Wholesome Words for Spiritual Guidance

In the first scripture, the psalmist is enjoying the satisfying picture of children of God living and serving God together in unity, and he invites us to enjoy the delightful sight with him. How good and pleasant it is! It could be compared with the pleasure of walking through a beautifully landscaped garden. We can hardly imagine the exquisite beauty of the garden which the Lord God planted in Eden, where the trees were classified as ‘pleasant to the sight and good for food.' Genesis 2:8,9.

Long afterwards, when the children of Israel were near the border of the promised land, Balaam looked down from the mountains of Moab over that vast and orderly camp, and he found the beauty of the sight irresistible. Although he had been hired by the king of Moab to curse them, he was caused by the Spirit of God to exclaim, "How goodly are thy tents 0 Israel' As gardens by the river's side, as the trees of lign aloes which the Lord hath planted, and as cedar trees beside the waters" (Numbers 24:5,6). What an impressive sight it must have been!

The psalmist likens such a unity to the precious ointment with which Aaron was anointed. This holy ointment was composed of four fragrant spices skillfully blended with a specified measure of oil, and in the Old Testament, oil is frequently used as a figure of the Holy Spirit. When Paul exhorts us to diligently keep the unity of the Spirit, he first mentions four moral graces that we ought to cultivate:- lowliness, meekness, longsuffering, forbearing one another in love (Eph. 4:2). We know that these are the fruit of the Spirit of God as He works in the hearts of the children of God (Galatians 5:22).

When Aaron was anointed, the ointment ran down upon his beard to the skirts of his garment. The word 'skirts' here is really in the singular, and translates a Hebrew word that appears three times in Exodus 28:31,32, as 'hole'. Here we learn that the high priest's garment was made of one woven work, with this hole in the top for his head to pass through, and it was strengthened with a special binding around it 'that it be not rent.' Just as those four fragrant spices mingled with oil flowed down onto that symbol of specially guarded unity, so we must be diligent to manifest those four moral graces in the power of the Spirit, so that the unity of the Spirit can be kept.

Both Matthew and Mark record an occasion when the high priest's garment was rent. Face to face with the Lord Jesus, Caiaphas resolutely rejected His sovereign claims, and purposely and forcefully rent his garment. Likewise today, when members choose to reject the sovereign claims of our Lord Jesus Christ, they rend the unity of the assembly.

When Paul teaches about keeping the unity of the Spirit he directs our attention to seven related realities, involving the Persons of the Godhead (Eph. 4:4-6).

The first three give prominence to the Holy Spirit; "there is one body and one Spirit, even as ye are called in one hope of your calling" (v.4). This body, comprising all believers of this church age, came into being at Pentecost (Acts 2) with the descent of the Holy Spirit, when in one Spirit we were all baptised into one body (see l Cor.12:13). Hence we find Paul speaking of "the Church which is His Body" (Eph. 1:22,23). The members of this body share one glorious hope; "When Christ our life shall appear, then shall ye also appear with Him in glory" (Col.3:4). This hope and this unity are unassailable, for they have come into existence through the operation of the Holy Spirit in response to the prayer of our Lord Jesus Christ to His Father in John 17:20-23.

The second three, "One Lord, one faith, one baptism" (v.5), give prominence to the Lord Jesus, and they relate to the sphere of our present responsibility here in church life, where He intends this unity to be enjoyed. The baptism of believers is the symbolic declaration of the union with Christ in His death, burial and resurrection which took place at conversion. This union with Christ is the basis of our union with one another. The faith referred to here is "the faith once delivered to the saints" (Jude 3), that is, the complete revelation that He has given to us in the Scriptures, and where it is embraced and kept (I Tim. 4:7), it unites believers in a practical way in mind and conduct. The title 'Lord' stresses the authority of our Lord Jesus Christ to direct our lives as He said in Luke 6:46, "Why call ye Me 'Lord, Lord', and do not the things which I say?". Where the force of these three governs our attitude, the unity of the Spirit will be evident, notwithstanding diversity of gift, and differing degrees of maturity - a spiritual unity that is not to be confused with a lifeless uniformity.

The seventh, "One God and Father of all, Who is above all, and through all, and in you all" (v.6), brings to us the overarching strength, security and warmth of relationship that is ours in our God and Father Who is above all. We are children in His family. He works His good will toward us through all things, and He has come to live in us. What powerful incentives these seven give to us as we endeavour to keep the unity of the Spirit in the bond of peace.

How often this unity is broken by strife and contention, and though the issues involved may be many and varied, Solomon goes to the heart of the matter in Prov. 13:10 - "Only by pride cometh contention." Pride has been called the parent sin. God works in many ways to hide pride from man (Job 33:17), and only He can effectively deal with it (Job 40:12). The language of pride is "I will," and that was the language of Satan when he fell (Isaiah 14:12-14). Ever since our first parents succumbed to his temptation in the garden of Eden it has been the language of every human heart until the will is subdued by the Saviour. In contrast to this, we follow the Prince of Peace into Gethsemane as He set aside His rights for our sakes, and we hear the language of His heart, "Not My will but Thine be done". Well might we remember the words of Paul, "Let this mind be in you that was also in Christ Jesus".

Finally, the psalmist in v.3 likens this unity to the dew of Hermon, and the dew that descends on the mountains of Zion. It is on the cloudless nights that are calm and still that the dew falls in all its reviving freshness. When the children of Israel were in the desert, the manna, their bread from heaven, fell with the dew. And so it is in a spiritual sense today. When brethren dwell together in unity, we are able to feed on the true Bread from heaven (John 6:32-58), and be strengthened to serve Him together. How often we pray for blessing, but it may be that we are not giving due weight to this matter of unity. The psalmist says, "For there the Lord commanded the blessing".

-R.M. Goatley

What can be the significance of today of a statement like this? Surely the circumstances to which it refers no longer exist. Is not the quotation taken from an order of ritual that has long ago been superseded by the clear light of the Gospel? Although the teaching is clothed in typical language, the words deal with a subject of great practical importance.

The ritual of the red heifer concerns itself with the question of defilement contracted by any of the people of God, and how such defilement may be removed. Will anyone deny that this is a matter of great practical importance for us Christians? All around us are corrupting influences, and by painful experience we have learned how easily they corrupt the soul.

The contents of an open vessel, unprotected from pollutants in the atmosphere of an eastern climate, become contaminated. This serves as an illustration of what may happen to us if our souls are left exposed to the polluting influences of the world around us. It is of great importance to have what we may call a 'covering' upon our souls.

THE PROTECTING COVERING

What is it that constitutes this protective covering? The fear of God; walking with God; The consciousness of the presence of God; the subjection of the soul to the revelation of God in grace. These form an ample protection from the defiling environment around us.

To have this covering upon our souls, it must be placed there, and the right time to do this is at the beginning of the day, before we mingle with persons, and come in contact with things from which contamination might come. Not that early morning is the only time for this. Whenever spiritual defense is needed, we must see to it that the covering is in place for the soul's protection. Seeking the face of God in prayer and confession, diligent and devout reading of the Scriptures - these are the means by which the soul obtains its covering. But neither prayer nor study will effect this unless they lead to what has been aptly termed the practice of the presence of God.

WHAT ARE THE PRESENT DANGERS?

In connection with the teaching of this Old Testament type, there are two things that must be distinguished. First, there are things that may loosen or remove the covering. Secondly, there are things that contaminate the contents of the vessel. The contaminating influences are wrong things of the world which are sinful - things which are easily recognised as harmful to the soul. However the things that simply loosen the covering may be things which in themselves are harmless and correct. It is of such things that we may ask, "Why should I not do it? What harm is there in it?" The question, however should be framed differently. It is not sufficient to say that such and such a thing does not defile the contents of a vessel. Does it loosen the covering, leaving the contents exposed to influences that are corrupting.

Does the reading of a book blunt the keen edge of your appetite for the Word of God? Or is there some time-consuming pastime that withers the soul? An act of self-indulgence, the neglect of prayer, and missing a quiet time with God at the start of the day can easily loosen the covering. Then the influences that corrupt will find a more ready entrance. The same may be said of the many other things in this world. Each of us knows what it is in our own lives.

Notice in our text the word "bound". The vessel was only free from uncleaness when it had its covering bound upon it. A lid that is bound on a vessel with cords is not easily loosened. This is the kind of covering that we need.

Morning by morning, and whenever occasion arises, we need to get the fastening of our soul's covering tightened. We need to draw near to God and breathe the atmosphere of His holy presence. There we need continually to resort, that the protective grace of His presence may be the covering of our souls, preserving them from exposure to the corrupting influences of the age.

H.P. Barker. Courtesy of "Counsel"

 WHY DID THE LORD JESUS DIE?

In order to appreciate the import of this question it is necessary to have clear answers to three others.

1. Who Is the Lord Jesus?

"Unto us a Child is born, unto us a Son is given!...and His Name shall be called Wonderful, Counsellor, the Mighty God, the Everlasting Father, the Prince of Peace" (Isa. 9:6). "Out of thee (Bethlehem Ephratah) shall He come forth unto Me that is to be Ruler in Israel; whose goings forth have been from old, from everlasting" (Micah 5.2). "In the beginning was the Word, and the Word was with God, and the Word was God" (John 1:1). "Before Abraham was, I Am" (John 8:58). "Christ came, who is over all, God blessed forever" (Rom. 9:5). "In Him dwelleth all the fullness of the Godhead bodily" (Col. 2:9). "Unto the Son He saith, Thy throne, 0 God, is forever and ever" (Heb. 1:8). "This is the true God and Eternal Life (I John 5:20).

These Scriptures, among many others, clearly answer the question. They declare unto us that He is the Eternal Son, the Mighty God, yet the Child born in Bethlehem, the I Am, eternal and immutable, the Possessor of Deity in all its perfections - in a word, Very God of Very God.

2. What did He, the Everlasting God Become?

He became flesh (John 1:14). He partook of flesh and blood (Heb. 2:14) by being born of a woman (Gal. 4:4). He continued to be all that He was from everlasting, and became what He had not been previously. That is, He became Man by voluntarily taking true sinless humanity into His perfect Godhead. He did this in order to die.

3. What sort of death did He, God Incarnate Die?

He died by crucifixion, a dishonourable death by which only slaves and alien criminals suffered under Roman law.

Why did Jehovah, the Creator and Upholder of all, become Man and submit to such an awful, shameful death?

I. In Order to Put Away Sin (Heb. 9:26).

Sin had been in the world since the Fall in the Garden of Eden it was an insuperable barrier between man and God: It was crying out for judgment. In perfect harmony with the will of His Father, the Lord Jesus wanted this barrier removed. He only could do this, and only by sacrificing Himself in this way. He made Himself responsible for sin on that Cross. God, whose ears had been closed to its cry for judgment up to then, opened His ears and poured out upon the sinless Sinbearer, the punishment it deserved. Consequently His sacrifice put it away. Now God can come out to the sinner in grace, and the sinner that believes in the Lord Jesus can approach God without fear, and know himself pardoned and justified.

2. In Order to Bring the Devil to Naught (Heb. 2:14).

The Devil is the prince of this world. Men are in his grip and under his dominion. He desires to drag them down to endless perdition with himself. Consequently he tried by a variety of human agents to induce our Lord to come down from the Cross. If he had succeeded he would have triumphed. But he did not and could not. Our Lord remained and died. By that death He completely thwarted Satan's schemes. Our Lord, having brought to naught by His death, now marches through his kingdom in the person of His evangelists and offers pardon to the Devil's subjects. He takes all who surrender to him out of the Devil's kingdom and places them in His own.

3. In Order to Obtain Eternal Redemption (Heb. 9:12).

Men are slaves of sin; sold under sin (Rom. 6:17; 7:14). Christ can now emancipate them, and He does this for all who believe in Him.

4. In Order to Glorify God (John 13:31,32).

Man should have glorified God by obeying Him implicitly, but this he has completely failed to do. The Lord Jesus was obedient even to the death of the Cross (Phil. 2:8), and by that perfect and unique obedience He glorified God. He also glorified Him by meeting in full His righteous demands against sin. He endured the sentence of the broken law of God, vindicating His holy character, showing His truthfulness and doing His will (Heb 10:9).

5. In Order to Justify God's Confidence In Him (Isa. 42:1-4).

God had already passed over the sins of believers in Old Testament times and the death of Christ vindicated His righteousness in doing that (Rom. 3:25).

Our Lord's death shows the most perfect devotion to God. It shows that God's will was ever, and under all circumstances His delight. It also shows His amazing love for sinful mankind. God has been glorified by His death, sin has been put away by it, the Devil has been vanquished by it and sinners are being saved in consequence of it. Heaven's joy has been increased by it, and it will one day be peopled with ransomed sinners through it.

- J. C. M. Dawson

 THE DOCTRINE OF THE CHURCH
AND CHURCHES

(3) Galatians 3:27. "For as many of you as have been baptised into Christ have put on Christ." The epistle to the Galatians deals with the subject of the believer's emancipation from the bondage of the law by means of the Cross and the Spirit. Just as the Roman on reaching the estate of manhood was clothed with the "toga virilus" (the robe of manhood), so the believer, who is also a son of God, is looked upon as clothed with Christ as with a robe. His servitude to the law is for ever past, and he now stands invested with the dignity of sonship as a result of redemption. In baptism this is publicly affirmed by the believer. The verse does not mean that Christ is put on in baptism. It means that the believer signifies by his act of being baptised, that Christ has been put on.

(4) Ephesians 4:5. "One Lord, one faith, one baptism." In v.3 the Ephesians are exhorted to "endeavour to keep the unity of the Spirit in the bond of peace," and this was to be done (as now) in the spirit of meekness. Paul then states the seven features of the unity that had been formed by God. He says that there is one body, i.e. the body of Christ; there is one Spirit, Who is the Agent of the Godhead; one hope of your calling, the heavenly hope that is the inspiration of all believers; one Lord, to Whom we owe all allegiance; one faith, i.e., the whole body of revealed truth; and one God and Father of all. The last but one of the seven features is "one baptism". It has been alleged that this is the baptism in the Spirit in which all believers share. Against this it should be noted that Paul has already referred to the fact that there is one Spirit, which included all His operations. It is concluded therefore, that the baptism referred to is water baptism. There is one baptism, and that is Christian or believer's baptism. Surely this shows the importance of baptism in the Christian revelation, as constituting one of the essential features of the unity that is to be kept. To suggest the sprinkling of infants in such a context would be incongruous. After Pentecost there was only one baptism to which all Christians submitted by way of simple and earnest testimony, and that was baptism in water, hence the force of the expression - "one Lord, one faith, one baptism".

(5) Colossians 2:12. "Buried with Him in baptism." Christians are complete in Christ their glorious Lord and Saviour. The supremacy and dignity of Christ are related in the Colossian letter to the Christian's life in this world. By God's own act through the Cross, we have been separated from our sinful condition of being, inherited from Adam. Buried with Christ, we have also been raised together with Him. The deed by which this spiritual fact is expressed is baptism. In baptism, the whole matter is beautifully and symbolically portrayed. There could not be a more suitable figure of death, burial and resurrection than that supplied by baptism. Surely baptism must be important when it expresses such truths vital to the very existence of Christianity.

(6) I Peter 3:21. This verse reads as follows: "The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh) but the answer of a good conscience toward God, by the resurrection of Jesus Christ".

It will help to an understanding of this somewhat difficult passage if it be noted that Peter does not speak of type and antitype, but of two types corresponding with each other, i.e., the ark and baptism. Each of these figures sets forth the spiritual truths of the death, burial and resurrection of Christ, and of the believers association with Him. Just as Noah and his family in the Ark were separated by the waters of the flood from the sinful and doomed world in which they formerly lived, so believers are separated from the world and its sinful associations by the death, burial and resurrection of Christ, of which baptism is the symbolical expression. The same passage states that baptism is "the answer of a good conscience toward God". None but believers can return this answer. This expression eliminates the possibility of irresponsible infants fulfilling the conditions required by baptism.

THE PRACTICAL ISSUE

Unlike the Lord's Supper, baptism is not repeated, but its lessons abide throughout life. It is well that we constantly remind ourselves of the meaning and implications of our baptism. Are we living as baptised believers should live? Are we living daily in the spiritual power of association with Christ in His death, burial and resurrection? As J.G. Deck the hymn writer expressed it -

"Into Thy death baptised
We own with Thee we died,
With Thee, our life, are risen,
And shall be glorified.
From sin, the world and Satan -
As ransomed by Thy blood -
We here would walk as strangers
Alive with Thee to God".

Baptism is vital, and it means that we have determined to live for the Lord Jesus in separation from sin and the world.

-G. Maclachlan

Faith is a very simple thing,
Though little understood;
It frees the soul from death's dread sting
By resting in the blood.

Faith is not what we feel or see,
It is a simple trust
In what the God of love has said
Of Jesus as 'the Just'.

What Jesus is, and that alone,
Is faith's delightful plea;
It never counts on sinful self,
Nor righteous self in me.

It tells me I am counted 'dead'
By God, in His own Word;
It tells me I am 'born again'
In Christ, my risen Lord.

If He is free, then I am free
From all unrighteousness;
If He is lust, then I am lust,
He is my righteousness.