 06 1Chron 22 Ezek 32 Eph 3,4
Oct 06 1Chron 22 Ezek 32 Eph 3,4
There is deliverance under one banner only. The Captain of Salvation has sent his recruiting officers abroad. He will save to the uttermost all that come unto God by him. Aim for a place in the immortal ranks of his glorified friends in the day of the 144,000. Enroll yourselves for the glorious polity of the age to come; and having enrolled yourselves in so glorious a service; having put on the uniform and armed yourselves for the fight, do not reconsider your position at all. Be like the Romans who burned their boats. Make retreat impossible. You have nothing to lose in reality; you have everything to gain. Hold fast your confidence, which hath great recompense of reward.
--Robert Roberts, - “Seasons of Comfort” Vol. 2 Pages 35-41
reference 1 Chronicles 22:8-10
THE HOUSE OF GOD
AVERY important feature of God’s covenant is that the seed of David mentioned therein should build a temple: “He shall build a house for my name.”
This declaration in the covenant comes as a reply to David’s expressed intention of erecting a house for God, or for the ark of God. Though Nathan had first of all approved of the purpose, he was afterwards sent to the king to inform him that he should not do this work: “Thus saith the Lord, Thou shalt not build me an house to dwell in.”
Not David therefore, but another who was David’s seed was the appointed builder of the temple. It is when we meditate upon the reason given for this rejection of the king’s intention that we discover the beauty and harmony of God’s design. That reason is plainly stated in David’s explanation to the assembly of princes, captains and stewards. He says:
“I had in mine heart to build an house of rest . . . But God said to me, Thou shalt not build an house for my name, because thou hast been a man of war, and has shed blood” (1 Chron. 28:2, 3).
This implies no rebuke against the valiant warrior whose arms had been so uniformly blessed in the battle. Yet the fact remains that these military activities excluded David from being a suitable builder of the temple. Does the Bible give further light upon this matter?
Reading David’s statement once again, the particular name which he gives to the temple is very suggestive: he calls it a house of rest. The rest which was to be associated with the house did not agree with the fighting bloodshedding character of David’s life, hence another was chosen; and so it is written in another chapter:
“Thou hast shed blood abundantly, and hast made great wars: thou shalt not build an house unto my name, because thou hast shed much blood upon the earth in my sight.
“Behold a son shall be born to thee, who shall be a man of rest; and I will give him rest from all his enemies round about: for his name shall be Solomon (margin, Peaceable), and I will give peace and quietness unto Israel in his days.
“He shall build an house for my name . . .” (1 Chron. 22:8–10).
It was therefore God’s purpose to have His house erected in the midst of every peaceful circumstance. The builder was Solomon“a man of rest; and restful was his reign when the great work went on. Again, the chosen site of which David had declared, “This is the house of the Lord God, and this is the altar of the burnt offering,” was in a city of peace, even Jerusalem. For Jerusalem means “foundation or habitation of peace,” and notwithstanding its record of siege and desolation it will yet see most perfect peace.
And so the house was built, and Solomon prayed and in his prayer he said, “Now therefore arise O Lord God, into thy resting place, thou and the ark of thy strength” (2 Chron. 6.).
These words imply that the ark had hitherto been without a permanent resting place. It had been borne about during Israel’s long wanderings, its house a tabernacle, a portable habitation which eloquently testified of movement, unrest and temporary sojourning. The description of the temple of Solomon as a house of rest stands out in strong contrast, and indicates the importance of that occasion when the ark at last entered therein. With these reflections in mind it is possible to appreciate much more fully the words which God spoke in reply to David when he had shown desire to build a temple. He said, “Whereas I have not dwelt in any house since the time that I brought up the children of Israel out of Egypt, even to this day, but have walked in a tent and in a tabernacle . . .”
When Israel wandered, the Most High Himself in this way accompanied them, and as they dwelt in tents, even so He was with them in a tent and in a tabernacle. Such was the amazing love and sympathy V 70, p 59 of God for His people: He would dwell in their midst. ...
--(1933). The Christadelphian, 70(electronic ed.), 58–59.
reference Ezekiel 32:7
The Chaldean power under Nebuchadnezzar was the “cloud” that covered the sun of Egypt, and made the stars of its heaven dark, and its moon eclipsed; and the Pharaoh-Dragon thenceforth swam no more in Egypt.
--Thomas, John: Eureka : An Exposition of the Apocalypse. electronic ed. West Beach, South Australia : Logos Publication, 1997, S. volpg.3.68
reference Ezekiel 32:2
Watchmen
THERE is no mistaking the theme that is introduced to our notice by the reading from the prophecy of Ezekiel (ch. 33.). It is that of a watchman. The “son of man” spoken of in Ezekiel is a typical son of man, representing that greater Son of Man whom God “made strong for Himself,” and of whom we have been singing, and whom we are about to remember in the emblems of his sacrifice.
In the chapter we have read there is the idea before us of the prophet as a watchman, of our Lord Jesus Christ as a watchman, and of faithful watchmen to declare “the whole counsel of God” to Israel, and who were therefore pure from their blood. We have read the situation as it is introduced to us by the prophet, to whom the word of the Lord came, that if the watchman performs his duty, and the people do not heed him, their blood is on their own head; but if he is remiss, they perish in their iniquity, but their blood is on the watchman’s head.
And then comes the proclamation, “So thou, son of man, I have set thee a watchman unto the house of Israel: therefore thou shalt hear the word at my mouth, and warn them from Me.” That is very, very definite. This man was speaking “the word of God,” not his own word. In a world that has pulled the Bible to pieces we have much need to emphasise that. The truth has enabled us to take broader and more exalted views of the Bible, and therefore we gather together with this conviction, that we are dealing with the Word of God, and acting as watchmen.
There was a sort of sad spirit of determinism that came over some of those who heard the watchman. They said (verse 10), “If our transgressions and our sins be upon us, and we pine away in them, how should we then live?” And you still hear that sort of thing; there is a whole school of that current now. What is the Word of God concerning that? “Say unto them, As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?”
There is such a thing as freewill, God recognises it, and Christ recognises it: “I came down from heaven, not to do mine own will, but the will of him that sent me.” Therefore, dear brethren and sisters, let no one be deflected by this false, plausible doctrine of determinism. It is true that we are to a large extent the creatures of environment, though not absolutely. Every man and woman can, if they will, rise superior to their environment, and if they wont, they wont. For ourselves, we are called this morning by God’s truth to His kingdom and glory, and being thus called, we become like the prophet, “watchmen.”
Ezekiel spoke these things, we are told, “in the 12th year,” and it is interesting to observe the character of Ezekiel’s visions, and the date of them. This vision “in the 12th year” is in the 32nd chapter, verse 2, thus described: “Son of man, take up a lamentation for Pharaoh king of Egypt,” and the prophet took up this lamentation, Egypt being then a great kingdom. He rebuked Pharaoh, and consigned his whole kingdom to the oblivion of sheol; and not only Pharaoh and Egypt, but Asshur, Elam, Meshech, Tubal, Edom, the Zidonians, all of them “uncircumcised nations in sheol.”What a terrific vision, and yet how deadly true! For Ezekiel spoke of the Kingdom of God that was to come, and of all these powers flitting across the scene, as enemies, as the wicked, the sword of God. Asshur was “the rod of God” against Israel; but they are all passing away, the grave is the end of them; but the purpose of God in Israel is “everlasting.”
--(1934). The Christadelphian, 71(electronic ed.), 348.
reference Ephesians 3
The Unsearchable Riches of Christ
EPHESIANS CHAPTER THREE
“He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end"—Luke 1:32-33.
THE Bible Companion method of reading the Scripture of Truth has once more brought us to Paul's letter to the saints at Ephesus.
If we were to appraise it carefully, and attempt to compare it with his other letters, we might, as one has said, come to the conclusion "that it is perhaps the profoundest writing in existence." But that is not the purpose of the letter. It was written for the instruction and edification of the ecclesia at Ephesus, and it is evident that Paul expected them to understand it.
This shows us how well he had taught them while he was with them, for if they could understand this letter, Paul's teaching must have been thorough and forceful.
What about ourselves? Can we understand it? Have we been well taught concerning the things pertaining to the way of salvation? We hope so. But, if not, then let us, as Peter said, "be alert and gird up the loins of our mind." This letter is not to be read and laid aside, but to be read and understood.
This morning, we begin the 3rd chapter with these words— For this cause I am the prisoner of the Anointed Jesus on account of you of the Gentiles."
"For this cause," that is, because of what he just said in chapter 2, where, especially in vs. 11-13, he said—"Wherefore remember, that ye being in time past Gentiles in the flesh . . .
“That at that time ye were without Christ, being aliens from the Commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: "But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ."
It will be remembered that it was because of his preaching to the Gentiles that Paul was apprehended and taken to Rome, where this letter was written at a time when he was bound to a soldier in his prison. But he said little of that, for his whole thought was that he might finish his course as the apostle to the Gentiles.
He fully realized the responsibility of his work, as he said in his letter to the Romans—"For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office." (11:13).
Tht is, he honoured or glorified his ministry. There was great reason for this, as he said to Agrippa in Acts 26:16-18; repeating the words of Jesus to him—"But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee: "Delivering thee from the people, and from the Gentiles, unto whom now I send thee, to open their eyes, and to turn them from darkness to light, "And from the power of satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me."
That the Gentiles should share in the salvation offered to Israel was not something new, because it had been testified in the prophets, but in an obscure manner, and was therefore not understood by the apostles until it was revealed to Peter, and later to Paul.
Paul refers to it several times as the "mystery." But in our readings this morning, he deals with it in particular, for in vs. 2-7 (Diaglott) he says—"Since indeed, you heard the administration of that favor of God having been given me for you;
"That by revelations He made known to me the secret—(as I wrote briefly before, by reading which, you can perceive my intelligence in the secret of the Anointed One, which in other generations was not known to the sons of men, as it has now been revealed to His holy apostles and prophets by the Spirit)—that the Gentiles are fellow-heirs, and a joint-body, and co-partners of the promise in Christ Jesus, through the glad tidings, of which I became a servant, according to that gracious gift of God, which was imparted to me by the energy of His power."
It is only necessary to read the record of Paul's work in the Acts of the Apostles, and in his own letters, to understand and appreciate how he served God and how he honoured and glorified his ministry. But one thing is certain; he did not claim any glory for himself for, in 1 Cor. 15:10, Paul said—"But by the grace of God I am what I am: and His grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me."
It is not uncommon for a person who has gained considerable knowledge, or who has been promoted to a position of high honor, to become puffed up, or become inflated with pride; but not so with Paul.
Memories of his life previous to his conversion, seemed to weigh heavily upon his mind, for in 1 Cor. 15:9, he said—"For I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the church of God."
This lingering thought comes out again in our reading this morning in v. 8, but is overshadowed by his declaration and explanation of the hidden mystery as it related to the Gentiles, for he continues: "Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; "And to make all men see what is the fellowship (stewardship or administration) of the mystery, which from the beginning of the world hath been hid in God Who created all things.”
It should be noted here that the words "by Jesus Christ" are not in the original, and it should read, as it does in the RV, "God Who created all things"—"To the intent that now unto the principalities and powers in the heavenlies might be known, by the ecclesia, the manifold wisdom of God, "According to the eternal purpose which He purposed in Christ Jesus our Lord."
What sublime thoughts these words stir up within us! They lift us up out of the mundane things by which we are surrounded, and carry us away to the limitless heights and grandeur of the divine purpose.
BUT DO THEY? When these words were read this morning, did we try to place ourselves in the company of Paul, and could we hear him talking to us, and could we feel their weighty import? We should, brethren and sisters. ...
--G. A. G.,February 1964 Berean
reference Ephesians 4
THE LETTER TO THE EPHESIANS
XIII.—DIVERSITY IN UNITY (4:7–16)
THE appeal to walk worthy of the calling in the exercise of lowliness and meekness and forbearance, giving diligence to keep the unity of the Spirit, together with the enumeration of seven unities to enforce the appeal, has occupied the opening verses of chapter 4. But unity does not mean that each individual member shall be just like all others with exactly the same gifts. As the various parts of the body have different functions, but all work together for the well-being of the body of which they form a part, so is the body of Christ. There is a distribution of gifts, whether we look at the special gifts of the Spirit in the first century, or at the natural individual characteristics of the brethren of later centuries. The work to be done is of many kinds, and each one is called upon to do the part for which he is adapted in the spirit Paul has described in verses 1 and 2, the great object being the growth of the whole in Christ.
In explaining this diversity and the object of it, Paul begins, “But unto each one of us was the grace given according to the measure of the gift of Christ.” To Paul had been given “grace” for the ministry to the Gentiles. To them was given the same grace as to him, but in varying form, according to Christ’s will. And then before he proceeds to explain why these gifts had been given, the word “gift” leads him to quote a verse from Psalm 68., prophetic of Christ’s ascension and his bestowal of gifts, this in turn leading him to open up some of the things involved in the verse quoted. So he writes, “Wherefore he saith, When he ascended on high he led captivity captive, and gave gifts unto men.” Then comes the comment, “Now this ‘He ascended’ what is it but that he also descended first into the lower parts of the earth? He that descended is the same also that ascended far above all the heavens, that he might fill all things” (verses 8–10). ...
... It only needs a few words to trace out the parallel between the Exodus and the work of Christ. He is the Passover Lamb; the Living Bread from heaven; the smitten Rock from whence flows the water of life; His blood is “the blood of the new covenant, shed for many for the remission of sins.” We come into relationship with Christ when we understand the elements of truth connected with the various aspects of Christ and his work as unfolded in the Scriptures, and when we render obedience in the waters of baptism. We then enter into covenant fellowship with God, and become part of His house with Jesus appointed as priest for us.
The bondage from which we are delivered is the bondage to sin and death. This is a house of servitude. We yielded ourselves as bondslaves to sin (Rom. 6:16–20). But we are now made free from sin’s servitude (verse 22). The hosts of captives led from this house of bondage by Christ are those who respond to the call to “come out” from that which is “spiritually called Egypt” (Rev. 11:8).
Turning to the further point that Paul makes—that in connection with the word “gifts.” He proceeds in verse 11: “And he gave some to be apostles; and some prophets; and some, evangelists; and some, pastors and teachers.” He does not speak in the abstract of the office; he does not say that He gave some the gifts of apostleship and so onwards. He gave the apostles and the other spirit-gifted brethren to the Israel after the spirit, just as the sons of Levi had been given to Israel. The way the apostle states the matter is in exact accordance with all we have found in connection with the Psalm that he quotes in verse 8. The object of their being given is next explained.
--(1931). The Christadelphian, 68(electronic ed.), 500-504.
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