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).

 

     

The Counterfeit Church

The Counterfeit Church

The counterfeit nature of Roman Catholicism is evident in many ways. Among them are these four glaring ones.

1. It has its "holy father" in the person of the impostor called the "pope," which it has set up. The true church has its holy Father, the God and Father of the Lord Jesus Christ. 

2. It has its "mediatrix" in the person of Mary, the mother of Jesus. God's church has one Mediator between Him and men, "the Man Christ Jesus" (I Tim. 2:5). 

3. It claims Mary as "the mother of God," who actually is "from everlasting to everlasting" "without father, without mother, without descent, having neither beginning of days, nor end of life" (Ps. 90:2; Heb. 7:3). The genuine church's mother is the "Jerusalem which is above" (Gal. 4:26). 

4. Romanism has its holy and "eternal city" in Rome, Italy, the seat of its "holy father."  The holy and eternal city of Christ's church is now in heaven, where the true holy Father reigns, through Jesus Christ His Son, over all creation. 

It is a sad commentary on the gullibility of the masses that they permit the substitute church of Rome to so deceive them. Yet we know that this spiritual Babylon is "a golden cup in the Lord's hand" (Jer. 51:7) for the trying of earth's inhabitants, and those who are deceived by it are not wise. The clarion call from heaven is for those who truly desire to worship and serve God to "come out of her," lest they partake of His wrath, which is to be poured out against her (Jer. 51:6, 8-9; Rev. 18:4; cf. vv. 1-3. 5-8).

The Blasphemy of the Spirit

The Blasphemy of the Spirit

By Fred O. Blakely

He who blasphemes the Holy Spirit "hath never forgiveness," declared Jesus, "but is in danger of eternal damnation" (Mk. 28-30). The context indicates that blasphemy against the Spirit consists in attributing the function of the Spirit to Satan rather than to God, since that was what the Jews had just done with reference to the Lord's work, with which act He paralleled blasphemy of the Spirit.

Whatever else is involved in the unforgivableness of Spirit blasphemy, it is certain that it is not because the Spirit is of greater rank in the Godhead than Jesus. The reason for the weightier sin, as opposed to the rejection of Jesus during the days of His flesh, must be because of the finality of the Spirit's work, as He strives with people through the gospel. To impute to the Devil, or any other agency, such striving today, and so to reject it, is to certainly consign oneself to eternal hell, if such resistance of the Spirit is persisted in. This is the case, whether one rejects the Spirit's initial leadership to faith and baptism, or in the mortification of the flesh after coming into Christ.

In the new life, the Spirit leads unto holiness of heart and life, and only those who submit to that leadership are reckoned "the children of God" (Rom. 8:13-14). To ascribe to some other agency the demand of the Spirit, for example, for abstinence from sexual sins (as the Nicolaitans seem to have done), and give oneself over to such sins, is to blaspheme the Spirit, and to incur the inevitable wrath of God, unless there is repentance (I Thess. 5:7-8). The same holds true all along the line of the Spirit's leadership in conformity to the good and perfect will of God. It is not weakness of the flesh of which we here speak and subsequent repentance and eager turning to God for forgiveness, but a rebellious rejection of the Spirit's leadership as actually being that of God.

The Bane of Not Discerning the Time

The Bane of Not Discerning the Time

 

By Fred O. Blakely

One of our Lord's severest rebukes of the unbelieving Jews was for their failure, or refusal, to properly judge and identify the "time" of His advent among them, and the age of grace which He came to announce and inaugurate. "Ye hypocrites," He cried, "ye can discern the face of the sky and of the earth, but how is it that ye do not discern [or interpret] this time?” (Lk. 12:54-57; cf. Mt. 16:1-4). Later. He wept over the City of Jerusalem because of the blindness and stupidity which prevented its people from seeing and evaluating things as they were with reference to Himself and His kingdom (cf. Jn. 1:10-11). "If thou hadst known, even thou, the things which belong unto thy peace!" He lamented, as He envisioned and foretold the coming devastation and carnage by the Romans. This destruction, He went on to declare, would be "because thou knewest not the time of thy visitation" (Lk. 19:41-44; cf. Mt. 11:20-24).

 

The King of glory was among them, and continually proclaiming His reign of grace which was soon to commence. But the Jews, caught up in their misconceptions of Messiah's Nature and government, did not recognize Him, though He completely fulfilled all the prophecies pertaining to the first coming of their Prince. Or, if they did realize something of the true situation, they were unwilling to recognize and comply with its demands upon them; thus, the Lord's charge of hypocrisy. In either case, they, to all practical intents, discerned not "the time" with which they were confronted, or failed to rightly judge concerning it, and interpret its meaning and requirement with reference to themselves.

 

It is interesting to note, by way of contrast, the way of the spiritually wise in this connection. "He that is spiritual," says Paul, "judgeth all things" ["appraises everything," Weymouth; "reads the meaning of everything," Moffatt] (I Cor. 2:15). "A wise man's heart discerneth both time and judgment, declares Solomon” (Eccl. 8:5). Such was the wisdom of the men of Issachar, who "had understanding of the times, to know what Israel ought to do" (I Chron. 12:32). On the other hand, as was the case with the Jews of Jesus' earthly day, it is the folly and misery of man that he "knoweth not his time" (Eccl. 9:12).

 

Alas, the first-century Jews were not the last to misjudge "the time" of our Lord's kingdom, failing to understand its character. In consequence, the mass of dissimilar and competing religious groups which today poses as the church of the one God and the one Christ exudes confusion, bringing reproach, rather than glory, to the divine Name. Because they do not rightly judge of the present kingdom, the heterogeneous denominations cannot properly operate in it, and frequently contribute more to the bedarkenment of people than to their illumination in the Lord. It has often been remarked that discernment of the distinction between the nature of the two covenants which God has made with man is essential to the steering of a straight course under the new covenant, which is now operative. It needs to be equally stressed that the same is true of "the time" in  which we live under Christ. It is only to the extent that its necessary nature is perceived that people can live or teach acceptably concerning it.

 

As we have previously observed, one of the chief, and most confusing, failures of discernment at this point involves the failure to distinguish the provisional and temporal aspects of the kingdom from the abiding ones. Like it was with the appearance of Moses and the giving of the first covenant, the coming of Christ and the propagative work of the Apostles in regard to the second one were attended by "signs and wonders, and with divers miracles, and gifts of the Holy Ghost," according to God's will for that era (Heb. 2:1-4).

 

When, however, the Sonship of Christ was fully established by the miracles which He wrought—climaxed by His resurrection and exaltation to God's right hand—and the new covenant was duly confirmed by the attesting miracles performed by the Apostles and "apostolic men", the need for such credentials was fully served, and these special gifts ceased. That is the way it veritably is; that is the nature of "the time" in which we now live. It is a time of "no open vision" (I Sam. 3:1)—a time in which the justified live and walk by faith, not by sight, and the written Word of God—"the record that God gave [not, is giving] of His Son" (I Jn. 5:10)—is, indeed "precious."

 

But those imbued with the Davidic and Solomonic flare for kingdom display and carnal glory choose not to see it that way. They revel in the thought of the physical displays of first century wonders, and, like Simon, must have them for themselves, even if required to pretend such possession. Hence, we have the wresting of such Scriptures as Mark 16:14-20 in the attempt to prove Christ has promised all baptized believers the miraculous powers, whereas a true reading of the passage reveals that the promise was only to "the Eleven" Apostles.

 

Pursuant to this misjudging, and misrepresentation of the present "time," we have the spectacle of every Tom, Dick, and Harry of an assembly laying hands on the sick and praying for them in the expectation that they shall recover. Against this absurdity, it ought to be considered that almost thirty years after our Lord's ascension, when James gave about the only specific instruction of the new-covenant writings applicable to praying for the sick in our time, it was the Elders of the local assembly who were to do the praying (and they only by special invitation into the sickroom), and that nothing at all is said about the laying on of hands (Jas. 5:13-16).

 

Many similar outcroppings of undiscernment of "the time" are, of course, evident in today's religion. Included among these is the insistence that one who has a "beginning" of “confidence" Godward (Heb. 3:14), or faith which puts him into Christ, is fully assured by God of eternal salvation, regardless of subsequent unbelief, with its fruit of overt sin. Such corrupted doctrine, which clashes head-on with the teaching of Christ and the Apostles on the subject (Lk. 8:4-15; Jn. 15:1-7; I Cor. 9:24-27; 10:1-12; Heb. 3:6—4:2; 6:1-8; 10:38-39; Rev. 2:10; 3:5; cf. Mt. 10:22), is based on perversion of such Scriptures as that which chronicles God's promise to David (Psa. 89:19-37), and some of the declarations of Christ and the Apostles.

 

The reader will be able to identify and consider tor himself other instances of the failure to comprehend "the time” in which we live. The point is, they all underscore and stress the vital importance of "rightly dividing the Word of truth" (II Tim. 2:15), or "understanding what the will of the Lord is" (Eph. 5:17). It must be remembered that we are commanded by an Apostle to know "the time,” or rightly interpret it, and comport ourselves and regulate our teaching accordingly (Rom. 13:11-14). Sincerity and zeal, important as they are, are not of themselves enough (Rom. 9:1-4). If we are to serve God acceptably "in the gospel of His Son" (ch. 1:9), we must do so "with the knowledge of His will in all wisdom and spiritual understanding" (Col. 1:9-10).

The Ministry of Song

The Ministry of Song

 

By Sara Stoner

God’s people have always been a singing people.  Song is a God-given release of what is in the soul and heart of the believer.  When the eyes of the heart can see what God has done, song is a natural response.  Singing can be an elixir to our own souls that lifts our spirits when we are down and raises them higher when we are up.  Words of the hymn writer can express our thoughts to God and about God more precisely than we would ever be able to think or express them, yet they become our words and our expressions when we sing with the spirit and the understanding.

      

Songs originated in the heavenly places.  God asked Job, “where were you when I laid the foundation of the earth … when the morning stars sang together and all the sons of God shouted for joy?” (Job 38:6-7). This may be poetic language, but it speaks of all created beings bursting forth into praise to God for His marvelous works. As God unfolded His redemptive work in Israel and later to all mankind, the heavens were commanded to sing, and not only them, but also the mountains, the forest and every tree therein. The reason? “I have blotted out as a thick cloud thy transgressions and as a cloud, thy sins…Sing, o ye heavens, for the Lord hath done it” (Isa. 44:22).

      

Songs in the scriptures run the gamut of our earthly experience. Moses and the children of Israel sang to the LORD from the safe side of the Red Sea, “I will sing unto the LORD for He hath triumphed gloriously; the horse and his rider hath He thrown into the sea.”  But at the end of their wilderness journey, God taught Moses the words of a song He was to teach to Israel for them to teach to their children perpetually; “Of the Rock that begat thee, thou art unmindful, and hast forgotten God that formed thee’’ (Deut. 32: 18).  It was a sad song of God forsaking His people, turning them over to their enemies, then recovering and avenging them.  God gave them this song so that they might not forget His loving kindness and their rebellion, His discipline and their restoration.  Many years later, when Israel had yet again forsaken Him, God spoke through the prophet Amos saying “I will turn your feasts into mourning and all your songs into lamentations” (Amos 8:3,10). Lamentations are song of deep grieving and bitterness of heart.  God would not and will not accept songs of those with wicked hands and deceitful hearts. He will turn them into lamentations.

      

David who composed many Psalms was committed to singing praise to God because of His familiarity with God. He knew what pleased the Lord and he was in accord with Him.  “I will praise the name of God with a song, and will magnify Him with thanksgiving.  This also shall please the Lord better than an ox or bullock that hath horns and hoofs” (Ps.69: 30-31).  Songs are most beneficial to us and are pleasing to God when we participate in them with understanding.  The praises we bring must flow out of a heart that has seen God and agrees with His ways.

      

Songs are a way of communicating with the Lord, and He with us.  Elihu reminded Job that it is God that gives songs in the night (Job 35:10). David in Psalm 42:8 said, “Yet the LORD will command His loving kindness in the daytime, and in the night His song shall be with me, and my prayer unto the God of my life.” These are deep calling unto deep songs.  Many thoughts may come to you in the night, but God can speak to you the, by giving you a song of comfort and assurance.  He can even cause you to sing in a prison cell at midnight.

      

Believers in the new covenant have been given a new song to sing, new because of the redemptive work of Christ Jesus, and new because we have been made new creatures in Him with new hearts, new understanding and therefore, new expressions.  As the hymn writer said, “We love to sing of Christ our King and hail Him blessed Jesus”. Some current songs, which primarily focus on what we were in the flesh instead of who He is, what He has done for us, and what we are now in Him, actually rob God of His glory.  Neither do they stir up the soul with a longing for glory and the world to come.  John the beloved, who walked with Jesus in the flesh, wasn’t singing about his experiences when he beheld the Lamb seated on the throne.  He heard himself saying, “Blessing, and honor, and glory and power, be unto Him that sitteth upon the throne, and unto the Lamb forever and ever” (Rev. 5:13).

      

Psalms, hymns and spiritual songs are for the Church.  We teach one another and admonish one another by them. Singing with grace in our hearts, making melody in our hearts is pleasing and acceptable to the Lord.  This is an evidence of being filled with the Spirit. “Love loves to sing.  It is with the heart that melody is made.  For this inward music the Lord listens”. 

 

 

           

           

Resignation

Henry Wadsworth Longfellow. 1807–1882

67. Resignation

THERE is no flock, however watched and tended,
But one dead lamb is there!
There is no fireside, howsoe'er defended,
But has one vacant chair!
The air is full of farewells to the dying,	5
And mournings for the dead;
The heart of Rachel, for her children crying,
Will not be comforted!
Let us be patient! These severe afflictions
Not from the ground arise,	10
But oftentimes celestial benedictions
Assume this dark disguise.
We see but dimly through the mists and vapors;
Amid these earthly damps
What seem to us but sad, funereal tapers	15
May be heaven's distant lamps.
There is no Death! What seems so is transition;
This life of mortal breath
Is but a suburb of the life elysian,
Whose portal we call Death.	20
She is not dead,—the child of our affection,—
But gone unto that school
Where she no longer needs our poor protection,
And Christ himself doth rule.
In that great cloister's stillness and seclusion,	25
By guardian angels led,
Safe from temptation, safe from sin's pollution,
She lives, whom we call dead,
Day after day we think what she is doing
In those bright realms of air;	30
Year after year, her tender steps pursuing,
Behold her grown more fair.
Thus do we walk with her, and keep unbroken
The bond which nature gives,
Thinking that our remembrance, though unspoken,	35
May reach her where she lives.
Not as a child shall we again behold her;
For when with raptures wild
In our embraces we again enfold her,
She will not be a child;	40
But a fair maiden, in her Father's mansion,
Clothed with celestial grace;
And beautiful with all the soul's expansion
Shall we behold her face.
And though at times impetuous with emotion	45
And anguish long suppressed,
The swelling heart heaves moaning like the ocean,
That cannot be at rest,—
We will be patient, and assuage the feeling
We may not wholly stay;	50
By silence sanctifying, not concealing,
The grief that must have way.