Oct 07 1Chron 23 Ezek 33 Eph 5,6

 Oct 07 1Chron 23 Ezek 33 Eph 5,6

In all things, let love be the centre of operation—the guiding motive. Be kindly affectionate one toward another, and toward all men. Let the love of God fill the hearts and minds of everyone who has obeyed from the heart the form of doctrine delivered by the apostles.

--Robert Roberts, - “The Christadelphian” of 1870, Sunday Morning No. 16 Pages 12-15

reference 1 Chronicles 23

... There were, no doubt, trumpets of various kinds and signs. In the Hebrew two different words are used which scholars have translated trumpet. In illustrated Bibles we sometimes see pictures of them. One was a small curved instrument supposed to have been the original ram’s horn; the other is a long straight trumpet taken from a Roman portrayal of that which was found in the temple. We do not think that this throws much light on the subject. If England were ravaged by a long period of war and all the churches were destroyed, a few small harmoniums would be more likely to survive than any of the great pipe organs. With Gentile nations however, much can be done to restore the past on the basis of illustrations, or at least we can learn what the works of the past were like. With the Jews this was not so. We can only learn from the written record.

All the written evidence goes to show that while trumpets of a kind were common in the land, three hundred trumpeters being found among the warriors of Gideon, “the instruments of David” were unique and used only by selected priests. We may reasonably conclude that these were natural trumpets as good as those of Handel’s day and trumpeters as skilful.

Now we must remember that the arrangements carried out by Solomon V 66, p 543 were all prepared by David. He had priests blowing with trumpets when the ark was brought to Jerusalem, and we may be sure that the large number of trumpeters when the service of the temple began was quite in harmony with David’s ideas. But David was a harpist and we have no reason to believe that he used the trumpet at all. It is simply incredible that any lover of singing and of the responsive strings should tolerate a use of trumpets that would swamp all the harps and voices. We should assume that the trumpeters did not all play together and that there were means of bringing them in at the right time.

The moment we suggest this thought we can remember Scripture to justify it. We read that all the workers and musicians connected with the service of the Sanctuary were “divided into courses” (1 Chron. 23.). The two hundred and eighty-eight who were “instructed in the songs of the Lord” were also divided. “They cast lots, ward against ward as well the small as the great, the teacher as the scholar” (1 Chron. 25.). The hundred and twenty trumpeters were thus divided ward against ward.

This number, one hundred and twenty, is significant from a musical point of view. It is divisible by eight, ten, twelve or fifteen. We know from the use of the word “sheminith” that the Jews made the doubled rate of vibration the octave, just as we do. Perhaps some readers think of the second octave as being the sixteenth but a moment’s reflection will show them that it is the fifteenth. It is possible, perhaps we might say probable, that the word rendered trumpets in this passage carried a wide range of instruments of different size and pitch. It is known that pipes of various kinds were used in very early days, and it has been claimed that a primitive kind of organ was used in the later temple. Is it not probable that the one hundred and twenty priests sounding with trumpets, divided into courses ward against ward, were used as a human organ? There was a leader or conductor, Asaph, or Heman, or one of their descendants to direct the choir, “making a sound with cymbals,” which was clearly their way of beating time. Each ward could be brought in at the right moment, to make “one sound” with harpists and singers. ...

--(1929). The Christadelphian, 66(electronic ed.), 542–543.

Ezekiel 33:1-6

Responsibilities of a Watchman— Vv. 1-6

If he fails to give due warning of approaching danger to the people, the blood of those who die in consequence of the disaster will be required at his hand!

Ezekiel 33:2

"When I bring a sword upon the land"—The people to whom Ezekiel spoke had been through the troublous times of the Babylonian captivity, and had therefore seen "a sword upon the land." Now they are taught to interpret such as the hand of Yahweh, and to recognise such national disasters as evidence of Divine judgment (see v. 21). They are encouraged to heed the signs of the times.

"If the people of the land take a man"—Times of distress are designed to humble flesh, and cause men to seek help. God punished the nation to that end. Now Ezekiel is instructed what to do when a humbled people seek him for assistance. The appointment is similar to that found in ch. 3, with this great difference that there Ezekiel is represented as being commissioned by Yahweh (see Ch. 3:17), here by the people. When the appointment came from Yahweh, the prophet's duty was clear: he must perform the will of Yahweh. But what when the appointment came from the people? Must he disregard public opinion even under such conditions? The prophet is shown that he is responsible to Yahweh alone!

How significant are the instructions to him in view of the present method or appointing those to Ecclesial authority— by democratic vote! Yahweh's words to Ezekiel should be heeded by all such. It is obvious, from the chapter before us, that the status of Ezekiel, in the eyes of the Jews in dispersion had gradually changed. As the storm-clouds gathered over Jerusalem, and it became increasingly evident that his warnings of impending destruction were about to be fulfilled, the people realised that he spake with divine authority. He won their respect, whilst the false prophets, who had previously opposed him, were shown to be but liars. The people now desired to hear Ezekiel's message (Ch. 33:30- 33), so that he became their spiritual leader. Nevertheless, his appointment was primarily from God, and only later endorsed by the people, and in this he typed the Lord Jesus who, at his second coming, will find acceptance with the people.

"A man of their coasts"—One of their own number, who was thus more likely to give loyal service to their cause. A true watchman must identify himself with the people over whom he is placed.

"Their watchman"—The Hebrew word tsaphah signifies "to lean forward," to "peer" as though into the distance. A watchman, therefore, is one who is on the lookout for danger, and who is prepared to faithfully warn those who have placed him in that position of trust. The success of a spiritual watchman depends on the blessing of Yahweh, without which he "waketh in vain" (Psalms 127). The attitude of a true watchman should be one of constant vigilance, anticipating the future, and assuming a position of responsibility to those under his care, whilst, in all these things, seeking the divine blessing.

Ezekiel 33:6

"If the people be not warned . . . his blood will I require at the watchman's hand"—Ezekiel is warned that if he hesitates to sound the harsh warning note of the trumpet in time of danger, he would be held accountable if the people suffered. A true watchman is thus called upon to rouse those under his care at the slightest sign of danger, long before the city might be at the point of attack. Under such conditions, those suddenly roused from sleep might well be incensed at what they would consider an unwarranted interruption of their slumber. Spiritual watchmen have been censured for so doing. Indeed, that was the attitude of Israelites in the days of the prophets, for the people irritably demanded of them: "Speak to us of smooth things, publish us words of deceit." They did not recognise the danger, and therefore much preferred to sleep in the hope that all was well, rather than be harshly disturbed.

In view of this attitude on the part of the people, there naturally would develop a reluctance on the part of watchmen to disturb them, and so Yahweh warned Ezekiel of the tremendous responsibility resting upon him as a watchman to faithfully proclaim the warning message delivered to him, come what may. If he did not do so, the responsibility of lost lives would rest on him. It is far better to risk offending man than risk offending God!

--Mansfield, Expositor

reference Ephesians 5, 6

As Beloved Children

"Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption."

Our New Testament reading this morning (Eph. 5 & 6) brings before us 2 chapters of great beauty and practical power. No words of men can approach the power of these words. Our wisdom lies in centering our minds continually upon them, endeavoring to extract a maximum of their spiritual value. V. 1:

"Be ye therefore followers of God, as dear children."

Literally, "Become"—a stronger word than just "Be," indicating a process and an accomplishment.

"Be ye therefore"—this turns our attention to something preceding, and we look back to the end of ch. 5, beginning at v. 30:

"Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption."

What greater incentive could there be to love and holiness? “Do not cause sorrow or grief to the One Who has manifested so much love to you." Consider the infinite graciousness of God's condescension—that the Almighty Lord of heaven and earth, has, by loving us, made it possible for us to grieve Him!

"Let all bitterness, and wrath, and anger, and clamor, (that is, loud, angry words) and evil speaking, be put away from you."

All these things grieve the Holy Spirit of God. "Evil speaking" is anything that we say about others that is not in the true spirit of the love that covers a multitude of sins. Straightforward things must be said when Truth is at stake, but how careful we must be that the Spirit, not the flesh, motivates them!

"And be ye kind to one another—tenderhearted—forgiving, even as God for Christ's sake hath forgiven you."

There is not much virtue in forgiveness when one comes to us humbly repentant. Forgiveness is then a comparatively easy and pleasant operation. But Jesus said, while they crucified him, "Father, forgive them," and Stephen followed his example.

And while we were yet sinners he died for us to make manifest the power of a love that could lift us out of our sins. Forgiveness to mean anything, must be, as Jesus says, freely from the heart; grudgingly given as a duty, it means nothing.

5:1—"Be ye therefore followers of God."

The word for followers means "imitators," as the Diag. and RV give it. Pattern yourself after God—the greatest achievement man can strive for, for God is love and holiness, hating evil, but infinitely patient and understanding and slow to anger, rejoicing in mercy and forgiveness.

". . . as dear children."

"Dear" should rather be "beloved"—again as in Diag. and RV. Love is the power, and the motive, and the reason for everything. Children must be beloved, or they cannot grow up to be lovable. Love is not just food and raiment, but warmth, sympathy and the closeness of heart to heart. God's children are beloved children. Because they know He loves them, they see love even in His wise and necessary chastisement.

"And walk in love" (v. 2).

This sums up all the teaching that follows in both chapters, in fact, all teaching—"All the law and prophets are comprehended in this." This cannot be too strongly, or too often, emphasized. So much of ecclesial trouble, and of all trouble, is a direct result of failure in this. "Love seeketh not her own."

Without love, all else is vain, all else is hypocrisy. Irritation, impatience, bitterness, harshness, self pleasing—are not love, and such things shall not inherit the Kingdom of God. "Walk in love." We ourselves are our own greatest problem.

V. 3: "But fornication, and all uncleanness, or covetousness, let it not be once named among you."

Have we not often noticed the significant association of "covetousness" with these other evil things? In these days of abundance and infinite variety of desirable things, covetousness is a basic problem to those in whom the Spirit is striving against the flesh, though covetousness can equally be manifested in connection with the simplest of objects and activities.

Paul says that covetousness—the desire to have things—is idolatry. The Spirit's instructions (1 Tim. 6:8) are:

"Having food and raiment, therewith be content."

Anything desired beyond this, except strictly and sincerely for spiritual purposes, is covetousness or idolatry. God is the all-sufficient desire and portion of the true saint, and any desire outside of God is to that extent an indication of imperfect love and incomplete spiritual satisfaction. ...

... Eph. 6:1—"CHILDREN, obey your parents."

This is one of the very few places in Scriptures addressed directly and specifically to children. It is very important. It is the one great thing that children have to be concerned with in pleasing God.

Parents will not always be perfectly just and right, for they too have much to learn, but that is not the children's concern—their command and duty is clear, if they desire to please God and be blessed by Him, and be used and useful in His purpose. The full command is—

"Children, obey your parents in the Lord."

The obedience must be for, because of, and in harmony with the Lord. This is the great reason and motive of obedience. Parents will vary, just as masters will vary, but the one must be obeyed, and the other served faithfully, as unto the Lord. Obedience to parents is obedience to God, and disobedience to parents is disobedience to God.

Here again is the divine provision for family harmony and any violation of it creates serious responsibility for all the evils that may follow.

The command does not cease when the child ceases to be dependent upon the parent. It becomes even stronger in later years as the child reaches developed maturity. Then it becomes—

V. 2: "Honor thy father and thy mother."

—a guiding principle through life. All God's arrangements are beautiful; all violations of them are ugly and self-destructive.

V. 4: "And ye, fathers, provoke not your children to wrath."

What does the apostle mean? Why does he begin with and emphasize an aspect we might think very minor and negative?

"Provoke not your children to wrath."

This command is worthy of much meditation. It warns of a danger that can destroy all good efforts, and one that only true divine love can protect against. In giving the same command to the Colossians, he adds—

“. . . lest they be discouraged."

It does not mean that there should not be strict discipline for fear of arousing anger. The Scriptures are very clear on the necessity of that. In fact, the necessity of strict discipline is what makes this command so essential.

The parent is in the position of the strong having complete control over the weak. The bully is latent in us all, ingrained in our fleshly natures. There are a thousand subtle ways in which a parent can provoke a child to wrath, agitating and arousing the natural evil of the flesh, often with great and pompous self-righteousness, and the parent can always save face by taking refuge behind his divinely-given authority.

The child has no recourse except to impotent, inward turmoil against sarcasm, and oppression, and impatience, and foolish teasing, and habitual unjustified harshness in giving instructions, and passing whims and passions of the flesh, and a discouraging attitude of petty fault-finding and antagonism.

"Provoke not your children to wrath, lest they be discouraged."

There must be a basic foundation of gentle love, manifest even in correction. We cannot teach what we do not practice. Teaching is by example, and a bad, fleshly example is much more quickly imitated than a good one, that is the natural trend of the flesh. We cannot teach gentleness without consistently manifesting gentleness. Whatsoever is not done in godly love and patience is evil, and out of evil will come evil.

"Bring them up in the nurture and admonition of the Lord."

"Nurture and admonition" means "chastening and instruction," as the RV has it. Here again, it is "of the Lord"—"in the Lord." Everything must be done in the Spirit, and according to the instruction, of the Lord—within the circle of the Lord's blessing and superintendence—in God's way—or all will fail.

Vs. 5 to 8 concern servants—our daily work—our relationship to our employers. No brother of Christ is a slack, or careless, or disinterested workman, whatever he may be doing. Christ's brethren are only those who do the will of his Father, and his Father's expressed will is that everything be done heartily and cheerfully, with singleness of heart, as if each task is done for God Himself. And work so done, whatever it may be, will be so accepted by God as service to Him.

Brethren of Christ must be constantly on guard against drifting into the world's evil way of serving as little as possible, afraid of giving more than enforced minimum, always seeking more payment for less labor. This is an evil, selfish, grasping manifestation of the flesh that brethren will have no part of.

V. 9 concerns those who in any way have oversight over others. Such are instructed to apply the same principles—to be more anxious to give abundant measure than to take. This is not the way the world's industry is run, and a brother of Christ will often find himself very much out of place.

V. 10: "Finally, my brethren, be strong in the Lord, and in the power of His might."

(Always, and in everything, “in the Lord"). Jesus said to Paul—

"My strength is made perfect in weakness" (2 Cor. 12:9).

And Paul, in response, recognizing the principle, said—

"When I am weak, then am I strong."

It is a contrast and a comparison between natural and spiritual strength. To the world, Christ's brethren are weak. Instead of being strong and self-assertive they are mild and yielding and submissive to evil. But the brave strength of the flesh is but a passing and impotent shadow—the foolish puffing up of toad in a pond. The worms of the grave soon conquer the mightiest among men. We must seek a more substantial strength and satisfaction than that.

"Be strong in the Lord, and in the power of His might."

How can we be strong in the power of God's might? Do these words have any real meaning? If they have any meaning at all, then surely they refer to something very marvellous and un-earthy. Paul fervently prayed, earlier in the epistle (3:16), that God would grant them—

". . . according to the riches of His glory, to be strengthened with might by His Spirit in the inner man."

—and that they may be—

". . . FILLED with all the fulness of God" (3:19).

And he speaks (3:20) of God being—

". . . able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us."

Surely there is a glorious reality to these things that we must strive to attain unto—even the things of the Spirit of God which are foolishness to the natural man—the transforming power that can overcome the evil motions and reactions of the flesh and perfect characters of beauty and holiness in the fear of God. ...

-- Gilbert V. Growcott, Be Ye Transformed, vol 4