THE BANNER OF TRUTH“Thou hast given a banner to them that fear Thee, that it may be displayed because of the truth” (Ps. 60:4)

Volume 38 May 2000 Number 4

To Proclaim God’s Word is to be His Oracle

The Solemn Privilege ofSpeaking for God

By Fred O. Blakely

“If any man speak, let him speak as the oracles of God”(I Pet. 4:11). “If anyone speaks, he should do it as one

speaking the very words of God” (NIV).

This text, when properly understood and applied, confersadded glory upon the vital ministry of preaching and teachingGod’s truth. Those so involved are perceived to be “laborerstogether” with Him in a peculiarly intimate and potent way (ICor. 3:9). Verily, they have become the mouthpieces of the greatJehovah, who deigns to use them as “ambassadors” (II Cor. 5:20)for the communication of His will to men. There can be no lofti-er calling than this for mortals—or for immortals, as for that.These considerations should greatly encourage the ones whogive themselves to this service, and invest their endeavors withan aura of divine splendor presently compensative for theadverse circumstances and experiences which often attend theirministry.

Peter’s exhortation occurs as part of his general call for thebrethren, with their various enduements, to use them “as goodstewards of the manifold grace of God” (v. 10). Not only are thespeakers to deliver their messages as God’s oracles; those whominister to the physical needs of the saints are to do so “as of theability which God giveth” (v. 11). Thus, they, too, are His ora-cles, in the sense that God is expressing His love and concern forhuman need through them. The overall intent is “that God inall things may be glorified through Jesus Christ” (v. 11).

Moffatt’s rendering brings this meaning of the text out moreclearly. “If anyone preaches, he must preach as one who uttersthe words of God; if anyone renders some service, it must be asone who is supplied by God with power—so that in everythingGod may be glorified through Jesus Christ. The glory anddominion are His for ever and ever. Amen.”

The Nature of an Oracle. Clarification of the word “oracle,”as used by Peter, is essential to full grasp of the status to whichhe summons those to conform who exercise the gift of “utter-ance” (I Cor. 1:5; Eph. 6:19). In ancient Israel, an oracle was themedium through which God spoke, whether a person, or theUrim and Thummim which was worn in the breastplate andephod of the High Priest. It was also the message from Goddelivered by the oracle; thus, “the living oracles” received byMoses from the angel for the Israelites (Acts 7:38; cf. Rom. 3:2).In Hebrews 5:12, the new covenant teaching delivered to thechurch through the Apostles is called “the oracles of God.” Themost holy place of the temple, wherein the ark of the covenant

was deposited, is also called “the oracle,” since therein God com-muned with Moses and the people through their High Priest (IKgs. 6:5; cf. Exod. 25:22), and communicated His will.

The Function of Christ and the Apostles. Jesus Himself, ofcourse, was the preeminent Oracle of all time, surpassing Mosesand all the rest of the Prophets. “I have not spoken of Myself,”He declared; “but the Father which sent Me, He gave Me a com-mandment, what I should say, and what I should speak” (Jn.12:49). Again: “The words that I speak unto you I speak not ofMyself; but the Father that dwelleth in Me, He doeth the works”(ch. 14:10). And again: “I do nothing of Myself; but as the Fatherhath taught Me, I speak these things” (ch. 8:28).

Hence, it is written, “God, who at sundry times and indivers manners spake in time past unto the fathers by theProphets, hath in these last days spoken unto us by His Son”(Heb. 1:2). The Father has veritably turned us over to Jesus asHis living Oracle—“the Word” (Jn. 1:1, 14)—declaring, “This isMy beloved Son, in whom I am well pleased; hear ye Him” (Mt.17:5). And Peter, another of God’s oracles, warned, “It shallcome to pass that every one which will not hear that Prophet[Jesus] shall be destroyed from among the people” (Acts 3:22-23;cf. Jn. 12:48; Heb. 12:25).

Since the gift of special inspiration and prophecy was pos-sessed by the Apostles and some others in the first century, theoffice of Oracle, in the primary sense, was continued in that era,after our Lord’s glorification. To the Apostles Jesus hadpromised, “When they deliver you up, take no thought how orwhat ye shall speak; for it shall be given you in that same hourwhat ye shall speak. For it is not ye that speak, but the Spiritof your Father which speaketh in you” (Mt. 10:17-20; cf. Mk.13:11).

Paul specifically claimed the status of God’s oracle.Concerning “the things of God,” he declared, “which things alsowe speak, not in words which man’s wisdom teaches, but whichthe Holy Spirit teaches, comparing spiritual things with spiri-tual” (I Cor. 2:11-13; cf. II Cor. 2:17). He also wrote, “If any manthink himself to be a prophet or spiritual, let him acknowledgethat the things that I write unto you are the commandments ofthe Lord” (I Cor. 14:37). Indeed, Luke tells us that all of theApostles spoke “as the Spirit gave them utterance” (Acts 2:4), asthe old covenant Prophets had done (II Pet. 1:21), and it is cer-tain that they also wrote by the direction of the Spirit.

The Oracles of Today. The oracular status, in the funda-mental aspect of receiving and transmitting communicationsfrom God, independently of scriptural revelation, does not nowexist, the canon of Scripture being complete and fully authorita-tive and sufficient for the conveyance of God’s will for man.That does not mean, however, that God’s people today do not, ina very real way, serve as His spokesmen or representatives, andso as His oracles, in a secondary sense. That they do, or shoulddo, is made clear by Peter in our text from First Peter 4:11.Paul, too, practically asserts the status when he declares thatGod has given to the saints “the word of reconciliation,” and thatwe are “ambassadors for Christ,” “as though God were entreat-

Solemn Privilege, Continued on Page

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Page Number Two (38) THE BANNER OF TRUTH

Jesus’ Jurisdiction“And as soon as he (Pilate) knew that He (Christ) belonged

unto Herod’s jurisdiction, he sent Him to Herod, who himselfalso was at Jerusalem at that time” (Lk. 23:7). Immediatelyprior to His crucifixion and death, our Savior and Lord was,with great cruelty, shuffled around between the jurisdictions ofthe Jews, Pilate (cf. Mt. 27:1-2; Mk. 15:1), and Herod.Unbeknowns to them, however, they were sitting in judgmenton the One by whom God shall, of a surety, judge both them andall the world in righteousness (cf. Acts 17:31).

But let us praise God that now the tables are turned, so thatall things and all men are presently in Jesus’ jurisdiction, if wemay so speak! Jesus Christ is “the Author of eternal salvationunto all them that obey Him” (Heb. 5:9). God has given Christto be “the Head over all things to the church” (Eph. 1:22), as wellas being Head of the church (Eph. 4:15-16; 5:23; Col. 1:18; 2:19).And He is “the Head over all principality and power” (Col. 2:10).

The Savior “is gone into Heaven, and is on the right hand ofGod; angels and authorities and powers being made subject untoHim” (I Pet. 1:22). The One who has “made purification”(NASB) for the sins of the world has now taken His rightfulplace at “the right hand of the Majesty on high” (Heb. 1:4).

As a relevant application that we could make from theabove consideration, let us give thanks that all of life’s occur-rences and experiences, even those which are “grievous to beborne” (Lk. 11:46), are under Jesus’ jurisdiction. “All authorityin Heaven and on earth has been given to” Him (cf. Mt. 28:18).He has power to release from trouble at a moment’s notice, ifthat be in accordance with the Father’s will, or He has power tosustain those who are “in any trouble” (II Cor. 1:4), and to givethem grace that is sufficient (cf. II Cor. 12:9) for the purpose ofmagnifying His Name while they are yet in the conflict. —Editor

The Lamb’s Book of Life“And nothing unclean and no one who practices abomination and lying, shall ever come into it

(the heavenly Jerusalem), but only those whose names are written in

the Lamb's book of life” (Rev. 21:27, NASB).The Lamb’s book of life—oh, how greatly to be envied are

they whose names shall appear therein! This book is theunabridged registry of persons whom God, through the redemp-tion in Christ Jesus, has received unto Himself from all the agesof time. (The saints who lived in the ages before the Cross wereaccepted of God as they lived in hope of the coming Redeemer.Their names are in this book as well.) All of these individualslived by faith (cf. Rom. 1:17; cf. Heb. 11:13) while they were herein this world; they ate of Christ, “the living Bread,” “which camedown from Heaven” (Jn. 6:50; cf. I Cor. 10:1-4), and for thiscause, they did “not die,” but were “alive unto God” (Rom. 6:11).They continually ate “the flesh of the Son of man, and” drank“His blood” (6:53), causing them to “have life, and to have itmore abundantly” (cf. Jn. 10:10).

These have “life through” Christ’s “Name” (Jn. 20:31)because of their faith, and their voluntary personal identifica-tion with Christ’s death and resurrection life (cf. Rom. 6:1-4) attheir baptism. They did reckon themselves “to be dead indeedunto sin, but alive unto God through Jesus Christ” (Rom. 6:11;cf. v. 13). When they did sin, they confessed the sins to God, andwere forgiven and cleansed from all unrighteousness (I Jn. 1:7).

From the above considerations it ought to be evident that no“unclean person” (Eph. 5:5), neither those who practice abomi-nation and lying can enter into the heavenly Jerusalem. Itwould simply be a moral impossibility! Such persons (in mind,heart, and affection) would be entirely out of place in the “newheavens and” the “new earth in which righteousness dwells” (IIPet. 3:13, NKJV). Their hardened hearts, their sinful appetites,their earthbound likes and dislikes would be completely incom-patible with “the holy city” (Rev. 21:2; 22:19), where God and theLamb are the temple (cf. Rev. 21:22). Because of their unwill-ingness to submit to the necessary change which believing thegospel produces in men’s hearts (cf. Rom. 1:16-17; Heb. 4:2),they shall be unwelcome there in the heavenly realm: but nei-ther would they desire to enter (see Lk. 16:23-24).

As a concluding thought, when “the books” are “opened” (cf.Rev. 20:12-15), none shall dispute the fact that some nameswere written in the book of life (Phil. 4:3), and others were not.It will be perfectly evident from these “books” containing therecords of the deeds of men, why their names were either includ-ed in, or excluded from, the Lamb’s book of life. —Editor

Divers Musings for the Times

Page Number Three (39)May 2000

Let us Love and Sing and WonderBy John Newton

Let us love and sing and wonder,Let us praise the Saviour’s Name!He has hushed the Law’s loud thunder,He has quenched Mount Sinai’s flame.

He has washed us with His blood,He has brought us nigh to GOD.

He has washed us with His blood,He has brought us nigh to GOD.

Let us love the LORD Who bought us,Pitied us when enemies,Called us by His grace, and taught us,Gave us ears and gave us eyes:

He has washed us with His blood,He presents our souls to GOD.

He has washed us with His blood,He presents our souls to GOD.

Let us sing, though fierce temptationThreaten hard to bear us down!For the Lord, our strong Salvation,Holds in view the conqueror’s crown:

He Who washed us with His bloodSoon will bring us home to GOD.

He Who washed us with His bloodSoon will bring us home to GOD.

Let us wonder; grace and justiceJoin and point to mercy’s store;When through grace in CHRIST our trust is,Justice smiles and asks no more:

He Who washed us with His bloodHas secured our way to GOD.

He Who washed us with His bloodHas secured our way to GOD.

Let us praise, and join the chorusOf the saints enthroned on high;Here they trusted Him before us,Now their praises fill the sky:

“Thou hast washed us with Thy blood;Thou art worthy, Lamb of GOD!”

“Thou hast washed us with Thy blood;Thou art worthy, Lamb of GOD!”

Hark! The Name of JESUS, soundedLoud, from golden harps above!LORD, we blush, and are confounded,Faint our praises, cold our love!

Wash our souls and songs with blood,For by Thee we come to GOD!

Wash our souls and songs with blood,For by Thee we come to GOD!

—Hymn 82 in The Olney Hymns, book 3

“Our cross is a voluntary cross.” —Dean Boelt

“God graciously visits man. ‘Thou visitest him’ (Heb. 2:6).The word used indicates a kindly visitation, as of a ‘physicianvisiting the sick.’ His visitation preserves our spirits. His vis-its bring light and refreshment and joy.” —Pulpit Commentary

About Christ’s Scepter. “The session (enthronement) of theMediator at the right hand of Jehovah implies that the entireuniverse is subject to His scepter. Christ employs the holyangels, and He controls and restrains ‘the spiritual hosts ofwickedness.’” —Pulpit Commentary

Angels, Subject to Christ. “ . . . Christ is the King, right-eous, eternal, universal, victorious. The angels only stand asservants before Him, or fly at His bidding. How great must theKing be that has such a retinue (see Eph. 1:20-22)! Angelsescorted Him on His ascension; attend Him in His redeemingwork, and rejoice with Him over repentant sinners; fly from HisPresence to minister to His people; when He comes in judgmentHe ‘will bring all the holy angels with Him.’ How great the Kingserved by myriads of such servants as these, and leading in Histrain princes, powers, potentates, dominions, of such surpassingglory!” —Pulpit Commentary

A Mind-Arresting Consideration. “He that is unjust, lethim be unjust still: and he which is filthy, let him be filthy still:and he that is righteous, let him be righteous still: and he thatis holy, let him be holy still” (Rev. 22:11).

Every accountable man, woman, boy, and girl shall be for-ever sealed, for weal or for woe, into whatsoever moral and spir-itual condition they are in at Christ’s appearing. In the presenttime men’s states are not fixed: it is possible for believing menand women to fall from their own steadfastness (II Pet. 3:17);likewise, those who are presently in unbelief may “repent, andbelieve the gospel” (cf. Mk. 1:15). In this connection, all thosewho have attempted to maintain a stance of neutrality, or luke-warmness (cf. Rev. 3:16), either because of earthly advantage orthe fear of man, shall at last discover that the middle road, cho-sen by them, is actually the broad road which leads to destruc-tion (see Mt. 7:13, NIV). —Editor

The Heavenly Paymaster is Coming! “And, behold, I comequickly; and My reward is with Me, to give every man accordingas his work shall be” (Rev. 22:12). Christ is the heavenlyPaymaster, and He is coming quickly. That is Christ’s ownassessment of the waiting period assigned to us.

Here the Savior declares that He is coming with a remu-neration for “every man.” From one perspective, God’s servantshave willingly labored and toiled in the divine vineyard withouta single payday. But—wonder of wonders!—Christ is coming toremunerate faithful and wise stewards (cf. Lk. 12:42-44) accord-ing to that which they have done while sojourning here.

When He shall appear, all energies expended upon livinggodly and doing by faith, all suffering for righteousness’ sake, allkingdom labors and prayers, all service to Christ’s Name; in aword, every ounce of devotion rendered to the Savior in this pre-sent time will be abundantly rewarded with great exactness.The greatest reward, however, will be that of Christ’s very ownPresence: our being forever with Him, and He with us. —Editor

Page Number Four (40) THE BANNER OF TRUTH

ing by us: we beseech you on behalf of Christ, be ye reconciled toGod” (II Cor. 5:18-20, AV, ASV). Thus, the exhortation, “If anyman speak, let him speak as the oracles of God.”

The way in which preachers and teachers—yea, anyone whospeaks to people of Christ and His truth—serve as God’s oraclesin this mediate sense, is by no means obscure. It is done whenthe message delivered is in full accord with God’s Word as setforth in the written Scriptures, and is presented in godly sin-cerity. Under such circumstances, it may safely be said that itis not the natural person who is speaking, but God speakingthrough him, since it is the Divine Word, not a human commu-nication, that is delivered. So may we speak “as it were oraclesof God,” and our hearers be charged with all the authority ofGod to heed what is proclaimed.

“We proceed on the principle laid down by Peter. In speak-ing, we speak ‘as it were oracles of God,’ i.e., as uttering theDivine thoughts, as giving forth the truths presented to us inGod’s Book. And it is preaching that answers to this descrip-tion—is an effective uttering of Divine thoughts, opening themeaning of Scripture—that is fitted to produce the resultswhich God seeks.”

Two Vital Considerations. Two vital considerations stemfrom this situation. First, the situation lays upon the speakersthe heavy responsibility of being absolutely sure that all whichthey proclaim in the Name of Christ is in strict conformity to theScriptures of truth. Only then can they speak “as it were ora-cles of God.” To preach or practice human tradition, or religiouscustom—however hallowed by age it may be—as the will of God(when it is not in full agreement with Scripture), is a fearful pro-cedure, indeed. It is to falsely represent God, who is, above all,jealous of His Word and glory, and so to call down upon the onesso guilty His severe condemnation and wrath. Oh, how preach-ers and teachers today, when hoary tradition is glibly palmed offas the Divine will, need to give diligent heed to this very gravereality!

“Those who undertake to teach should speak as or accord-ing to ‘the living oracles’ already delivered [the Scriptures],grounding all their exhortations and doctrines on some portionof that revelation already given. This command is sent to everyman upon the earth who claims to speak for God. Their teach-ing should be what the ‘oracles of God’—the holy Scripturesteach and authenticate.”

The High Privilege of Speaking in His Name. The otherconsideration is that which concerns the glory with which theoracular status invests the ministry of God’s truth, of which wetreated briefly at the outset. To think that the great God ofheaven and earth imparts to His people the high privilege ofspeaking for Him the words of eternal life and human duty!This adds a splendorous dimension to the work of those wholabor in the Word and doctrine of which at least we had notalways been duly aware. Certainly, recognition of this nature ofthe case should serve to strengthen weary hearts and renewflagging determinations to carry on with vigor in the gloriousundertaking of “holding forth the Word of life” (Phil. 2:16).

As we preach the Word, it really is not we who are speaking(in this very vital sense, of which we treat), but God whoindwells us that “is doing the works” (Jn. 14:10; cf. I Cor. 15:10;Col. 1:29). If this sense of fellowship with the Most High doesnot vitalize and sustain our hearts in His service, we can thinkof nothing that would. In the stimulus of this relationship toGod, let us study to show ourselves approved unto Him byadhering scrupulously to His Word. Then can it be said of ourteaching, as it was of Ahithophel’s counsel, It is “as if a man hadenquired at the oracle of God” (II Sam. 16:23). —Slightly revisedand adapted by the Banner editor

Reasons Why We GatherA Communion Meditation

By Terry Wellsand

When gathering around the Lord’s Table, we can pondermany reasons as to why we gather around it so frequently. Let’slook at three of these reasons. One of them is found in FirstCorinthians 11:24-25. “And when He had given thanks, Hebroke it and said, ‘This is My body which is given for you; do thisin remembrance of me.’ In the same way after supper He tookthe cup saying, ‘This cup is the new covenant in My blood; dothis, whenever you drink it, in remembrance of Me.’” Thus, onereason that we partake of this table is to remember the shedblood and broken body of our Lord and Savior. A reminder ofthe price that was paid at Calvary.

The second reason is found in verse 26 of First Corinthianseleven. “For whenever you eat this bread and drink this cup,you proclaim the Lord’s death until He comes.” We partake notonly to remember, but also to proclaim the Lord’s death—to beshowing others, not just reminding ourselves. We can compareit to the stone altar erected by Joshua in the Old Testament. InJoshua chapter 4 we read of the crossing of the Jordan River ondry ground by the means of the waters being parted. Whilecrossing, twelve of the men were instructed to pick up a stonefrom the middle of the Jordan and bring it to the other side.These twelve stones were then stacked to form an altar (Josh. 4:6-7), “to serve as a sign among you. In the future, when yourchildren ask you, ‘What do these stones mean?’ tell them thatthe flow of the Jordan was cut off before the ark of the covenantof the Lord. When it crossed the Jordan, the waters of theJordan were cut off. These stones are to be a memorial to thepeople of Israel forever.” Likewise is the Lord’s Tabletoday—like the twelve stones then—when others see us partakeor hear us talking about partaking of it, they may inquire ofwhat it is about, and that gives us the opportunity to proclaimthe life, death, burial and resurrection of Jesus to them.

The third reason we find in John chapter 14. These wordscome to us from Jesus Himself, and He is speaking about thecoming of the Holy Spirit after He returns to Heaven. John14:26-28 declares: “But the Comforter, which is the Holy Ghostwhom the Father will send in My name, He shall teach you allthings and bring all things to your remembrance, whatsoever Ihave said unto you. Peace I leave with you, My peace I give untoyou: not as the world giveth , give I unto you. Let not your heartbe troubled neither let it be afraid. Ye have heard how I saidunto you, I go away and come again unto you. If ye loved Me, yewould rejoice because I said I go unto the Father, for My Fatheris greater than I.”

Did you catch that key word—rejoice? Let us “rejoice” atthe Lord’s Table. Why? Because the Son has been reunited withthe Father! It took the death, burial, and resurrection to bringthe Son back home to His Father. But this “family reunion” issomething that we may, indeed, rejoice about, because it was bythis means that we were adopted back into the God’s family.After all we put Jesus through because of our disobedience andsinfulness, let us now rejoice over the fact that He is back homeat the right hand of the Father. As we approach the Lord’sTable, let us remember, proclaim, and rejoice!

Not a New Way of Life. Christ Jesus came into the world,not to bring a new way of life, but rather life, to sinners, whowere perishing from the Presence of God. —Dean Boelt

—Solemn Privilege, Continued

A Token for GoodBy Given O. Blakely

“Show me a token for good, That they who hate me may seeit, and be put to shame, because thou, Jehovah, hast helped me,and comforted me” (Ps. 86:17 ASV).

What a marvelous prayer this is, and how wonderful to pon-der its implications! The Psalmist is painfully aware of his ene-mies. They criticize his faith, and represent him as being a fool-ish man. He does not choose to argue with them, and to engagein efforts to justify himself before them. Those of us who haveattempted such folly know the vanity of that approach.

David asks the Lord to show such mercy to him as willassure his heart. This would take place when the Lord delivershim out of trouble before the face of his enemies. It would alsooccur when the Lord blessed him by preparing him a table “inthe presence” of his enemies (Ps. 23:5).

Right here some confusion falls upon the legalist, who hasembraced lifeless religion, or a form of godliness that denies thepower thereof (I Tim. 3:5). I can almost hear him shouting now,“An evil and adulterous generation seeketh after a sign” (Mt.12:39). But is the petition of our text what the Lord Jesus wasreferring to? Will any person dare to charge David with being“evil and adulterous?”

Gideon also sought for a "sign" (Jdgs. 6:17). Was he “eviland adulterous” also? The early church as well asked for aDivine indication of blessing (Acts 4:30). That certainly was nota petition proceeding from wickedness.

Gideon, David, nor the early church asked for a signbecause they did not believe. They all made their petition inview of their enemies, who seemed to be devouring them. Theyasked because they sought confidence that confirmed the Lordwas with them. Though some may stand in criticism of such anapproach, you will not find a single word of denunciation orrebuke coming from the Lord in answer to these requests—nota single syllable!

The Holy Spirit speaks to us about our enemies being“ashamed” concerning their views of us and conduct toward us(I Pet. 3:16). It is a benefit not to be despised. There are peoplein this world who look at believers as though they were eccen-tric, thoughtless, and uninformed. They do not like their mes-sage or the manner in which they live. Ordinarily, this does notdrag the child of God down. There are times, however, when itbecomes like a weight to the soul. It is not that we want peopleto think well of us, or are courting their favor. We are not envi-ous for their approval.

There are times, however, when the heart longs to cry out,“Show me a sign for good, that those who hate me may see it andbe ashamed.” It is not wrong to lift that cry to God! It is arequest to survive the prison like Joseph, the lion's den likeDaniel, and the furnace like the three Hebrew children. It is thedesire to shake off the deadly serpent before the eyes of skeptics,like Paul did, and come out of prison like Peter. There are timeswhen the heart needs to lifted up and the load made lighter. Itis an infirmity accompanying life in this world, but there is pro-vision for such times.

The enemies of the Lord are scrutinizing His people. Theywill see when the Lord “helps” and “comforts” them. When theirassaults have no impact upon us, they behold and ponder thecircumstance. Just as surely as it was “hard” for Saul of Tarsusto “kick against the pricks” generated by the stoning of peacefulStephen, so consistent spiritual comportment can bring feelingsof shame upon those who “falsely accuse” us.

This is a reality upon which you must reckon. Those who

hate you will not always tell you when they see God blessingyou, and are ashamed. Those are matters governed by God, notyou. But you can ask the Lord to do this for you. In the powerof this blessing, you can “love your enemies, bless those whocurse you, do good to those who hate you, and pray for those whospitefully use you and persecute you” (Mt. 5:44 NKJV). Thoseare things you cannot do mechanically, out of routine, and sim-ply because you are commanded to do so.

When Joseph’s brothers saw him on the throne of Egypt, ithad an affect upon them which no commandment could havehad. When the opposing council heard Peter and John confi-dently and boldly speak of Jesus, “they marveled; and they tookknowledge of them, that they had been with Jesus” (Acts 4:13).

It seems to me this is an area of great possibility—particu-larly in a time when truth and a hunger for it are so rare. Whynot ask the Lord to give us a “sign for good,” to strengthen ourhearts and confirm He has blessed us? —GivenB@aol.com

Page Number Five (41)May 2000

Awake from Slumber!Those eternal bowers, man hath never trod,

Those unfading flowers round the throne of God:Who may hope to gain them after weary fight?

Who at length attain them, clad in robes of white?

He who wakes from slumber at the Spirit’s voice,Daring here to number things unseen his choice:

He whose one oblation is a life of love,Knit in God’s salvation to the blest above.

Shame upon you, legions of the heav’nly King,Citizens of regions past imagining!

What! with pipe and tabor dream away the light,When He bids you labor, when He tells you, “Fight”?

Jesus, Lord of glory, as we breast the tide,Whisper Thou the story of the other side;

Where the saints are casting crowns before Thy feet,Safe for everlasting, in Thyself complete.

—Attributed to John of Damascus

T h e 1 1 0 t h P s a l mChrist exalted, and multitudes converted; or,

The success of the gospel.Thus the eternal Father spake

To Christ the Son: “Ascend and sitAt My right hand, till I shall make

Thy foes submissive at Thy feet.

“From Zion shall Thy Word proceed;Thy Word, the sceptre in Thy hand,

Shall make the hearts of rebels bleed,And bow their wills to Thy command.

“That day shall show Thy power is great,When saints shall flock with willing minds,

And sinners crowd Thy temple gate,Where holiness in beauty shines.”

O blessed power! O glorious day!What a large vict’ry shall ensue!

And converts, who thy grace obey,Exceed the drops of morning dew.

—Isaac Watts

THE BANNER OF TRUTHPage Number Six (42)

An Observable Shift in EmphasisThere is an observable shift in emphasis in Hebrews chap-

ter 2 (and in the following chapters) from the Cross of Christ toHis High Priesthood; from the regions of the seen to realms thatare unseen by the natural eye; from sufferings that atone forsins to sufferings which enable the Savior to sympathize with,and come to the aid of, those who are tempted to sin; from thepurging of sins from the mind of God to the purging of the con-science from sinful defilements; from blood that was shed onGolgotha to wash away sins to blood that is now presented toGod in “Heaven itself” on our behalf (Heb. 9:24, cf. v. 12). Theshift in emphasis of which we are speaking is calculated tothrust men’s attention and affection “on the things that areabove, not on the things that are upon the earth” (Col. 3:2, ASV).

For those with ears to hear, and hearts to receive, the bookof Hebrews is masterfully written to draw men’s affections faraway from the jurisdiction of the seen to the blessed domainwhere Christ, our great High Priest, presently sits enthroned atthe right hand of God.

[Those who have their affection set upon this world havesurrendered themselves into the hands of “the prince of thisworld” (Jn. 14:30). This “present evil world” (Gal. 1:4) is exclu-sive domain where Satan has power to deceive, to tempt, and todestroy. Therefore, men must escape upwards by faith, settingtheir affection on things above. Their hearts must be “nour-ished” by God’s Word “from the face of the serpent” (Rev. 12:14),if they would escape out of the Devil’s domain.]

But alas, there are myriads of professed Christian?? peoplewho have not made this indispensible shift in their thinking norin their heart’s affections. They evidence, by their speech andconduct, that they are strangers to “the substance of thingshoped for” (Heb. 11:1), (simply meaning that they have notbelieved). They are citizens of Heaven (cf. Phil. 3:20, NASB) byprofession only, and not in actuality.

“We must pay more careful attention, therefore, to what wehave heard” of the things regarding God’s salvation in Christ,“so that we do not drift away” from them. Faith will be of noprofit to the casual and inattentive, and salvation shall not bethe portion of those who are unable to handle “the substance ofthings hoped for” (Heb. 11:1), and who have no “conviction ofthings not seen” (11:1, NASB). And let us see that we havemade this necessary shift (mentioned above), in our hearts andminds, to which the Apostle is beckoning us in the book ofHebrews. In our hearts, let us seek grace to become as conver-sant with those aspects of the “great salvation” (Heb. 2:3) whichare transpiring at the right hand of God (cf. Heb. 7:25; 8:1) as weare with the ones which were wonderfully accomplished by theSavior “in the days of His flesh” (Heb. 5:7). —Editor

The Devil, and the Power of Death“Forasmuch then as the children are partakers of flesh and

blood, He also Himself likewise took part of the same; thatthrough death He might destroy him that had the power ofdeath, that is, the Devil” (Heb. 2:14).

Satan has “the power of death,” not as a prerogative, or asa power to execute at will upon our race. Such power as thisclearly belongs to God alone (cf. Deut. 32:39; I Sam. 2:6; Ps.68:20; Mt. 10:28; Lk. 12:5, etc.; see also Ps. 62:11). To the con-

trary, the Devil has “the power of death” in his capacity as “thetempter” (Mt. 4:3; I Th. 3:5), the deceiver (cf. II Jn. 7), the “liar”(Jn. 8:44), and as “an angel of light” (II Cor. 11:14). From thebeginning he has known quite well that the penalty that Godexacts for sin is death (cf. Gen. 2:17; Rom. 6:23a; Jas. 1:13-15),and thus, from those ancient times, he has energeticallyengaged himself in the work of seducing men to sin. Satan’spower is very limited, when compared to God’s, yet it has provedto be universal in its effect.

Except for “the Man Christ Jesus” (I Tim. 2:5), the Devil hashad a one hundred percent success rate in the deception andseduction of our race. As it is written, “All have sinned, andcome short of the glory of God” (Rom. 3:23). “There is no manwho does not sin” (II Chr. 6:26). “If Thou, LORD, shouldestmark iniquities, O Lord, who shall stand?” (Ps. 130:3; cf. 143:2).“If we say that we have not sinned, we make Him a liar, and HisWord is not in us” (I Jn. 1:10).

Here is yet another consideration from the Prophet Hosea.He was speaking here as God’s oracle: “I will ransom them fromthe power of the grave; I will redeem them from death: O death,I will be thy plagues; O grave, I will be thy destruction: repen-tance shall be hid from Mine eyes” (Hos. 13:14). Here, in thewords of the Prophet, we are given to see some of the dreadfulravages and wreckages of “him that had the power of death”(Heb. 2:14). Deathbeds, and funerals, and graves can be foundeverywhere testifying to the effectiveness of the Devil’s subtletyand delusion. (Let no man ever think he is strong enough towithstand the tempter in one’s own strength.) Satan can onlybe resisted where men are “standing firm in the faith” (cf. I Pet.5:8-9, NIV).

But let us praise God that we need not end this deliberationon a dispirited note. For Christ, by His own death and resur-rection, “has abolished death and brought life and immortalityto light through the gospel” (II Tim. 1:10): even as God declaredthrough the Prophet Isaiah, that He was going to “swallow updeath in victory, and wipe away tears from off all faces” (Isa.25:8). This is the means (by the abolition of death) by whichChrist rendered “powerless him who had the power of death”(Heb. 2:14, NASB). May men forever exult in the Savior’s Namefor the glorious things which He has done!—Editor

On the Perfecting of our Captain“For it became Him, for Whom are all things, and by Whom

are all things, in bringing many sons unto glory, to make theCaptain of their salvation perfect through sufferings” (Heb.2:10). The Captain of salvation (Christ) being made perfectthrough sufferings implies that the “many sons,” spoken of here,will also taste of the sufferings in their measure. They will besorely tested with “trials of many kinds” (Jas. 1:2, NIV). Theywill be “drawn away” from the Presence of God by their ownlust, and “enticed” to sin (1:14, NASB). Their faith will beseverely tried. Christ’s tasting of sufferings, from this perspec-tive, is for the purpose of bringing the “Minister of the” heaven-ly “sanctuary” (Heb. 8:2) near, by faith, to the hearts of themwho are striving against sin, and also near to those who arereturning from sin and iniquity. Christ Jesus has “put away sinby the sacrifice of Himself” (Heb. 9:26). Therefore, those who donot have “the same mind” (I Pet. 4:1) as the exalted Saviorregarding their sins being put away from them shall simply notbe “partakers of the benefit” (I Tim. 6:2).—Editor

Miscellaneous Thoughts from Hebrews

Heaven Knows Us!By Given O. Blakely

We must elaborate more upon this grand theme! God’s peo-ple need to hear more about their association with heaven! Theirexperience in this world is fraught with difficulties and hard-ships. Like their Lord, they are restrained while here (Lk.12:50). It is refreshing for them to hear of their real country—their homeland!

Midway in His ministry, Jesus “appointed seventy others,and sent them two and two ahead of Him to every city and placewhere He Himself was going to come” (Lk. 10:1, NASB). Hereminded them that the harvest was “plentiful,” but the labor-ers “were few.” With a passion for lost humanity, He admon-ished them to “beseech the Lord of the harvest to send out labor-ers into His harvest” (Lk. 10:2). They were going out as “lambs”in the midst of ravenous “wolves,” but He would make them ade-quate for the challenges of the occasion.

The Word of the Lord informs us of the return of the “sev-enty.” They were ecstatic with joy at their success. In a burstof enthusiasm they cried, “Lord, even the demons are subject tous in Your name” (Lk. 10:17). Jesus informed them He was“watching Satan fall from heaven like lightning.” Their successwas not owing to any power inherent in them! They had notbeen rewarded, so to speak, for meritorious efforts! Rather,Jesus Himself had given them “authority to tread upon serpentsand scorpions, and over all the power of the enemy . . . “ (Lk.10:18-19).

However, He did not end the matter there. He lifted theirthinking higher, providing them with a heavenly perspective.“Notwithstanding in this REJOICE NOT, that the spirits aresubject unto you; but rather rejoice, because your names arewritten in heaven” (Lk. 10:20). The world of darkness had rec-ognized their power, but that was nothing compared to heavenrecognizing their persons! On one occasion, an “evil spirit” spokeof its knowledge of both Jesus and Paul (Acts 19:15). That is cer-tainly a marvelous!

I wonder how many people in your area are known and rec-ognized by the region of darkness? Yet, to be known by the“powers of darkness” is not a condition to be coveted! Jesus saidknowing our names are written in heaven takes precedence overbeing known and respected by Satanic hosts! Better to knowwhere your citizenship is, than to enjoy even epochal triumphover the wicked one and his hosts. That does not demean tri-umph over the powers of darkness, but puts the exclamationwhere God wants it—in heaven!

During Malachi’s day, Judaism had degenerated tounspeakable depths. The times were not at all commendable.The altar of the Lord was being polluted with unacceptableofferings (Mal. 1:7-8). The name of the Lord was profaned byHis own people, and they also caused it to be desecrated amongthe Gentiles (1:11-12). They even robbed God of tithes and offer-ings, consuming them on their own lusts (Mal. 3:8). Yet, in thevery midst of those circumstances, “they that feared the LORDspake often one to another.” Heaven responded to their faith-fulness. “And the LORD hearkened, and heard it, and a book ofremembrance was written before him for them that feared theLORD, and that thought upon his name. And they shall bemine, saith the LORD of hosts, in that day when I make up myjewels” (3:16-17). That is something of what is involved in hav-ing your name written in heaven.

The Spirit reminds us that we have come into an assemblywhose names are “written” or “enrolled in heaven” (Heb 12:23).That is another way of saying we are known by heaven, or

favorably recognized by that realm. See, we are “citizens ofheaven,” known and recognized by the eternal realm!Hallelujah! —406 S. Sergeant, Joplin, MO 64801

Watchman, What of the Night?By Given O. Blakely

“Watchman, what of the night? Watchman, what ofthe night?” (Isa. 21:11).

This prophecy of Isaiah was the announcement of both theblessing and cursing of Dumah, one of the cities of theIshmaelites: i.e., “the morning cometh, and also the night”(21:12). These Edomites, descendants of Ishmael, would enjoy acheerful time, followed by a return to distress and anguish. Nowonder the brief word was called “the BURDEN of Dumah.”Like the word given to John on Patmos, it was sweet in themouth, but bitter in the belly (Rev. 10:9-10).

The “watchman” was positioned on the wall of the city, com-missioned to watch with all vigilance, reporting what he saw tothe people—whether good or evil. The night time was particu-larly critical because it was chosen as the time of advance bystealthy enemies. “Watchman, what of the night?” means“Watchman, how much more of the night is left? How far goneis it, and how much longer will we be subject to attack?” Is theday dawning?

Holy men of God are also called “watchmen.” Ezekiel was aDivinely appointed “watchman” to Israel. He was to have amind toward the Lord, being acutely aware of God’s assessmentof Israel. If the Lord gave Ezekiel a warning to give to the peo-ple, he was to warn them, seeking to have their lives spared. Ifhe failed to warn the people, they would perish, but God wouldrequire their blood at the hand of the prophet (Ezek. 3:17-18).It seems to me that we are living in the time of the watchmen.It is more a time for men who can SEE to speak, and less of atime for philosophers and speculators (although there is reallyno appropriate time for them). How far gone is the night thathas descended upon us? How close are we to the dawning of theday? Hear the response of one of God’s great “watchmen.”

“The night is far spent, the day is at hand: let us thereforecast off the works of darkness, and let us put on the armor oflight” (Rom. 13:11). Indeed, it is night, but it is not the time tosleep! It is dark, but it is time to have our eyes wide open! Theenemy is stalking through the land (cf. I Pet. 5:8-9), and doingso with great power and effectiveness. If “the works of dark-ness” are clinging to us, we will fall to his devices. If there areparts of our lives being lived without due consideration for God,they must be thrown off like the filthy rags they are. The day ofreckoning is upon us!

The “armor of light” is the protection that comes from “spir-itual understanding” (Col. 1:9). It renders the approachingenemy powerless and incapable of casting us down. This is aday for God’s people to be confident and bold. But to be so, theymust have a sense of the times (cf. I Chron. 12:32; Lk. 12:56),and the brevity of the night. “Watchman, what of the night?Watchman, what of the night?” May you have a fervent longingto have a sense of the times, and of the current night. —406 S.Sergeant, Joplin, MO 64801

Getting into Heaven is hard, but with God all things arepossible. The Captain of our salvation has been perfected of Godthrough sufferings: thus the One who has died for our sins isalso able to come to the assistance of those who are tempted tosin, and rescue those who are returning from sin.—Dean Boelt

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THE BANNER OF TRUTHPage Number Eight (44)

Some Considerations from Romans 7

Interpreting the Inward StruggleBy Given O. Blakely

There is a factor of spiritual life that, if not understood, canintroduce fear into the believer. This fear is induced by theassumption that inward struggle is an indication of spiritualinferiority at the least, and alienation from God at the most.The seventh chapter of Romans provides the most extensivecommentary on the inward struggle generated by faith. Itbrings lucidity to the believer, shedding light on the nature ofliving by faith. This devotion will provide an overview ofRomans 7:14-17.

“For we know that the law is spiritual: but I am carnal, soldunder sin. For that which I do I allow not: for what I would,that do I not; but what I hate, that do I. If then I do that whichI would not, I consent unto the law that it is good. Now then itis no more I that do it, but sin that dwelleth in me.”

The first part of this chapter confirms that those who arein Christ have been delivered from the condemnation of theLaw (verses 1-4). This deliverance took place through death—dying with Jesus—as described in the sixth chapter of Romans.The Law, because it has no power over a dead person, cannotcondemn the person who is “dead with Christ” (Rom. 6:8; Col.2:20).

The ministry of the Law prepared us for Christ by convinc-ing us of our basic sinfulness. When those alienated from Godwere subjected to the Law, it set sin in motion within us, pro-ducing fruit unto death (7:5). Now, in Christ, however, we havebeen freed from that condemning law because we have died toit, and it cannot any longer maintain its iron rule over us (7:6).

This does not mean the Law was sinful. God forbid! Itsministry was not to deliver us from sin, but to point out its pres-ence. In Paul’s case, a man who had mastered external con-duct, the Law convinced him of covetousness, which was aninward sin (7:7). This occurred before he was in Christ. Oncethe commandment prohibiting covetousness came home to himit awakened the sin of covetousness, which was like a sleepingmonster. Here is what Paul said of that experience. “But sin,taking occasion by the commandment, wrought in me all man-ner of concupiscence. For without the law sin was dead” (7:8).Deviant thoughts were soundly and consistently condemned bythe Law. Thus, the holy commandment worked death in Saulof Tarsus, expelling him from the presence of the Lord (7:12-13).

Verses 14-17 confirm that those in Christ Jesus are notfreed from oppressive thoughts. It deals with the matter ofwayward thoughts AFTER one is born again. However, suchthoughts are not actually expressions of their real persons.They are unwanted thoughts, intruding into the sanctifiedmind, and are enemies to the soul. Actually, they are “fierydarts,” or “flaming arrows,” hurled at the believer by the adver-sary, the devil (Eph. 6:16). These unwanted thoughts are thethings addressed in this passage—the things “I do.”

There are three “I’s” in this section of Scripture, or threeviews of the human personality. The first is the total “I,”including the body and the residue of the sinful nature thatremains with the saved. The second is the real person, that isborn again, and which is recognized by God. The third is theresidue of the old nature, the “old man,” that remains with usas long as we are in the body. It is essential that these distinc-tions be understood, else this passage will not minister to theheart.

When Paul says, “For we know that the law is spiritual: butI am carnal, sold under sin” (v. 14), he compares what he is bynature with what the Law is by nature. He refers to the “nat-ural” part of himself. The “flesh,” or the part that can be tracedback to Adam, and is “sold under sin.” It cannot be changed,and is unsalvageable. That is why “you must be born again”(Jn. 3:3-7). He will not confirm this to be the case. That “flesh”is part of his total makeup, the total “I.”

“For that which I do I allow not: for what I would, that doI not; but what I hate, that do I” (verse 15). The words “I do”are not a reference to overt conduct. In that way, Paul wasimpeccably righteous while yet a Pharisee. As he said,“Concerning zeal, persecuting the church; touching the right-eousness which is in the law, blameless” (Phil 3:6). “I do” refersto thinking, not doing. The verse is saying that thoughtscoursed through his mind that he did not want: i.e., “I allownot.” He wanted his mind to be wholly devoted to the Lord,with no intrusions at all. When these thoughts came, he hatedtheir presence. They were enemies to be “cast down,” notfriends to be entertained (II Cor. 10:5-6).

“If then I do that which I would not, I consent unto the lawthat it is good” (verse 16). In the experience of hating waywardthoughts, Paul was agreeing with the Law, that is was good. Ifthis were not the case, he would have charged the Law withbeing unreasonable and unrighteous, seeking to justify himself.Something, therefore, had occurred within Paul. He did notseek to justify himself, but gave honor to the Lord, hating whatwas contrary to His Law. He had, in fact, been born again.

“Now then it is no more I that do it, but sin that dwellethin me” (verse 17). The conclusion Paul draws from this is likea sweet elixir to the redeemed. The fact that these deviantthoughts were unwanted and hated PROVED they were not anexpression of his real person. They were the outbursts of the“old man,” or sinful nature, and therefore brought no condem-nation to him. The only way sin could result from thesethoughts is for them to be entertained and fulfilled.Nevertheless, they were hated, proving they were coming fromthe sinful nature, not from the renewed heart and spirit. Thosewho erroneously suppose this passage is dealing with Paul’s lifeBEFORE he was in Christ, are affirming that the sinner is real-ly not responsible for what he does—a thought too foolish toaddress.

When these things are not comprehended, the eruption ofevil thoughts within will disrupt peace, opening the door for theentrance of debilitating fear. It is imperative that you live closeenough to the Lord to detect the source of wayward thoughts,hating them at the point of entrance. That is how you will beable to stop them from bearing fruit. Even then, however, itbrings a certain grief to the soul that they ever entered yourmind in the first place. It is a great work of grace to maintainpeace and reject fear under these circumstances.—406 S.Sergeant, Joplin, MO 64801

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Satan’s Appeal to Lust. “But every man is tempted, whenhe is drawn away of his own lust, and enticed. Then when lusthath conceived, it bringeth forth sin: and sin, when it is fin-ished, bringeth forth death” (Jas. 1:14-15). This is how theDevil’s power operates upon men. First he tempts, and menyield to the temptation. Men are thus drawn away by their ownlust; and lust, when it has conceived, gives birth to sin. And sinwhen it is “fullgrown” (ASV), brings forth death.—Editor

Properly Interpreting the ParablesBy Fred O. Blakely

Those who have attained to anything like a comprehensivegrasp of God’s purpose and ways inevitably encounter difficultyin understanding some of the parables of the Lord Jesus. It isnot that they do not comprehend what is set forth in the illus-trations; the trouble develops with their attempt to fit the rep-resentations into the overall situation as it is with the Fatherand Son and Their undertaking with the race of men. Certainelements of a given parable just do not seem to jibe with thecomplete picture of things, and the interpreter’s twisting andcrimping of them in an attempt to make them conform but addsto the confusion.

Take, for example, Jesus’ likeness of the Divine kingdom to“ten virgins” who started out to “meet the bridegroom,” five ofwhom “were wise” and five, “foolish” (Mt. 25:1-13). Althoughthey all really and sincerely “went forth” on this mission, onlythe five wise ones who had enough “oil” for their “lamps” ulti-mately “went in” with the bridegroom “to the marriage” (v. 10).That story seems to be simple enough for almost anyone to graspthe essential point, which is—only those who are ready andwatching for the return of the Lord Jesus Christ will be receivedup into glory with Him at His coining. Where, then, is the diffi-culty?

It arises from what interpreters conceive to be a conflict init with a fundamental tenet of the faith. That doctrine is, Thosewho receive Jesus are “justified from all things” (Acts 13:38-39)and “shall not come into condemnation” (Jn. 5:24). “There istherefore now no condemnation to them that are in ChristJesus,” says the Scripture (Rom. 8:1; cf. vv. 31-34). The very factthat the “foolish” virgins were expecting the bridegroom andmade preparations for the journey to meet him seems tobespeak their conviction that he was coming—i.e., their faith.How, therefore, can their rejection be harmonized with the basicdoctrine of complete justification by faith in Christ? That is thequestion.

The fallacy which gives rise to this problem is that of tryingto make the parable portray more than it was designed to pic-ture. It was not the Master’s intent to represent the whole man-ner of the kingdom in this story, but one important aspect of cit-izenship in it. That aspect was simply the necessity of constantwatchfulness and readiness for His coming at the last day. It isonly to those who “look for Him” that He will then appear “with-out sin unto salvation” (Heb. 9:28). That is what the Apostlesays, and that is what the parable says, too.

The context in which the parable appears confirms this asthe nature of the case. Christ had been speaking of His secondcoming, particularly of its uncertainty as to time, and the neces-sity of continual watchfulness and readiness for it. “Whereforebe ye also ready, for in such an hour as ye think not the Son ofman cometh,” He exhorted (Mt. 24:44). At the conclusion of theparable, He Himself made the application in virtually the sameterms: “Watch therefore, for ye know neither the day nor thehour wherein the Son of man cometh” (ch. 25:13).

The same principle is applicable in interpreting the parableof the talents (Mt. 25:14-30). The point stressed here is therequirement for faithfulness in the stewardship which we havereceived from God. Paul’s declaration to the Corinthians couldwell serve as the caption for this illustration: “It is required instewards that a man be found faithful” (I Cor. 4:2). The castingof “the unprofitable servant” into “outer darkness” at the time ofaccounting in no way impinges on the teaching of justification

before God through faith in Christ’s blood, appropriated by obe-dience to the gospel (Rom. 3:23-26; 6:17-18). Manifestly, it wasnot designed to encompass that aspect of the kingdom rule, thesole aim being to set forth the necessity of fruit-bearing.(Observance of this principle will also be of great help in under-standing the otherwise very difficult parable of the Vine and thebranches [Jn. 15:1-8].)

Similarly, the parable of the “sheep” and the “goats” (Mt.25:31-46) does not conflict with the great doctrine of salvation byDivine grace as opposed to salvation by “works of righteousnesswhich we have done” (Tit. 3:5). On the surface, it can be madeto involve such conflict. That is because the “sheep” were sum-moned into their kingdom inheritance, not because they were“sheep,” but on the ground that they had ministered to needyand suffering humanity in the Name of Christ (vv. 33-36).Neither were the “goats” consigned to “everlasting punishment”because they were “goats,” nor because they had not believedand been baptized and were not cleaving to Christ, but becausethey had not been practically affected by the crying needs of thesufferings around them (vv. 41-46).

The resolution of the difficulty lies in discernment of theaim of the parable. The Lord did not propose to represent by itthe full scope of God’s ways in bringing many sons to glory.Certainly, He had no intention of contradicting or abrogatingany other scriptural truth. His purpose was to emphasize thedemand of compassion toward our fellowmen. The “second com-mandment,” declared He, is, “Thou shalt love thy neighbor asthyself” (Mt. 22:39).

We do greatly err. therefore, in trying to meticulouslysquare the parable with all the principles of God’s ways andreign. It just will not adapt to the procedure, and men’s attemptto compel it to do so but results in their wresting of theScriptures. It is far better to take the simple lessons which eachparable sets forth, duly improve them to our profit and God’sglory, and let the Scriptures which speak to other subjects standon their own merit as God’s immutable Word.

Waiting Upon the LordBy Given O. Blakely

“But they that wait upon the LORD shall renew theirstrength; they shall mount up with wings as eagles; they shallrun, and not be weary; and they shall walk, and not faint” (Isa.40:31).

Isaiah foretold a time of great spiritual stress. It was a timeso taxing to the soul that “even the youths” would “faint and beweary, and the young men” would “utterly fall” (40:30). Humanstrength would quickly dissipate under the burden of the times.However, the people of God were not to despair. With greateffectiveness the prophet reminds them, “He giveth power to thefaint; and to them that have no might He increaseth strength”(40:29). Nearly 800 years later, the Spirit would remind thechurch through Paul, “My grace is sufficient for you, for Mystrength is made perfect in weakness” (II Cor. 12:9).

Isaiah declares the secret to strength—to surviving spiritu-ally debilitating times. It is waiting upon the Lord. “Waiting,”in this case, is NOT doing nothing in a spirit of complacency.Rather, it is an aspect of fervent hope. The word means to lookfor and patiently hold your ground. This is a posture of the soulthat results from strong faith.

The Word of God is clear about the outcome of this stance.The circumstances may seem intolerable, and the energy of theone waiting may appear to be quickly dissolving—“But they thatwait upon the Lord will gain new strength” (NASB). The enemymay be coming in like a flood, and the dark night of oppression

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THE BANNER OF TRUTHPage Number Ten (36)

descending upon them—but the waiting ones “will mount upwith wings like eagles,” rising above time and circumstance intothe safety zone. With overwhelming odds, the armies of dark-ness may pursue the children of God, bearing down upon themwith threatening force—but the waiting ones “will run and notget tired.” Life may become difficult as the saint is required totraverse deserts and mountainous terrain—but the waiting ones“will walk and not become weary.”

This is not the idle wish of an imaginative soul. It is thepromise of God Almighty. Even though the Lord “bears long”with waiting, struggling believers, He will “speedily” come totheir aid (Lk. 18:8). In a moment of time the Lord can make anax head swim (II Kgs. 6:6), a furnace lose its destructive powers(Dan. 3:27), and starving lions cease to be aggressive (Dan.6:22). Peter can confidently sleep in prison, even though theruler had determined to kill him (Acts 12:7).

Those who confidently look for the Lord may soar out oftheir troubles on eagles wings. They may aggressively run outof it, outdistancing their enemies. Or, they may boldly walk allthe way through the valley of the shadow. But they will not beconsumed by their troubles! Not if they “wait on the Lord.” Ifthey do not move out in the energy of the flesh, but focus onkeeping their faith strong, their trouble will soon be behindthem.

It is no wonder we are admonished, “Wait on the LORD; Beof good courage, And He shall strengthen your heart; Wait, Isay, on the LORD!” (Ps. 27:14, NKJV). —406 S. Sergeant St.,Joplin, MO 64801

Benefits Derived from WisdomBy Terry Wellsand

The book of Proverbs speaks a lot on wisdom and foolish-ness. Proverbs 1:33 says: “But he who listens to me (wisdom)shall live securely and shall be at ease from the dread of evil”(NASB). According to this verse there are two benefits from wis-dom—one is to live securely, or, as the King James says, “shalldwell safely.” And the second is to “be at ease from the dreadof evil.”

The first benefit means that by using knowledge correctlyyou do not spend your time, money and talents foolishly—there-fore allowing yourself to live safe and secure not fearing for yournext meal or finding shelter for the night. From another per-spective, it means having faith and trust that God’s promisesare true, and, consequently, finding safety and security in HisWord. In Joshua 1:5, God said: “I will never leave you nor for-sake you.” Wisdom involves living our lives knowing that, nomatter what happens in this life, we are secure in God’s hands.Jesus said in Matthew 10:28: “And fear not them which kill thebody but are not able to kill the soul; but rather fear Him whichis able to destroy both soul and body in hell.” We cannot be“taken” out of the hands of God (Rom. 8:38-39), but we candepart therefrom by our own will through unbelief and hardnessof heart, and God will not resist those who are determined todepart from Him.

The second promise of following God’s wisdom is the com-fort of being free from the “fear of evil.” Ephesians 6:12 remindsus we are in a spiritual war, but we know and have confidencein the One who shall certainly win the war. Knowing that Jesusis King of kings and Lord of lords (Rev. 19:16) and that He hasthe victory over sin and death (I Cor. 15:55-57) enables us to “beat ease from the dread of evil.”

When Our Change ComesBy Given O. Blakely

“ . . . all the days of my appointed time will I wait, tillmy change comes” (Job 14:14). “Behold,

I show you a mystery; We shall not all sleep, but we shall all be changed . . . and we shall be

changed” (I Cor. 15:51-52).It is obvious that a “change” has to occur before we can fully

enter the homeland. Right now, we have received a pledge ofthe coming inheritance in the Holy Spirit (Rom. 8:23). He leadsus in the work of subduing the flesh, which cannot inherit thekingdom of God. He also enables us to “abound in hope,” antic-ipating the obtaining of the full blessing (Rom. 15:13). Our sinshave been forgiven, our spirits regenerated, and our nameswritten in heaven. Now, we are waiting until our Lord returns,“who shall change our vile body, that it may be fashioned likeunto His glorious body, according to the working whereby He isable even to subdue all things unto Himself” (Phil. 3:21).

Our citizenship in Heaven constrains us to anticipate thechange! Salvation has uprooted us from this world, and plant-ed us in the one to come. Until we enter that realm fully, ourlife is a “fight” to maintain the faith (I Tim. 6:12). As “strangersand pilgrims” in the world, we “abstain from fleshly lusts thatwar against the soul” (1 Pet 2:11). We run toward the goal witheyes fastened upon Jesus, “the Author and Finisher of ourfaith.” Our vision of Jesus and consideration of the homelandcompels us to “lay aside every weight, and the sin which so eas-ily besets us” (Heb. 12:1).

We know that “when He appears, we shall be like Him,because we shall see Him just as He is” (I Jn. 3:2-3). That willbe the time of “the change”—an upward change or mobility thatwill fully adapt us for the homeland! This is the “change” Joblonged for (Job 14:14). It is the “change” Paul proclaimed wouldoccur at the resurrection of the dead (I Cor. 15:51-52). No morewill we live in a tabernacle of clay, frail and disintegrating! Nomore tent! Then, the treasure received in salvation will betransferred to a “building of God, eternal in the heavens” (IICor. 5:1-2), no longer to be held in an “earthen vessel.”

John associates the changing of our bodies with seeing theLord Jesus Christ returning in glory. “Beloved, now we arechildren of God, and it has not appeared as yet what we shallbe. We know that, when He appears, we shall be like Him,because we shall see Him just as He is” (I Jn. 3:2, NASB). It isactually His glory that will change us. How wonderful it will beto be rid of this “vile body!” Being a citizen of heaven produceslongings for our new frame. In fact, that is why God has“wrought us” (II Cor. 5:5).

Your citizenship in Heaven makes the day of the Lord anadvantage for you. That will be the day of ultimate blessing!Jesus will then “bring” the fullness of our salvation. Peterreferred to this when admonishing us, “fix your hope complete-ly on the grace to be brought to you at the revelation of JesusChrist” (I Pet 1:13). This is not an option for the people of God!“We are saved by hope” (Rom. 8:24), i.e., we are able to work outour salvation with fear and trembling (sanctification) only inthe anticipation of our completeness. The recollection that ourcitizenship is in Heaven is a powerful motivation to completethe race. Without this persuasion, there is no guarantee thatthe race will be completed. The power of a living hope cannotbe underestimated. —GivenB@aol.com

Page Number Eleven (47)May 2000

A Vital Part of the Saints’ Gatherings

Leadership of the Assembly in PrayerBy Fred O. Blakely

Observation over the years has impressed upon us the gen-eral need for clearer perception of the proper function of the per-son called upon to lead an assembly in prayer. Since this min-istry is one of the most vital of the entire meeting, it obviouslyis worthy of due consideration and every effort necessary for itsgood execution.

In its congregational prayers, the church comes as a bodyinto the holy of holies--to “the Father of mercies and the God ofall comfort” and to “the throne of grace” (II Cor. 1:3; Heb. 4: 16).It comes to offer its heartfelt tribute of thanksgiving and praise,to worship in creaturely prostration before its God and Savior,to implore His Presence, and to beseech His ministration to thespecific needs and requests of the group. The individual desig-nated to articulate this purpose before God should certainly beaware of the responsibility with which he is charged, and seekto comport himself becomingly of it.

Some Practical Considerations. The haphazard, spur-of-the-moment designation of the prayer leader, with no advancenotice to him whatever, evidently stands condemned per se.This procedure compels everyone who is known to perform suchservice to hold himself in readiness, without any particularpreparation, as the assembly leader, at the last moment, blurtsout the name of the person whom he has offhandedly chosen toconduct the brethren into the throne room and speak for themthere. Although it may not always be convenient to avoid thismalpractice, surely effort to that end should be deliberatelyexerted.

Why not schedule, say a month in advance, those who are toserve in this capacity, thus giving them time to prepare for it. Ifthis does not seem to be practical, the person to lead the con-gregation to the throne of grace at least should be notified beforethe meeting begins. It would be as logical to wait till the verytime for delivery of the message from the Word to name thespeaker for the occasion. In both cases, the person ministeringis before the Lord, with the preacher speaking for Him to thepeople and the leader of the congregational prayer speaking toHim for the people. Assuming the qualification of both individ-uals for their services, each should have time to organize histhoughts so as to make good proof of his ministry.

It should go without saying that only one individual shouldpray audibly in an assembly at a time. The apostolic rule for theProphets unquestionably applies here also, since “God is a Godof peace, not of disorder” (I Cor. 14:27-33, Confrat. V; cf. v. 40).The confused and utterly deplorable babel created by numerouspersons praying aloud simultaneously in an assembly is indirect transgression of Scripture, and is a reproach to the order-ly God in whose Name the practice is unlawfully carried on.

Reponsibilities of those Selected. On the part of the indi-vidual selected to lead in the prayer, some definite responsibili-ties devolve. First, he should lift up his voice so as to be clearlyheard and understood by everyone present, including those far-thest removed from him. Persons not willing, or unable, to dothis should not be given the ministry of public prayer. After all,it is not a personal devotion to God which he is asked to give, buta public service in behalf of all those present. They are sup-posed to be praying with him, and how can they do this, if theycannot hear what he is saying?

The fact that leadership in public prayer is not a personal,but a corporate, matter needs to be especially stressed, it

appears from trends now on the increase in popular religion.Accordingly, the leader in this function should refrain fromstrictly personal considerations, or from reference to matterswith which the congregation has not been acquainted. For himto indulge in such personal matters before God cuts the peopleoff from his prayer, when he is supposed to be leading them in it.If he has personal concerns and needs which have not been pre-viously laid before the group, let him keep them to himself in hispublic utterances, and later present them to God in his privateaudience with Him.

By the same token, use of the singular pronoun “I,” heardmore and more today by those who ought to know better, is com-pletely out of order in public prayer. Since the petitioner is notspeaking for himself alone, but in behalf of the entire assembly,his references to those praying with him invariably should beexpressed by the plural pronoun “we,” summoning all that arethen present to join with him in heart.

Coming to Grips with the Matters at Hand. Finally, it is byno means necessary, and cannot be said to be desirable, for theone leading in prayer, to attempt to traverse all the distance“from Dan to Beersheba.” If such a one desires to be heard byGod for his “much speaking,” let him be so heard in his closet ashe addresses his “Father which is in secret” (Mt. 6:6).

There is nothing in Scripture to warrant long drawn-outpublic prayers. The model prayer which the Lord Jesus gave tothe disciples, in fact, quite definitely discourages them (w. 9-13).“Be not ye therefore like unto them,” He told the disciples, in ref-erence to “the heathen,” who were noted for such practice (v. 8).It is far better for the individual who is to lead the assembly inprayer to marshal his thoughts and, in disciplined presentationof them to God, come to grips with the matters then at hand.Any overflowing of soul exhilaration prompting him to undueverbosity which he might feel, yet again, can better be reservedfor a time when he is praying to God in secret. —Slightly revisedand adapted by the Banner editor

Some Considerations in Hebrews. “Let us consider how tostimulate one another to love and good deeds, not forsaking ourown assembling together, but encouraging one another as yousee the day drawing near” (Heb. 10:24, NASB).

The word consider is also used in Hebrews 3:1: “ConsiderJesus.” In the letter to the Hebrews we are urged to think aboutJesus, the Apostle and High Priest of our confession, and, like-wise, we are urged to think of ways to stimulate the brethren tolove and good deeds. —Michael Zaucha

In Eternity Past. I like to think back to the time (if we mayso speak) in eternity past when there was just God, and theWord, and the Spirit. God had need of nothing; there were nodeficiencies in His glorious Person. Yet He created the worlds,and all created beings, to the end that His Person and Charactermight be more fully known. In the world’s creation and in theangels we see a display of His power and might; in the case ofsinful men His mercy and grace and wisdom have been broughtinto prominent view through Christ Jesus. —Dean Boelt

Greetings from Florida. “Greetings brother Al. I would liketo thank you for your continued work in the kingdom. I am con-tinually blessed by your writings and your messages. Bro. Rickyand I are greatly anticipating the (Refreshing Waters) Renewalthis year (to be held in De Soto Missouri). I pray that you andsister Sara will have safe travels to the Renewal. May the Lordcontinue to bless you in your works for Him. Your Sister inChrist, Tasha Sims”

Postmaster: Send Address Changes to:The Banner of Truth, The Banner of Truth, c/o First Christian Churchc/o First Christian Church495 S. Indiana, 495 S. Indiana, Crown Point, IN 46307Crown Point, IN 46307

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Miscellaneous Observationsand ReflectionsAugust 1 through 3

Refreshing Waters Renewal

Here is the list of sermon topics for the RefreshingWaters Renewal to be held in De Soto, Missouri this summer.(De Soto is approximately fifty miles south of St. Louis.)

The theme of the Renewal this year is HeavenlyMindedness. The dates for the Renewal are set for August 1through 3, Tuesday, Wednesday, and Thursday of that week.Bill Dinwiddie ministers the Word at the assembly where themeetings are to be held. The following are a listing of topicsto be dealt with either in sermon or discussion form.

“Speaking of Heavenly Things” (Jn. 3:12)“Spiritual Blessings in Heavenly Places” (Eph. 1:3)“Jesus is Seated in Heavenly Places” (Eph. 1:20)“Raised Up to Sit with Christ in Heavenly Places”

(Eph. 2:6) “God's Wisdom is Being Made Known to

Principalities and Powers in Heavenly Places” (Eph. 3:10)

“Partakers of the Heavenly Calling” (Heb. 3:1)“Tasting of the Heavenly Gift” (Heb. 6:4)

“The Tabernacle: An Example and Pattern ofHeavenly Things” (Heb. 8:5)

“Desiring a Heavenly Country” (Heb. 11:16)“We have Come to The Heavenly Jerusalem”

(Heb. 12:22)“We have a Better and Enduring Substance in

Heaven” (Heb. 10:34)“The Inheritance Reserved in Heaven”

(I Pet. 1:4)“There are Three that Bear Record in Heaven”

(I Jn. 5:7)“Rejoicing that Our Names are Written in Heaven”

(Lk. 10:20; Heb. 12:23)“Refusing not Him that Speaks from Heaven” (Heb.

12:25)“Waiting for God’s Son from Heaven”

(I Th. 1:10)“The Resurrection Body: Our House from Heaven”

(II Cor. 5:2)

We are looking forward to another outstanding time ofmeeting this year! For more information, you may contactMichael Blakely. His address is: 4437 Chatham Drive,Brownsburg, IN 46112-8513. Telephone: (317) 293-9745. E-mail: DESMODROME@aol.com

Change Service Requested!

About Scripture’s Faithful Representations. “Scriptureever represents the human race as having fallen and becomedegraded; not as having risen gradually to any intelligent con-ceptions of God at all. And it may well be asked whether mod-ern anthropological science has really discovered anything todiscredit the scriptural view of the original condition and capac-ity of man.” —J. Barmby, in Pulpit Commentary

“And still from Him we turn away,And fill our hearts with worthless things;

The fires of avarice melt the clay,And forth the idol springs! (cf. Exod. 32:24)

Ambition’s flame and passion’s heatBy wondrous alchemy transmuteEarth’s dross, to raise some gilded brute

To fill Jehovah’s seat.”

The Evil Proclivity of Drawing Back. “Sinful flesh” (Rom.8:3), the “old man” (Rom. 6:6; Eph. 4:22; Col. 3:9-10), “the carnalmind” (Rom. 8:7), and “the natural man” (I Cor. 2:14) shall con-tinue to be our mortal enemies until the time when we, by God’sgrace, shall have made it safely to the end of our earthly course.Until then there shall be no “let up” in the subtle allurementsfrom these foes within us to draw us away from “the promisedeternal inheritance” (Heb. 9:17, RSV) in Christ. Let us, then,give the more diligent effort to recognize and oppose the deadlyfoe that is incessantly at work in our members (cf. Col. 3:5). Letus earnestly devote ourselves to walking in the Spirit, to atten-tively hearing God’s Word, and to believing on the Name of HisSon Jesus Christ. In so doing, we shall be “more than con-querors through Him that loved us” (Rom. 8:37). —Editor

An Open Invitation to First Christian Church. We wouldlike to extend an invitation to all who are travelling in this vicin-ity to visit us at First Christian. We would be very happy tomake your acquaintance. Our Lord’s day morning service(including singing, preaching, and open communion) begins at9:00, which is followed by Bible school at 10:30. Our eveningservice begins at 6:00. Tuesday evening at 7:00 is the time ofour mid-week service (called Yokefellows). There are also Biblestudies in the homes for those who are interested.

Dave Maddack is the preaching minister. Dave has beenministering on the prophets (particularly Elijah and Elisha) inthe morning service. In the Bible school he is leading us in astudy of Matthew’s gospel, where there is opportunity for muchprofitable participation in discussion. On Tuesday evenings wehave been studying through the Psalms.

First Christian Church is located at 495 S. Indiana, CrownPoint, IN 46307. Our telephone is (219) 663-1853. For moreinformation you may call the church office and ask for DaveMaddack, or Sharon Zaucha, the church secretary. —Editor