Friday, July 30, 2010

QUIET AND INDUSTRIOUS

"That you also aspire to lead a quiet life, to mind your own business, and to work with your own hands, as we commanded you." (1 Thess 4:11, NKJV)

Other versions read, "to make it your ambition to lead a quiet life and attend to your own business" (NASB), and "aspire to live quietly, to mind your own affairs" (NRSV). At first, this may appear to contradict the exhortation to increase more and more in the love of the brethren. In view of current "Christian" emphases, it also has a rather strange sound – at least to those who are not accustomed to living by faith.

ASPIRE. The KJV uses the word "study," which emphasizes being eager, or earnest, to do something. Here is a commendable kingdom trait: aspiring, or studying. The word "aspire" means to strive earnestly, to be ambitious about something, and make it our aim, or goal. It infers there is progress that can be realized, and that we want to make it. The strength of aspiration, or ambition, is seen elsewhere in Scripture. "Therefore also we have as our ambition, whether at home or absent, to be pleasing to Him" (2 Cor 5:9, NASB). It is noble for believers to have spiritual ambitions, or godly aims. It involves applying ourselves to the specified areas, and being eager to make some advancement in them. It will be interesting to behold the areas in which the Spirit here urges us to have aspirations and strong ambitions.

A QUIET LIFE. This is a life characterized by peace. The individual is not running here and there, becoming involved in the matters of others. This is a life that does not cause disturbance for others. It is a life that is not disruptive, intrusive, or unsettling. Quietness involves being silent, living peaceably with our own families. It is the opposite of "talebearing," "whispering," and "backbiting" (Lev 19:6; Rom 1:29-30). This involves behaving ourselves so as not to cause disruption in our neighborhood or city. It is to "lead a quiet and peaceable life in all godliness and honesty" (1 Tim 2:2).

A "QUIET LIFE" IS THE RESULT of having personal "quietness." Isaiah affirmed that "quietness and assurance" are the "effect of righteousness" (Isa 32:17). This is "being still," and knowing that God IS God (Psa 46:10). In this condition, we realize the effects of receiving wisdom "from above," which is "first pure, then peaceable, gentle, and easy to be entreated" (James 3:17). Such individuals do not agitate those about them, but are rather "peacemakers."

AT ITS ROOT, quietness is an aspect of faith. In it, we trust in the Lord, and, as a result, the believer "shall be in rest, and be quiet, and none shall make him afraid" (Jer 30:10). It is still true, "in quietness and in confidence shall be your strength" (Isa 30:15). It is not enough to simply know these texts. It must be our aspiration for them to be fulfilled in us.

MINDING YOUR OWN BUSINESS. Each believer has a full plate with which to be occupied, without intruding into the affairs of others. While it is not popular to speak in this manner, the Spirit often makes a point of this. The second letter to the Thessalonians confirms the need for this exhortation. "For we hear that there are some which walk among you disorderly, working not at all, but are busybodies" (2 Thess 3:11). The Spirit speaks of young widows who "learn to be idle, wandering about from house to house" (1 Tim 5:13). Solemnly we are admonished to not be "a busybody in other men's matters" (1 Pet 4:15). Minding our own business is bearing our own burden. As it is written, "for each one should carry his own load" (Gal 6:5, NIV). That statement follows a seemingly contradictory one: "Carry each other's burdens" (Gal 6:2). There is a facet of our lives that can only be maintained by ourselves. There are grace and personal fellowship with Christ to be proficient in these areas.

IN ITS BROADEST SENSE, minding your own business is "working out your own salvation with fear and trembling" (Phil 2:12). In its most detailed sense, it is devoting ourselves to the area in which God has placed us. Servants, for example, are to "be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ" (Eph 6:5). Wives are "to be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed" (Tit 2:5). Husbands are to "provide for their own" (1 Tim 5:8), love their wives (Eph 5:28), and bring up their children "in the nurture and admonition of the Lord"(Eph 6:4). Each person is to take their own life seriously, doing all within their power to avoid deficiencies and disruptions in the lives of others. In minding your own business, be "fervent in Spirit, serving the Lord" (Rom 12:11).

WORKING WITH YOUR OWN HANDS. Working with our own hands is the opposite of idleness, a curse to be avoided. When God consigned Adam to a life of toil by the sweat of his face (Gen 3:19), it was more than a curse. It was also therapeutic, assisting men to avoid sinful lusts. In such work, there will be provision for supporting the weak (Acts 20:35), and providing for the needy (Eph 4:28). In times of need, Paul himself, though an Apostle worked with his hands (1 Cor 4:12). The rule of God is, "If anyone will not work, neither shall he eat" (2 Thess 3:10).

– Given O. Blakely

Wednesday, July 28, 2010

THE PURPOSE FOR IT ALL

"To Him be glory and dominion for ever and ever. Amen." (1 Peter 5:11)

ONE OF THE GREAT LESSONS to be learned is that salvation is primarily for the honor and glory of God. It is a glorious enterprise in which holy angels are tutored in the magnificent wisdom of God (Eph 3:10). All of heaven stands in amazement at the working of God in salvation. This is emphasized again and again in the Revelation. " . . . those beasts give glory and honor and thanks to Him that sat on the throne . . .Thou art worthy, O Lord, to receive glory and honor and power . . . Blessing, and honor, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb for ever and ever . . . Blessing, and glory, and wisdom, and thanksgiving, and honor, and power, and might, be unto our God for ever and ever . . . Alleluia; Salvation, and glory, and honor, and power, unto the Lord our God" (4:9,11; 5:13; 7:12; 19:12).

THE SUPREMACY OF FAITH is seen in the fact that it preeminently gives "glory to God." Abraham was "strong in faith," and this gave "glory to God" (Rom 4:20). When Christ "received us" from the hand of the Father, it was "to the glory of God" (Rom 15:2). In the church, "glory" is brought to the "only wise" God "through Jesus Christ for ever" (Rom 16:27). This is an eternal enterprise!

THE MODERN CHURCH has placed a disproportionate emphasis on helping people, and too little upon glorifying God. The real purpose of the salvation of God has nearly been obliterated by the institutionalized church. It is a most serious circumstance.

GLORY. Technically, "glory" involves the honor, praise, dignity, and the worship of God. In salvation, all of this is rendered out of an understanding and thankful heart. God received glory upon the head of Pharaoh (Rom 9:17), Sennacherib (2 Chron 32:22), and Nebuchadnezzar (Dan 4:36-37). While such glory is involved in the walk of faith, that is not the type of glory in our text. This is not a text of admonition, nor is it a statement of doctrine – although both are found elsewhere in Scripture. This is an outbreak of spontaneous praise – of insightful thanksgiving. Peter, who himself was suffering because of his faith, had seen the hand of the Lord in it all. He knew it was God who was working in him "both to will and to do of His own good pleasure" (Phil 2:12). He has so taught the disciples as to allow them to share in such insight.

THERE IS A SPECIAL HONOR brought to the Lord when His people perceive who He is and what He is doing – when they recognize "It is the Lord!" (1 Sam 3:18; John 21:7). This is part of God's will being done on earth as it is in heaven (Matt 6:10). Heaven knows "the whole earth is full of His glory" (Isa 6:3). But when that is perceived among the elect, a magnificent and transcendent glory is brought to God. When His hand and work are perceived, and due honor is given to Him, the "glory" of our text will occur.

DOMINION. Here is an aspect of our great God that has been greatly obscured by academic approaches to Scripture. Flesh refuses to think of God in connection with "dominion." It had rather shine the light of attention upon men, their free will, and their ability. But there is no room for such emphases in the Kingdom of God. That is why they are totally absent in the sacred record. "Dominion" has to do with God's Sovereignty, might, control, and supremacy. He is, in fact, "greater than all" (John 10:29). Those who oppose Him will be summarily cast down. Those who believe Him will be upheld. His enemies will all be put under His feet, and His children will all be exalted to sit with His Son in His throne. If men do not acknowledge Him, He is fully able to reduce them to a place where they will be prone to give Him honor, as with Nebuchadnezzar. He can stop Pharaoh from doing his wicked will, and cause young David to defeat mighty Goliath. God HAS the dominion! It belongs to Him. It is not that He ought to have it, but that He DOES have it. Further, He can give power in any degree to whomever He desires (Dan 4:25,32). Blessed is the person who knows and confesses this.

THE CHURCH NEEDS TO HEAR of the Sovereign, or all powerful, God. "But our God is in the heavens: He hath done whatsoever He hath pleased" (Psa 115:3). And again, "Whatsoever the LORD pleased, that did He in heaven, and in earth, in the seas, and all deep places" (Psa 135:6). This is a truth the people of God must grasp with both hands, else they will not be able to stand "against the wiles of the devil." True praise will ascribe "all power" to God, and do it insightfully and confidently. It will acknowledge that "dominion" belongs to Him, and see the personal advantage of it being that way. Faith will take that truth and live triumphantly in a hostile world, bringing honor and glory to God. In so doing, the purpose of God is being fulfilled.

– Given O. Blakely

Monday, July 26, 2010

WHEN GOD SHOWS HIS WAY

"Now therefore, I pray, if I have found grace in Your sight, show me now Your way, that I may know You and that I may find grace in Your sight . . . Show me Your ways, O LORD; Teach me Your paths . . . He made known His ways to Moses, His acts to the children of Israel." -- Exodus 33:13; Psalm 25:4; 103:7

THROUGHOUT HISTORY GOD HAS REVEALED various aspects of His Person to men. To Israel, He revealed "the power of His works" through mighty deliverances and direction (Psa 111:6). He showed Moses His glory (Ex 33:22), and His "glory and greatness" when He spoke out of the fire of Sinai (Deut 5:24). David was shown the Lord's "marvelous kindness" (Psa 31:21), and His prophetic word was shown to Jeremiah (Jer 38:21). Through Micah the prophet, the Lord made known what was "good," and what was "required" of man (Mic 6:8). Peter was shown that no man should be called "common or unclean" (Acts 10:28). The "invisible" things of God have been clearly "shown" to humanity in the creation (Rom 1:19), and Peter was "shown" when he would put off his earthly tabernacle (2 Pet 1:14). How very much God has made known to humanity!

THERE IS ONE THING TO BE REVEALED, however, that is even greater than these. Throughout history, few have been given a glimpse of this. Holy men have earnestly sought it. I refer of God's "WAY," or "WAYS." This speaks of the Lord's manner, how He thinks and what He does. It addresses His custom and practices – how He responds, and the initiatives He takes. Included in "His ways" is the manner in which He deals with individuals, what His aim is for them, and what He has prepared for them.

MOSES HAD CONFRONTED GOD, speaking with Him "face to face" (Ex 33:11). He had seen the fiery tempest surrounding Him, heard His assessment of the people, and received His holy commandments. He was NOT unacquainted with God. Yet, this holy man was not content to simply hear something from God, or merely learn what He expects from His creatures. It was the Lord Himself Moses desired to know. He wanted to understand His Person, His character, and His thoughts – "Show me NOW Your ways!"

INDEED, GOD DID SHOW Moses His ways. Hiding him in the cleft of a rock, lest he be consumed by Divine glory, the Lord declared what He was like. Passing before Him, the Lord proclaimed, "The LORD, the LORD God, compassionate and gracious, slow to anger, and abounding in lovingkindness and truth; who keeps lovingkindness for thousands, who forgives iniquity, transgression and sin; yet He will by no means leave the guilty unpunished, visiting the iniquity of fathers on the children and on the grandchildren to the third and fourth generations" (Ex 34:6-7, NASB). There are nine of the Lord's "ways" – "ways" no one can conclude from nature, and which precious few have been given to comprehend in any significant measure. How marvelous are His "ways."• Compassionate – Merciful and considerate.• Gracious – Willing to stoop in kindness to the inferior, providing blessing for them.• Slow to anger – Longsuffering, not seeking an opportunity to curse and malign.• Abounding in lovingkindness – Overflowing with considerate benevolence.• Abounding in truth – Unveiling increasing measures of truth to the hearts of men.• Keeps lovingkindness for thousands– Persists in expressions of love to multitudes.• Forgives iniquity, transgression and sin – All manner of sin is willingly forgiven.• Will not leave the guilty unpunished – He will deal with those who do not abandon sin.• Visits the iniquity of the fathers on their posterity – Storing up a harvest of wrath for generations of those who hate Him.

THE CHILDREN OF ISRAEL SAW God's "works," but were not shown His "ways." That is a blessing reserved only or those having an appetite for the Living God. His ways cannot be learned academically.

DAVID ALSO SOUGHT this singular blessing: to be shown the "ways" of the Lord. He also asked the Lord to teach him His "paths." These are both intensely personal aspects of the Lord. They go far beyond knowing what is going to occur tomorrow, or what is expected of us. Those are not matters to be despised, but they rank behind the "ways" and "paths" of God. "Ways" and "paths" have more to do with God's own Person.

WHAT CAN GOD BE EXPECTED TO DO? – i.e., What are His ways? Where can you expect to find Him? – i.e., Where are His paths? Is it possible to be so acquainted with the Lord you can "walk in the light as He is in the light" (1 John 1:7). Indeed it is! This is nothing less than "the knowledge of God" (Hos 6:6; Col 1:10; 2 Pet 1:2). It is "knowing the Lord," a unique New Covenant benefit (Heb 8:11). It is both pleasant and rewarding, informative and satisfying. No person being shown the "ways" of the Lord will be disappointed.

– Given O. Blakely

Friday, July 23, 2010

A SIGN FOR GOOD

"Show me a sign for good, That those who hate me may see it and be ashamed, Because You, LORD, have helped me and comforted me." (Psa 86:17, NKJV)

WHAT A MARVELOUS PRAYER this is, and how wonderful to ponder its implications! The Psalmist is painfully aware of his enemies. They criticize his faith, and represent him as being a foolish man. He does not choose to argue with them, or to engage in efforts to justify himself before them. Those of us who have attempted such folly know the vanity of that approach.

DAVID ASKS THE LORD to show such mercy to him as will assure his heart. This would take place when the Lord delivers him out of trouble before the face of his enemies. It would also occur when the Lord blessed him by preparing him a table "in the presence" of his enemies (Psa 23:5).

RIGHT HERE SOME CONFUSION falls upon the legalist, who has embraced lifeless religion, or a form of godliness that denies the power thereof (1 Tim 3:5). I can almost hear him shouting now, "An evil and adulterous generation seeketh after a sign" (Matt 12:39). But is the petition of our text what the Lord Jesus was referring to? Will any person dare to charge David with being "evil and adulterous?"

GIDEON ALSO SOUGHT for a "sign" (Judges 6:17). Was he "evil and adulterous" also? The early church as well asked for a Divine indication of blessing (Acts 4:30). That certainly was not a petition proceeding from wickedness.

GIDEON, DAVID, NOT THE EARLY CHURCH asked for a sign because they did not believe. They all made their petition in view of their enemies, who seemed to be devouring them. They asked because they sought confidence that confirmed the Lord was with them. Though some may stand in criticism of such an approach, you will not find a single word of denunciation or rebuke coming from the Lord in answer to these requests – not a single syllable! The only generation that was denied this request, and even rebuked for making it, was one that was walking away from God instead of toward Him, and who doubted that Jesus was the Christ.

THE HOLY SPIRIT speaks to us about our enemies being "ashamed" concerning their views of us and conduct toward us (1 Pet 3:16). It is a benefit not to be despised. There are people in this world who look at believers as though they were eccentric, thoughtless, and uninformed. They do not like their message or the manner in which they live. Ordinarily, this does not drag the child of God down. There are times, however, when it becomes like a weight to the soul. It is not that we want people to think well of us, or are courting their favor. We are not envious 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 and be ashamed." It is not wrong to lift that cry to God! It is a request to survive the prison like Joseph, the lion's den like Daniel, and the furnace like the three Hebrew children. It is the desire to shake off the deadly serpent before the eyes of skeptics, like Paul did, and come out of prison like Peter. There are times when the heart needs to lifted up and the load made lighter. It is an infirmity accompanying life in this world, but there is provision for such times.

THE ENEMIES OF THE LORD are scrutinizing His people. They will see when the Lord "helps" and "comforts" them. When their assaults have no impact upon us, they behold and ponder the circumstance. Just as surely as it was "hard" for Saul of Tarsus to "kick against the pricks" generated by the stoning of peaceful Stephen, so consistent spiritual comportment can bring feelings of 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 blessing you, and consequently are ashamed. Those are matters governed by God, not you. But you can ask the Lord to do this for you. In the power of this blessing, you can "love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you" (Matt 5:44, NKJV). Those are things you cannot do mechanically, out of mere routine and habit, or simply because you are commanded to do so.

WHEN JOSEPH'S BROTHERS saw him on the throne of Egypt, it had an impact upon them that no commandment could have had. When the opposing council heard Peter and John confidently and boldly speak of Jesus, "they marveled; and they took knowledge of them, that they had been with Jesus" (Acts 4:13).

IT SEEMS TO ME this is an area of great possibility – particularly in a time when truth and a hunger for it are so exceedingly rare. Why not ask the Lord to give us a "sign for good," to strengthen our hearts and confirm before our enemies that He has blessed us?

– Given O. Blakely

Wednesday, July 21, 2010

GLORIOUS LIBERTY

"For the earnest expectation of the creation eagerly waits for the revealing of the sons of God. or the creation was subjected to futility, not willingly, but because of Him who subjected it in hope; because the creation itself also will be delivered from the bondage of corruption into the glorious liberty of the children of God." (Romans 8:19-21, NKJV)

SIN HAS HAD FAR-REACHING EFFECTS. All of creation – everything having its genesis with God during the first six days – has been contaminated by sin. Transgression sent a defiling and damaging wake into the physical, as well as the moral, universe. It threw the shroud of death over the creation, excluding no part of it.

THE SPIRIT INFORMS US "that the whole creation groans and labors with birth pangs together until now" (Rom 8:22). The sentence of death has been passed upon it, and it is groaning with grief under the burden of its own mortality. If you are ever tempted to minimize the seriousness of sin, ponder what a single transgression caused! Death fastened itself on everything created "in the beginning," and has dominated since its entrance into the world.

THE GROANING OF REFERENCE, however, is not one of despair. Rather, it is one of anticipation, as the travail preceding childbirth – i.e. creation "labors with birth pangs." All of creation is unified in this pre-birth labor: i.e., "labors . . . together." Also, the labor has continued from the first sin "until now." The mournful chorus of travail can be heard by all with ears to hear.

AND WHAT IS IT FOR WHICH all creation groans? Intuitively, the cosmos is in a stance of hope, or anticipation. God has "subjected" creation to mortality "in hope." It is in bondage now, but it will not always be so. It will yet throw off the shackles of corruption!

THERE IS A SINGLE EVENT the creation anticipates. It knows when this occurs, it will be released from "futility" (NASB) and "frustration" (NIV). That occurrence is "the glorious liberty of the children of God." That is nothing less than the time when mortality will be "swallowed up of life" (2 Cor 5:4). This is the resurrection of the dead, when "Death is swallowed up in victory" (1 Cor 15:54). At that time, death will lose its sting, and the grave will cease to have victory (1 Cor 15:55). That is the time of the "glorious liberty of the children of God." Of all that are raised, the saints alone will gain an advantage in the resurrection. For the unjust, it will be "the resurrection of damnation" (John 5:29). Thus, the whole creation is not simply waiting for the resurrection of the dead, but more specifically for the "resurrection of the just" (Lk 14:14).

WHAT IS THE "GLORIOUS LIBERTY" for which creation longs? It is nothing less than the "freedom of glory" (NASB). When the saints are "glorified," they will be freed from every consequence of sin. Not only will their bodies be new, all inabilities, restrictions, and downward proclivities will be removed. Their memories will no longer dredge up unprofitable things. Their affections will no longer be touched by the transitory and defiled by the things of this world. They will never again be tempted, nor will there be a veil of any kind between them and their God. What they have earnestly desired, they will be free to experience and enjoy. There will no more dark shadows, deficient understanding, or remorse of any kind. No more need for repentance, recovery, or restoration. Never again will their spiritual resources be depleted. They will never again cry out for help, lament because they have sinned, or need to resist the devil. They will be in "the glory," where none of these things can enter.

ALL OF THIS IS INVOLVED in being "glorified" – something to which we have been appointed (Rom 8:30; Col 3:4). If justification has brought wonderful change and power, what will be brought when those "whom He justified" are "also glorified!" Freedom will begin that is far beyond any present imaginative capabilities.

AT THAT TIME THE WHOLE CREATION, or natural order, "will be liberated from its bondage to decay" (NIV). It is then that the words of the prophets will be fulfilled. "Then shall the trees of the wood sing out at the presence of the LORD . . . the little hills rejoice on every side . . . the mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands" (Psa 96:12; 65:12; Isa 55:12). Who is able to comprehend the glory of what is to come! We ourselves will be new in every way, and surrounded by a renewed and exulting creation. Everything will be conducive to gladness and rejoicing!

BUT THE CREATION is not alone in this anticipation. Believers have the edge on the creation now, having received the "first fruits of the Spirit" (Rom 8:23) – something withheld from the creation. Those "first fruits" have produced a strong anticipation in us. Thus it is written, "Not only so, but we ourselves, who have the first fruits of the Spirit, groan inwardly as we wait eagerly for our adoption as sons, the redemption of our bodies" (Rom 8:23, NIV). It would be refreshing to read on some religion marquee, "Come, groan with us!"

– Given O. Blakely

Monday, July 19, 2010

UNTROUBLED IN TROUBLE

"But when you hear of wars and rumors of wars, do not be troubled; for such things must happen, but the end is not yet." (Mark 13:7).

JESUS WAS IN THE PROCESS of telling His disciples of awesome events that were coming upon the earth. Some of them related to the destruction of Jerusalem, and some to the end of the world. There was nothing about His words that was merely academic – like passing along some interesting facts. They were arresting words that tended to startle the soul and make the heart tremble. Recall some of His words. "Do you see these great buildings? Not one stone shall be left upon another, that shall not be thrown down . . . For nation will rise against nation, and kingdom against kingdom. And there will be earthquakes in various places, and there will be famines and troubles . . . they will deliver you up to councils, and you will be beaten in the synagogues . . . brother will betray brother to death, and a father his child; and children will rise up against parents and cause them to be put to death . . . the stars of heaven will fall, and the powers in the heavens will be shaken" (vs 2-25, NKJV). Yet, the Lord admonishes His disciples, "do not be troubled!"

JESUS DID NOT VARNISH THE TRUTH with the pleasing paint of carnal optimism. What was coming was very real, and would result in very real and troublesome circumstances. Yet, He speaks a word that only faith can grasp: "do not be troubled!"

A TROUBLED HEART IS A FEARFUL ONE, agitated by circumstances over which the individual has no power. When our heart is troubled, it stirs up unbelief and despair, just as though there was no God. We must do all within our power to not allow this to happen. As Jesus said to His disciples on the eve of His betrayal, "Let not your heart be troubled, neither let it be afraid" (John 14:27). Actually, that is like saying to a man with a withered hand, "stretch forth thy hand" (Matt 12:13). It is like saying to a man "lame from his mother's womb," "Rise up and walk!" (Acts 3:2-4).

TROUBLE CRIPPLES THE FLESH, robbing it of all of its boasted strength and draining it of all hope – particularly the kind of trouble Jesus foretold. He spoke of a time that would be noted for failing hearts: "Men's hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken" (Luke 21:26). Yet, He tells His disciples, "do not be troubled."

THE LORD GAVE HIS DISCIPLES two reasons for not allowing their hearts to be troubled. First, the things that were going to occur "MUST happen." They were things appointed by God, who is always mindful of His people. There are no Divine appointments that do not take "the elect" into consideration, not allowing them to be tempted above what they are able to bear. Second, there was more to come: "the end is not yet." In Matthew's record of this occasion, the Lord said, "All these are the BEGINNING of sorrows" (Matt 24:8). Yet the Lord exhorts, "do not be troubled!"

IF THERE IS SOMETHING that can trouble the heart, it is "wars and rumors of wars," nation rising against nation, earthquakes, pestilence, and the disruption of the natural order. Yet, the believer must not allow his heart to be troubled about these things.Some choose to speculate about the Savior's sayings. They conveniently conclude that our Lord's words applied to another day and time, and have nothing to do with us. A handy bit of theology for unbelief, but it will not do for those who take our Lord's words seriously. While much of what Jesus said applied to the destruction of Jerusalem, it should be readily apparent that everything He said in this text was not so confined. There were global matters as well as provincial ones.

THE POINT OF JESUS' WORDS is that everything is under Divine control. The government – all of it – is upon the shoulder of Jesus. He will bring forth judgment to victory (Matt 12:20) – and the saints will share in that triumph. The collapse of governments, the social fabric, and nature itself has no bearing upon the "eternal salvation" we have received in Christ Jesus. God's "great salvation" is impervious to the worst of all trouble. Those who overcome will not be hurt by the second death (Rev 2:11), much less troubles occurring in this present evil world.

THE GOD TO WHOM WE HAVE RECONCILED has our interests in heart. He has appointed a King to administer His Kingdom who consistently considers His people. He has sent forth the Holy Spirit to work with them, convincing them of the good future that awaits them (Rom 5:13). Even the holy angels have been dispatched to minister to the saints (Heb 1:13-14).

THERE REALLY IS NO REASON why we should be troubled – agitated at the prospect of political and social upheaval. We surely do not delight in such things, but He that is in us is greater than all of that.

– Given O. Blakely

Friday, July 16, 2010

COME CLOSER!

"Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water." (Hebrews 10:22).

THE NEW COVENANT is a covenant of nearness – of living in the presence of the Lord, and being cognizant of His Person and purpose. The effects of the vicarious atonement of Christ are described in this way: "But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ" (Eph 2:13). In this text, being "far off" is being lost, unaccepted, and condemned. Being "brought near" is being saved, accepted, and justified.

THE CHALLENGE FOR THE BELIEVER is remaining "near" – not allowing the evil one to lure him away from God. There is a circumference of blessing, beyond which no Divine benefits can be realized. A spiritual boundary line exists, invisible to the fleshly eye and mind, that determines if we will receive eternal benefits from the Lord. If Satan can entice us to leave the circumference of blessing, going beyond that boundary line, we will occupy the realm of the curse, be insensitive to God, and again be subject to grievous bondage. These are the inevitable results of not being able to receive from the Lord.

OUR TEXT ADMONISHES us to "draw near" – to come close to the Lord. It is as though we were placed just inside the circle of acceptance when we were born again: close enough to the world to be enticed back into it, yet within the realm where forward progress can be made. The life of the believer, from this perspective, is getting closer to the Lord and further from the world. There is no safety when one is at a distance from the Lord, or close to the world, which is the consequence of being far from God! As we move closer to the Lord, we become spiritually minded, which is "life and peace" (Rom 8:6a). As we get further from the Lord, we become more carnally minded, which "is death" (Rom 8:6b).

THE SPIRIT REASONS with us concerning our ability to draw near. Our hearts are to be "true" – unpretentious before Him who searches them (1 Chron 28:8). Our openness and humility are welcomed in the courts of heaven. Even a spirit, broken with a sense of guilt and unworthiness, together with a contrite and remorseful heart, is welcome in the presence of the Lord. As it is written, "The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise" (Psa 51:17).

AS WE DRAW NEAR to the Lord, the value of faith is quickly seen. It simply is not possible to stand in the Lord's presence without having some degree of assurance – and faith gives that assurance to us. It is a "full" assurance, being persuaded those coming to Christ "will by no means cast out" (John 6:37). That is why we read of "the full assurance of faith" (Heb 10:22). The closer one gets to the Lord, the more persuaded the heart becomes that acceptance will be realized. However, when there is a distance between the individual and the Lord, doubt and fear are awakened, and begin to dominate the heart and mind.

THEN, THERE IS THE MATTER of our conscience. The blood of Jesus is able to purge our conscience so we will not feel condemned in the presence of the Lord (Heb 9:14). This occurs when we have "faith in His blood," convinced the death of Christ has effectively dealt with sin (Rom 3:26). To have "faith in His blood" is to look to Christ's death as a basis of Divine acceptance instead of to our own miserable achievements. This is essential, for the closer we come to the Lord – or the more aware we are of His Person and will – the more paltry our own works appear. What a joy it is to then realized there is a work in which God greatly delights – the atoning work of His Son. When we delight in that work, God delights in us. Praise the Lord!

THE CLEANSING OF OUR CONSCIENCE frees our hearts to draw near to the Lord with expectancy, and not in slavish fear. Notice, the death of Christ is something that has already occurred. It only remains for your faith to see and grasp this reality, enabling you to draw near to the God who loved us in Christ Jesus.

OUR BODIES HAVE ALSO been "washed with pure water," hereby qualifying us to come close to the Lord. This is a marvelous reference to our baptism "into Christ" (Gal 3:27). It was then, as we called upon the name of the Lord, He "washed away" our sins (Acts 22:16). In that seemingly simple act of obedience, we were freed from both the guilt and the power of sin (Rom 6:1-11). To put it another way, the very thing that stopped us from coming near to the Lord was put away when our bodies were "washed with pure water."

NOW, WHAT POSSIBLE REASON can be adduced for not drawing near to God, and doing it consistently? Knowing the wonderful facts in the case, why would you allow anything to keep you from drawing near? What can there possibly be that is more important and needful than this? Dear child of God, press into the Lord's presence!

– Given O. Blakely

Wednesday, July 14, 2010

THE "SPC" FACTOR

" Jude, the servant of Jesus Christ, and brother of James, to them that are Sanctified by God the Father, and Preserved in Jesus Christ, and Called" (Jude 1:1).

IT IS GENERALLY CONCEDED that Jude was one of our Lord's four half-brothers (Matt 13:55), being also born of Mary. Although he did not believe on Jesus at the first (John 7:5), he was later brought to faith. His brother James also wrote an Epistle, likewise bearing his own name. It is interesting to observe that neither of them referred to their fleshly relationship to Jesus. James refers to himself as "a servant of God and of the Lord Jesus Christ" (James 1:1). Jude, on the other hand, identified himself as "the servant of Jesus Christ, and brother of James." He doubtless did this because of James' recognition as the leader in the Jerusalem church (Acts 12:17; 15:13; 21:18). Following His resurrection, Jesus also appeared to James prior to His appearance to the Apostles (1 Cor 15:7). Paul referred to James as "the Lord's brother" (Gal 1:19), and classed him with the Apostles Peter and John (Gal 2:9). All of this shows what unusual grace had been bestowed upon James. Jude, therefore, recognizes this situation, putting himself, as it was, under James. This was a most congenial display of a tender and sensitive heart. It is a good example for us all.

JUDE DESCRIBES THE PEOPLE OF GOD in a concise and unique manner. Three views of them are mentioned. All of them are evidence of Divine working. "Sanctified," "preserved," and "called" – the SPC factor. These are experiences common to all who are in Christ Jesus. They represent a manner in which we are to view ourselves.

ALL THREE OF THESE TERMS describe the saints' present condition. Although the blessings themselves were determined long ago, believers are presently enjoying them. This type of language assists us on obtaining a proper view of our state in Christ Jesus.

"SANCTIFIED BY GOD." The word "sanctified" means to set apart, removing from an unacceptable realm and position, and placing in a favorable place and rank. Frequently the saved are referred to as being presently "sanctified" (Acts 20:32; 1 Cor 1:2; 6:11). God has taken a people out of the world for His own use, and according to His own will (Acts 15:14). That sanctifying work is what constitutes them "strangers and pilgrims" in this world (1 Pet 2:11).

"PRESERVED IN CHRIST JESUS." Some translations emphasize being preserved FOR Jesus. "Kept for Jesus Christ" (NASB, RSV), "kept safe for Jesus Christ" (NRSV). The phrase "kept in" confirms that Jesus Himself is the realm of safety. The expression "kept for" emphasizes that we were kept safe when yet outside of Christ, then given to Him when we believed. Both views are correct. There is no spiritual preservation outside of Christ – apart from intimate involvement with Him. Too, it is owing to Divine mercy that we were not consumed before we received Christ (Lam 3:22). Were it not for the Lord, Satan would have destroyed us before we believed, and afterward as well. Divine preservation! It is something for which abundant thanksgiving is to be offered. A prayer for such preservation is found in First Thessalonians 5:23. "And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. Faithful is he that calleth you, who also will do it." God alone can preserve "both man and beast" (Psa 36:6).

"AND CALLED." This emphasizes the Divine summons. It was accomplished through the Gospel (2 Thess 2:14), but it was God who called. The "call" is a Divine initiative. More modern translations put the calling before the sanctifying and preserving. There is, however, no changing of the meaning of the text, regardless of the placement of "called." If it is first in the list, the Spirit is identifying the subjects who are sanctified and preserved. That is, the "called" ones are those who are sanctified and kept. If the word is placed last, it reveals who are sanctified and preserved: those who have not yet been called – an explanatory note. But in every case, it was God who made the first move. We called on the name of the Lord (Rom 10:13) because He first called us.

WHAT A BLESSED STATE is occupied by those who are in Christ Jesus! They have been separated from all that is cursed, by the Father Himself. They were kept safe for Jesus before they believed, and they are preserved in Him now that they have believed. They came to the Lord because He called them, and He called them because He wanted them.IF YOU ARE EVER TEMPTED to despair, or to imagine that you have not received much, ponder the SPC factor. Consider who took you out of the world, and who preserved and keeps you. Reflect on the heavenly calling to which you responded. Then, give thanks!

– Given O. Blakely

Monday, July 12, 2010

BUT THEY KNEW NOT!

" . . . I taught Ephraim also to go, taking them by their arms; but they knew not that I healed them." (Hosea 11:3)

THIS TEXT PRESENTS a most tender scene – one that portrays the Lord helping His people in their spiritual infancy. It is a picture of teaching a toddler how to walk. The NIV reads, "It was I who taught Ephraim to walk, taking them by the arms; but they did not realize it was I who healed them." The Lord was truly gentle with the ancient people, not only taking them by the arms, but even carrying them through treacherous terrain. As it is written, "and in the wilderness where you saw how the LORD your God carried you, as a man carries his son, in all the way that you went until you came to this place" (Deut 1:31, NKJV). A most powerful expression of this tenderness is found in the nineteenth chapter of Exodus. "I bore you on eagles' wings and brought you to Myself" (v 4). What condescending acts for a mighty God, and yet He did it with a keen interest in and love for His people.

THE DIFFICULTY WAS, the people did not recognize what the Lord had so graciously done for them. They were blinded by their own sin. In their response to God they became more related to beasts of the field than to their Maker. Even though the Lord had dealt with them tenderly, assisting them as a nurse does a toddling infant, yet "they knew not" that He had healed them. They were willingly unaware that their good condition was the direct result of the working of their God.

THIS WAS NOT A IGNORANCE like that of the blind man, who did not know who the Son of God was, even though he had been healed by Him (John 9:35-36). In that instance, Jesus had not yet revealed Himself to the man. However, in the case of Israel, they had seen the mighty hand of God like no other people in all of history. No one has ever had such significant overt displays of Divine might as they did. Earlier in Hosea, the Spirit also refers to the obtuseness of this people. "For she did not know that I gave her corn, and wine, and oil, and multiplied her silver and gold" (2:8).

THE PEOPLE WERE. as Peter would say, "willingly ignorant" (2 Pet 3:5). They "knew not" because they "would not." Every advantage and consideration was given to them, yet they responded with unbelief. Here is how Isaiah said it. "I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master's crib: but Israel doth not know, my people doth not consider" (Isa 1:2-3). Truly, some of the most tragic words in Scripture!

IS IT POSSIBLE to experience the grace and favor of God and yet remain ignorant of it? Indeed it is! That is precisely what our text states. But such a response is always inexcusable. If it was wrong for Israel to so react to Divine favor WITHOUT a new heart, how much more is it inappropriate for those who have been given a new heart and spirit? – for those who have been washed, sanctified, and justified in the name of the Lord Jesus (1 Cor 6:11). When those who have been washed from their sins and made kings and priests unto God (Rev 1:5-6) are unmindful of their Savior, a sin of unspeakable magnitude has been committed! When those who were "once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Spirit, and have tasted the good word of God, and the powers of the world to come" are noted for their ignorance of the Lord, a most serious condition follows. If they "fall away," it is "impossible to renew them to repentance" (Heb 6:4-5).

IT IS THE TENDENCY of flesh to complain, refusing to consider the benefits of the Lord. This tendency is in our flesh, and needs to be crucified in the power of the Holy Spirit (Rom 8:13; Col 3:5). The Lord "daily loads us with benefits" (Psa 68:19). These "benefits" are infinitely more in number than the wisest among us realizes. That is why we must exhort ourselves, just as the sweet Psalmist of Israel. "Bless the LORD, O my soul, And forget not all His benefits: Who forgives all your iniquities, Who heals all your diseases, Who redeems your life from destruction, Who crowns you with lovingkindness and tender mercies, Who satisfies your mouth with good things, so that your youth is renewed like the eagle's" (Psa 103:2-5). If that was true under the Law, it is even more so under grace!

DO NOT FORGET the multitude of benefits that have been "daily" loaded upon you. Search them out in faith, and give thanks for them. Do not forget them. Remember how He has dealt with ALL of your iniquities. Ponder how it is He who has healed ALL your diseases. Because of His intervention you have NOT been destroyed. Daily a crown of mercy and lovingkindness is upon you. He is the one who brings satisfaction to your heart. His eye us upon you, and His ear is open to your cry. His holy angels are dispatched to care for you, and camp round about you. That is why, simply put, you have been able to survive what has come your way. Give thanks! Refuse to be among those who do not know.

– Given O. Blakely

Friday, July 9, 2010

THEY WILL NOT BE CHARMED

"For, behold, I will send serpents, cockatrices, among you, which will not be charmed, and they shall bite you, saith the LORD." (Jeremiah 8:17)

JEREMIAH WAS GIVEN THE COMMISSION of foretelling the Babylonian captivity. In a way, it was a very difficult ministry, for he could offer no hope of avoiding that captivity. The Lord told him NOT to pray for the people or make intercession for them for, "I will not hear thee" (Jer 7:16). The Lord also said He would not hear the people (Jer 11:14; 14:12). Our text declares the Chaldeans would descend upon the people like a flood of serpents, or "vipers" (NKJV) and "adders" (NASB) that could "not be charmed." One version reads, "against which the wonder-worker has no power" (BBE). There would be no person or power that could turn this punishing horde away. Nothing would be able to avert or neutralize their destruction. According to the Divine purpose for which they were to be sent, and from the standpoint of men, they would be invincible. No organized effort could possibly have proved successful against Nebuchadnezzar! Every form of human resistance would be utterly powerless. Divine judgments can never be averted by human wisdom or power.

THERE ARE JUDGMENTS FROM GOD for which no human remedy exists. No physician could cure the leprosy of Gehazi or his seed, which came on him because of covetousness (2 Kgs 5:27). No doctor could cure Herod after he was stricken by the angel of the Lord (Acts 12:23). Any effort to resuscitate Ananias and Sapphira would have proved futile (Acts 5:5-10). When Elymas the sorcerer was blinded by Paul, it would have been vain for him to seek recovery at the hand of a physician (Acts 13:11). Divine judgments cannot be lifted by human wisdom.

THERE HAVE BEEN CASES when Divine judgments have been reversed – but not by men. Miriam was stricken with leprosy by God, and at the prayer of Moses, God took it away (Num 12:10-15). The Lord has revealed, "I will restore to you the years that the locust hath eaten, the cankerworm, and the caterpillar, and the palmerworm, My great army which I sent among you" (Joel 2:25). But no one else can accomplish such a restoration – not a counselor, psychologist, or recovery expert. In a day when human wisdom has been unduly exalted, it is the business of the church to make this known to the people. Those who insist on walking at a distance from God, yet claim identity with Him, will be judged by Him – and when they are, there will be no charming of the one ministering the chastisement. This is not the kind of teaching that can be conveniently systematized and packaged. It is, however something for each believer to ponder.

– Given O. Blakely

Wednesday, July 7, 2010

VAIN LABOR

"For this cause, when I could no longer forbear, I sent to know your faith, lest by some means the tempter have tempted you, and our labor be in vain." (1 Thess 3:5)

THE MORE FAMILIAR I BECOME with the Word of God, the more I am convinced that there is a dominating ignorance of it in the professed church. The things that were of great concern to the Apostles are hardly known in our time. In fact, some of them are denied by erroneous and damaging theologies. Take the text before us as an example. Paul had a deep concern about Satan's attack of the Thessalonians. "I was afraid that in some way the tempter might have tempted you and our efforts might have been useless" (NIV). Some deny that such things are even possible. They have embraced a view of Scripture that repudiates the notion that Satan could put any child of God in jeopardy, or that any spiritual effort could be "useless." It is the devil himself who has promoted such views!

THE TEMPTER. Satan is twice called "the tempter" in Scripture. One is related to the wilderness temptation of Jesus, when "the tempter came to Him" (Matt 4:3). The other is our text. The word "tempter" means one who tests or tries by enticement or allurement. Using subtlety, Satan attempts to move us away from believing. Remember, Paul sent Timothy to learn of the Thessalonian's faith. "The tempter," therefore, had the destruction of their faith as his objective. Only faith can repel the attacks of "the tempter." Thus it is written, "your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: whom resist steadfast in the faith" (1 Pet 5:8-9).

IT IS INTERESTING TO NOTE that the words "tempt" and "tempted" are rarely used in the Old Covenant Scriptures in the sense of our text. In fact, I cannot find a single incident. Nearly every time they are used in Moses and the Prophets, they have to do with men tempting God, not the devil tempting them (Ex 17:2,7; Num 14:22; Deut 6:16; Psa 78:18,41,56; 95:8-9; 106:14; Isa 7:12; Mal 3:15). Once "tempt" is used in reference to God testing Abraham (Gen 22:1). "Temptations" are also used to describe Israel's trials (Deut 4:34; 7:19; 29:3).

LIFE IN CHRIST JESUS bears very little resemblance to life under the Law. In Him, a very real change has been wrought in men. Now Satan's approach is more subtle, and his activity as a tempter is the means he uses to drag believers back to perdition. He is so active and so intense in this activity that a special Intercessor is provided to neutralize his advances. Therefore it is written, "For in that He Himself hath suffered being tempted, He is able to succor them that are tempted" (Heb 2:18). That "succor," or Divine help, is realized through our faith, which is the exclusive means of appropriating the grace of God (Eph 2:8). Thus, knowing the condition of their faith would confirm whether or not they had been able to resist Satan's advances. Among other things, this teaches us never to take temptation lightly, or put ourselves into a situation that gives the advantage to "the tempter" (Eph 4:27).

USELESS LABORS. How is it that Paul speaks of laboring in vain, or useless labors? Is it not written that "labor is not in vain in the Lord" (1 Cor 15:58)? That statement is made to believers to prompt them to intense spiritual activity, being "steadfast and unmoveable." Our text speaks of another valid facet of the Kingdom. All of our labors for the souls of men will be tested in the day of judgment. This testing is vividly described in the third chapter of First Corinthians. There, converts are depicted as the "works," or results, of Kingdom labors. These converts are likened to non-combustible and combustible materials: "gold, silver, precious stones, wood, hay, stubble." Should the converts prove to be "wood, hay, and stubble," the man's "work shall be burned," and "he shall suffer loss." The laborer himself must also pass the test of Divine judgment, and thus be "saved, but only as one escaping through the flames" (1 Cor 3:12-15, NIV). The suffering of "loss" is the same as laboring in vain, or useless labors.

PAUL HAD THE SAME CON CERN for the Galatians, although they had already given evidence of departing from the faith to a system of Law (Gal 1:6; 4:11). He expressed the same concern for the Philippians, urging them work out their own salvation with fear and trembling, continuing to hold out the word of life, so he could "rejoice in the day of Christ, that I have not run in vain, neither labored in vain" (Phil 2:16).

IF THOSE TO WHOM WE HAVE MINISTERED ultimately fall to the devices of the devil, all labor expended on them will have been useless. God's objective in salvation is not to bring temporary relief to humanity, or enable them to have a mere season of blessing. The aim is to conform them to the image of His Son (Rom 8:29), and bring them to glory (Heb 2:10). As our text indicates, if that does not occur, it is a most serious circumstance. There is no place for heartless and mechanical labors in the Kingdom of God. There is too much at stake for any one to labor with feeble hands and a faint heart. And at no point is labor expended on people who ended up going backward to be rewarded.

– Given O. Blakely

Monday, July 5, 2010

THIS IS THE WILL OF GOD

"For this is the will of God, even your sanctification, that ye should abstain from fornication: that every one of you should know how to possess his vessel in sanctification and honor" (1 Thess 4:3-4)

"THE WILL OF GOD" is never regarded lightly or as optional in Scripture. Jesus said "whoever does the will of God is My brother and My sister and mother" (Mk 3:35). The Holy Spirit makes intercession for the saints "according to the will of God" (Rom 8:27). Through His death, Jesus delivered us "from this present evil world, according to the will of God" (Gal 1:4). The "will of God" is something believers are to do "from the heart" (Eph 6:6; Col 4:12). The promise of God is said to be only for those who have "done the will of God" (Heb 10:36). When it comes to practicality, Peter contrasts the will of God with "the lusts of men" (1 Pet 4:2). John affirms, "he who does the will of God abides forever" (1 John 2:17). The "will of God" is His desire and purpose. His power and grace are devoted to the execution of His will. It is the only thing that is acceptable to Him, for only those who do His will shall "enter into the Kingdom of heaven" (Matt 7:21). When, therefore, we speak of "the will of God," we are on holy ground. It is not to be considered some secret Divine determination that has no relevance for us.

SANCTIFICATION. Here is a word that is common in Scripture, yet uncommon in the professed church. Wherever it is mentioned in God's Word, it is always pivotal – central, and given great emphasis. There are three ways in which it is used. The first applies to a once-for-all transaction accomplished by Christ's death (1 Cor 1:30; 6:11; Heb 2:11; 10:10,14, 29; 13:12). The second refers to the work of the Holy Spirit, who through conviction and leading sets the believer apart from this world to be blessed by God (2 Thess 2:13; 1 Pet 1:2). Our text deals with the third use of the word, which focuses on the believer's personal and perceptive involvement in the "good and acceptable and perfect will of God" (Rom 12:2). It is in perfect harmony with the other meanings of the word. Practical sanctification is bound upon those who have been sanctified by Christ's death, and the work of the Holy Spirit.

AS USED IN OUR TEXT, the word "sanctification" means holiness, or purity, and is a term denoting separateness from the world, and commitment to the Lord. It involves pure and upright behavior in those who have been set apart for God. The concept of sanctification was introduced at the creation of the world. It is written that God "sanctified" the seventh day . . . because He had rested from all His work which God created and made" (Gen 2:3). The first mention of man sanctifying something was on the night of Israel's exodus from Egypt: "Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine" (Ex 13:2). In the Levitical, or ceremonial, law this was expanded. The altar, the laver, and all of the vessels associated with them were "sanctified," or set apart to God (Lev 8:11). The high priest was sanctified (Lev 8:12). The people were also required to sanctify themselves and be holy: "Sanctify yourselves therefore, and be ye holy: for I am the LORD your God" (Lev 20:7). Something sanctified is given to the Lord, and is not to be defiled with purely self interests. The altar could not be used for family cookouts. The laver could not be used for ordinary cleansing. The vessels used with these could not be utilized for personal purposes. They belonged to the Lord. The people were to keep themselves holy – separate from false gods and defiling influences. They belonged to the Lord. He had chosen them, delivered them, and provided for them. They were exclusively His.

FORNICATION. Thus, in our text, the will of God is related to moral purity – to not prostitute our body for fleshly gratification. God has provided marriage as a lawful means for such satisfaction. Outside of the bounds of marriage, all bodily intimacy is "fornication." The solemn edict is, "abstain from fornication." This is to be done aggressively, as Paul exhorted the Corinthians: "Flee fornication" – run away from it! (1 Cor 6:18), like Joseph did from Potiphar's wife (Gen 39:12). To fail to run from fornication is to allow the body to control us, failing to bring it into subjection (1 Cor 9:27).

THE SPIRIT MAKES THIS QUITE CLEAR. Fornication excludes one from the fellowship of believers. Saints are solemnly told to "withdraw" from anyone claiming identity with Jesus who is "a fornicator." In fact, they are not even to eat with such a person (1 Cor 5:9-11). The saints are to see to it that no fornicator rises among them (Heb 12:15-16). Such people will NOT inherit the kingdom of God (1 Cor 6:11). This is classed among the things of which it is said, "they which do such things shall not inherit the kingdom of God" (Gal 5:19-21). It is "not once" to be named among the people of God (Eph 5:3).

THERE IS, IN MY JUDGMENT, altogether too much laxness on this matter in the nominal church. While I know of no one who encourages such immoral involvements, it is countenanced under the guise of professed concern. Our concern must be found in turning people away from such transgression. To be sure, there is forgiveness for those who foolishly have stumbled past the light in order to gratify their lusts. When forgiven, Jesus will say to them what He said to the woman taken in the act of adultery: "Neither do I condemn thee: go, and sin no more" (John 8:11). There is absolutely no room for laxness in this area. This is the "will of God," and there is a sense in which our holiness and acceptance depends upon our abstinence from this defiling sin.
– Given O. Blakely

Friday, July 2, 2010

GREAT GRACE

"And with great power gave the apostle's witness of the resurrection of the Lord Jesus: and great grace was upon them all" (Acts 4:33)

THERE IS NO GATHERING of believers that could not use a healthy dose of "great grace." That is a condition where those in Christ gain the advantage, and become adequate to the challenges that face them. It is a time where they are more aware of the Lord than what is around them – what even may be threatening them. It is also a time when Christ and His great salvation are most clear and accessible to the heart. How we must covet such a marvelous state: "great grace!"

DURING THE TIME COVERED BY OUR TEXT, the disciples were beginning to experience some serious opposition. At the first, believers had "favor with all the people" (Acts 2:47). But, alas, that favor was short-lived. Soon the captain of the temple, the priests, and the Sadducees "came upon them." They were "grieved," or "disturbed," because the disciples "taught the people, and preached through Jesus the resurrection from the dead" (Acts 4:1-2). Some were imprisoned. Peter and John were judged, beaten, and charged to refrain from such speaking. How would the children of God respond to such things? Would they rethink the matter of speaking publicly about the Lord Jesus, and boldly declaring "the resurrection of the dead?"

AS SOON AS PETER AND JOHN were "let go," they went "to their own company." They did not retreat to a solitary place, or hide from their enemies. They sought the company of kindred spirits, which is the manner of the Kingdom. Once they were with the brethren, they reported what had happened to them (Acts 4:23). When the disciples heard their words, they lifted up a fervent prayer to God, asking for boldness to speak the Word, and for confirmation of that word. They knew where to go, and what to say. They did not conclude that they should go to another place where they might be more fully accepted. In their prayer, they confessed that God was the Creator, and had made all things. They referred to the second Psalm, which spoke of the resolution of God's enemies to rid themselves of Divine influences. They rehearsed to God how the people and the rulers – Jews and Gentiles – had conspired against the Lord Jesus, only to do what God had already determined to be done. They then addressed a fervent supplication to the Lord: "And now, Lord, behold their threatenings: and grant unto Thy servants, that with all boldness they may speak Thy word, by stretching forth Thine hand to heal; and that signs and wonders may be done by the name of Thy Holy Child Jesus"(4:24-30).

THEIR PRAYER WAS FILLED WITH insight into circumstances as well as the Scriptures. It revealed an understanding of God and the subdued role of the kings of this world. They did not pray for protection, but for boldness to speak in spite of the opposition. They asked God to work in a miraculous way. They sought the Lord Jesus to be exalted.

HOW WILL THE LORD RESPOND to such a prayer? Will they be upbraided for submitting such a bold request? Will it be viewed as presumptuous and unworthy of Divine attention?

HEAVEN COULD NOT KEEP QUIET. As soon as they had prayed, "the place where they were assembled together was shaken; and they were all filled with the Holy Spirit, and they spoke the word of God with boldness" (4:31). A wave of Divine glory swept through their presence, dwarfing the threats of their enemies, and loosing their tongues. Note, they were all filled with the Holy Spirit and spoke – but not with tongues as the Apostles did on the day of Pentecost. They had prayed that God would grant that "with all boldness" they could speak His Word – and that is precisely what they did.

IN THE WAKE OF THIS GLORY, the believers are said to have had all things common, being one heart and soul (4:32).

IN THIS MARVELOUS ATMOSPHERE, the Apostles witnessed to the resurrection of Christ with "great power" – effective power! The reality and potency of that resurrection burst upon the hearts of the people. The result – "And great grace was upon them all." Divine favor was upon them, and realized by them. That grace outweighed the threats of their enemies. It was so powerful that many disciples sold of their land and houses, and laid the proceeds at the Apostle's feet (4:34-35).

IF THE CHURCH DESIRES a resurgence of this type of grace, it must again major on the resurrection of the Lord Jesus. The favor of God will surround the church when the glorious resurrection and life of His son captures their attention. God Himself is preoccupied with Jesus. He will be kindly disposed to any and every soul who perceives, and desires to know "the power of His resurrection."

AS LONG AS THE PROFESSED CHURCH insists on majoring on lesser things, it will remain powerless. Being devoid of Divine power, they will have to resort to formal education, worldly counseling, work shops, seminars, and special courses in human behavior. But it will all be for nothing, for God has not ordained such things for the obtainment of Divine power and holy boldness. God gives no power to those who relegate His Son into the background.

– Given O. Blakely