The Benefits of Our Justification

The Benefits of Our Justification

 

By Dean E. Boelt

We shall speak here of the great benefits of our justification in Christ. "Therefore, being justified by faith [cf. Rom. 4:20-25], we have peace with God through our Lord Jesus Christ," (Rom. 5:1). The following considerations are some of the rich spiritual blessings which result from this state of our justification by God.

 

The Access into Grace. At the head of Paul's list of the benefits is that of "access by faith into this grace wherein we stand" before God, it was pointed out (v. 2). The grace of reference is that of acceptance by God on the basis of what Christ has done for us, rather than upon that of what we have done for God, as was the proffered means of acceptance, or justification, under the law. In Christ, we live unto God, and hold our status as His dear children, vicariously—"through Christ Jesus our Lord" (Rom. 5:11; cf. Eph. 1:6). That is what is fundamentally involved in grace, as distinguished from law. In this grace we "stand," and with all trustful confidence, since God has repeatedly assured us it is solidly firm ground upon which to appear before Him, and continue in His Presence (Heb. 4:14-16; 10:19-22).

 

The Triumph in Tribulation. A second benefit of our justification is that of triumph in tribulation, rather than defeat therein, it was observed. "We glory in tribulations" it is declared (v. 3). This is not done because of the sheer joy of suffering, but out of consideration of its good fruitage when patiently endured (vv. 4-5). Scripture makes it clear that we shall "through much tribulation" enter the eternal kingdom (Acts 14:22), since God has "appointed" His children "thereunto" (I Thess. 3:3). Hence, in our single-hearted desire for, and quest of, the happy end, we are enabled, by the Spirit, to "glory" in it and them (cf. Jas. 1:2-4; 5:7-11). Only those, of course, who are fully conscious of their complete justification in Christ can so glory.

 

The Climactic Joy in God. Having "received the atonement"—reconciliation or justification— we joy [rejoice] in God through our Lord Jesus Christ." To know God in a state of reconciliation to Him—as the loving Savior and Father which He veritably is—is the acme of human joy. Full persuasion of such a state is conducive to this joy and certainly issues in it, as one "follows on to know the Lord" in the beauty of His Person and the riches of His grace (Hos. 6:3).

 

It is no wonder that Jesus denominated such knowledge "life" (Jn. 17:3). It is also "righteousness, and peace, and joy in the Holy Spirit" (Rom. 14:17, ASV). Something is heard today of the joy of serving God. But, comparatively little of the even greater bliss of knowing Him and basking in His divine presence as a dear child in Christ.

 

Some of those on the other side of the cross, without realized justification, put most of us to shame in this matter. Abraham "rejoiced" to see Christ's day—afar off—"and he saw it, and was glad" (Jn. 8:56). "God is my salvation," exclaimed Isaiah. Therefore, with joy shall we draw water out of the wells of [His] salvation" (Isa. 12:1-3).

Although material blessings should be withheld from him, "Yet," said Habakkuk. "I will rejoice in the Lord, I will joy in the God of my salvation" (Hab. 3:17-18; cf. Ps. 20:5; 33:20-21).

 

For those who have a lively consciousness of reconciliation to Him through Christ, there is great joy in God Himself (cf. Ps. 16:11). But the experience of it will be in direct proportion to one's acute awareness of his justification in Christ, and so of his full acceptance by God. Thus, the Apostle exhorts the church, "Rejoice in the Lord alway: and again I say, Rejoice" (Phil. 4:4; cf. ch. 3:1).

 

The Hope of His Glory. Our joy in God has its zenith in our hope of His glory, i.e., of His glorious manifestation and vindication at the coming of Christ. That is the ultimate joy set before us, and that for which "the whole creation," together with us, groans and travails "in pain" and in breathless anticipation (Rom. 8:19, 22). Then—ah, then!— "when that which is perfect is come" (I Cor. 13:10)—"we shall be like Him; for we shall see Him as He is" (I Jn. 3:1-2; Ps. 17:15).

 

The Table Pertinence. Since the weekly gathering of the saints at the Lord's table is in both spiritual recognition of their justification in Christ and testimony of their expectancy of His coming, the pertinence of these considerations thereto is evident.  Let us, therefore, eat the body of the Lord and drink His blood in commemoration of His having brought us to God (I Pet. 3:18), and so of our complete acceptance by the Father in Him, thus proclaiming the Lord's death "till He come" (I Cor. 11:26, ASV). –Noted and recorded by Fred O. Blakely

The Witness of the Christmas Carols

The Witness of the Christmas Carols

By Al Stoner

It has long been our persuasion that the traditional Christ-exalting Christmas carols shall have proved, in the Day of Judgment, to have been a powerful, bright and shining witness for the truth among men. But, alas, in recent decades ungodly men have become increasingly intolerant of anything directly to do with Christ!  

The truth of the salvation in Christ Jesus is declared in so many of them (in some more clearly than others) in a manner that is charmingly captivating, heart-warming, and inviting to all who will lend an ear. This witness has been clearly sounded forth each year in spite of a church (and we are speaking here of everything that calls itself the church) that is, for the most part dead, and, as a consequence, grievously recreant in its proclamation of the truth.

Not that long ago in late November and throughout the month of December there would be hardly a street, a church, a home, a business, or a shopping mall, where the sound of these carols did not clearly resonate. Men and women, boys and girls, could be seen going about here and there, listening intently, noticeably pleased by these canticles of hope with their compelling and unspeakably joyous content. Often they could even be heard to sing, hum, or whistle along with the words and melodies.

However, by the time that January had arrived, all the joyous considerations contained in these hymns would be put away by men for another year.  And life would go on unaffected for the most part, business as usual. And alas, year after year the same tragic and inexplicable cycle would continue, and to some degree still continues on: the truth is heard by multitudes of men and women over and over again, but the truth, and particularly the all-essential love for it (II Th. 2:10), is not received by them!

The Day of Reckoning is Coming! The day is coming, however, when men shall give an account for all the truth which they have heard, but have not embraced, (and we are speaking now particularly of the truth which they have heard from the songs referred to above.) Ungodly men, standing there before the great and august judgment bar, shall give an account to God for not giving heed to the truth and for not embracing the glorious salvation in Christ Jesus, which was so powerfully declared in these hymns.

God will surely say to all those who would attempt to excuse and justify themselves in that great and notable Day, "Why did you not consider and inquire into this message of salvation that you repeatedly heard? You had entire lifetime to do so." And those that had made an empty profession of faith, as well, shall give account to Him as to why they had not hungered and thirsted after God's salvation and why they had not grown up into the truth that was so clearly and wonderfully proclaimed in so many of these carols year after year.

Men Must Grow Up into the Truth of Salvation. The faith of our Lord Jesus Christ has to do with great and abiding realities, and is, by its very nature, not at all seasonal (cf. Gal. 4:9-11). (It should go without saying that there is no observance of Christmas before the great white throne in Heaven. Actually, Christmas was not even celebrated on earth until about the year 300 A.D.)

Nevertheless, the kernels of truth that are declared during this time of remembrance each year are foundational to men's faith and are to be diligently embraced, put on, grown up into, and they are to be matters of intimate conversancy to all who profess the Name of the Lord Jesus. Men and women professing godliness ought to be at least as spiritually and intelligently conversant with the salvation in Christ Jesus as they are with their own families and with their jobs, and increasingly so. Anything short of this would simply be unreasonable!!  The knowledge of God, and of His salvation in Christ Jesus, is the only abiding knowledge.  All other lesser bodies of knowledge shall soon suffer obsolescence and pass away.

Some Examples of What We are Speaking. To cite some examples of the conversancy of which we are speaking, the word "Emmanuel" ought not, primarily, to provoke men to think of "the Christmas season," but rather it ought to transport them in their thoughts to the wonderfully great and abiding reality, that in Christ Jesus, "the eternal God" (Deut. 33:27), "the Creator of the ends of the earth" (Isa. 40:28), is now very near to us, He is with us, and even dwelling in us, in a marvelous sense that He never was before! Charles Wesley expressed it so very well in his familiar carol, "Veiled in flesh, the Godhead see, Hail, the Incarnate Deity, Pleased as Man with men to dwell, Jesus our Emmanuel!" Expressions such as these have proceeded forth from a deep love for the Scriptures and for the blessed Redeemer, which they declare. When earnestly considered, these expressions, set to verse in many of these carols, will assist men in perceiving somewhat of the preciousness of the salvation which is in Christ Jesus and will stir them up to make diligent inquiry into the truth themselves so that they may take hold of it.

Bible words such as (Emmanuel, the Last Adam, the Second Man, Prince of Peace, Desire of Nations, Sun of Righteousness, reconciliation, and so many others) ought to continually provoke further inquiry among redeemed personalities as to their preciousness and their great personal relevance, significance, and glorious benefit to men, both as they pertain to this world and to the one which is to come.

If angels desire to look into the things pertaining to redemption in Christ (I Pet. 1:12), how much more should men desire to look and inquire and explore, who are the recipients of that redemption? Those who name the Name of our Lord Jesus Christ must not content themselves with being pabulum-fed by their local ministers. Rather they must accustom themselves to intelligently searching out and exploring the truth as those who are seeking after great and hid treasure (cf. Mt. 13:44). Let us all, therefore, resolve to heartily embrace and grow up into the truth being sounded forth in the specific carols of which we are speaking, and may they provoke us to make more diligent search into "the truth of" God's "salvation" (Ps. 69:13) which is "contained in the Scripture" (I Pet. 2:6). 

The Fear of God Being Taught by the Precept of Men

 

The Fear of God Being Taught by the Precept of Men: a Jeopardy

“Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward Me is taught by the precept of men” (Isa. 29:13).

“Ye hypocrites, well did Esaias prophesy of you, saying, This people draweth nigh unto Me with their mouth, and honoureth Me with their lips; but their heart is far from Me. But in vain they do worship Me, teaching for doctrines the commandments of men” (Mt. 15:7-9). “He answered and said unto them, Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth Me with their lips, but their heart is far from Me” (Mk. 7:6).

Bible things, particularly the knowledge of God, must be communicated to other men with Bible words, words which the Holy Spirit teaches  (I Cor. 2:13). They must be communicated by those who are “living epistles”, having been begotten again unto a living hope by the resurrection of Jesus Christ from the dead. [How shall they hear without a preacher?]. The Holy Scripture is a precious compendium of spiritual vocabulary: spiritual words that are especially suited to acquaint men and women with God’s thoughts and ways. Scriptural words are the divinely ordained containers for imparting to men the knowledge of God.  They alone are able to make men “wise unto salvation” (II Tim. 3:16).  It has “pleased God by the foolishness of preaching to save them that believe” (I Cor. 1:21).

Whenever men seek to communicate the knowledge of God with the wisdom of men’s words, they cause their hearers to stumble and to err.  The knowledge of God must be communicated by the means which God has both provided and ordained.  When this divinely appointed means is ignored, the tragic result is that of the fear of God being taught by the precept of men.  The hearers who subject themselves to the wisdom of men’s words  may become “religious”, but they are woefully ignorant of the God revealed in the Scripture, whom to know is life eternal (see Jn. 17:3).

Language Describing this Phenomenon. “That this is a rebellious people, lying children, children that will not hear the law of the LORD : Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits: Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us” (Isa. 30:9-11).

“HEAR ye this, O house of Jacob, which are called by the name of Israel, and are come forth out of the waters of Judah, which swear by the name of the LORD , and make mention of the God of Israel, but not in truth, nor in righteousness. For they call themselves of the holy city, and stay themselves upon the God of Israel; The LORD of hosts is His name” (Isa. 48:1-2).

“CRY aloud, spare not, lift up thy voice like a trumpet, and show My people their transgression, and the house of Jacob their sins. Yet they seek Me daily, and delight to know My ways, as a nation that did righteousness, and forsook not the ordinance of their God: they ask of Me the ordinances of justice; they take delight in approaching to God” (Isa. 58:1-2).

The Lord Jesus Christ, addressing such corrupters of the Word of God, declared: “Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves” (Mt. 23:15).  These proselytes were being taught by the religious elite of that day, and yet the result of that instruction set the hearers on a course that ultimately leads to damnation, rather than them being set on “the way of holiness”, even the way that leads unto life eternal.

In our day religious instruction of one sort or another abounds on every hand, even in the name of Christ.  Every sect poses as an official representative of the Father, the Son, and the Holy Spirit, and yet each religious faction is saying and emphasizing completely different things from the others. There are multitudes of approaches for finding God, an abundance of agendas for serving and pleasing God, yet in the vast majority of these sects, the fear of God is taught by the precept of men, as Jesus said.  As striking evidence of this, for the most part the people of which we are here speaking are strangers to Bible things, and strangely unfamiliar with the God who sent His Son into the world that we might live through Him. This is the tragically fatal result of the fear of God being taught by the precept of men.

God’s Use of Scripture

God’s Use of Scripture

The case of Melchizedek and his typification of Christ’s new order of Priesthood, as set forth in Genesis 14:18-20 and Hebrews 7 :1-3, is difficult of comprehension by some. The question centers on the nature of Melchizedek’s eternity, which is asserted in Hebrews 7:3.

 

The answer is, of course, he was not himself an eternal being, but prefigured Christ, who is, and serves as High Priest in the heavenly sanctuary without the interruption of death, which limited the tenure of the Aaronic priests.

 

For the purpose of clarifying the point, we offer a statement of the situation. By God’s design, the Genesis account is a restricted literary portrayal of an historical situation intended to depict the eternal nature of One then yet to come. God so ordered the record as to have Melchizedek appear and leave the stage of action with no account of his beginning or end given. It was simply God’s manipulation of the history to convey the impression He wanted to give of the actual nature of Christ’s Person and ministry.

 

Obviously, Paul’s inspired interpretation of the incident. coupled with David’s prophecy concerning it in Psalm 110:4, was required to bring out the significance of the occurrence. So perceived, the whole episode provides a vivid demonstration of the precision with which God uses the Scriptures to serve His purposes. —Fred O. Blakely

The Significations of Pentecost

The Significations of Pentecost 

 

Two significations of the first Pentecost after our Lord’s resurrection were stressed by Richard Ebler in his lesson for our Bible class. The first of these was Its fulfillment of the typology integral to the days of Pentecost which had preceded it. Known as the harvest feast, or feast of weeks, It was also a feast of firstfruits, since the two loaves made of the firstfruits of the wheat harvest were presented to the Lord on that occasion (Exod. 34:22). 

 

The fulfillment of this typology was in the fact that the Pentecost coming seven weeks (inclusively) after Jesus’ resurrection marked a great harvest of souls. In turn, this could be said to be the firstfruits of the gospel and, as such, the pledge, or earnest, of a multitude which no man can number who will respond to and be saved by the gospel ere the day of grace has run its course. 

 

Further antitypicality was seen in Pentecost regarding the giving of the law at Mount Sinai. The law was given fifty days after the deliverance of Israel from Egypt (cf. Exo. 12 and 19), and the gospel went “forth from Jerusalem” fifty days after Christ’s death, which marked our deliverance from sin (Isa. 2:1-4). 

 

At the giving of the law, it is to be noted, 3,000 were slain because of their sin, while on the Day of Pentecost, when the gospel was first proclaimed, 3,000 were saved by their obedience. That contrast is indicative of the law as a “ministration of death” (II Cor. 3:7), whereas the gospel is one of justification and life (v. 9). 

 

The fact that on Pentecost God gave the Apostles to so speak that the peoples of various languages present heard them in their own tongues (Acts 2 :6-12) was noted by Brother Dick as a marked contrast with God’s confusion of the people’s tongues at the tower of Babel, as a result of their presumptuous endeavor to circumvent Him. 

 

So does God honor His Old-Testament ordinances and types, the teacher remarked. Consequently, we should have great respect for the ordinances of the new-covenant era, which He has ordained. To lightly regard or despise them, is to do so with reference to God, whence they are. --Noted and recorded by Fred O. Blakely 

The Preferred Faith

The Preferred Faith

What might be termed the "preferred faith," as evaluated by Jesus Himself, was discussed by Kenneth Millspaugh in his comments on John 20:29. The occasion of reference was that of Thomas' being convinced by sight of Jesus' resurrection, and our Lord's accompanying observation. "Thomas, because thou hast seen Me, thou hast believed," said the Savior: "blessed are they that have not seen, and yet have believed." Thus, He anticipated that faith which is the belief of competent testimony in the case, and implied that it is more highly valued by God than that virtually forced upon one by sight, as was so with Thomas. Peter, apparently taking his cue from Jesus here, spoke in like commendation of such faith, saying with reference to Christ, Whom, having not seen, ye love; in whom, though ye see Him not, yet believing, ye rejoice with joy unspeakable and full of glory" (I Pet. 1:8).

In enunciating this appraisal of faith-based-upon-testimony, both our Lord and the Apostle recognized and stressed the genius of the whole new-covenant economy, it was noted. In the very next verses of his account, John emphasized that the spiritual life which the new order was to make possible would be simply by believing the Apostles' testimony concerning Christ (vv. 20-21), and that the production of such faith was the objective of their writing. Thus also John's representation of the situation in First John 5:13-19, where he traces the possession of "that eternal life" (ch. 1:2) to the fact of one's believing "the record that God gave of His Son."

This being the case, all the current agitation in some religious circles about miraculous gifts for today as necessary for, or even especially conducive to, faith in the Father and the Son is exposed and refuted as the error which it certainly is. We have a testimony which has been amply confirmed by miracles and given to us by infallibly-guided men—not the testimony presumptuous and lying claims. We believe what these chosen witnesses of God have said of Jesus of Nazareth, and believing, ''have life through His Name" (Jn. 20:31), that faith being energized and empowered by the Holy Spirit, who operates through our faith, Brother Ken pointed out. How blessed, indeed, are those who, having not seen, yet believe, and so have Christ dwelling in their hearts by faith (Eph. 3:17), and leading them to heaven through this dark and evil world. –Noted and recorded by Fred O. Blakely

                              

The Dilemma of Current Materialism

The Dilemma of Current Materialism

 

By Fred O. Blakely

Increasingly, we are being confronted with the dilemma created by a materialistic technology. Particularly is this so in view of the phenomenal advances In medical science and the development of life-support and -maintenance systems.

 

Time was, when death threatened, the family doctor did what his limited knowledge and means permitted, with the not uncommon result that the patient died, without any agitation or controversy concerning the involvement of legal, moral, or spiritual considerations. But now all that has changed, and we are by no means persuaded that it is unfailingly for the better.

 

Mechanical, human, and animal transplants into the body of the ailing one are being made. In addition, highly sophisticated life-maintenance systems are employed for prolonged periods of time on even hopelessly ill or injured patients. The health-care people, of course (incidentally), reap astronomical financial receipts from these procedures, and yet, in the latter cases, the stricken one still dies.

 

The morally-complicated aspect of the situation arises in the case of the hopelessly afflicted. Who is to say when the synthetic life is to be discontinued, and the dying person be permitted to depart the body, as God has appointed him? It is at this point that the spiritual dilemma of reference emerges.

 

With such a grave decision to be made. the health-care people, as a rule, and, more often than not, the family of the patient also, simply are not qualified by spiritual attainment to make the delicate judgment. The spiritual acumen has lagged far behind the radical advance in material technology, so that, Frankenstein like, the latter mocks man by the dilemma into which his godless inventive genius has thrust him.

 

In this state of things, what is desperately needed is not more advance in technology. Rather, it is a crash program of repentance and faith by which our decadent civilization seeks God, and the wisdom and judgmental ability that only He can impart, so that it may be able to cope with the technology which it already has. Only in that way can the ethical discriminations which modern technology is increasingly demanding be properly made.

RECORDED MIRACLES

RECORDED MIRACLES

By Given O. Blakely

 

001 The flood (Genesis 7)

002 Confusion of tongues at Babel (Genesis 11)

003 Fire on Abraham’s sacrifice (Genesis 15:17)

004 Conception of Isaac (Genesis 17:17; 19:12; 21:2)

005 Destruction of Sodom (Genesis 19)

006 Lot’s wife turned to pillar of salt (Genesis 19:26)

007 Closed womb’s in Abimelech’s house (Genesis 20:17-18)

008 Opening of Hagar’s eyes (Genesis 21:19)

009 Conception of Jacob and Esau (Genesis 25:21)

010 Opening of Rachel’s womb (Genesis 30:22)

011 Burning bush (Exodus 3:2)

012 Moses’s rod turned into serpent (Ex 4:3-4; 7:10-12)

013 Moses’ hand becomes leprous (Exodus 4:6-7)

014 Ten plagues in Egypt (Exodus 8-12)

015 Pillar of cloud/pillar of fire leading Israel (Exodus 13:21-22; 14:19-20)

016 Israel crosses Red Sea (Exodus 14:22)

017 Pharaoh and army drowns in Red Sea (Exodus 14:23-30)

018 Sweetening of waters at Marah (Exodus 15:25)

019 Manna for forty years (Exodus 16)

020 Quails given to Israel (Exodus 16:13)

021 Defeat of Amalek (Exodus 17:9-13)

022 Moses’ face glows from the Divine presence (Exodus 34:29-35)

023 Water from the rock (Exodus 17:5-7)

024 Miriam stricken with leprosy (Numbers 12:10-15)

025 Destruction of Korah and cohorts (Numbers 16:31-35)

026 Aaron’s rod buds (Numbers 17:1-9)

027 Scourge of serpents (Numbers 21:6-9)

028 Destruction of Nadab and Abihu (Leviticus 10:1-2)

029 Balaam’s ass speaks (Numbers 22:22-30)

030 Jordan divided (Joshua 3:14-17; 14:16-18)

031 Fall of Jericho (Joshua 6:20)

032 Midianites destroyed (Judges 7:16-22)

033 Destroying hail on confederation of kings (Joshua 10:11)

034 Sun and moon stand still (Joshua 10:12-14)

035 Dew on Gideon’s fleece (Judges 6:37-40)

036 Samson’s strength (Judges 14:6; 16:3,29-30)

037 Samson supplied with water (Judges 15:19)

038 Fall of the idol Dagon (1 Samuel 5:1-4)

039 Cows return the ark of the covenant (1 Samuel 6:7-14)

040 People struck with hemorrhoids (1 Samuel 5:9-12; 6:1-5)

041 Destruction of people at Bethshemesh (1 Samuel 6:19-20)

042 Uzzah struck dead (2 Samuel 6:1-8)

043 Jeroboam’s hand withered (1 Kings 13:3-6)

044 Elijah fed by ravens (1 Kings 17:6)

045 Elijah fed by an angel (1 Kings 19:1-8)

046 Elijah increases widows oil/meal (1 Kgs 17:9-16)

047 Elijah raises widow’s son (1 Kings 17:17-24)

048 Elijah prays it will not rain (1 Kings 17:1)

049 Elijah prays it will rain (1 Kings 18:41-45)

050 Elijah brings fire on Ahaziah’s army (2 Kings 1:10-12)

051 Elijah divides Jordan (2 Kings 2:8)

052 Elijah translated (2 Kings 2:11)

053 Elisha divides Jordan (2 Kings 2:14)

054 Elisha sweetens waters of Jericho (2 Kings 2:19-22)

055 Elisha increases widow’s oil (2 Kings 4:1-7)

056 Elisha raises Shunammite’s son from dead (2 Kings 4:18-26)

057 Elisha heals pottage (2 Kings 4:38-41)

058 Elisha feeds 100 men (2 Kings 4:42-44)

059 Elisha cures Naaman’s leprosy (2 Kings 5:1-9)

060 Elisha puts leprosy on Gehazi (2 Kings 5:26-27)

061 Elisha causes axe head to float (2 Kings 6:6)

062 Elisha reveals counsel of king of Syria (2 Kings 6:12)

063 Elisha prays eyes of his servant will be opened (2 Kings 6:17)

064 Elisha smites Syrian army with blindness (2 Kings 6:18)

065 Dead man restored when touching Elisha’s bones (2 Kings 13:21)

066 Destruction of Sennacarib’s army (2 Kings 19:35; Isaiah 37:36)

067 Shadow on sun dial turned backward ten degrees (2 Kings 20:9-11)

068 Three Hebrews children delivered from fiery furnace (Dan 3:23-27)

069 Daniel delivered from lion’s den (Daniel 6:22)

070 Jonah in fish’s belly (Jonah 1-2)

071 Jonah’s gourd (Jonah 4:6)

072 Jonah’s gourd destroyed by a worm (Jonah 4:7)

Number of recorded miracles – 72. Period covered – 4,000 years. Average – a miracle every 56 years, if not clustered

 

MIRACLES OF JESUS

“And by the hands of the apostles were many signs and wonders wrought among the people; (and they were all with one accord in Solomon's porch.” (Verse 1, Acts 5:12-16)

In order to more firmly establish the fact that our Father God, and the Lord Jesus Christ, have “all power,” and that it has been revealed in works transcendent to nature, I am taking the time to declare the recorded miracles wrought by the power of God. This is the kind of God in whom we have faith.

 

001 Water into wine (John 2)

002 Heals nobleman’s son (John 4:46-54)

003 Draught of fishes (Luke 5:1-9)

004 Heals demoniac (Mark 1:23-26)

005 Heals Peter’s mother-in-law (Matthew 8:14-17)

006 Cleanses leper (Matthew 8:1-4)

007 Heals paralytic (Matthew 9:1-8)

008 Heals impotent men (John 5:1-9)

009 Restores withered hand (Matthew 12:9-13)

010 Restores Centurion’s servant (Matthew 8:5-13)

011 Raises widow’s son from the dead (Luke 7:11-16)

** 012 Heals demoniacs (Mark 3:11)

013 Stills the tempest (Matthew 8:23-27)

014 Casts demons out of Gadarene (Matthew 8:23-34)

015 Raises Jairus’ daughter from the dead (Matthew 9:18-26)

016 Cures woman with issue of blood (Matthew 9:20-22)

017 Restore sight to two blind men (Matthew 9:27-31)

018 Heals demoniac (Matthew 12:23-30)

019 Feeds 5,000 (Matthew 14:15-21)

020 Walks on raging sea (Matthew 14:22-30)

021 Heals Syrophenician woman’s daughter (Matthew 15:21-28)

022 Feeds 4,000 (Matthew 15:32-39)

023 Restores deaf and dumb (Mark 7:31-37)

024 Restores blind man (Mark 8:22-26)

025 Restores lunatic child (Matthew 17:14-21)

026 Tribute money from fish’s mouth (Matthew 17:24-27)

027 Restores ten lepers (Matthew 17:11-19)

028 Opens eyes of man born blind (John 9:1-9)

029 Raises Lazarus from the dead (John 11)

030 Heals woman with spirit of infirmity (Luke 13:10-17)

031 Cures man with dropsy (Luke 14:1-6)

032 Restores two blind men near Jericho (Matthew 20:29-34)

033 Curses a fig tree (Matthew 21:17-21)

034 Heals ear of Malchus (Luke 22:49-51)

035 Second draught of fish (John 21:6)

036 Resurrection from the dead (Acts 13:30)

037 Many unrecorded miracles (Matt 4:24; 8:16; 14:14; Mk 1:34; 6:13; Lk 4:40; John 21:25)

 

Thirty-seven declarations of Jesus’ miracles, some texts referring to clusters and large numbers of miracles with no itemization. All of this took place within a space of three years. Nothing of this numerical magnitude and diversity had occurred in the previous 4,000 years.

 

MIRACLES WROUGHT BY CHRIST’S DISCIPLES

001 By the twelve Apostles prior to Pentecost (Matt 10:1-8)

002 By the seventy (Luke 10:17-20)

003 By other disciples (Mark 9:39)

004 Peter and John cure a lame man (Acts 3:2-10)  

005 By the Apostles (Acts 3:6-16; Acts 9:34-35; Acts 16:19)

006 Peter brings the death of Ananias and Sapphira (Acts 5:5,10)

007 Peter cures the sick (Acts 5:15-16)

008 Philip is carried away in the spirit, and was found in Azotus (Acts 8:39-40)

009 Peter cures Aeneas (Acts 9:34)

010 Peter raises Dorcas (Acts 9:40)

011 Peter and other Apostles miraculously delivered from prison (Acts 5:19-23; 12:6-9) 012 Paul strikes Elymas with blindness (Acts 13:11)

013 Paul heals a cripple (Acts 14:10)

014 Paul casts out spirits and cures sick (Acts 16:18; 19:11-12; 28:8-9)

015 Paul raises Eutychus to life (Acts 20:9-12)

016 Paul shakes deadly viper from hand (Acts 28:5)

017 Reference to apostolic miracles (Heb 2:4)

 

MIRACLES WROUGHT IN THE CHURCHES

001 The gift of the working of miracles (1 Cor 12:10,28,29)

002 In Galatia (Gal 3:5)

 

OTHER MIRACLES

001 Wrought by a hostile opponent of Christ, described as a “beast” (Rev 13:11-14)

002 The spirits of demons working miracles (Rev16:14)

003 The “false prophet” (Rev 19:20)

 

You see how, so far as the record is concerned, the frequency and number of miracles decreased as the church developed. Also there were competitive miracles wrought by a servant of Satan, Satan himself, and demons.

An even greater work has taken place in the transformation of sinners, who are given new hearts and new spirits. In this context, the need for the additional confirmation of miracles seemed to diminish. Now there were “living epistles” of Christ who themselves became a confirmation of the truth of the Gospel (2 Cor 3:3). There remained, however, the gift of healing, which is held out to any that are “sick” among the believers (James 5:14-15). There is no additional explanation stating there would come a time when this would no longer valid.

As to the possibility of miracles, that has always been under the administration of God, and since His exaltation, of Jesus Christ. There is no detailed “doctrine” of miracles in Scripture – no particular delineation of them, or instruction in how they are to be considered or presented. There is no reference to “the age of miracles,” any more than there is to an age of judgment. Such language is purely the invention of men, who will give an account for their creation and use of such terms.

As long as there is a God, there can be miracles. As long as the Lord Jesus has all power in heaven and earth, He can work miracles. If you do not think they can take place now, there may very well come a time when you will hope to God that a miracle IS possible. Should that time come, rest assured, that the Worker of miracles is still in the throne. That prerogative has not been withdrawn from God, either by intention, or by the imagined cessation of a period of time.

Any perspective of God must not be circumscribed by interpretive limitation. – Given O. Blakely

The Holocaust of Baby Slaughter

The Holocaust of Baby Slaughter

 

By Rick Deighton

 

We are being reminded of the horror that took place in Nazi Germany between 70 and 75 years ago. I have personally visited Dachau and have seen the evidence of the terror of man's inhumanity to man. It is sickening. Yet when are we going to see portrayed on prime time TV the HOLOCAUST now taking place in our own nation?

 

Many people do not realize that Hitler also started with the babies. He had his own plan of genetic engineering. How can we look with horrified shock on the atrocities of the Nazis, yet not recognize our own?

 

In most respects I am very proud to be an American, yet when I realize that every day in the U.S.A. innocent babies are being scalded, butchered, strangled, and suffocated in government-supported abortion clinics, I must hang my head in shame. Our tax dollars are paying for these atrocities in the cover-up name of "Planned Parenthood."

 

In the years since abortion has been legalized millions babies have been slaughtered. As a nation we have far more blood on our hands than Nazi Germany. All of our war losses in the past 200 years are far fewer than the millions of babies whose lives have been snuffed out by doctors, who supposedly have dedicated their lives to preserving life.

 

Why do millions of couples (whose hearts yearn for babies) remain on long adoption waiting lists while millions of babies are killed in abortion clinics? If enough concerned Americans voice their indignation to our leaders and doctors, we can shut down this ungodly business.

 

C. Everett Koop, M.D., the former U.S. Surgeon General, said, "Protection of the life of the mother as an excuse for an abortion is a smoke screen. In my 36 years of pediatric surgery, I have never known of one instance where the child had to be aborted to save the mother's life . . ."

 

In the Bible, both John the Baptist and Jesus were recognized as human beings before birth. I'm glad their mothers didn't want abortions—aren't you?

 

We adopted our daughter and are very thankful that Sandy's biological mother did not choose to snuff out her life. We would have been robbed of the chance to have her, hold her, and love her. Her middle name is Joy, and she is truly a joy to us.

 

Did you know that you can be fined thousands of dollar and spend a considerable amount of time in jail for raiding an eagle's nest and breaking an egg? There is no dispute about whether an eagle in embryo stage is truly an eagle. Yet at the same time millions of human lives in embryo stage are being destroyed with no penalty. In fact, the doctors involved in this bloody business are being paid well with government funds. What does that say to you about the value of human life in our humanistically-dominated society in the U.S?       –Written back in the mid 1980’s with time-sensitive and quantitative expressions being updated

The Day of Small Things

"The Day of Small Things." To all outward appearances, the incipient stages of Christ's kingdom was a time of "small things" (Zech. 4:10). It was as Daniel's "stone cut out of the mountain without hands" (Dan. 2:45), or as Jesus' "grain of mustard seed" (Mk. 4:31), observed Ken Smith in his sermon for us on October 14. It was designed by God to be like that, to demonstrate the exact opposition of His ways to those of men (Isa. 55:8-9), and to glorify His wisdom and power (I Cor. 1:18-31). 

Our Lord's first coming was unprecedentedly unpretentious and unassuming. His earthly life completely disregarded, if not disdained, that carnal pride and pomp which the world associates with exaltation and success. The twelve men He gathered about Himself, to whom He would commit the founding and nurture of His kingdom, were, by accredited standards, incapable of great and important work. To cap it all, Jesus' earthly career ended in a criminal's death upon a shameful Roman cross. He was, indeed, "crucified through weakness" (II Cor. 13:4). 

All this would be classified by the wisdom of earth as "small things"—a "mustard-seed" kind of beginning. Brother Ken noted. Yet, from it God, by raising Jesus from the dead and setting Him at His own right hand in heaven, has given it the power and efficacy to accomplish His full purpose, causing the Father's pleasure to "prosper" in Christ's hand (Isa. 53:10). will the stone cut from the mountain "without hands" ultimately "break in pieces" all the kingdoms of this world, causing them to become "like the chaff of the summer threshing-floors" which the wind carries away, and itself fill "the whole earth (Dan. 2:34-35). And the mustard seed shall become "greater than all herbs," shooting out "great branches" (Mk. 4:32). 

In this confidence, we preach the gospel, which is the seed of the kingdom, it was concluded, knowing that our labors are "not in vain in the Lord" (I Cor. 15:58). "Who hath despised the day of small things?" well asks the Word of the Lord (Zech. 4:8, 10). Not we, replied the preacher, since God's Presence and purpose make it the day of great and marvelpus things. "The zeal of the Lord of hosts," combined with His divine power and wisdom, will make the day of "small things" one of marvelously great things (Isa. 9:6-7).

The Recompense and Its Power

The Recompense and Its Power. In his Bible lesson, Ken Millspaugh spoke to a pressing need of the time. The text was Colossians 3:24-25, in which it was stressed that the recompense for wrongdoing is applicable to saints as well as to aliens. Hence, "we must not separate the privileges of the gospel from its responsibilities," he remarked. 

The principal emphasis made concerned Paul's accent in the text and context, in which he specifies some of the particulars involved in putting on the characteristics of God's elect (v. 12). Contrary to today's popular insistence, the Apostle's emphasis was not on the temporal benefits to be received, such as good domestic and job relations. Rather, it was on "the reward of the inheritance" reserved in heaven for the faithful (v. 24; cf. I Pet. 1:4; II Pet. 1:11). All the efforts essential to doing what Colossians 3:12—4:1 requires are to be expended "as to the Lord" (v. 23), and with a view primarily to "the recompense of the reward" to be received therefor at the last day (Heb. 11:26). 

That state of the case undercuts the carnal appeal to present rewards for godliness as the principal consideration in religious life, and entails the possession and constant use of genuine faith, which is anchored to "that within the veil" (Heb. 19), it was observed. Such is the drift of the whole of new covenant Scripture, and the situation is placed beyond all controversy by the blessed Jesus' example (Heb. 12:1-2). The secret of victory over the present evil world is to have heaven singly in one's eye, as says Paul in another place (Gal. 5:16). 

On the kingdom's enabling and compensative principle which operates in this area, a highly pertinent point was made. Although much personal discipline is required in donning the identifying traits of God's election in Christ, including steadfast denial of ungodliness and worldly lusts, heaven's ineffably great reward makes it all far more than worth while (Rom. 8:17-18). In addition, current operation of "the law of the Spirit of life in Chnst" (v. 2) renders the process and experience delightsome. Thus, as John recognizes, the life of faith is "not grievous" at all, as they that are after the flesh suppose it to be (I Jn. 5:3). God's Companionship (II Cor. 6:17-18) in it is responsible for that blessed circumstance.

The Departing Savior

The Departing Savior. The departing Savior and the worshipping disciples was the theme of Richard Ebler's remarks on Luke 24:50-53. Jesus left them in a posture of blessing, after the manner of Aaron, His type, when he had made the rnn offering and before he entered the tabernacle (Lev. 9:22-23). So our Lord, after His death and resurrection for the offenses and justification of the world, as He was about to go into the sanctuary on high, "lifted up His hands and blessed" the assembled disciples. 

It is gratifying to know that He left us in a posture of blessing, Brother Dick remarked, and remains so, interceding for us as our Advocate with the Father in heaven. As Christ left, so will He return, it was pointed out (Acts 1:11), appearing "the second time without sin unto salvation" to those who look for Him" (Heb. 9:28). 

It is to be noted that, as the Lord "went up," the disciples were "steadfastly" looking "toward heaven," whither He was bound, the speaker remarked. Thitherward aiso is the church to be continually looking, as it anticipates His glorious return (Tit. 2:13).

In conclusion, it was observed that the disciples "returned to Jerusalem with great joy: and were continually in the temple,praising and blessing God." That is the way God would have the church to be, it was observed, as was the case with the Jerusalem congregation (Acts 2:41-42, 46-47).

Those Other Lords

Those Other Lords. Ken Millspaugh made a discerning 'application of Isaiah 26:13 in recent remarks in our assembly. The text, expressive primarily of Israel's case, reads, "O Lord our God, other lords beside Thee have had dominion over us: but by Thee only will we make mention of Thy Name." Israel's confession had reference to their literal idolatry, by which they had acknowledged and served idols. 

The application to us under Christ is the same in principle, though our sin is somewhat different in appearance, Brother Ken pointed out. Its application is well indicated by Paul in Romans 6:21. "What fruit had ye in those things whereof ye are now ashamed?" he asks, referring to our service of sin, which is itself a form of idolatry (v. 20; cf. Eph. 2:1-3; Col. 1:21; Tit. 3:3). 

The rule enunciated in the context is, "To whom ye yield yourselves servants to obey, his servants ye are to whom ye °bey" (v. 16; cf. Jn. 8:34). So may we say with Israel, "Other lords beside Thee have had dominion over us." But—bless God!—by His grace and power, their power and dominion have been broken, and we, "being made free from sin" (Rom. 6:22), now "serve the Lord Christ" (Col. 3:24).

The Life That Is by Faith

The Life That Is by Faith. "The just shall live by faith," declared the Prophet Habakkuk (Hab. 2:4). Paul picked up this assertion and three tunes over applied it to the means of life Godward under the new covenant (Rom. 1:17; Gal. 3:11; Heb. 10:38). The meaning is, He that is reckoned by God to be just shall live by his faith in the basis upon which that reckoning is made, i.e., the sacrifice of Jesus Christ in his behalf. So the Apostle's declaration, "I live by faith in the Son of God, who loved me and gave Hunself for me" (Gal. 2:20, RSV; cf 3:10-12).

The sense of Habakkuk's expression, as operative under Christ, is, The justified shall live by his faith. The idea of the just living by his faith, unless understood as we have indicated, would be self-contradictory. If a person were himself just, he would have no need of faith in order to life. He could live unto God by his own merit—that of his justness, or righteousness. Since, however, all have sinned, and are guilty before God (or unjust), if anyone is to live Godward, he must do so on the basis of the propitiation for his sins which Christ has made. In other words, he must live by, through faith, relying on that disposition of his sms (Rom. 3:21-26). That is to live by faith, as the just, or justified, are said to do; it is to live vicariously, as it were, in and through the Person and work of Another. This is done in full recognition of the wretched fact that, of himself, the believer is unrighteous-not just—and so is wholly dependent upon God's grace, given him through the Son, for His acceptance with and life unto the Father.

The Preeminent Name

The Preeminent Name

As “in all things” Jesus has “the preeminence” (Col. 1:18), so it is with His Name, which stands for His Person. The Father, because of the Son’s obedience ‘ un: to death.” has “given Him a Name that is above every name (Phil. 2:8-9). Thus, through faith in Christ, we now “have hfe through His Name” (J n. 20:30-31). His is the only Name “under heaven given among men whereby we must be saved” (Acts 4:12). But, as we “call upon Him” in faith and submission to His will, the blessed promise is that we “shall be saved” (Rom. 10:13; cf. Joel 2:32; Acts 2:21). 

Furthermore, as we, cleaving to Him in faith and devotion, pray in our Lord’s Name, the promise is God will hear and answer our prayers. “Whatsoever ye shall ask in My Name, that will I do, that the Father may be glorified in the Son,” declared Jesus. “If ye shall ask anything in My Name, I will do it” (Jn. 14:13-14). 

In view of this exalted and efficacious Name of our blessed Lord, which we have taken upon ourselves, let us seek grace whereby we may ever walk becomingly of it. As Paul counsels, “Whatsoever ye do in word or deed, do all in the Name of the Lord Jesus, giving thanks to God and the Father by Him” (Col. 3:17; cf. W. 23-24). So shall we glorify “that worthy Name” by the which we “are called” (J as. 2:7).--Charles Cobb

The Reason for Spiritual Denseness

The Reason for Spiritual Denseness. A complaint by typical churchmen is voiced when one presents anything other than the rudiments of the faith, or the first principles thereof. “Too deep!” is the cry. “We cannot understand what he is talking about.” There is a reason for that denseness concerning the things of God, and it needs to be recognized, and diligent effort made to correct the involved situation.

 

The things of the Spirit are discernible only to those who have, live, and walk in the Spirit. The natural man receives them not, “neither indeed” can comprehend them—his “word studies” and Greek lexicons, notwithstanding (Rom. 8:7; I Cor. 2:14).

 

The cause of his denseness is evident. It is earth—and flesh—boundedness. “They that are in the flesh” can neither please nor understand God (Rom. 8:8). That was Nicodemus’ trouble. He could not comprehend the simple things of which Christ told him because he was contemplating them from the flesh’s standpoint (Jn. 3:1-12).

 

If people are sincere in their professed desire to grasp the things of the divine kingdom, they must meet the conditions therefor. They must come fully into the kingdom, spiritually leaving the flesh and the world, where sense and time prevail. That is because the things of God are “spiritually discerned” (I Cor. 2:14). “He that is spiritual” readily understands and delights in them (v. 15)—they, in fact are, as Jeremiah declared, “the joy and rejoicing” of his heart (Jer. 15:16). --Fred O. Blakely

Walk in Wisdom

“Wisdom is justified of all her children,” remarked Jesus (Lk. 7:35). Since we represent Christ, we are to “walk in wisdom toward them that are without,” as well as toward everyone (Col. 4:5; cf. Eph. 5:15). In the Father and the Son are hidden “all the treasures of wisdom and knowledge” (Col. 2:3). We thus, through fellowship with Them, but have to avail ourselves of those treasures in order to be spiritually wise, as we need to be (cf. Jas. 1:5-7). --Representations made by Jesse Stoner

A Distressing Characteristic

A Distressing Characteristic. In most of the preaching and religious literature of the day coming to our attention, we observe a distressing characteristic. It is that the message is addressed to people in their present state, which, by and large, is one of this-world orientation.

 

"Men who speak for God should come to their hearers from Him, not from the lowland of the typical churchman’s habitation. The objective should be to summon their auditors to come to God, not to bring God down to them. Only thus may people be called out of the darkness and alienation from God of the flesh and the world to God’s fellowship through His dear Son.

 

Such a ministry, of course, requires that the preacher himself he “of God,” as Jesus would say (Jn. 8:47), and thus, having His mind, be able to address the people from the divine perspective. We heartily urge that all who preach and teach in Jesus’ Name seek that qualification. --Fred O. Blakely

As we speak to our fellow men, we are to come to them, as it were, right out of the pages of Holy Scripture. --Fred O. Blakely

The First Concern About Christ's Reign

The First Concern About Christ's Reign 

By Fred O. Blakely

O Blessed Savior, what strange variety of conceits do I find concerning Thy thousand years' reign! What riddles there are in that prophecy which no human tongue can read. Where to fix the beginning of that marvelous millenary, and where the end, and what manner of reign it shall be—whether temporal or spiritual, on earth or in heaven—undergoes as many constructions as there are pens that have undertaken it. And yet, when all is done, I see Thine Apostle speaks only of the souls of the martyrs reigning so long with Thee, not of Thy reigning so long on earth with those martyrs. 

How busy are the tongues of men—how are their brains taken up with the indeterminable construction of this enigmatical truth, when in the meantime the care of Thy spiritual reign in their 

hearts is neglected! O my Savior, while others weary themselves with the disquisition of Thy Personal reign here on earth for a thousand years, let it be the whole bent and study of my soul to make sure of my personal reign with thee in heaven to all eternity.  --Joseph Hall (1574-1656), English "Bishop of Exeter" 

A Rule for Conduct

A Rule for Conduct
By Fred O. Blakely

For those who must have specific rules for the regulation of every detail of the new life, we have a simplified formula. First, if it is categorically forbidden by new-covenant Scripture, it is sin to do. For example, fornication, adultery, killing, stealing, lying, excess of wine, revelling, etc. As regards the things one should not do, however, there is a more comprehensive principle of regulation. It is simply to ask and answer the question, Will the thing contemplated tend to militate against the knowledge and fellowship of God? If so, it is on the prescribed list of “do not’s” for you. Your regenerate life consists in the knowledge and communion of the holy Father through Christ His Son. Whatever hinders that is off limits. Everything that “exalteth itself against the knowledge of God” must be cast down or laid aside as the plague (II Cor, 10:3-5). Or, to say the same thing, anything that chokes the Word in you, making it unfruitful (Lu. 8:8-14), or causes the Word to be unpalatable, is against your well-being, and is to be avoided. Due application of this principle, though it calls for personal discernment and devotion, will solve all the popular problems of “Is it right or wrong to do this or that?"

Peter, the Servant of God

Peter, the Servant of God

 

By Sara Stoner

      

Peter addresses his second letter to the churches as this:  “Simon Peter, a servant and an apostle of Jesus Christ to them that have obtained like precious faith with us through the righteousness of God and our Savior Jesus Christ”.  Notice that he addresses himself first of all as Christ’s servant. In the three years he walked with Christ, at times he seemed to be one step ahead of the Lord. Where is the man who confidently said to Jesus shortly before His betrayal, “Although all shall be offended, yet will not I”?  And when Jesus confirmed, “…before the cock crow twice, thou shalt deny me thrice”, Peter spoke the more vehemently “If I should die with thee, I will not deny thee in any wise”.  And this spoke all the disciples  (Mark 14 29-31, Matt 26:35).  And where is the man who took up the sword in the garden, singlehandedly defending Jesus against the Jews who would take Him?  That man has died, and in his place is the new man, Peter, the rock, upon whose confession that Jesus is the Christ, the Son of the living God, the Church would be built: Peter, the servant of Jesus Christ. He well defines himself as a servant, one who is no longer acting in the strength of his own flesh, but willing to listen to His master’s commands, willing to do Jesus’ will rather than his own, willing and now able to follow in His master’s steps, even unto death.

     

To be a servant of God and of Jesus Christ is a very high calling.  Those who desire to be God’s servants and Christ’s servants are in good company.  Moses is several times mentioned in scripture as ‘the servant of God’.  God asked Satan to consider, ‘my servant, Job’, ‘a blameless and upright man, who fears God and turns away from evil’.  Daniel was ‘the servant of the living God’, as was Abraham, Jonah, Elijah, Isaiah, James, Jude, Paul, Epaphras, Phebe, and many others specifically named in the Scriptures. Israel as a nation was and is God’s servant. God said, “This people have I formed for myself; they shall show forth my praise” (Isa. 43:21).

 

When we consider God’s servants, we must consider God’s primary servant, the One sent from the Father to do His will. “Behold, My servant, whom I uphold; mine elect in whom My soul delighteth; I have put My spirit upon Him: He shall bring forth judgment to the Gentiles.  He shall not cry, nor lift up, or cause His voice to be heard in the street.  A bruised reed shall He not break, and the smoking flax shall He not quench: He shall bring forth judgment unto truth.  He shall not fail, nor be discouraged, till He have set judgment in the earth:  and the isles shall wait for His law” (Isa. 42:1-4). There are none to compare to this servant. That is why we must behold Him. Paul wrote to the Philippian church to have this same mind of servant hood in them as was in their Lord Jesus Christ. “Let nothing be done through strife or vain glory; but in lowliness of mind let each esteem other better than themselves” (Phil. 2:3).  How are they able to do this? – By beholding God’s Servant.  “Have this mind among yourselves, which is yours in Christ Jesus (because we have been given the mind of Christ), who, though He was in the form of God, did not count equality with God a thing to be grasped, but emptied Himself, by taking the form of a servant, being born in the likeness of men.  And being found in human form, He humbled Himself by becoming obedient to the point of death, even death on a cross” (Phil. 2: 5-8 ESV).  Peter had beheld this suffering, dying and now risen Servant. Now as Peter, the servant and apostle of Jesus Christ, he wrote to the church, “Clothe yourselves, all of you, with humility one toward another, for God opposes the proud but gives grace to the humble.  Humble yourselves, therefore, under the mighty hand of God so that at the proper time He may exalt you…” (I Peter 5: 5-6 ESV).

 

There is yet to come a day of reckoning for all of God’s servants.  In Jesus’ parable of the talents, the men who were faithful and increased what they were given received the same joyous welcome, “Well done, thou good and faithful servant, enter into the joy of thy lord”. But the servant who hid his talent, Jesus considered a wicked and slothful servant and was cast into outer darkness. Jesus said of His servants, “If any man serve me, let him follow me; and where I am there shall also my servant be: if any man serve me, him will my Father honor” (Jon 12:26).  Paul encouraged the Colossian slaves who worked to please the Lord that “of the Lord, ye shall receive the reward of the inheritance, for you serve the Lord Christ” (Col. 3:24).  Those servants who have been ill treated and whose blood has been shed for the sake of the gospel will be avenged. We have much to look forward to in the world to come, as John saw in the Revelation, “And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and His servants shall serve Him, And they shall see His face: and His name shall be in their foreheads” (Rev. 22:3-4).