Wholesome Words for Spiritual Guidance

We have already examined four different aspects of the life of Joseph and must now consider him - as a father (ch.48).

Being the governor in Egypt, Joseph must have been a very busy man, but he never forgot the prior claims of the Lord and the spiritual interests of his own family. He also had to provide for his father and brothers with their extended families - 66 people in all - when they arrived from Canaan. He resettled them in Goshen, where they had grass for their animals and little contact with the local population, for shepherds as a class had little standing among the Egyptians.

But what shall we say of the social standing of Joseph’s two Sons, Manasseh and Ephraim? On the one hand, they had grown up in the reflected glory of their father; on the other, they were half-Egyptian by birth, their mother having come from a priestly family, and the priests held a privileged position in Egypt at that time (41:45; 47:22,26). Egypt was clearly their homeland, and they could mix freely with the local people and speak their language as well. Human reasoning would likely have marked them out for an honoured place in the life of Egypt, and perhaps a lasting place in its history too. But Joseph had much higher ambitions for his sons and their offspring. Nowhere do we read of him seeking worldly advancement for the boys in Egypt, or of his wanting to marry them into the aristocracy of the land. His one great desire was to see them inherit the special blessings God had promised to Abraham’s seed, and it was for this very reason he took them to visit their old grandfather on his deathbed and to receive his patriarchal blessing.

It must have been a strange sight as the two young men arrived in state with their father and then made their way to the humble shepherd’s tent where Jacob lay, weak indeed in body but strong in faith, without his natural sight now, but not without keen spiritual insight. The boys must have been deeply impressed as Jacob spoke of God’s guiding hand in his life and of his own dealings with God, first at Bethel and then at Peniel, where his name was changed from Jacob to Israel, by which name his descendants were afterwards known. And then the solemn moment came when Joseph brought his sons forward and Jacob put his hands on their heads, claiming both them and their descendants for Jehovah as their God and Canaan as their ultimate home. "God, before whom my fathers Abraham and Isaac did walk", he said, "the God which fed me all my life Iong...bless the lads; and let my name be named on them, and the name of my fathers Abraham and Isaac, let them grow into a multitude in the midst of the earth" (48:15-16).

Jacob’s words in the ears of the young men simply meant that the God of their fathers had more to offer than Pharaoh ever could, and that while still in Egypt they should always think of Canaan as their fatherland, looking forward to the day when their people as a great nation would settle there. What joy must have filled the heart of Joseph that day as he left his father’s presence, believing that the affections of his boys had been transplanted from the things that are seen to the things that are not seen, and that they would never forget the place the Lord had prepared for His people.

- W.P.W. McVey

‘If any man love the world, the love of the Father is not in him" - 1 John 2:15.

This clear and absolute statement is arresting in its finality. James is no less emphatic when he says in chapter 4:4, "Know ye not that the friendship of the world is enmity with God? Whosoever therefore will be a friend of the world is an enemy of God". These two scriptures leave no room for optional alternatives. Together, they show us plainly that love for God and love for the world are incompatible opposites.

There are times when John uses the word ‘world’ to speak of the earth on which we live, as in John 1:10, "He was in the world, and the world was made by Him Again, he uses it to speak of the world of men, that is, the whole human family, irrespective of racial, or any other distinctions. This is the clear sense in John 3:16, "For God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life", as also in John 1:29, "Behold the Lamb of God, which taketh away the sin of the world". In keeping with this, Paul tells us that it is God’s desire that all men should be saved, and to come to the knowledge of the truth, and that there is one mediator between God and man, the Man Christ Jesus; Who gave Himself a ransom for all (ITim.2:4,5).

However, neither of these is intended in our leading statements. John and James are speaking of that vast world system of which Satan is the prince (John 12:31; 14:30), in which men live, lost in spiritual darkness, alienated and apart from God until they are saved by personal faith in Jesus Christ the Son of God.

Since its beginnings with Cain (Genesis 4), ‘who was of that wicked one’ (l John 3:12), this world system has passed through various ages or stages of development until it has reached the complexity and sophistication that we see today. But through all its changes Satan is still its god (2Cor.4:4), and he still blinds the minds of them which believe not, lest the light of the glorious gospel of Christ, Who is the image of God, should shine unto them.

This world is an evil world, and the Lord Jesus felt its hatred because He testified that the works thereof were evil (John 7:7), and this hatred came to its awful climax when the princes of this world crucified the Lord of Glory (ICor.2:8). The character of the world has not changed, and the day is coming when the kings of the earth and their armies will be gathered together to make war with our Lord Jesus Christ when He returns to this earth in power and great glory. Of course He will be the triumphant Victor then, and He will set up His glorious kingdom which will have no end. No wonder then, that James says, "The friendship of the world is enmity with God".

But the world has a variety of powerful attractions. It offers the wherewithal to indulge the full range of strong desires that can be stirred in the human heart. John groups these together as the lust of the flesh, the lust of the eyes, and the pride of life, and he says that they are not of the Father. What a scope is here - from the base realm of impurity, infidelity and immorality that figures so largely in the world’s entertainments, to the elevated aspirations of wealth, pleasure and status which appeal to our human pride.

As children of God we need to be alert to this, for if these things find a place in our hearts, they will surely displace the enjoyment of the love of our heavenly Father, and our Christian life will become cold and weak.

Demas found this. He had been a companion of Paul in the prison in Rome, sending his greetings to other Christians along with Luke the beloved physician (Col.4:14), but in 2Tim.4:10 Paul says, ‘Demas hath forsaken me, having loved this present world".

The prodigal son found something similar in his experience. He left the love and care of his father’s home to go into a far country where he wasted his substance with riotous living. He was certainly not enjoying his father’s love while he was there, for when he thought of returning home, he only dared to hope for a place among the hired servants. His return is a wonderful illustration of true repentance and restoration, and he found his father’s love as warm and true as ever.

The Lord has left us to shine as lights in the darkness of this world for Him, and He said to His Father in John 17:15,16, "1 pray not that Thou shouldest take them out of the world, but that Thou shouldest keep them from the evil. They are not of the world, even as I am not of the world". He knows too, that as we live here, we must use this world to some extent, so we read in lCor.7:31, "They that use this world, as not abusing it" - that is, not using it to the full as though it were wholly our own, but using it with appropriate restraint.

Paul exhorts us to trust in the Living God who giveth us richly all things to enjoy, but let us remember His word, "Love not the world not the things that are in the world.. .the world passeth away and the lust thereof, but he that doeth the will of God abideth forever".

- R.M. Goatley.

He takes away the guilt of sin. He takes away the stain of sin. He takes away the power of sin. He takes away the love of sin. When He comes again we shall see how perfectly He can take away the very presence of sin. It was for this purpose He was manifested. No man could put away sin. What man could not do, the Son of God has accomplished.

Since the provision has been made, it is for us to avail ourselves of it. There is efficacy in His Cross for this. There is power in His life for this. He who has atoned for the offence toward God, removes the load from the conscience. He who pardons, also cleanses from all unrighteousness (I John 1:9). What God has provided, you need not hesitate to seek. Claim then, at once the benefit of His mediation, and enter today by faith into that emancipation from sin which He has secured for you.

- Selected.

Quite a number of years had passed since the first great return to Jerusalem had taken place in the days of Zerubbabel. Thirteen years had gone since Ezra the scribe had arrived in the city, and now another leader, Nehemiah, had entered Jerusalem to carry forward the work of God.

Since the first hopeful days, the situation had deteriorated and there was no great zeal for the work of God. The altar had been raised and the House of God rebuilt, but still the walls lay in ruins and the people were in distress and reproach. This was the sad situation when Nehemiah came to the city which had been the subject of his prayers and the object of his godly concern.

Immediately he set to work and called on the people to rise up and build. How they answered the call with vigour and enthusiasm to build again the walls of Jerusalem which were broken down! The record of Nehemiah chapter 3 is a worthy account of this great project, and of how the workers responded. Care is taken to lay before us exactly what was done and how it was done.

We see in verse 5 some who did not care to work. They would not submit to the yoke of service. In verse 12, some of the women who put their hands to the task are noted. They were not tempted to give up because the work was physically demanding. In verse 20, there is a man who gave of his energies with such enthusiasm that it is recorded of him - and of him alone - that he "earnestly repaired". He was zealous to be the very best workman around the walls, and for all eternity this commendation cannot be taken from him. It is in the divine record.

In verses 4 and 5, we read of the work of Meremoth and the Tekoites. The latter group did not allow the bad example of their leaders to keep them from working for God. Never let that be an excuse for slothfulness in the service of the Master.

Turn your attention, however, to verses 21 and 27, and you find what is most remarkable about Meremoth and the Tekoites.

They both completed what had been given them to do, and then they "repaired another piece". They could have sat back and enjoyed the sight of others labouring while they relaxed, having

"done their duty’, This was not their way. They were prepared to do more than their share, and continued their efforts to repair another piece of the wall.

As long as the work was incomplete they would continue to labour, looking for what was needed to be done and then applying themselves with vigour to what lay to their hand. They grasped the opportunity before them and it is recorded where it can never be erased. These faithful workers at Jerusalem could have held back and criticised the lazy nobles of the Tekoites, but they kept their eye on the work of the Lord.

Let us not fall into the trap of measuring our efforts against the work of others. That is not the standard which determines the value of our work for God. Let us look at what is to be done and do it whole-heartedly. Finish the job at hand and look for "another piece" to do.

There will always be the temptation to do the minimum in the service of the Lord - to do our duty, and nothing more. But such half-hearted service shows little interest in the work of the assembly. Such an attitude does not see the opportunities for service that are obvious to others. The days of such unwilling servants are filled with satisfying their own desires rather than in occupation with what is pleasing to the Lord.

How refreshing it is to find those who, like the men who built the other piece, are prepared to tackle all that has to be done without grumbling and complaining, no matter what other works they have been assigned. These are the backbone of the assembly testimony.

May we each follow the example of these ancient labourers and be known as workers who are always ready to "repair another piece".

- J Grant Courtesy "Counsel".

This verse points to a condition of soul under Divine control. The contrast is given in the words that follow: "But he that is hasty of spirit exalteth folly". Again it is said, "He that is slow to anger is better than the mighty". That is, he is stronger in moral power than he who has great physical strength.

Victories are often gained by a patient and calm spirit, where the hasty and impetuous have failed. The true evidence of power lies in the amount we are able to bear for Christ in a patient and loving spirit.

As well as power, great wisdom is seen in calm forbearance. Such a one is "of great understanding".

Let us not confound the calm temperament, which is a natural characteristic, with the forbearance that is the gift of grace.

The most hasty and impetuous, when under Divine control may become like the Master Himself" - meek and lowly in heart".

- Selected

GODLY RULE IN THE CHURCH

In considering this subject, let us first enquire how the Lord ruled His earthly people Israel, and let us bring these principles to bear on rule in the Church of God.

Did Moses on any occasion of difficulty find out what the will of the Lord was by consulting the people? Did he not rather go direct to the Lord Himself and enquire of Him, never acting until the Lord told him what to do and how to do it? He got his instructions direct from the Lord Himself, and passed them on to the people he was called to lead. Never did Moses consult the people in any difficulty which he was called to solve or surmount. He went direct to the Lord.

The case of the man who was found gathering sticks on the Sabbath day is a notable instance of this. "And they that found him gathering sticks brought him to Moses and Aaron, and unto all the congregation. And they put him in ward, because it was not declared what should be done to him. And the Lord said unto Moses, "The man shall be surely put to death: all the congregation shall stone him with stones without the camp" )Num.15:33-35). Although this case of difficulty was brought to the leaders and to all the congregation, they did not attempt to come to any conclusion as to what was to be done. They simply put the man in ward until the Lord declared what His will was.

How differently the children of Israel acted in the serious case recorded in Judges 20. "All the people arose as one man" (v.8) and settled by unanimous consent what they would do (vv.9-1 I). Then, having made this decision without asking counsel of the Lord, they went and asked of Him how they were to do it (v.18). The Lord allowed them to try their self-chosen way, but it was only to go on to defeat. In this case there was not only a large majority, but there was complete unanimity.

When Joshua was called to lead the people of God, the Lord spoke to him as He did to Moses, and he passed on the commands to the people. We know too, that it was the rule of David’s life, so long as he walked with God, to "enquire of the Lord" at every important step he took. Both of these men of God failed by consulting with the people, instead of asking counsel of the Lord (see Josh.9:14,15: lChron.13:l-4), and on both these occasions their actions turned out to be a great mistake.

In these days when the moral atmosphere of society in which we move is so permeated by the spirit of democracy, we need to be well grounded in the truth that it is the word and will of God which makes any action right, and not the will of man in any form whatsoever.

It is my desire in writing, that we may own the claims of our Lord Jesus in a practical way, by seeking to know and do His will in all things, both individually and collectively. Also that younger men who would reach out to do oversight work would form the habit of "enquiring of the Lord" before they take a step in guiding the assembly.

The infallible Word is our safe guide, but it can be misapplied. Leaders need the direct guidance of the Holy Spirit as to the right understanding, and the right application of the Scriptures to the matter with which they are dealing.

In order to know and follow the Spirit’s leading, one of the essential qualifications is to have a thoroughly broken will. The attainment of this brokenness of will cannot be reached in a day, nor yet by human effort to reach it. One has to be in the "school of God". But alas! the havoc that has been and is being wrought among the saints of God by gifted men with unbroken wills!

When the leaders have been before the Lord Himself with a single-minded desire to learn His will, and having ascertained, as they believe, what His will is, then they must learn how to present this to the saints whom they are leading. It must be conveyed in such a way as to make it clear that it is the Lord’s will they are being led into, and not the will of the "oversight". (Of course it is understood here that guiding brethren are first all of one mind).

Then there is the patience needed not to drive the flock, but to lead them as "one flock" as they are able to follow.

Let us point out here a mistake into which many seem to fall, that is, if there is a party opposing the step that the overseers desire to take, that step is thereby proved to be wrong. However, where the will of the Lord has been made clear, the saints are responsible to obey it notwithstanding the existence of an opposing party.

Then there is the opposite mistake, that is, if a "majority" are in favour of any course of action, then the rest ought to submit. Some who take this ground rely on 2Cor.2:6, where we read of punishment which was inflicted of "the many", or, as some say, "of the greater number". But to found the theory of rule by majority on this verse is to contradict the whole tenor of Scripture. It was not the largeness of the majority that gave authority for the church to act in the case of the man in I Cor.5. It was the command of the Lord that gave the authority to "put away from among themselves that wicked person".

It appears that the main cause of the many divisions that have occurred among those who know so much truth, has been the persistent attempt to maintain unity, and to carry out divine principles and practices, by appealing to the Word in the light of our own wisdom. Instead of elders coming in the spirit of self-judgment and true humility into the presence of the Lord Himself, to ask of Him a right way, other means have been resorted to, and divine guidance has been practically ignored. Surely the Lord is as approachable to the Christian today, as He was to the Jew in the days of Ezra! And whilst we cannot, and ought not, to speak arrogantly of "having the mind of the Lord", yet surely He will guide those who are willing to do His will (John 7:17), in matters of church government.

Only by this practical recognition of the Lordship of Christ, can assembly testimony be preserved from sinking into a spirit of sectarianism more opposed to the Spirit of Christ than that we profess to have left, or landing in utter confusion without any church government at all, either divine or human. Those who endeavour to lead ought to be men who seek the guidance of the Holy Spirit through the written Word. They must be men who know what it is to consult the "Living God" in every church difficulty, as well as to appeal to the written Word - men who have some measure of spiritual discernment to know His guidance when He is pleased to give it. This calls for much exercise of soul in seeking to maintain an habitual walk with God.

I am not undervaluing the written Word of God. It fills a most important place in church government. But the divided state of so many godly saints, all professing to be guided by the one Bible, and by it alone, proves that apart from the direct guidance of the Holy Spirit, the one Book may be used to divide the saints of God, instead of binding them together.

- Extract from messages written by George Adam in 1905.

and He shall sustain thee - Psalm 40:22.

Christian, when thy way seems darkest,
And thine eyes with tears are dim,
Straight to God thy Father hastening,
Tell thy sorrows unto Him.
Not to human ear confiding
Thy sad tale of grief or care,
But before thy Father hastening,
Pour out all thy sorrows there.

Think too, thy divine Redeemer
Knew as thou canst never know
All the deepest depths of suffering -
All the weight of human woe;
And although in glory seated,
He can hear thy feeblest cry -
Even hear the stifled sighing
Of the hearts dumb agony.

Far too well thy Saviour loves thee,
To allow thy life to be
One long, calm, unbroken summer -
One unruffled stormless sea:
He would have thee fondly nestling
Closer to His loving breast,
He would have that world seem brighter
Where alone is perfect rest.

Though His wise and loving purpose
Clearly now thou may’st not see,
Still believe, with faith unshaken,
All shall work for good to thee:
Therefore when thy way seems darkest,
And thine eyes with tears are dim,
Straight to God the Father hastening,
Tell thy sorrows unto Him.

- Author unknown.

R.M. Goatley,
P.O. Box 353
Taree, N.S.W. 2430, Australia.