Wholesome Words for Spiritual Guidance

David is one of the outstanding characters in Scripture. His love for the Lord and His Word, his sincere desire to understand the mind and ways of the Lord, and reflect them in his own conduct, shine out repeatedly in his Psalms and in the record of his experiences. When God chose him to be king over Israel in the place of Saul, He said, "I have found David the son of Jesse, a man after Mine own heart" Acts 13:22.

His God-fearing approach to home life can be seen in Psalm 30, the song of praise that he composed when he dedicated his house to the Lord. According to Psalm 132 he could not settle to enjoy the comforts of his own house, until he found a place for the ark, the symbol of the presence of Jehovah. Psalm 101, outlines the standards of wisdom and integrity with which he purposed to rule his house, and though as king and judge in Israel he could impose penalties that are not relevant to us now, it is still true that where these standards are adopted, the spread of mischief is considerably contained.

Yet the conduct of David's family brought him to the depths of grief and sorrow. Even today, many a godly parent's heart is wrung with grief, and the perplexing question 'Why', as they continue to plead with God for children who have wandered far away. As we consider David's case we must guard against the mistaken assumption that children's folly is always the result of parent's failure. The Lord Himself said, "I have nourished and brought up children, and they have rebelled against Me".

But without doubt, David's adultery, and his subsequent attempts to conceal it, resulted in disaster in his family.

As we read 2 Samuel 11, we do well to remember what Paul wrote in I Cor. 10:12,13, "Let him that thinketh he standeth take heed lest he fall. There hath no temptation taken you but such as is common to man" And in Gal. 6:1, "considering thyself lest thou also be tempted". But let us observe the following:

David's vulnerability.

1. He had, over a number of years, increased the number of wives and concubines he had taken, (I Sam. 25:42,43; 2 Sam. 3:2-5; 5:13-15). God had forbidden this to the kings of Israel in Deut. 17:17. Being already over the boundary God had set, his horror of this further sin would be greatly diminished.

2. David had been deeply moved by the promise God had made to establish his house and kingdom forever (2 Sam.7), and the hand of the Lord was with him giving him victory over all his enemies. We know that such times of prosperity and success call for special vigilance.

3. David relaxed from his usual diligence and vigour. He sent his army out at the time when kings go out to battle, but he stayed at home. He arose from his bed one evening (an unusual hour to rise) and walked upon the roof of his house. Surely this was an 'unguarded hour,' in which to meet temptation.

The nature of his sin. It was first of all against the Lord, as all sin is. The Lord had honoured David greatly, and He felt keenly the contempt implied in this act. He said, "Thou hast despised Me" (ch. 12:10), and, "Wherefore hast thou despised the commandment of the Lord" (12:9). It was a most grievous sin against Uriah too, as Nathan's parable shows. As well as this, the name of the Lord was dishonoured, for by this deed he gave great occasion to the enemies of the Lord to blaspheme, 2 Sam. 12:14.

The folly and futility of trying to cover sin. All things are naked and open unto the eyes of Him with Whom we have to do, and David's attempts to cover his sin only brought more serious guilt on him. At last, in his treacherous murder of Uriah, he robbed himself of one of his mighty men (2 Sam. 23:39), a man whose loyalty and integrity must have been a cutting rebuke to him. He describes the torment of his conscience during this time in Psalm 32:3,4.

The mercy of the Lord in forgiveness. "He that covereth his sins shall not prosper; but whoso confesseth and forsaketh them shall have mercy." Prov. 28:13. The Lord sent Nathan the prophet with his convicting parable and we have David's heartfelt confession in Psalm 51. In Psalm 32:5 David expresses his assurance of the Lord's forgiveness, and in verses 1 and 2, the joy that comes with that assurance. We have the Lord's promise now. If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness," I John 1:9. Whatever sin may be hidden, lying on the conscience, however deep and shameful, let us come to the Lord, tell Him all the truth. He is faithful to His promise, and He is just in His forgiveness, for it rests on the perfect atoning work of our Lord Jesus Christ. To delay is to go deeper into sin and sorrow.

The effects of his sin. Although David was forgiven and cleansed, he lived to prove the truth of that solemn decree, "Be not deceived, God is not mocked, for whatsoever a man soweth, that shall he also reap." Gal. 6:7. In nature we expect our reaping to be greater in quantity than our sowing, and so it is in our lives, whether we sow to the flesh or to the spirit, Gal. 6:8. In his judgment on the rich man in Nathan's parable, David said, "He shall restore the lamb fourfold," and we subsequently read of the deaths of four of David's sons. The son Bathsheba bore died in infancy. Ammon, the eldest son seduced Tamar, Absalom's sister, and was killed by Absalom in revenge. Absalom should at least have remained in a city of refuge, but under subtle pressure from Joab, and against his better judgement, David received him back, only to see him rise to usurp the throne from him. When the uprising was quelled, David was overwhelmed with grief and regret when he heard that Absalom had died in the battle. When David was on his deathbed, Adonijah, another of his sons, exalted himself to claim the throne from Solomon, David's declared successor, and eventually died for his folly. It is said of Adonijah in I Kings 1:6, that during his lifetime, David had not at any time displeased him by questioning his conduct.

The last words of David. 2 Sam. 23:1-7. From David's mature review of all this at the end of his life, let us notice some unchanging principles for our encouragement and instruction.

1. Our God is utterly dependable - the God of Israel is the Rock of Israel. In all the storms of life we can safely hide in Him.

2. "He that ruleth over men must be just, ruling in the fear of God." This remains true in positions of authority, from the highest national office, to the lowest local position. It is also true among the Lord's people whether in assembly oversight or in the ordering of home life.

3. In the midst of his sorrow and regret, David knew that the covenant of God with him was everlasting, ordered in all things and sure. Its fulfilment is certain because it is vested in our Lord Jesus Christ, great David's greater son.

4. All unrepentant lawlessness will finally be put down.

Let us take courage then, though sorrow and regret may haunt us. Bring all to the Lord in contrition, forsaking every known sin. Confide in Him. He can bring the best out of the present circumstances whatever they may be. A poet has written of Him:

Show me Thy face - I shall forget
The weary days of yore,
The fretting ghosts of vain regret
Shall haunt my soul no more.
All doubts and fears for future years,
In quiet trust subside,'
And naught but blest content and calm,
Within my breast abide.

-R.M. Goatley

1.  I am Thine - Psa. 119:94. This is a statement more precious than all that earth can give, and far sweeter than honey or the honeycomb. The Christian is the purchase of Christ's precious blood, and as dear to Him as His own life. We may feel our unworthiness of such a blessing as this, and a sight of ourselves may reveal the ugliness of our deformities, but this glorious fact remains just the same - "I am Thine". It is not "I shall be Thine". No, I am His already. What a cheering thought it is for weary ways and trying days just to look up to Heaven from our depressing surroundings and say unto the Lord who loves us so greatly, "I am Thine". Those nail marks in His hands and feet are the evidences that I am His; for when He was crucified, it was for sinners, therefore, Lord, for me!

2.  "I am Thy servant" - v. 125. His service is perfect freedom. To serve the Lord Christ is not an Egyptian servitude. The children of God are not "galley slaves", though we would work like any slave for love of God's dear Son. No labour is mean when performed with a single eye to God's dear Son. From the greatest to the least there is work for all - "to every man his work". Faithful and steady toil will bring its sure reward. At the close of the day each man will receive his "penny", and with a cheery word of approval will the Master address his labourers. Toil on, fellow-servant, at whatever thou art doing for Christ, and throw thy heart into it, for nothing done unto Him will be overlooked.

3.  "I am small and despised" - v. 141. And what if you are? What does it matter if men disdain you and mock at your small capabilities, saying, "How shall he help us?" If God will condescend to use for His purposes of grace those things which men despise, we need not mind the taunt of the ungodly. There is a fitness in these things. Flesh must not glory in the Lord's presence. When the instrument in use is conscious how little account it is of; then unreservedly it ascribes all the credit for its performances to the Hand that used it. By itself, what could it have done? It would have lain by useless. Take comfort, dear heart, and use your humble gift. Think far more of fitness of heart than of high attainments. Your smallness can never be a hindrance to God, but self-sufficiency always is.

4.  "I am a stranger in the earth" - v. 19. There is a special fellowship with the Lord Jesus when we are made to feel that we are strangers in the earth. He who made the world, and all that therein is, trod it as one unknown. The eyes of men were holden that they did not know Him. And if our glorious Lord was in the world as a foreigner, shall we be surprised when people do not know those who are His disciples? When we belong to Christ we thence forward are identified with Him; as He was, so we become. Let not dismay seize upon our hearts when the "cold shoulder" is given us; when men cast out our name for Emmanuel's sake, and when they make us feel in a hundred and one ways that we are regarded as aliens. Hail, strangership! What sweet solace thou dost bring!

But this truth has its reverse side; for as He is, so we shall be. This wonderful identification with Christ is both for time and eternity. If, because we are Christ's, we must needs be strangers and outcasts during our earthly life-time, then by the same Divine will it has been decreed that in the hereafter we shall be conformed to the image of God's Son. We shall be joint-heirs with Him of all that the Father has given Him, even to a seat upon His throne in the kingdom.

5.  "I am a companion of all them that fear Thee" - v. 63. The traveler by the "narrow way" has no cause to be ashamed of such companions. They are the sons of the King. Present appearances may seem to be against us. Our clothing is not yet royal apparel. Our dwellings and belongings may be small and of little account, but our mansion is in our Father's House. Our country, our estates and our inheritances still lie in the realm of the unseen, which is eternal, in contrast with what is seen now, but is only temporal. What surprise and dismay will seize the scoffers, when the King "cometh with clouds" and "every eye shall see Him," and it is manifested to all that we are the sons of God. In that day He will be glorified in His saints, and admired in all them that believe.

Slightly adapted - F. Ferguson

SOME LAST WORDS OF SCRIPTURE -2

John was the last of the New Testament writers and the last of the apostles. His first epistle may be the last book of the New Testament to be added to the canon of Scripture. If so, the words concluding the book (I John 5:18-21) were the last words of the Scriptures to be written. In these words three times he declares "we know", and we have there presented to us a summary of the teaching of the letter, and indeed, of Christian doctrine.

V. 18.  John has written in his Gospel about being born, or begotten of God (John 3:3), and again in this letter (3:9). Evidences of new birth that he mentions include love of fellow believers, keeping the Lord's commandments, and avoidance of sin. To abstain from the practice of sin does not imply sinlessness. The possibility of sinning is clearly in view in chapters 2:1 and 5:16, but here we have the reminder of what should characterize us.

In the second part of the verse, "He that is begotten of God" (see RV) is best understood as referring to the Lord Jesus Christ, the only begotten of the Father, Who as the Great Shepherd keeps His own. He brings many sons to glory and those that are His will never be lost (John 17:12). This verse then, touches on our practice and our preservation, fundamental aspects of life and doctrine.

V. 19. The words 'of God' indicate our position and standing. John writes of being born of God and of being children of God. Paul writes of being sons of God and heirs of God. Peter addresses Christians as the people of God. To be 'of God' implies divine possession and relationship. It is because believers are of God that they are able to look up and say 'Our Father'. As belonging to God we should also live for Him.

In contrast, the world (the society in which we live) is in the embrace of the Evil One. 'Lieth' suggests ease, complacency and lack of awareness. Samson lay with his head on Delilah's lap. Being 'of God' and set apart (sanctified) for Him and to Him, we are in the world but not of it. The verse therefore summarizes the conflict between what is of God and the sphere of the Evil One. It speaks of the believers sanctification and the world's seduction.

V. 20.  Into the world in the grip of the Enemy the Saviour has come. Although writing perhaps sixty years after the resurrection of the Lord Jesus, John says He 'is come' rather than 'He came'. The impact and effect of His coming remains. As a consequence of His coming, the world has an additional accountability before God. The coming of the Lord Jesus Christ in incarnation (I John 4:2) was both the fulfilment of God's promise to Abraham and His fullest revelation of Himself. God is revealed in Christ, and it is John who, emphasizing the deity of the Son, writes of Him as the Word, Who tells Him out and declares His name. In His prayer to the Father in John 17, the Lord Jesus indicated that the purpose in His death and sacrifice was "that they might know Thee the only true God, and Jesus Christ Whom Thou hast sent". So He brought the knowledge of God to us, and with it the understanding of what it is to be 'in Him' as the source and sphere of spiritual life and communion. To be 'in Christ' is to be 'in God' and to be 'of God'. We are found in Him positionally, and we are to abide in Him experimentally (John 15:4). As we do so we shall find that he abides with us (John 14:23).

The revelation of God in Christ is the ultimate revelation of God. No true understanding of God is found outside the Person of Christ. Christ is both central and essential to knowing God and entering into salvation. The revelation of God in Christ is the only path to eternal life. This verse then, sums up the great truths concerning the incarnation of the Son of God, and of the revelation of God in Him.

V. 21.  An idol is anything that would displace the Lord Jesus Christ from the place that is rightly His in our hearts. If we have come to know Him, let us not give place to idols. In v.18 we read of His keeping us; here we have a responsibility to guard ourselves. Ephraim, in the day of his recovery shall say, "What have I to do any more with idols, I have seen and observed Him" (Hosea. 14:8).

John's purpose in his writings has been to present to us the Person of Christ as the Son of God. His final exhortation then is that the Lord Jesus should be given the place in our hearts of which He is so worthy.

- A.C. McEwan

It was observed by a Puritan preacher that in the Old Testament there were many ordinances, in the New Testament just two, but that in heaven there will be none at all. Ordinances will not be required by believers when they are with Christ in heavenly glory. It is while we are in this world that we need such helps for the strengthening of our spiritual life.

There is much disagreement among Christians on the subject of baptism. To the majority, the sprinkling of infants is regarded as the right and proper course, and yet the dogma of infant baptism is destitute of Scriptural authority. It is difficult to account for its widespread practice if we do not allow for the power of Satan in such a matter. If we are guided by the Scriptures alone, there is surely no difficulty, inasmuch as the baptism of which the New Testament speaks is the baptism of believers. The Scriptures do not teach adult baptism or the baptism of responsible persons. In every case, save that of Simon Magus, it is believers who are baptized. This makes the matter very simple, and clears the ground of much that would cause confusion.

It is contended by many that baptism is a controversial subject and that consequently it should not be introduced into the service of Christ. Evangelism, they say, provides the common meeting ground for believers of all denominations. Such subjects as baptism and the local church cannot be introduced because they are deemed to be controversial. In this way the specific and fundamental teachings of the Lord and His apostles are set aside on the ground of expediency. Surely this is a serious matter, and one for which account will have to be given at the Judgement Seat of Christ.

The believer who reads his Bible carefully and in simplicity of heart will delight to carry out the will of his Lord in all matters touching his life in this world. One thing that will exercise him at the beginning of his Christian way, is baptism, He will not say that it is not important, or that it is controversial. He will seek at all costs to be obedient to the Word of the Lord.

The subject may be further considered as follows:-

1. The Authority for Baptism. It is important to notice that the Lord Jesus reserved to Himself the right to introduce the subject of baptism to His disciples. He did not delegate this work to any of the apostles. His words are fundamental, and no consideration of baptism is complete without reference to them. Let us ponder these words a little more closely.

(a) Matthew 28:18-20. Following the statement that all authority in heaven and earth was vested in Him, the Lord said in consequence, "Go ye and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit." The making of disciples involves (I) conversion, and (2) following the Lord in daily life. In this passage baptism is associated with the name of the Triune God - Father, Son and Spirit. Surely this is sufficient to show the importance of baptism. Thus the baptized believer takes his stand publicly in association with God, here revealed in the Trinity of His Being. It should also be noted that in Matthew 28 the responsibility to baptize is placed on the preacher, and it is a responsibility for which he is accountable to the Lord.

(b) Mark 16:15,16. In these verses we have first the responsibility to proclaim the Gospel to every creature. This is followed by the statement: "He that believeth and is baptized shall be saved". Here the responsibility to be baptized is clearly placed upon the person who believes the Gospel. Thus the Lord's authoritative words on baptism cover both the person who proclaims the message and the person who believes the message.

2. The Practice of Baptism. It is impossible to exaggerate the importance of the words of the Lord just considered. Their far reaching effect on the apostles is seen in the book of the Acts which is the inspired record of the spread of the Christian message from Jerusalem to Rome. A careful reading of this book will show how the commission given by the Lord was carried out by the apostles and those associated with them. The subject of baptism occupied a prominent place in their teaching, and it is clear that the early converts were taught that their first responsibility was to be baptized.

The following instances of baptism are cited from the Acts of the Apostles:

1. Three thousand in Jerusalem - (2:41).
2. The Samaritans, both men and women - (8:12).
3. Simon Magus - (8:13). The context shows that Simon was not a true believer, but he was dealt with on the ground of the profession of faith which he made.
4. The Ethiopian eunuch - (8:36-39).
5. Saul of Tarsus - (9:18).
6. The Gentiles in Caesarea - (10:47, 48).
7. Lydia of Thyatira- (16:15).
8. The Jailor at Philippi - (16:33).
9. The Corinthians - (18:8).
10. The disciples at Ephesus - (19:5).

The above cases clearly show that the practice in the apostolic age was that of the baptism of believers. In the first century an unbaptized believer was an anomaly. Of this there can be no doubt whatever.

- G. Maclachan

Not forgotten, but remembered!
Child of God, trust on with cheer!
Thy great Father's help is promised
Every day throughout the year.
Not forsaken - but most precious
Thou wilt ever to Him be;
Tenderly he whispers "Fear not!"
"I, the Lord, remember thee!"

Not forgotten, but remembered'
Is the pledge of Love Divine!
He who loves and understands us,
Best can plan thy path and mine.
His own Word can not be broken,
"As thy days thy strength shall be;"
He, Himself, the word hath spoken -
"I, the Lord, remember Thee!"

Not forgotten, but remembered -
In His love for thee He planned,
Chosen, sealed, thy name engraven,
On His pierced and peerless hand.
When He calls thee, "Come up higher,"
Thou shalt then His wonders see -
Wonders of His mighty promise -
"I, the Lord, remember thee!"