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CONTENTS
From the Editor 4

Women of Faith in the 19th Century - Frances Ridley Havergal (5) 5-6

“His name shall be called Wonderful”, the late Walter Gustafson 7

Three Friends, Dennis O’Hare 8

The Death of Christ in 1 Corinthians (3), Stephen Fellowes 9-10

What Constitutes an Assembly Gathering? (4), Phil Coulson 11-12

2 Timothy (8), Mark Sweetnam 13-14

Preservation in Adversity, the late Graeme Hutchinson 15-16

Into All The World - COVID-19 Communications and Challenges (3) 17-20

Question Box, Ian Jackson and David McAllister 21

The Church - Its Principles and Practices (16), the late H Lacey 22-23

Studies in Philippians (3), Howard A Barnes 24-25

The Believer’s Bookshelf - Book Reviews 26-27

With Christ 28-29

Notices 29-30

Since it was first published by Mr John Ritchie in 1891, the monthly Believer’s Magazine has sought to edify, exhort and
encourage Christians in their most holy faith, and stimulate interest and practical involvement in the Lord’s work.
Published monthly by John Ritchie Ltd, 40 Beansburn, Kilmarnock KA3 1RL, Scotland.
Editor: Phil Coulson.
Correspondence relating to editorial matters and the Question Box should be sent to the Editor at [email protected]
All other correspondence should be addressed to John Ritchie Ltd at [email protected]
To subscribe to the digital version of Believer's Magazine, visit www.pocketmags.com or download the BM app from iTunes.
All Scripture references in this magazine are from the King James (Authorised) Version, unless otherwise indicated.
Cover picture: Architectural plans, generally called ‘blueprints’.

3
 FROM THE
EDITOR
“Concerning this house which thou art
in building …” (1 Kgs 6.12)

I t has been said that every day we live we are making

history. Often, a generation will experience some-
thing unknown to previous, or later, generations, but,
without doubt, the day in which we are living will surely
be remembered most for the current pandemic.
That option is, we should not be seeking to adapt the
Lord’s Supper at all. We should patiently wait until we
can remember Him as He appointed. Whilst adapta-
tion of practice based on principle is perfectly right,
the sharing of a common loaf and cup is the express
Adaptation of long-established practices has been instruction of the Lord Jesus Himself. May I pose a
demanded by the crisis and, in many ways, people are question? Where in my Bible would I find verses, or
feeling their way towards a new ‘normal’. The manage- even an illustration, that show God delegating to men
ment of change has always been a test of leadership, the authority to alter practice that is central to divine
and that has never been more true than it is today. order? I respectfully submit that there is no such
The life and practices of a local assembly of Christians passage of Scripture. The ordering of God’s house does
should be governed by the Scriptures and, largely, that not change with the winds of earthly circumstances,
is achieved through the spiritually intelligent applica- neither is it open to men, however well-meaning, to
tion of New Testament principles, rather than by blind adapt it with the accompanying plea that the changes
adherence to a long list of regulations. Those principles, will only be temporary. If what we are doing today is
rather than laws, make possible an assembly’s adher- right, it would have been right pre-pandemic, and it will
ence to divine order no matter what the variation in still be right post-pandemic. One dear brother told me
climate, surroundings and wealth in different parts with a sigh, “I know it is not Scriptural, but it is the best
of the world. An event such as the current pandemic we can do in the circumstances.” Would you like to live
serves to test our understanding of, and commitment in a house that was built on that principle, or fly in a
to, the order of assembly life and, as brethren (whose plane that did not meet the strict criteria for safe flight,
total desire to honour the Lord is unquestionable) seek but the technicians had done their best?
to guide the flock aright, difficult questions will demand The command to remember the Lord in the breaking
Biblical answers. One of the most crucial questions of bread is clear. But so is the manner of it. The
concerns the continuation of the Lord’s Supper: what command is His so, clearly, only He can annul it. Have
should we do about it? we given serious consideration to the possibility that
In many recent conversations with concerned our sovereign Lord has done exactly that? Is it possible
believers, one thing that has never been challenged is that, in our honourable attempts to circumvent the
that the Lord’s Supper involves a company of baptised problem as we see it, we are inadvertently trying to
believers, gathered together around the emblems of a push open a door that He has closed? Yes, the concept
loaf and a cup, making a proclamation concerning His is huge, and no, I am not being dogmatic. But are we so
death, and their unity with Him, by partaking of that sure, on the other hand, that God is not dealing with us
common loaf and drinking from that common cup. as a people who have become complacent, ritualistic
But, from that absolute agreement, there has arisen and spiritually poor? How many aspects of clear divine
a multitude of questions about how the beautiful order are we prepared to compromise in an attempt to
simplicity and dignity of the occasion can be adapted achieve ‘business as usual’? The Lord Jesus is the One
to accommodate the requirements of protective meas- who “openeth, and no man shutteth; and shutteth, and
ures we are rightly bound to observe. It is evident from no man openeth” (Rev 3.7). Are we prepared to wait?
those conversations that one option has been hardly
voiced, and it might, to some, even be unthinkable. Phil Coulson

4
 WOMEN OF
FAITH
in the 19th Century

Frances Ridley Havergal (5)

H ow truly the longings expressed in Frances’s

‘Worker’s Prayer’ (perhaps the most beautiful
of all her hymns) were the truest and deepest
utterances of her own soul:

“Lord, speak to me, that I may speak

In living echoes of Thy tone.
As Thou hast sought, so let me seek
Thy erring children, lost and lone.”
In May 1878, Mrs Havergal passed away after long
This sweet and earnest prayer has been so abundantly and intense suffering; to witness which, wrote
answered: Miss Havergal’s written words have been Frances, has “been by terrible things answering my
made so true a blessing to such thousands of souls, eager prayer for more teaching and closer drawing
that anything like criticism would seem almost sacri- at any cost.” The home at Leamington was broken
legious; all we can devoutly and thankfully say is that up. Frances and Maria set up housekeeping together
she was one whose work the King, her King, manifestly near the Mumbles, on the Welsh coast. Maria went
delighted to honour. The King Himself crowned her. there first. When Frances joined her, her first words
were “I wanted so to get to you, Maria dear!” She
But as well as the hymns, verses, little books and other was so very tired, that even the sea air and perfect
sacred works which she was continually producing, she rest failed to refresh her for some time. Afterwards
has left behind several books of poems and letters on she enjoyed scrambles on the cliffs or getting up
subjects we may venture to speak of. This large mass to the top of the Mumbles lighthouse, and making
of writing would take a great deal more space than we the keeper tell her all he knew. Her tastes were very
have here to sift and analyse. Like most writers with a simple. She delighted in wildflowers, and in animals,
swift pen she wrote far too much; not indeed for her from the great St Bernard dogs to her pet kittens.
thousands of devoted readers, who eagerly seek out
every scrap she wrote, but for her own permanent The sisters arranged a cosy study in their Welsh
literary reputation. These poems and letters, always home - “my workshop”, Frances called it. By the
sweet, pure, and with a singularly bright flash in them, door was her motto - “For Jesus’ sake only” - and her
are exceedingly uneven in merit. They easily fall into the temperance pledge card. The portrait of her father
three classes of good, bad and indifferent. But nearly and other relatives hung near. Then there was her
all of them appeal vividly and at once to the average choice little library of books on all sorts of subjects,
British ear, intelligence and fancy; for although she her desk and writing table, her favourite chair - a
was not a great poetess, she was essentially a singer, relic of the childish days she spent at Astley Rectory,
and her singing was true and helpful. To her had been and the American typewriter she found such a relief
committed the ‘Ministry of Song’ - a ministry not for the to her tired eyes. She was wonderfully neat and
literary few, but for the weary many. methodical in all her arrangements. Her many letters

5
were all carefully docketed; paper and string in their Many of us remember the little sky-blue book with the
own corners; no litter ever allowed. “In order” (1 Cor golden stars and celestial crown which gave an account
14.40) is something more than being tidy! Something of the last week of Frances Ridley Havergal’s earthly life,
analogous to ‘keeping rank’. She contrived a stand for and the cry of mingled grief and triumph that went up
her harp-piano, and there she composed her hymn from thousands of Christian hearts when it was known
tunes. Often, she turned to the little instrument as a that the sweet singer who had been so helpful to them
relief from severer work. would sing to them no more, on earth, for ever.

Early rising and early studying were her rule, and On 21st May 1879, Frances Havergal returned home
she was careful to avoid late hours. At seven in the wet and chilly. The next day, being Ascension Day, she
morning during summer, and at eight in winter, she was so very tired after church that she rode home
was at her table studying her Bible. How diligently she on a donkey. Quite a procession of boys followed
studied that Bible, the page given in her Life will show. her, listening eagerly to all she said. Fred Rosser, her
Its margin is full of references in the clearest, most donkey boy, remembers that she told him he had
minute hand, with carefully-ruled lines connecting the better leave the Devil’s side; that Jesus Christ’s was the
thought or idea of one verse to the same thought, winning side, and asked wouldn’t he choose Him for
or perhaps its contrast, in another. She was very his captain? That was the last time she was out. Four
particular about the cross-readings in her Bible. Some- days afterward she corrected the proof of Morning
times, on bitterly cold mornings, Maria would beg her Stars, and then laid down her pen forever.
to read with her feet by the fire. “But then”, Frances
would reply, “I can’t rule my lines neatly; just see what She was not suffering much then, lying quietly in bed
a find I’ve got! If one only searches, there are such with her pet kittens Trot and Dot near her. Then fever
extraordinary things in the Bible!” and all the agony of peritonitis came on rapidly; but
her peace and joy shone through the severest suffer-
She never spared herself. People wrote to her on ings. When they were distressed for her, she whis-
every conceivable subject, and she was only too ready pered, “It’s Home the faster! God’s will is delicious; He
to answer and help. However, she wrote: makes no mistakes.” Nothing alleviated the agonising
pain, but again and again she was heard through the
What shall I do? Your letter would take two hours to last hours murmuring “So beautiful to go!” The vicar
answer, and I have not two minutes. There are 15 to of Swansea came in for a few minutes, and asked: “You
20 letters to write every morning, proofs to correct, have talked and written a great deal about the King. Is
editors waiting for articles, poems and music I cannot Jesus with you now?” “Of course!” she answered. “Oh,
touch, American publishers clamouring for poems I want all of you to speak bright, BRIGHT words about
or any manuscripts, four Bible readings or classes Jesus! Oh do, do! It is all perfect peace; I am only
weekly, many anxious ones waiting for help, a Mission waiting for Jesus to take me in.” Later, whispering the
week coming, and other work after that. And my names of many dear ones, she added, “I love them all!
doctor says my physique is too weak to balance the I want all to come to me in Heaven, tell them to trust
nerves and brain, and that I ought not to touch a pen. Jesus.” Then clearly, though faintly, she sang the whole
of the verse beginning “Jesus, I will trust Thee”, to her
It was a sad wearing away of her strength. She longed own tune ‘Hermas’. Then came a terrible convulsive
for a lull in her life, but the lull never came. “Dear sickness. It ceased. The nurse gently assisting her, she
wearied sister!” Maria added, “Once she said: ‘I do nestled down in the pillow, folded her hands, saying,
hope the angels will have orders to let me alone a bit, “There, now it is all over! Blessed rest!” She looked up
when I first get to Heaven!’” Yes, with all her many gifts, steadfastly as if she saw the Lord. For ten minutes they
she had never learned how to conjugate the verb ‘to watched that almost visible meeting with her King, and
laze’! An innumerable host of little things to be done her countenance was so glad, as if she were already
for others continually oppressed her, yet she always talking to Him. Then she tried to sing, but after one
wrote pleasantly and cheerily, refreshing others, sweet high note - “He” - her voice failed, and as her
although she was only too literally wearied to death brother commended her soul into her Redeemer’s
herself. A plan of work for 1879 was found in her desk, hands, she passed away to meet the King in His beauty.
but before Midsummer came, she had been called to
her Home - to the land where work and rest are one. (Concluded)

6
“HIS NAME SHALL BE CALLED WONDERFUL”
the late Walter Gustafson, Hatboro PA, USA
(This article was received exactly one month before our brother Walter went to Heaven on 14th June. What must his wonder and worship be now?)

I saiah 9.6 says “His name shall be called

Wonderful”. We can see how fitting
this is, because there are so many
wonders in our Lord Jesus and, when
we wonder, we worship. Here are some
the blind to see: and they glorified the God
of Israel” (Mt 15.31).

7. Wonder before Pilate: “Christ Jesus,

who before Pontius Pilate witnessed a
of the occasions in Scripture when men good confession” (1 Tim 6.13). Part of our
wondered at Him: Lord’s confession was his silence, “inso-
much that the governor marvelled greatly”
1. Wonder at His Birth: “And all that (Mt 27.14). That truly was a wonder!
heard it wondered at those things which
were told them by the shepherds” (Lk 2.18). At His birth 8. Wonder at His Sufferings: “As many were astonied
the Lord Jesus became something that He never was at thee; his visage was so marred more than any man,
before - a perfect human being - but He never ceased and his form more than the sons of men” (Isa 52.14).
to be what He eternally was - the unique Son of God. “Astonied” means ‘numb with amazement and wonder’.
It is a wonder to us that Christ willingly gave Himself to
2. Wonder in His Youth: “And all that heard him were that: “I gave my back to the smiters, and my cheeks to
astonished at his understanding and answers” (Lk 2.47). them that plucked off the hair: I hid not my face from
shame and spitting” (50.6).
3. Wonder at His Early Ministry: “And all bare him
witness, and wondered at the gracious words which 9. Wonder at His Resurrection: “Then arose Peter,
proceeded out of his mouth” (Lk 4.22). and ran unto the sepulchre; and stooping down,
he beheld the linen clothes laid by themselves, and
4. Wonder at His Power on the Sea of Galilee: “And departed, wondering in himself at that which was come
they being afraid wondered, saying one to another, to pass” (Lk 24.12). The Lord had left the linen clothes
What manner of man is this! For he commandeth even as they were, in the shape of His body, and passed
the winds and water, and they obey him” (Lk 8.25). right through a rock-hewn tomb, unbeknownst to the
Four of His disciples were ex-fishermen. They had soldiers standing guard. The angel did not let Him out,
seen many a calm after a storm, but they had never but rolled away the stone so that all could see that His
seen a calm like this one. In every other calm that body was no longer there! “And while they yet believed
those fishermen had seen, the wind stopped blowing not for joy, and wondered, he said unto them, Have ye
but the sea kept on raging quite a while longer. Not here any meat?” (v 41).
this time: He not only rebuked the wind but, as we
read in the parallel passage of Mark 4.39, He said to 10. Wonder at His Ascension: Although the word
the sea, “Peace, be still” (or ‘muzzled’). ‘wonder’ is not used, we read, “And it came to pass,
while he blessed them, he was parted from them, and
5. Wonder at His Authority over Demons: “And carried up into heaven. And they worshipped him,
Jesus rebuked the unclean spirit, and healed the child, and returned to Jerusalem with great joy: and were
and delivered him again to his father. And they were continually in the temple, praising and blessing God.
all amazed at the mighty power of God. But while they Amen” (Lk 24.51-53).
wondered every one at all things which Jesus did …”
(Lk 9.42-43). The Lord Jesus caused wonder over and over again
while He was here on earth. And, when we consider
6. Wonder at so many Healed by Him: “Insomuch these things, it causes our hearts to bow in worship too.
that the multitude wondered, when they saw the dumb
to speak, the maimed to be whole, the lame to walk, and (Concluded)

7
 hast the words of eternal life” (v 68). In John 21, Peter
THREE FRIENDS showed the same affection for the Lord as Ittai had
for David, and as Ruth had for Naomi. Three times the
Lord asked Peter if he loved Him, and three times the
apostle affirmed his affection for the Lord Jesus.
Dennis O’Hare, Perpignan, France
Zadok and James

T here are several men referred to in the life

of David. 1 Samuel 17.13 tells us of three of his
brothers who followed Saul into battle: Eliab,
Abinadab and Shammah. We are familiar with David’s
three mighty men: Adino, Eleazar and Shammah (2 Sam
“And the king said unto Zadok, Carry back the ark of
God into the city: if I shall find favour in the eyes of
the Lord, he will bring me again, and shew me both
it, and his habitation” (2 Sam 15.25).

23.8-12). Adino smote 800 of David’s enemies with his Much as Zadok wished to be close to David, neverthe-
spear, Eleazar smote the Philistines with such vigour that less he obeyed, and took the ark back into the city, to
his hand “clave unto his sword” (v 10), and Shammah its rightful place. In his epistle, James tells us that faith
defended “a piece of ground full of lentils … and slew without works is dead, being alone. What are the works
the Philistines” (vv 11-12). There are a number of other that he is referring to? Certainly not the works of the
men we could consider but, in this article, we shall be Law, for in acknowledging the place of the Law in God’s
looking at three of David’s friends who are mentioned dealings with men, he calls it “the royal law” (Jas 2.8). He
in 2 Samuel 15: Ittai, Zadok and Hushai. was a witness of One who kept the royal law. When the
In the New Testament, we discover three men who Lord healed a leper, He instructed him to do as the Law
were very close to the Lord Jesus, and who were required: he had to show himself to the priest and offer
counted amongst His friends: Peter, James and John. the gift that Moses commanded. As Zadok respected
The Lord said of them, “I have called you friends; for the requirements of the Law concerning the place of
all things that I have heard of my Father I have made the ark, so James did not ignore the Law, but gave it its
known unto you” (Jn 15.15). Let us notice the striking rightful place. The Law was totally fulfilled by the Lord
similarity between David’s three friends and these three in His life, and He put an end to it by His death on the
of the Lord’s disciples whom He called His friends. cross. As Paul taught, “Christ is the end of the law for
righteousness to every one that believeth” (Rom 10.4).
Ittai and Peter
Hushai and John
“And Ittai answered the king, and said, As the Lord
liveth, and as my lord the king liveth, surely in what Hushai … unto whom David said, If thou passest on
place my lord the king shall be, whether in death or with me, then thou shalt be a burden unto me: but if
life, even there also will thy servant be” (2 Sam 15.21). thou return to the city, and say unto Absalom, I will be
thy servant, O king … then mayest thou for me defeat
The affection of Ittai for David is similar to Ruth’s the counsel of Ahithophel … So Hushai David’s friend
affection for her mother-in-law. When Naomi heard came into the city, and Absalom came into Jerusalem
how the Lord had visited His people she determined (2 Sam 15.32-34, 37).
to leave Moab and return to Judah. She pleaded with
Ruth to stay in Moab, but Ruth replied: When Hushai was sent to Jerusalem, he did not know
how long he was to tarry before David came. But waiting
Intreat me not to leave thee, or to return from following for the king did not mean that he was idle, for he trans-
after thee: for whither thou goest, I will go; and where mitted all that he heard in Jerusalem to David. Although
thou lodgest, I will lodge: thy people shall be my people, the believer may feel insignificant, in God’s eyes there
and thy God my God: where thou diest, will I die, and is no such thing as an unimportant believer. In waiting
there will I be buried, the Lord do so to me, and more for the coming of the Lord, may we be found fulfilling
also, if ought but death part thee and me (Ruth 1.16-17). the service that He has committed to us, knowing that,
at the Judgment Seat of Christ, His evaluation of our
In the same way, when many abandoned the Lord, He testimony will reveal its true worth (Rom 14.10).
asked the Twelve “Will ye also go away?” (Jn 6.67).
Peter answered, “Lord, to whom shall we go? thou (Concluded)

8
THE DEATH OF CHRIST IN 1 CORINTHIANS (3)
Stephen Fellowes, Skibbereen, Republic of Ireland

Chapter 8 - The Practical Aspect of His Death eating it. It is important to state that there were no
aspersions being cast on their morals - the Word of
On two occasions Paul states that “all things are lawful God is crystal clear as far as that is concerned, distin-
[unto him], but all things are not expedient” (1 Cor guishing clearly between right and wrong - but in the
6.12; 10.23). The principle he is stressing is that while all matter of meats it was more complex. There were no
things (within the realm of what is morally legitimate black and white answers, because the issue involved
and acceptable to God) are permitted to him, at the the conscience of the individuals concerned.
same time they need to be tested by querying their Further, care must be exercised as to how we illus-
profitability and whether they benefit himself and trate this teaching in our own day, and one is wont
others. Liberty is never license to do what you want, to give examples, but, suffice to say, we should follow
or to please yourself at the expense of others. the principles of this passage and act in keeping with
In between these two references, the apostle applies our own conscience and in consideration of our fellow
the principle to a number of different issues. At the believers’ conscience too.
end of chapter 6 it is applied to morals - just because The issue of Christian liberty is looked at in two
meats are for the body it does not follow that the body important ways in this chapter:
is for fornication. In chapter 7 he deals with marriage
and related subjects, and the next chapter will deal Complete Liberty (vv 1-8)
with meats and the believer’s conscience in relation The first three verses establish the fact that the prac-
to them. Chapter 9 presents Paul’s personal exercise tise of love supersedes the profession of knowledge. A
for a life of controlled liberty before, in chapter 10, he person may claim that they have knowledge about the
highlights the terrible consequences of Israel’s failure true nature of idols and meat, but this in itself is not
to apply this self-control in their experience. Finally sufficient: love must be the governing principle. Love
in that chapter, Paul warns the Corinthians against ‘builds up’, whereas this type of knowledge simply
following Israel’s bad example, and acting in a way ‘puffs up’.
contrary to the fellowship of the Lord’s table. The man who thinks he has arrived at a complete
Almost in the middle of this great section of 1 Corin- knowledge is really deluding himself (v 2) but, if
thians is the beautiful and searching statement, “the his heart is right with God, it will invariably be right
weak brother … for whom Christ died” (8.11). This is towards his brother. This is what God recognises and
the climactic point of the teaching of the chapter, but acknowledges (v 3). William Kelly’s words ought to
we need to set it in its context to get the full force of it. search our hearts: “love is only known in God’s pres-
Chapter 8 deals with the matter of eating meat that ence, where self is judged.”
had been offered to idols. The issue was not so much We know for certain that other gods are non-
the meat in itself, or even the eating of the meat, but, existent, and we recognise the one and only true God
rather, their attitude to, and the effects of, the act of (vv 4-6), but even this is not sufficient in itself! We

9
must consider the sensitivities of the weak brother about it, but how we should seek to practise it, and
(v 7). This brother does not possess the knowledge reflect the utter selflessness of Christ in our thoughts
of verse 4, and he still has problems with the meat about others.
because of its connection with the idols’ temple. If
he goes ahead and eats contrary to his conscience, Christ’s Supreme Example
he defiles his conscience. It should be stated that, as It was Christ who died! Himself, no less, the glorious
a “weak” brother, his weakness lies in the fact that Person of our Lord Jesus Christ, the Lord of glory,
he has not yet fully entered into an understanding the eternal Son, the Creator of all things, stooped in
of his liberty in Christ. God intends that he will but, love to wretched humanity and died for their eternal
meanwhile, let him act according to conscience in blessing. A grasp of this will keep me right, because it
these matters. is only in light of His glory and greatness that I will be
kept humble and act aright. If Christ Himself died for
Controlled Liberty (vv 9-13) this brother, it should not be hard for a worm like me
In this section of the chapter, Paul warns the strong to treat him right.
believer to guard against becoming a “stumblingblock”
to the weak brother (v 9). He must not dare to ‘steam- Christ’s Sacrificial Example
roller’ over his brother’s conscience: his brother may Christ “died”. Here is the ultimate sacrifice: nothing
be weak, but care needs to be taken that he does not more could be given. Paul stresses in the Roman
get wounded (v 12). The occasion may arise where he epistle the worthlessness of those for whom He died
follows the ‘strong’ brother’s example and, in doing so, (Rom 5.6-8), but here he stresses the worth of those
acts against his own conscience and convictions, and for whom He died. We have no worth in ourselves, but
ultimately accrues to himself spiritual loss as regards the point is that we were worth so much to Christ that
his usefulness for God. What is it that will guard against He actually died for us.
this real danger? The emphatic answer is that we view Similarly, Paul, when speaking to the elders in the
our brother as one “for whom Christ died” (v 11). Here, church at Ephesus, reminds them to view the flock of
Paul reaches the climax of his argument. God as a company “purchased with his own blood”
We are tracing in these articles the significance of (Acts 20.28). Such a consideration of the value of
the death of Christ in this epistle. We have seen that, in the flock, and of what it cost God to purchase it, will
chapter 1, His death puts the flesh in its rightful place, govern the shepherds’ actions towards it.
and in chapter 5 it puts the believer on a path of holi- Paul is effectively telling the ‘strong’ brother, who
ness. But here, in chapter 8, the death of Christ puts exercises liberty without love, that Christ gave up
an equal value upon every saint. everything for this “weak” brother’s eternal wellbeing,
Christ is ever the perfect Exemplar. Whether in rela- and is admonishing him for his unwillingness to give up
tion to humility (Phil 2), liberal giving (2 Cor 8.9) or love anything for his brother’s spiritual wellbeing.
(Eph 5), whatever the subject may be, the Holy Spirit Is this really so serious? Alas, it is! Paul traces the
always lifts Him up before our gaze as the unfailing and implications of carelessness towards the weak brother,
perfect Pattern. In relation to these verses we see: and says “when ye sin so against the brethren, and
wound their weak conscience, ye sin against Christ” (1
Christ’s Substitutionary Example Cor 8.12). It is one thing to sin against your brother, but
Christ acted “for” this brother: it was ‘on account of’ your brother belongs to Christ, so in sinning against
or ‘for the sake of’ him. The Lord’s death was an act him you sin against Christ. Paul is definite and deter-
of complete selflessness - it was others that He had mined in his position: “I will eat no flesh for ever, that I
before Him. He said, “For even the Son of man came may not be a fall-trap to my brother” (v 13, JND¹).
not to be ministered unto, but to minister, and to give Many are the challenges of assembly life in the day in
his life a ransom for many” (Mk 10.45). which we live but, doubtless, an adoption of the prin-
The man in Corinth who ate his meat without a ciples of this chapter will enable us to view each other
single care for the weak brother was only governed as Christ views us, and value each other as Christ does.
by one thing, that is, self. His attitude was that if it
suited him to do it, well then, why should he care ¹ J N Darby, The Holy Scriptures - A New Translation from the
what others would think? How unlike the spirit of Original Languages.
Christ that should characterise us when considering
our brethren. It is easy to say it, and easy to write (To be continued …)

10
WHAT CONSTITUTES
AN ASSEMBLY
GATHERING? (4)
Phil Coulson, Forres, Scotland

I n last month’s article we began to explore the

principle of headship - a subject crucial to a right
understanding of behaviour in a local assembly of
Christians. After a few comments about the relation-
ship of the head to the body in nature, we observed
Headship and Lordship - the Difference

As we are keeping 1 Corinthians 11.3-10 in view, and are

therefore occupied primarily with the truth of headship,
we will consider briefly the principle of lordship before
that, in the spiritual realm, the relationship of the returning to that of headship. Glory is associated with
Head, Christ, to His body, the Church, is taught in both truths. As a consequence of the self-humbling, to
the Epistle to the Colossians, and the responsibility the extent of death, of the Lord Jesus,
that the body bears toward its Head is explained in
Ephesians. That which characterises the Church in God also hath highly exalted him, and given him a
its entirety in Ephesians and Colossians is applied name which is above every name: that at the name
locally in Paul’s first letter to the Corinthians. The of Jesus every knee should bow, of things in heaven,
entire Church - every believer in the Lord Jesus from and things in earth, and things under the earth; and
Pentecost to the Rapture - is the one spiritual body that every tongue should confess that Jesus Christ
of Christ. But every local assembly of Christians is is Lord, to the glory of God the Father (Phil 2.9-11).
body-like, and it functions for God’s glory by the
members submitting to Christ as Head. One day, resplendent in glory, the blessed Man of
We also called attention to the fact that the prin- Calvary will receive universal homage as Lord over all
ciple of headship is based on creatorial order, and is things. He will have the moral right to exercise lord-
therefore not unique to the Church age. However, ship, and He will possess the power to enforce it.
it is in the Church age that the spiritual body had its With total legitimacy, He will subdue all. Therein lies
beginning and continues to grow to full maturity (Eph the glory of lordship - it is the exercise of absolute
4.13). After the Head and His body are eternally united power with the weight of absolute moral authority
in glory, all the ages will find their fulfilment in the supporting it. History is replete with examples of men
total restoration of the headship principle in Christ: who wielded great power, but with no authority to do
“That in the dispensation of the fulness of times he so. Likewise, there have been those whose legitimate
might gather together in one all things in Christ, both authority lacked the military strength to defend it,
which are in heaven, and which are on earth” (1.10). and they were deposed. But, when total power and
“Gather together in one” is the translation of a single, total authority combine, the glory of lordship is seen.
but compound, Greek word, anakephalaiomai, which (A fruitful line of study is to be found in examining
might be translated literally as ‘to restore under one the use of the words kratos, exousia and dunamis, all
head’. So, the principle expounded by Paul in 1 Corin- translated ‘power’ in the New Testament.)
thians 11.3-10 takes us from Creation to the Millennial When we come to the subject of headship, however,
Kingdom of our Lord Jesus Christ. That position the glory associated with it is very different from that
granted to, and forfeited by, the first Adam will be fully, displayed by lordship. Where lordship imposes its
gloriously and endlessly restored in the last Adam, our power on others, and the one wielding power bears
Lord Jesus Christ. the glory of dominion, the glory of headship lies in the
At this point in our consideration, it might be helpful willing submission of one to another. That submission
to see how the two great principles of headship and is the more glorious when both parties are equal in
lordship differ. Both are mentioned in 1 Corinthians status. Lordship imposes its will, but headship cannot
11 and, together, they stand as mighty pillars that give do that: the moment headship is imposed, it becomes
strength, legitimacy and purpose to the gatherings of a form of lordship. A Scriptural illustration is to be
a company of Christians. found in the account of David’s mighty men. Bethlehem

11
was in the hands of the Philistines, and David said “Oh Spirit is subordinate to both the Father and the Son?
that one would give me drink of the water of the well Emphatically not! Sadly, it is such thinking that gives
of Bethlehem, which is by the gate!” (2 Sam 23.15). As rise to the Holy Spirit being referred to as ‘the third
their rightful king, David could have commanded his Person of the Trinity’, as though He is in some way
three mighty men to fetch him water - it would have inferior to the Father and the Son. Let us be very clear,
been an act of lordship. Although he would never have Scripture teaches the absolute and eternal equality
hazarded the lives of his men for that purpose, as far as of the three divine Persons, the One God whom we
they were concerned, the desire of the man they loved adore. Each has His own will, but the Son consciously
and served was as good as an instruction. On their part, and gladly submits His will to that of the Father, and
it was an exercise of headship. Is the distinction not also the Holy Spirit submits His will to both Father and Son.
seen in the Lord’s words in the upper room? “If ye love In recognition of this precious truth, Paul wrote to the
me, keep my commandments [entolē, ‘injunctions’, Corinthians, “and the head of Christ is God” (1 Cor
‘orders’]” (Jn 14.15); “If a man love me, he will keep my 11.3). Heaven works on the principle of headship.
words [logos, ‘the word and also the thought behind
it’]” (v 23). The first speaks of lordship, the second of Headship on Earth
headship. But the greatest distinction of headship is
that it is the principle upon which the government of It is no surprise that, when “God created the heaven
Heaven, and the working of divine Persons, is based. and the earth” (Gen 1.1), His own character was
reflected in the work of His hands. He is the Grand
Headship in Heaven Designer who has expressed something of His glory in
Creation: “The heavens declare the glory of God; and
Resisting the inclination to digress onto the subject of the firmament sheweth his handywork” (Ps 19.1). It is
the triune God, suffice to say it is evident from Scrip- equally no surprise that, when God made man and said
ture that the Father, Son and Holy Spirit work together to him “have dominion” (Gen 1.28), the intention was
in harmony to realise their one eternal purpose. Refer- that Earth would be governed as Heaven is governed
ring again to the Ephesian letter, the Father is seen as - that “Thy will be done in earth, as it is in heaven” (Mt
the Architect of the work of Redemption (Eph 1.3-6), 6.10). To that end, when God delegated dominion to
the Son is seen as the divine Person who executes the man, it is recorded “So God created man in his own
plan devised by the Father (vv 7-12), and the Holy Spirit image, in the image of God created he him; male and
is the One who energises that work and brings it to frui- female created he them. And God blessed them, and
tion (vv 13-14). The order seen in Redemption can be God said unto them … have dominion” (Gen 1.27-28).
first observed in Creation, where the design belongs to Emphasis has been made to show that, in the exercise
Jehovah (Isa 40.28), the act of bringing all things into of dominion, the male and female were of equal status,
being, in accordance with the design, is attributed to the and would work together. However, in Genesis 2, God
Son (Jn 1.3), and the whole mighty work is energised by spoke to Adam of divine grace and divine govern-
the Holy Spirit (Gen 1.2). Wonderfully, the same order ment before Eve was formed, thus making it plain
is there in the matter of your salvation and mine: “Elect that responsibility for how dominion was exercised
according to the foreknowledge of God the Father, belonged to Adam alone. Governmental order on
through sanctification of the Spirit, unto obedience and Earth was clear: in the exercise of global dominion, the
sprinkling of the blood of Jesus Christ” (1 Pet 1.2). woman would submit to the will of the man who, in
The eternal existence, distinct personality and abso- turn, would submit his will to that of Christ who, eter-
lute equality of the Father, Son and Holy Spirit are nally, submits His will to that of the Father. Importantly,
affirmed by Scripture and fundamental to the faith. the woman’s submission was in the knowledge that the
How then are we to understand the words of the Lord man’s will was submitted to that of Christ so, through
Jesus when He said, on at least 17 occasions recorded that divinely-ordered chain, the woman was doing
by John, that the Father had sent Him into the world? the will of God. However, responsibility for the joint-
Does that not mean that the Son is subordinate to exercise of dominion would reside in the male alone.
the Father? And when the Lord Jesus said “the Holy Thus, “I would have you know, that the head of every
Ghost, whom the Father will send in my name” (Jn man is Christ; and the head of the woman is the man;
14.26), and “when the Comforter is come, whom I and the head of Christ is God” (1 Cor 11.3).
will send unto you from the Father, even the Spirit
of truth” (15.26), was He not inferring that the Holy (To be continued …)

12
2 TIMOTHY (8)

Mark Sweetnam, Dublin, Republic of Ireland

2 Timothy 1.8-18: The Attitude of the Man of God

(continued)

Verses 8-12: Exhorted (continued)

Verse 9 expands upon the double charge given by

Paul to Timothy in verse 8. Drawing on divine power,
Timothy was not to be ashamed of the Gospel, or of
Paul, but to be a ‘co-sufferer’ for the Gospel. Such a
prospect was far from attractive but, in this verse, The scale and significance of that plan are impossible
Paul begins to explain why it is the only course open to overstate. To communicate how remarkable it
to the Christian. His charge to suffer, unashamed, is is, Paul points us to its roots and its revelation. Our
motivated and mandated by the tremendous reality salvation had its origins in God’s “purpose and grace”
of what God has done for us: “who hath saved us, and before the world began. “His own purpose and grace”
called us with an holy calling, not according to our is a hendiadys - a figure of speech used for emphasis
works, but according to his own purpose and grace”. - where, instead of using an adjective and a noun,
two nouns joined by “and” are used. The force of the
Throughout the Roman Empire, Caesar was hailed expression here is ‘His own gracious purpose.’ That
as a saviour. Any fealty that he might demand, any God should have an eternal purpose which involves us
taxation that he might levy, any restriction that is remarkable. That this divine purpose should be all
he might impose, was justified by his status as the of grace is astounding, and should move us to such
saviour who had brought the benefits and blessings thanksgiving that shame should seem impossible.
of Rome to the peoples of the Empire. There was
a logic to the loyalty of his subjects. And there is a Verse 10: What is true of the roots of this great
logic to our loyalty too, for God has saved us. But our message is true, too, of its revelation. Each of the
salvation is not political, temporary and provisional. Pastoral Epistles deals with the subject of revela-
It is personal, eternal and final. And, in the face of tion. 1 Timothy speaks of the revelation of an eternal
such blessing, shame has no place - infidelity would Person, the One who is the “mystery of godliness” (1
be irrational. Tim 3.16), a fitting example for the “man of God” (6.11).
Writing to Titus, against the background of Cretan
He saved us. Every other consideration must give way society and its proverbial disregard for the truth, Paul
before this central and astounding fact. Implicit in that stresses the revelation of an eternal promise from the
statement is our need - what we were, and what we lips of God “that cannot lie” (Titus 1.2). Now, as he
were saved from. That, in itself, should be sufficient to appears to be nothing more than insignificant flotsam,
secure our loyalty. But Paul’s focus is much higher. His buffeted by the waves of Roman power, Paul rejoices
emphasis is not so much on what we have been saved in an eternal purpose far above and beyond the puny
from, but on what we have been saved for. God, who power of Caesar - a purpose that had been dramati-
has saved us, has “called us with an holy calling”. Salva- cally revealed in human history “by the appearing of
tion is just the beginning - it brings us into a calling our Saviour Jesus Christ, who hath abolished death,
to holiness. It is that holiness - and the distinctiveness and hath brought life and immortality to light through
that it imparts - that makes persecution so likely, but the gospel” (2 Tim 1.10). The figure is striking. Like an
we cannot abandon it for the sake of an easier life. It is enormous floodlight, the appearing of the Lord Jesus
part of God’s plan for us. has poured illumination on subjects that had been

13
shrouded in shadow. Old Testament references to clearly, and to do so faithfully. The message did not
resurrection and immortality had been few and, on originate with him - he proclaimed it on the behalf of
the whole, rather obscure. Now the darkness has been someone else. And his task would be impossible if he
dispelled, and all of the glorious detail of the Gospel was ashamed of his message, for it was not something
has been exposed. It does not take too great an exer- to be whispered or mumbled, but an announcement
tion of the imagination to imagine the dark and gloomy to be cried at the top of his voice. Paul’s responsibility,
setting in which Paul penned these words. It requires a and Timothy’s, was to do the very same thing with the
rather greater one to grasp how unspeakably precious message that they had received.
they must have seemed to him. Physically, darkness
and death pressed in but, spiritually, Paul was basking Paul’s authority went beyond that of the herald, for
in the brightness of divine grace. “The appearing of he was also an apostle. He had already stressed his
our Saviour Jesus Christ” refers to His first advent in apostleship in the epistle’s salutation and, repeated
the broadest sense, encompassing the incarnation here, it emphasises the closeness of the relationship
and resurrection of the Lord Jesus and everything in between Paul and the message: to be ashamed of one
between (cf Titus 2.11; 3.4). was to be ashamed of the other. Finally, he identifies
himself as a teacher of the Gospel. While the gifts of
These verses make up one of the three great ‘salva- the evangelist and the teacher are distinct from each
tion passages’ in the Pastoral Epistles. As we have other, we should be careful not to dichotomise too
seen, they stress the purpose of God in relation to sharply between preaching and teaching. After all,
our salvation. 1 Timothy 2.3–7 is another of these God wills “all men to be saved, and to come unto the
passages, and stresses the provision of Christ for knowledge of the truth” (1 Tim 2.4). “A teacher of the
salvation – He “gave himself a ransom for all” (v 6). Gentiles” points to Paul’s unique dispensational role,
Titus 3.5, the third of these passages, stresses the but it also anticipates the point that he will make in the
power of the Holy Spirit in relation to salvation: following chapter – that his sufferings have been for
“He saved us, by the washing of regeneration, and the benefit of others.
renewing of the Holy Ghost”.
“Although all shall be offended,” Peter had boasted,
Verse 11: The “testimony of our Lord” (2 Tim 1.8), “yet will not I” (Mk 14.29). Events, tragically, proved
then, is not a message of which Timothy should him wrong. Paul must have faced the same tempta-
feel ashamed. It follows that he should also not be tion many times - keep low, stay quiet, moderate the
ashamed of Paul, who was closely identified with the message. We have all felt that temptation, and few of
message: “whereunto I am appointed a preacher, us would deny that there have been times when we
and an apostle, and a teacher of the Gentiles” (v 11). yielded to it. For some of us, tragically, it has become
Shackled in the gloom of Rome’s death row, Paul was our normal manner of life. May the words of the
a pitiful figure, but not a shameful one. He still had indomitable apostle convict our hearts and stir our
an authority and a dignity that came, not from his souls, as we hear him exclaim, from the Stygian depths
upbringing, education or intellect, but from his iden- of a Roman dungeon: “I am not ashamed: for I know
tification with the Gospel. whom I have believed” (2 Tim 1.12).

“Preacher” is kēryx, the word used for the herald, and Jesus, and shall it ever be,
it is striking that here, as in 1 Timothy 2.7, “preacher” A mortal man, ashamed of Thee?
precedes “apostle”, because Paul is describing his Ashamed of Thee, whom angels praise,
activity before addressing his authority and his audi- Whose glories shine through endless days?
ence. The explanation, in this instance at least, may lie
in the fact that Paul is presenting himself as a pattern Ashamed of Jesus! sooner far
for Timothy to follow and, while Timothy did not share Let night disown each radiant star!
in his apostolic appointment, he was called to be both ’Tis midnight with my soul, till He,
a preacher and a teacher. Bright morning star, bid darkness flee.

Paul’s use of the term ‘herald’ is replete with signifi- (Joseph Grigg)
cance. The ancient herald had two responsibilities
– to proclaim the message that he had been given (To be continued …)

14
PRESERVATION IN ADVERSITY
the late Graeme Hutchinson, Newtownbreda, Northern Ireland

“Though I walk in the midst of trouble, thou wilt the Lord (1 Sam 30.6). God raised him from humble
revive me” (Ps 138.7). beginnings to become the godly king of Israel, whose
life was a benchmark for others to follow in his steps

T here are few sections of Scripture that provide

such honest and down-to-earth examples of
living under adversity as the Psalms. I am not
alone in this assessment, for the 27 books of the
New Testament abound with direct quotations from
(2 Sam 23.1). The New Testament is no less fulsome
in its praise (Acts 13.22, 36). So, why should such a
person face troubled times? His experiences may have
been severe, but the explanation is, I believe, relatively
straightforward. Through his afflictions, David gained
the Psalms. The book has also a remarkable capacity a deeper insight into God, and became much more
to meet the needs of every believer, no matter the reliant on Him, than otherwise would have been the
phase or circumstance of life. Nowhere is that more case. The same holds for every child of God. As we
apparent than in Psalm 138. Here we meet a man who face periods of trouble and anxiety we prove the
knew, from experience, what it meant to live in a world reality of our faith and, more especially, our practical
that rejected God. But he was equally conscious of the dependence upon God (Prov 3.11-12; Heb 12.1-8).
divine support package providing encouragement to But was David’s “trouble” in Psalm 138 perhaps
live righteously in the world, especially the privilege comparatively insignificant? Admittedly, there is nothing
of prayer (see verse 3 of the Psalm). The 12 words in in the Psalm to pinpoint the exact nature of his difficul-
the Authorised Version that introduce verse 7 display a ties. Can they really be compared with the hardships
remarkable balance of truth. Here we initially encounter many believers face in the 21st century? It is certainly true
the Psalmist in his hardships before he speaks of the that troubles come in different shapes and sizes, but as
help received from the Lord. That sequence reflects the word for “trouble” is the same as that employed
the experiences of many believers today. It is only when of Joseph’s experiences in the pit (Gen 42.21), where
we face the stern tests of adversity that we begin to it is translated “anguish”, we may reasonably assume
look earnestly to the Lord for His help. that the Psalmist’s difficulties were neither trifling nor
minor. At any rate, the compare-and-contrast mentality,
Hardships of the Psalmist so prevalent in the world today, has no place in the
experience of the believer, especially when it comes to
There is, I think, a degree of surprise when we read adversity. The point of the verse is not to stimulate our
that the Psalmist faced troubled times. The human thoughts as to what caused David’s trouble, but rather
writer was, after all, David! He was a deeply spiritual to inform us that he faced a period of deep anguish of
man, and the passage bears testimony to his life of soul. In this, he displayed an emotion most saints can
praise and prayer. For example, although the land understand. The troubled heart was certainly present
may have been full of idolatry, David was adamant with the disciples as they gathered with the Lord on the
that he would direct his praise and petitions to the eve of Calvary (Jn 14.1).
one true, living God of Heaven and Earth (vv 1-3). If at There is one additional feature of Psalm 138.7 which
times he displayed the frailty of the flesh, that failure may surprise the reader. David’s trouble was certainly
merely emphasised his links to Adam; indeed, bringing intense; furthermore, he speaks of being “in the
it closer to home, he was just like you and me! The midst” of it. In such a context, we might expect him
historical books of the Old Testament depict David to be either running or fleeing away from his predica-
as a man who sought, and encouraged himself in, ment; instead, he is described simply as walking! Is

15
this not the same as Psalm 23.4? There again, despite the Lord’s hands: “Though I walk in the midst of
being in “the shadow of death”, the place of danger trouble, thou wilt [save] me [alive]”.
(see Jeremiah 2.6), we read of David walking. Perhaps
there is an important lesson here on the composure • In the lengthiest Psalm, one that consistently
faith can bring. Those who trust God should be able upholds the sufficiency of Scripture, we read of the
to remain calm, showing a character different from Psalmist being “quicken[ed]” (119.107). Again, that
others who live without the Saviour: “he that believeth is the same word which David used in Psalm 138,
shall not make haste” (Isa 28.16). pointing to the profound truth that God is sover-
eign. Though He may bring adversity into our lives,
Helps from the Lord He can give us the necessary strength and vitality
to keep going under the pressure: “Though I walk
On first glance, the Lord’s response to David’s predica- in the midst of trouble, thou wilt [quicken] me”.
ment appears, to say the least, to be underwhelming.
The Psalmist spoke merely of being revived. However, • Much in Isaiah’s prophecy brings comfort and
what may appear to be insignificant is, in actual fact, a encouragement to the believer, especially the second
remarkable display of the Lord’s ability to provide suit- half (Isaiah 40-66). The first section, however, makes
able assistance to His own. One way to demonstrate for sober reading. Take, for example, chapter 7, where
this is to look at the various ways in which the word the prophet displayed faithfulness to his commission
‘revive’ is rendered elsewhere in the Old Testament: (given in the previous chapter) as he warned the
nation of impending judgment (6.9-10). The king at
• In Genesis 7, we read of Noah’s obedience to the the time (Ahaz), a stubborn man, refused to heed the
call of God as he brought various animals inside the message; the outcome was that the consequences
ark for shelter from the coming flood. The divine for the nation were dreadful. Dwindling livestock
purpose is summarised in verse 3: “to keep seed alive was only one example of failing to heed the warning:
upon the face of all the earth.” Even the youngest “a man shall nourish a young cow, and two sheep”
child in Sunday School can understand the secure (7.21). Notwithstanding the context in Isaiah, we may
protection afforded by God to the inhabitants of the take heart by noting that the word for “nourish” is
ark. This is captured in the verb ‘to keep alive’, which the same as that used in Psalm 138.7. Even as David
is exactly the same as that translated in Psalm 138.7 faced his troubles, he could speak of being spiritually
as “revive” (you can check this by tracing the occur- nourished and fed by the Lord: “Though I walk in the
rence of the word in your Strong’s Concordance¹, midst of trouble, thou wilt [nourish] me”.
where the key number is 2421). Far from the word
“revive” suggesting that God offers only a minimal David certainly knew what it was to be troubled. Few
response to his needs, the Psalmist is actually giving Christians go through life without facing, at some
sturdy expression to the protecting hand of the stage, periods of real adversity. Arthur Pink put it
Lord maintaining his life amidst perils: “Though I succinctly when he remarked that “God has only one
walk in the midst of trouble, thou wilt [keep] me Son without sin, but never one without sorrow.”3 There
[alive]”. Hence the ESV² translation: “Though I walk is so much we can learn from the experiences of men
in the midst of trouble, you preserve my life”. like David. In his difficulties he turned to the Lord, and
found a resource that could more than meet his need.
• In the concluding chapter of Genesis we read After all, it was particularly in his hardships that David
of the wise and gracious words of Joseph to his spoke of the many and varied ways by which the Lord
brethren, following the death of their father Jacob: helps His people. Only God knows how He can keep,
“ye thought evil against me; but God meant it unto save, quicken and nourish His children during times of
good, to bring to pass, as it is this day, to save much trial. Praise Him today for His unique faithfulness and
people alive” (Gen 50.20). As we learn in the Psalms, power to look after His own (Lam 3.22-23).
Joseph was called into Egypt to act as a trailblazer,
ensuring protection for Jacob’s seed (Ps 105.17-24). ¹ James Strong, Strong’s Exhaustive Concordance of the Bible.
God’s pathway was good, for it literally saved the ² English Standard Version.
family from destruction. The word for “save … alive” ³ A Pink, Comfort for Christians, (Baker, 1976), p 39.
in Genesis 50.20 is the same as “revive” in Psalm
138.7, showing that David was ultimately safe in (Concluded)

16
INTO ALL
THE WORLD
COVID-19 Communications and Challenges (3)

“… having compassion one of another, love as brethren, be pitiful …” (1 Pet 3.8)

“Though the lower animals have feeling, they have no fellow-feeling. Have not I seen the horse enjoy his
feed of corn when his yoke-fellow lay a-dying in the neighbouring stall, and never turn an eye of pity on
the sufferer? They have strong passions, but no sympathy. It is said that the wounded deer sheds tears;
but it belongs to man only to “weep with them that weep,” and by sympathy to divide another’s sorrows,
and double another’s joys. When thunder, following the dazzling flash, has burst among our hills, when
the horn of the Switzer has rung in his glorious valleys, when the boatman has shouted from the bosom
of a rock-girt loch, wonderful were the echoes I have heard them make; but there is no echo so fine or
wonderful as that which, in the sympathy of human hearts, repeats the cry of another’s sorrow, and makes
me feel his pain almost as if it were my own. They say, that if a piano is struck in a room where another
stands unopened and untouched, who lays his ear to that will hear a string within, as if touched by the
hand of a shadowy spirit, sound the same note; but more strange how the strings of one heart vibrate to
those of another; how woe weakens woe; how your grief infects me with sadness; how the shadow of a
passing funeral and nodding hearse casts a cloud on the mirth of a marriage party; how sympathy may be
so delicate and acute as to become a pain.” (Thomas Guthrie FRSE, DD, 1803-1873)

ARMENIA
via Wendell Webb

Greetings in the name of our Lord Jesus Christ. We give thanks to the Lord for the
brethren and sisters in Yerevan, and the village of Dvin, who are faithful to the Lord Jesus and who love Him. By the
grace of our Lord we continue to serve Him and, although we are not yet holding our meetings in person, we have
started up our teens’ meetings again, this being the third week we are back. We have been keeping in touch with
the believers through our Viber group, and share messages within this group. We also continue to pray for each
other. A number of the assembly members have been infected with the virus but, praise the Lord, they are all doing
much better now. Throughout the last three to five months we have visited Dvin once, and the believers there are
keeping well too. We have also been keeping in touch with the children from Sunday School via Viber, as well as
being in contact with the parents. These times are hard, but it seems we have become more prayerful, and thirstier
for the Word. During these months we have had the joy of seeing some among our relatives and friends come to
Christ. There are new believers, including our own daughter Esther, waiting for the opportunity to be baptised. We
stay up to date with the believers, and continue to visit the sick and help those in need as much as is possible, and
are waiting impatiently for the day when we can gather together and worship the Lord in one place, partaking of
the Lord’s Supper together.
This year our own family has been through a very difficult time, and we are still going through it. As a result of a car
accident, our son Henry (23) passed away, and is now in the presence of the Lord Jesus. We live in faith, looking
forward to the day when we will be reunited again in Heaven and enjoy the love of the Lord for eternity.
Because of the virus we have been unable to conduct a camp this year, although we do hope that by next year
everything will be well again and we will be able to organise the long-awaited camps for the children and teenagers.
Please pray for the believers in Yerevan and Dvin, and for our family, that through the grace of God we will be able
to continue in the work that He has begun in us. With love, Artur & Varduhi.

17
 AUSTRALIA
from Mahesh Bandarupulli

Australia went into a nationwide lockdown at the end of March, and enjoyed a lower infection-
mortality rate as a result. But there have been logistical challenges and loneliness concerns along the way, and assembly gather-
ings are not exempt from these. Assemblies have coped well generally, and have been able to use technology to maintain contact.
Some companies initially tried to meet using strict contact hygiene and distancing measures before, eventually, all gatherings had
to be halted.
Worship meetings via online video conferencing (Zoom) and, likewise, prayer meetings and Bible readings, have been the norm.
Some assemblies, including Nunawading, Victoria, have been encouraged to post short video Gospel messages weekly to their
website and social media platforms (Facebook). The assemblies in Strathalbyn (South Australia) and Burleigh Heads (Queensland)
have been airing live Gospel webcasts each weekend, with a lot of interest generated. Ministry meetings turned online, and there
has been no dearth of teaching despite all conferences being cancelled from March. Work among children and young people has
taken the form of videos/email lessons and interactive online teaching, with inter-assembly interest.
Whilst the lack of physical fellowship has no doubt impacted, most reported a sustained increase in attendance at ‘virtual’ meet-
ings. Those that ordinarily could not attend meetings on account of physical and social circumstances have also been able to join
and enjoy fellowship. There are reports of interest from believers outside of assemblies, and also non-believers. Rural assemblies
and those with poor online connectivity needed further help, so believers have stepped up telephone fellowship, food drops and
virtual drop-ins to encourage needy souls.
Towards the end of June, Western Australia, South Australia and Tasmania eased restrictions on the 4 sqm rule to 2 sqm for
social distancing, and this has resulted in those states resuming normal physical gatherings. Queensland and New South Wales are
expected to follow suit soon. Victoria, on the other hand, will have to wait a bit longer on account of recent clusters of outbreaks.
Overall, adversity has proved an opportunity in many cases. As a nation, we praise God for His providence in affliction, and look to
the testimony of the Word in a digital age without compromise.

BRAZIL
from Crawford Brown

The state of Bahia in the north-east of Brazil has not been the worst affected by COVID-19. Restrictions have
been imposed since the middle of March, and we were unable to have meetings until last Lord’s Day (5th July).
There has not been a very coordinated approach to easing restrictions, and each town is autonomous in taking
decisions with federal and state guidance. São Cristóvão, Salvador, where the assembly meets, is still under
lockdown, and they have an added problem of an outbreak of Chikungunya (a mosquito-transmitted virus).
Quite a number of the believers and their families have been affected. In the last couple of weeks, Candeias
(our municipality in the state of Bahia) has eased restrictions and are allowing meetings with up to 50 people
indoors during the day with social distancing and masks etc. We were able to have a Gospel meeting there
last Lord’s Day, and were encouraged with a good number. We plan to continue the weekly meeting there,
DV. Quite a few of the believers and contacts do not have the technology to accompany online meetings, but
those who do have been able to take advantage of the meetings which are being conducted by our brethren
in the south of the country. We have published 70 Gospel tracts online, and they have been read by many
people throughout the Portuguese-speaking world. One sister who received the link to one of the tracts on
WhatsApp shared it with 86 of her contacts. We have also published two collections of translated Truth &
Tidings articles online. Special appreciation for these has been shown by many isolated believers who have not
had the privilege of getting solid Bible teaching in the past. Please pray that the printed page will continue to
be used for His glory in the absence of public gatherings. Before the pandemic many children were learning
the truths of the Gospel in three weekly children’s meetings. Please pray that these young lives will be blessed
spiritually and preserved physically.

18
MALAYSIA
from John See

Malaysia is currently under ‘Recovery Movement Control Order’ where, compared to 18th March when
total lockdown commenced, there is a greater measure of freedom, though people are now more wary and apprehensive. In this country
of diverse cultures and religions, attention has been dismally focused firstly on self, then, secondly, on the Government and the medical
establishment as primary caretakers of physical welfare and wellbeing, instead of on spiritual realities. Thus, in our neighbourhood, it has
been good to begin taking evening walks with a cheerful greeting and smile to everyone we have come across. Consequently, one can
gradually sense the melancholic mood change for the better.
In early March, anticipating a lockdown, it was the determination of the assembly in Kuching, East Malaysia, to continue the testimony
confined in our separate lodging places, so, during the meeting days of Friday and Lord’s Day (without the breaking of bread), we had
gatherings and quiet moments in our own places, and then shared in the assembly group chats via ‘Telegram’ the things that we had
enjoyed from the Scriptures and the hymns we had sung. Our Bible readings took up the subject of ‘Believers who continued in worship
through difficult times’. One couple among us had their younger siblings (college age) stranded in Kuching when the travel bans were
imposed, so the home gatherings also had a direct audience for the Gospel for the past three months. Another couple held Sunday
School lessons with their children, and another family had a midweek Gospel webinar with their relatives. We had no video conferencing
for the assembly because of affordability and coverage issues. In rural interior Sarawak, more concerns were with the challenges of life’s
circumstances than with the coronavirus.
In West Malaysia, fellow believers have likewise felt the absence of actual interaction among saints. Generally, assemblies have sought to
maintain contact and ministry via all available means of communication during meeting days. Visitations and helps were the first things
done when restrictions were lifted, particularly for elderly saints who found modern forms of interchange rather tedious to learn.
Economically, some believers have taken pay cuts or been given more assignments and, sadly, a few have suffered retrenchment, but the
Lord has been good and merciful. Some have experienced bereavement, but none from COVID-19. We say most gladly, “God is our refuge
and strength” (Ps 46.1).

MEXICO
via John Dennison

On 13th July, Mexico surpassed Italy and now occupies fourth place in the world for the most reported COVID-19
deaths. The Government says over 35,000 have died, but many believe the real number is over 100,000 as
cemeteries in many areas are reaching capacity. The lower number is due to Mexico having one of the lowest
testing rates in the world. While some missionaries report not a single case in certain villages, hospitals in many
parts are saturated and unable to attend to patients with other health emergencies. Some have even posted
‘No beds available’ on their doors. Currently, 17 of 32 states remain in complete lockdown, while 15 permit small
meetings, but without children, people over age 60, or those with health risks. Thankfully, very few believers in
the assemblies have been infected, and none have died from COVID-19. Over the past 17-week lockdown, the
Gospel has been presented in the open air, on the radio, and through children’s meetings and Gospel meetings
on Zoom, Facebook Live and YouTube. Other evangelistic outreaches have included the sharing of recorded
messages, digital tracts and offers of free Bibles through WhatsApp. Thankfully, God has blessed these varied
efforts and souls have been saved. Through the same online platforms, believers have enjoyed teaching from
local men, from missionaries, and from brethren in other countries. In addition, local elders have been shep-
herding through calls, texts, homework studies in Scripture, and group verse memorisation. Missionaries have
also distributed food and other essentials to believers, as some have lost employment, especially in areas that
depend on tourism. The full-time workers and the local believers are deeply grateful for your prayers for their
health and for that of their families. The greatest burden, though, is that during this crisis new contacts will
be established, souls will be saved, believers will grow, and that assemblies will be stronger than before. God is
able, and may it be so for His glory!

19
 ROMANIA
Mihaela Vlas, via
Stephen Gillham

Romania’s Health Minister, Nelu Tataru, said on 3rd July that the country’s lockdown would be
extended after 15th July if the situation required it. Some of the restrictions that had been eased have been re-imposed as the
coronavirus transmission rate increased from around 0.6 to 1.4 in three weeks. The lockdown has particularly affected the Postal
Bible School work in the country, because the number of volunteer markers has fallen from 35 to 13. Most of the volunteers are
students in the Cluj University, and are in assembly fellowship in the city, but the restrictions required them to return to their home
towns. The PBS work has just entered its 18th year of activity, and we have seen the wonderful ways in which the Lord has worked,
adding both blessings and challenges, year after year.
The Bibletime lessons were translated into Romanian at the beginning of 2003, and have been used mainly as correspondence courses
sent to individuals by post from the PBS office in Cluj. In addition to this, some 70,000 Bibletime booklets have been distributed
to Romanian-speaking children attending Sunday Schools and youth groups in other European countries, and within Romania itself.
There are currently about 3,900 active students in Romania, and 852 new requests for Bibletime lessons were received last year from
home students. So far this year, an additional 424 requests have been made from parents and Sunday School teachers who want
the children to receive the courses at home during the coronavirus pandemic. Also, we have 218 prisoners completing the Bibletime
courses, and 16 former prisoners, now free, continue to study with the Bibletime material.
When the students reach PBS Levels 3 and 4 they cannot answer the questions in the Bibletime lessons without a Bible. Only
recently has there been a reprinting of Bibles in the Romanian language and, because they are only available through Government-
authorised sellers, they are much more expensive than previously.
The Onesimus Christian Centre, used fully for the first time last year, was set up to host three summer camps for children and
teenagers reached through the PBS work, as well as many weekend meetings for adults, youths and families. The plans made are
now uncertain, and most bookings have already had to be cancelled. Please pray that we will have wisdom in keeping in contact with
the campers we already know (mostly non-Christian), and for the PBS work in Romania to be relevant and a blessing in these times
of uncertainty.

SOUTH AFRICA
from Alasdair Baijal

On 15th March, a strict lockdown began in South Africa. At the time, there were only
61 cases of coronavirus. The army was deployed to some urban areas but, although
the lockdown did slow the spread of the virus, it was not sustainable. Since 1st May restrictions have begun
to be lifted, but international borders remain closed. The virus is still spreading exponentially, but economic
pressure has forced the Government to act. The ban on small religious gatherings has also been lifted, but the
Government has passed legislation that limits gatherings to people under 60 years of age. It has also prohibited
collective singing and ‘communal rituals’, and imposed many rules that make it difficult to hold an assembly
gathering. At the time of writing, most assemblies have not recommenced their meetings.
Confirmed cases of infection, and deaths, are now rising rapidly. In poorer areas there is a deadly mix of
informal housing, poor sanitation and comorbidities. The economic impact is severe, and many daily-wage
workers have had little income for months. Some believers in rural areas have suffered significantly as a result.
Through the kindness of believers in the UK, we have been able to assist in a small way. Schools are beginning
to reopen, one grade at a time, but the schools which we visit to preach the Gospel are severely underfunded.
We have been able to assist a little with preparations for reopening. We have heard of quite a few believers
who have caught the virus, and there are likely to be more. We also know of three believers who have died.
In the meantime, we have provided ministry online to encourage the saints. We provide a meditation on the
Person of Christ, a Gospel message, and two sessions of ministry each week. Some assemblies have connected
virtually to encourage one another with the Word of God and prayer, but others are unable to do so. For many
believers, a household internet connection or mobile data connection is unaffordable. Despite the lockdown,
there has been news of a few people who have professed faith in Christ. We give God all the glory. “Brethren,
pray for us” (2 Thess 3.1).

20
QUESTION
BOX
Is there any reason why the Christian should not What was the significance of the appearance of
have body piercings or tattoos? Moses and Elias on the Mount of Transfiguration?

It is usually the case that, where the question asks whether

it is wrong to do something, the answer rests on principles
that are wider than the question might suggest. A considera-
T he Transfiguration was a presentation of the uniqueness
of our Lord Jesus Christ. The appearance of Moses
and Elijah highlighted this, in at least three ways: He was
tion of those principles nearly always resolves the matter: transfigured, shining majestically, with a glory far exceeding
theirs; He was distinguished from them by the words from
• “Your body is the temple of the Holy Ghost which is in you, Heaven, “This is my beloved Son … hear ye him”; and the visi-
which ye have of God” (1 Cor 6.19). tors disappeared, but He remained (Mt 17.2, 5, 8). These two
• “Present your bodies a living sacrifice, holy, acceptable illustrious prophets - channels who communicated God’s
unto God” (Rom 12.1). words - cannot be compared with Him, the Source of the
• “Ye are not your own … ye are bought with a price: there- words, “the Word”, God’s eternal Son.
fore glorify God in your body, and in your spirit, which are The Transfiguration was also about His departure
God’s” (1 Cor 6.19-20). from this world. “Moses and Elias … spake of his decease
• “Whatsoever ye do, do all to the glory of God” (1 Cor 10.31). which he should accomplish at Jerusalem” (Lk.9.30-31).
“Decease” (Gr exodos) reminds us of the Exodus from
These Scriptures speak to a wide variety of issues of Egypt under Moses.
self-indulgence, including the use of alcohol, recreational Additionally, both Moses and Elijah had notable depar-
drugs, tobacco, immorality, gluttony, body modifications, tures from the world: Moses was buried by God, and Elijah
expensive or immoderate hair styles, tattoos and cosmetics. was caught up in a chariot of fire. That those two were
In contrast to such excesses and vanities, the life of the here speaking of His departure showed that He would
believer should be lived in such a way that “Christ shall be accomplish the greatest departure of all: dying for sins,
magnified in my body” (Phil 1.20). being buried, rising again, and being received up to Heaven
We are living in an immodest, self-indulgent, image- in glory.
conscious, vain world. Clothes are often worn to display Moreover, the Transfiguration was a preview of the future
the body, rather than to conceal it. Colouring and piercings, Kingdom glory of the Lord Jesus; a connection made by
intended to ‘beautify’ the body (but historically connected all three Gospels that record it (Mt 16.28; Mk 9.1; Lk 9.27).
to the world of moral laxity), are commonplace. These Years later, Peter confirmed that what the three apostles
things are now so common among believers that they often witnessed on “the holy mount” was proof of “the power
pass without comment. and coming of our Lord Jesus Christ” (2 Pet 1.16-18). The
The most famous reference to cosmetics, significantly, was Scriptures connect Elijah with that future time (for example,
in relation to the idolatrous, murderous, adulterous, occultic Malachi 4.5-6), so his appearing alongside the Lord Jesus
Jezebel (2 Kgs 9.30; Rev 2.20). The most famous reference to further establishes that He is the One who will reign.
a pierced ear is in Exodus 21, where it is the mark of lifelong More generally, the appearance of Moses and Elijah
servitude, but earrings are also connected with idols. This confirms that Old Testament saints will have a part in that
is seen, for instance, in connection with Jacob returning to glorious Kingdom. Furthermore, the presence of Moses
Bethel in Genesis 35, and the golden calf in Exodus 32. (who died) and Elijah (who did not) may be an illustration
The only direct reference in the Bible to the propriety of that some people will enter the Kingdom by resurrection,
marking the body is found in Leviticus 19.28. It is prohibited. and others while still alive.
The ground of the Israelites’ behaviour was to be “I am the The Old Testament closes with reference to “the law of
Lord your God”, distinct from the surrounding heathen Moses” and to “Elijah the prophet” (Mal 4.4-5). These two
nations. Some argue that this is not binding on the believer represent the entirety of Old Testament Scriptures (“the
today, but it clearly indicates divine disfavour upon the law and the prophets”, Rom 3.21), and their appearance
practice. Historically, believers recognised this: permanent shows that the Old Testament unitedly testifies to the
tattoos, temporary cosmetic colouration of skin or nails, and Person, work and future glory of our blessed Lord Jesus
piercings were seen as not being compatible with a godly life. Christ.
Ian Jackson David McAllister

21
THE CHURCH - ITS
PRINCIPLES AND
PRACTICES (16)
Baptism the late H Lacey

Baptism in the Epistles (continued)

1 Corinthians 15.29 – “Baptized for the dead”

This verse provides an example of a ‘reduction to
absurdity’ argument with which Paul sometimes met
the propositions of error. Some among the Corin-
thians said that there is no resurrection. Contending
for the resurrection, the apostle argues: If there be Law-keeping and observance of days were the sack-
no resurrection of the dead, then seven logical infer- cloth of slavery, and circumcision was its brand-mark.
ences are: neither has Christ been raised (v 13); our In their coming to Christ this had been exchanged
preaching is vain (v 14); your faith is vain (v 14); we are for the fine silk of His beauty. Christ was to them the
found false witnesses (v 15); you are yet in your sins (v ‘man’s robe’ (the toga virilis assumed by every Roman
17); they which are fallen asleep are perished (v 18); we on reaching manhood). They had become one man
are most pitiable (v 19). in Christ, so religious, national and social distinctions
There follows a parenthesis in verses 20 to 28, had disappeared. As the result, they were sons - true
and verse 29 resumes the argument for resurrec- descendants of Abraham - not slaves. Their asso-
tion. When it is punctuated as follows, its sense is ciation with Christ by immersion in water should have
immediately evident: ‘Else what shall they do that made them conscious of their new robe, and should
are baptized? It is for the dead, if the dead rise not have forbidden turning back from the excellency
at all. Why, then, are they baptized for them?’ This and dignity of sonship to the rags of their erstwhile
provides the stepping-stone to the climax of the argu- bondage to the Law.
ment: “If the dead rise not … let us eat and drink; for
to morrow we die” (v 32). Thus, Paul shows that the Ephesians 4.5 – “One baptism”
denial of resurrection blasphemes Christ, impugns Embedded in the rich strata of the Epistle to the
apostles, robs believers, reduces baptism to a farce Ephesians is the little gem of the barest mention of
(since it is merely for the dead if there be no resur- our subject. This lies at the beginning of the horta-
rection), and leaves us with only one logical course of tory portion between the mention of a unity to be
behaviour - that of fatalistic Epicureanism!¹ preserved and that of a unity to be attained. Having
shown the nature of the believer’s calling, the writer
Galatians 3.27 – “Baptized into Christ” encourages his readers to walk worthily of it by giving
The fine figure of one who dons a beautiful robe describes diligence to keep the unity of the Spirit by manifesting
the conception of baptism in this verse. The servile the graces of lowliness, meekness, longsuffering and
minds of the Judaisers had not accepted the emancipa- forbearance. Baptism is mentioned as one of the
tion from the Law which had been effected by Messiah’s seven features which constitute this existing unity.
becoming a curse upon a cross, and therefore they could As there is one body of which all alike are members;
not appreciate the Christian dispensation as the dispen- as there is one Spirit by which all in common are
sation of the Spirit, neither could they rise to the liberty sealed; as one hope gleams before all similarly; as
and dignity of sonship. The apostle reduces their propo- one Lord has, in the same way, right of control over
sitions to absurdity, and exposes the blasphemy inferred all; as only one body of truth exists for the belief and
in them (Gal 2.17, 21; 3.10-11). He appeals to faith in Christ, guidance of all alike; as there is one God to whom the
and baptism unto Him, to help the Galatian believers find worship of all ascends; so is there but one baptism to
the enjoyment of true experience in Christ. which all submit. There is not a Jewish baptism and a

22
Gentile one. Nor are there variations of the ordinance of salvation which his readers were receiving as the
to suit the tastes of these or any other classes. There outcome of their faith (v 9), of salvation unto which
is one baptism, the baptism of Christian believers, as the born-again soul grows by the food of the Scrip-
common to all genuine believers as that there is “One tures (2.2, RV) and, finally, he connects baptism with
God and Father of all, who is above all, and through all, salvation and illustrates the sense he implies by using
and in you all” (Eph 4.6). Each of these seven facts, and the Flood as a type (3.21). The passage repudiates the
the one baptism amongst them, is part of a developing idea that baptism in any way contributes to salvation
argument that leads on to the mention of a practical by way of cleansing (v 21), but it shows that it does
unity to be attained upon the basis of the recognition so by way of becoming the criterion of all subsequent
of this existing spiritual unity. conduct in a corrupt world.
From a manner of life as profitless as the slavery of
Colossians 2.12 – “Buried with him in baptism” Israel in Egypt, the sacrifice of Christ had delivered
The dignity and sufficiency of Christ is stated in this them as the Passover had their fathers (1.18-19). From
epistle to show that the believer is complete in Him an aimless existence, those hitherto wandering sheep
(Col 2.10). The believer’s death and resurrection with had returned to the Shepherd and, from the sins of
Christ, which is mirrored in his baptism, show that he that existence, the sufferings of Christ had emanci-
is cut off from all sources of proffered aid to holy living pated them, so that, as the Bishop of souls, He might
or to his approach to God (2.12 - 3.4). In a kingdom superintend their lives that the purposed righteous-
where no rival may reign, under the sway of the Maker ness should be attained (2.24-25). Now, having been
of angels, who made His very cross a triumphal car introduced to God, with their consciences made
to bear His manhood to the throne, and in whom the good and seeking after Him, they were provided
fulness of the Godhead dwells in bodily form, the soul with a test of action – baptism - which Peter calls the
has no need of angelic mediatorship, requires no ordi- “answer” (“interrogation”, RV), or demand, of a good
nances for spiritual advancement, and can dispense conscience (3.21).
with asceticism as a means of combating the tenden-
cies of the lower nature. As David used Goliath’s sword FROM A MANNER OF LIFE AS
to sever the head of the would-be tyrant, Paul uses PROFITLESS AS THE SLAVERY OF
the ordinance of baptism to make an end of all the
ordinances which endeavour to enslave the redeemed ISRAEL IN EGYPT, THE SACRIFICE
man to anything less than Christ. OF CHRIST HAD DELIVERED
Their baptism was a copy of their deed of freedom.
Why, then, should they allow human hands to bind THEM AS THE PASSOVER HAD
on the shackles of profitless ordinances and fruitless THEIR FATHERS.
prohibitions? (2.20-23). Their emergence from the
baptismal waters was intended also to direct their As the waters of the Flood separated Noah from
minds to things far above ritualism, to where Christ the generation of the ungodly, its associations and its
is enthroned (3.1-2) and, when Christ is revealed, the doom, so the “like figure” (Gr antitupon – antitype),
true value of that hidden life, bereft of ordinances, will “true likeness” (RV), of the waters of baptism become
be properly seen and appreciated (vv 3-4). to the believer an act of severance from a manner of
life that is vain, aimless, and sinful (v 21).
1 Peter 3.21 – “Baptism doth also now save us” The truth of baptism should be ever-present to a
When Peter mentioned baptism, he associated it good conscience, and contributes to an experience
with salvation (1 Pet 3.21). The Lord Himself did so of present salvation from the pollutions of the world
in the words “He that believeth and is baptized shall by sharply dividing between the kind of things that
be saved” (Mk 16.16), which appear in Mark’s Gospel belong to the old world and those that belong to an
only. Peter’s close association with Mark makes this experience of the will of God and of communion with
interesting. At Pentecost, Peter connected baptism Him on the resurrection side of the ordinance.
with salvation by calling for repentance and baptism,
saying “Save yourselves from this crooked generation” ¹ Epicurus taught that the highest good was pleasure.
(Acts 2.38-40, RV²). In his first epistle, Peter wrote of ² Revised Version.
“salvation ready to be revealed” unto which believers
are “kept by the power of God through faith” (1.5), (To be continued …)

23
STUDIES IN PHILIPPIANS (3)
“Finally, my brethren, rejoice in the Lord” Howard A Barnes, Westhoughton, England

Introduction

When the Apostle Paul arrived at Philippi (see Acts

16), no Jews were mentioned as living there, and there
is no suggestion in the Scriptural record of there
being a synagogue, for which at least ten Jewish males
would have had to reside in the city. Sometime after
the assembly was established, however, Jews had
turned up in the city, boasting to the believers about
their Jewish status and achievements, and aiming to
belittle the Gentile believers and undermine Paul’s
teaching. These troublesome Jews were exposed by
Paul in Philippians chapter 3, beginning with the words
“Finally, my brethren, rejoice in the Lord. To write
the same things to you, to me indeed is not grievous,
but for you it is safe.” This statement was meant to
prepare, reassure and instruct the Philippians, read-
ying them for the further encouraging teaching that While Paul accepted Gentile believers on an equal spir-
would follow. itual footing with himself, calling them “my brethren”,
the proud, boasting Jews had probably demeaned
Chapter 3.1-9 them, maybe to the extent of trying to teach that they
could not be saved without being circumcised, just like
The command, “my brethren, rejoice in the Lord”, those who said “Except ye be circumcised … ye cannot
contained a wealth of truth that both reassured the be saved” (Acts 15.1).
Gentile readers of their valid spiritual relationship Contrariwise, Paul warned the Philippians not to
with a converted Jew - Paul - and their true ground look up to these proud Jews, but to “look out for the
of confidence and joy in the Lord alone, while having dogs, look out for the evildoers, look out for those
no confidence in the flesh. Paul did not address them who mutilate the flesh” (Phil 3.2, ESV¹). This three-
simply as ‘brethren’ as he did four times elsewhere in fold description demeaned the Jews, whom he said
this epistle, but rather “my brethren”, thus stressing were nothing better than the packs of unclean dogs
his personal, legitimate connection with them. that roamed the streets of the towns and cities of
“Rejoice in the Lord” would be repeated later (4.4), the day! Similarly, their teaching that salvation was by
with the addition of the words “alway” and “again”. works was deadly, and made them evil workers, and
To write these things was not grievous (irksome) to the circumcision that they tried to press on Gentile
Paul and, to paraphrase, ‘he wrote these things with believers amounted to nothing more than a fleshly
no hesitation’. mutilation based upon a God-given right for Jews.
But what were the “same things” that Paul wrote One writer observed that Paul’s forthright descrip-
easily and without hesitation, for the safety of the tions of those Jews were “bitingly ironical”, since
Philippians? Some commentators take us back into his descriptions inverted their boasting. Rather than
the previous chapter to look for them, but there is so being ‘special’ they were the “dogs”; not holy workers
much in just these two phrases that they are probably but “the evil doers”; not “the circumcision” but muti-
all we need to consider. Paul addressed the Philippians lators. “The circumcision” was, of course, a standard
on the basis of one Father and one family, and there description of Jews, as found about a dozen times in
was great safety in these things for the endangered the New Testament, but Paul did not use it about these
Philippians. Jews. He then stated, “we are the circumcision, which

24
worship God in the spirit” (v 3): they were merely “the the Jews (Acts 26.5), a stickler for laws, not like Peter
concision [mutilators]” (v 2). So, Paul’s argument was: who was an ‘ordinary’ Jew.
‘They are not the true circumcision, those in special Then came his personal superior qualities:
covenant relationship with God, because we are! Also, “concerning zeal, persecuting the church” (Phil 3.6)
we worship God in the spirit, just as the Lord Jesus - a true religious zealot who went beyond his compa-
predicted in John 4, when He spoke to the Gentile triots; “touching the righteousness which is in the law,
woman of Samaria. He talked about the time “when blameless” (v 6) - beyond human criticism. All these
the true worshippers shall worship the Father in spirit things, seen together, put Paul far above any ordinary
… God is a Spirit: and they that worship him must boasting Jews who had turned up in Philippi, with any
worship him in spirit …” (Jn 4.23-24).’ Paul, in fellow- apparent credits they had accumulated! When it came
ship with the Philippian Gentiles, now participated in to Jewish privileges, he possessed them to the highest
this kind of worship. Obviously, Jews would have been degree. Reviewing all his pedigree, Paul then wrote
scandalised by this description of Christian worship, “But what things were gain[s] to me, those [things]
but Paul moved on to say that they together “rejoice I counted loss for [on account of] Christ” (v 7). The
in Christ Jesus”. This looks as if it is taken up from phrase “what things” would certainly include the
“rejoice in the Lord” in verse 1, but it is better trans- features already mentioned, but would also cover any
lated “boast in Christ Jesus” (JND²). Paul used a similar other causes for boasting. Paul actually wrote “gains”
expression in writing to the Corinthians. First, as the (YLT³), telling us that each item of privilege was viewed
culmination of a long argument, he wrote “He that separately but, when abandoned, they were only one
glorieth, let him glory [kauchaomai] in the Lord” (1 big, worthless loss. Also, Paul wrote “I counted” in
Cor 1.31), where, once again, boasting is in mind. Later, the perfect tense, indicating that the estimation he
in 2 Corinthians 10.17, he repeated the expression, this made at his conversion still held true, and that the
time using it to reassure the Corinthians that his own “loss” was compounded into a single, worthless thing.
boasting was only in the Lord. True believers do not Paul then repeated his statement for the purpose of
trust in themselves, in anyone else, or in anything else emphasis, but he gave an extra reason for counting
when it comes to salvation: they “have no confidence all his supposed advantages but loss. He did this by
in the flesh” (Phil 3.3). They have ‘passed their vote of prefacing it with “Yea doubtless” (v 8) - “but surely”
no confidence’ concerning the old Adamic nature (cf (JND), or “yes, indeed” (YLT).
2 Cor 11.18; Gal 6.13). If Paul had clung proudly to all the advantages that
To completely demolish the boastful Jewish case, came from his birth and life he would never have
Paul then deliberately built himself up as they had been saved! But salvation had given him a new posi-
done, and more so, but only with the intention of ulti- tion and a new kind of righteousness. This was “the
mately pulling himself down, and them along with him! righteousness of God … by faith of Jesus Christ unto
His subsequent deliberate seven-fold boast was all and upon all them that believe” (Rom 3.22). His
written in the same spirit in which he later wrote, new position was “found in him, not having mine own
“Howbeit whereinsoever any is bold, (I speak fool- righteousness, which is of the law, but that which is
ishly,) I am bold also” (2 Cor 11.21). He started his cata- through the faith of Christ, the righteousness which
logue with circumcision - the basic qualification to be is of God by faith” (Phil 3.9). If enquiries were made as
a proper Jew - but emphasised that he was “circum- to the whereabouts of Paul, he would be found (that
cised the eighth day” (Phil 3.5), not as Timothy who is, discovered) to be in Christ. ‘In Christ’, in its various
was late to be circumcised (Acts 16.3). Then followed forms, is a highlight of Ephesians, being found at least
two sets of three boasts, each increasing in prestige: 30 times in that epistle.
the first set consisted of inherited qualities, and the Paul had jettisoned all his gains and replaced
second set of three arose from his own choice. Hence, them with the consequences of faith in Christ. How
he was “of the stock of Israel” (Phil 3.5) - not a pros- delightful to rejoice in Christ Jesus!
elyte, a Gentile convert, like Lydia (Acts 16.14); “of the
tribe of Benjamin” (Phil 3.5) - an aristocratic tribe who ¹ English Standard Version.
produced Saul the first king (Acts 13.21); “an Hebrew ² J N Darby, The Holy Scriptures – a New Translation from the
of the Hebrews” - brought up to speak the Hebrew Original Languages.
tongue and have a Hebrew ethos, not a Hellenist who ³ Young’s Literal Translation.
had absorbed Greek culture (6.1, JND); “as touching
the law, a Pharisee” - belonging to the strictest sect of (Concluded)

25
 BELIEVER’S
BOOKSHELF
Please Note: the inclusion of a title in Believer’s Bookshelf should not be taken as an endorsement of all the
titles written by that book’s author. Each review is a stand-alone assessment of the value to Christian readers
of the particular book illustrated.

Anabaptists: The Forgotten Reformation by Stephen

McQuoid, 2010, published by Christian Year Publications,
and available from John Ritchie Ltd; 88 pages. Price £6.99
(9781872734354).

This modest-sized book attempts to raise awareness of the

Anabaptist movement in Reformation times, and its legacy which
endures to this day. Anabaptists strongly felt that the Reformation,
whilst good and important in its own right, had not gone far enough
in taking the Church back to what the New Testament taught clearly
about belief and practice. They were outspokenly critical of Catholics
and Protestants alike and, as a minority group, they were cruelly
persecuted by both, particularly in Germany, Holland and Switzerland
where they nevertheless flourished.
McQuoid’s book explains in some detail these aspects of their origin,
and describes the fundamental beliefs for which they endured such
cruel treatment from their contemporaries. These beliefs included matters such as love for the Word
of God, salvation by un-coerced faith and not works of any kind, believers’ (not infant) baptism, the
priesthood of all believers, the total separation of Church and State, holiness of life and high standards
of morality, and acceptance of suffering for Christ’s sake. Most readers of this magazine would find all
of these very familiar and important. The group was labelled ‘Anabaptist’ because of their rejection of
infant baptism.
The movement was not without its problems and faults, and these are not glossed over. It had some
notably eccentric characters, two of whom are described along with some of their rather extreme
actions and the real tragedies which followed. The final chapter is about what we can learn from these
largely-forgotten reformers. Many of today’s orthodox groups of believers are historically related to
them, and we are also spiritually linked to them because, like the Anabaptists, we base our beliefs and
practice on what the New Testament teaches. The present-day Mennonite group of believers traces
its origins directly to the Anabaptists, whose practices they follow rigorously.
Another important thing to note is that the 19th-century ‘recovery of Church truth’ in parts of Ireland
and England was not the first or only one. Three hundred years before that, these Christians paid a
heavy price for practising what we too hold dear. This book is a helpful reminder of this.
Bert Cargill

26
Collected Writings of E W Rogers - Volume 1 compiled by Mervyn
Wishart, 2020, published by, and available from, John Ritchie Ltd.
Price £10.99 (9781912522606).
Within one month of me being received into assembly fellowship in Holywood,
Northern Ireland, E W Rogers paid the assembly a short visit. Those three
consecutive evenings in early October 1975 were the only occasions upon which
I heard this highly-esteemed servant of the Lord. I was only a young believer, but
was left in no doubt that his was ministry worth listening to.
In this first volume of The Collected Writings of E W Rogers, Mervyn Wishart
has put together a total of 44 articles of varying length. The majority of these
are short articles averaging six or seven pages. However, there are four articles
of around 20 pages, and the final item on ‘The Great Parenthesis’ occupies the
concluding one-sixth of the book (50 pages).
The subjects covered include fundamentals of the faith such as the deity and
humanity of the Lord Jesus, His resurrection, the inspiration of Scripture and eternal punishment. The articles
are brief and, therefore, not comprehensive in their handling of the subjects, but they do present the key
elements of the Scriptural doctrine of these wonderful truths. For many believers they will provide assurance
and clarity but, for those who wish to explore the subjects in detail, they are merely a primer.
There are four articles on ‘The Church’, which cover the subject in both the ‘universal’ and ‘local’ aspects.
Other subjects such as atonement, redemption, sanctification and the inspiration of Scripture are also treated,
and will provide a good basis upon which to understand these topics.
A number of articles deal with more unfamiliar characters and passages of Scripture: the article on Naboth’s
vineyard (1 Kings 21) is a particular favourite of mine, as he is a lovely picture of the Lord Jesus. Both that
article, and the preceding one on ‘The Man of God out of Judah’ (1 Kings 13), teach us many lessons about the
Christian’s relationship with the world and Christendom.
This book will provide a young believer with a good all-round introduction to many Biblical themes, but it will
also refresh the soul of any believer who has an appreciation for the things of God.
Andrew Grieve

27
WITH CHRIST
In view of the number of obituary notices the publishers are requested to insert, we ask those who submit
them to keep them as succinct as possible. All obituaries will be edited with the utmost care and respect.

Mr David Bowman was called to be with Christ on 14th Mr James Davison, aged 85, was called Home to be
November 2019, aged 88 years. David was born on 23rd with the Lord on 27th May. He was saved in 1952, aged 17,
April 1931 near Castledawson, and was married to Edith, under the preaching of the evangelist Sam Thompson,
his beloved wife, in 1953. He served in the Royal Ulster who was conducting Gospel Meetings in the home of
Constabulary and was posted throughout Northern Sam Hagan, Ballymena. In 1990, James was received
Ireland, eventually rising to the rank of Inspector. As a into the Cambridge Avenue assembly, Ballymena. He
young Constable he served in the district of Annalong, lived for many years with his brother Uel and sister-
County Down, where he was befriended by a local in-law Eileen, and more recently was cared for in
farmer who invited him to hear the Gospel at Annalong Prospect Private Nursing Home. He will be keenly
Gospel Hall. That invitation led to David trusting Christ missed by his brother, sister-in-law, three nephews
for salvation. Edith was most upset, and opposed to and their families. Two brethren from his assembly
his conversion. However, he persuaded her to come conducted two short services. John Parkinson spoke
to the meeting and, upon hearing the Gospel message in the front garden of his home and, later, David Wylie
for the first time, Edith also placed her trust in Christ. spoke to a private family gathering at the graveside.
David and Edith were later baptised and received into “Redeemed” (1 Pet 1.18).
assembly fellowship.
Thus began a life together devoted to their family, Mr Walter Gustafson of Chalfont, Pennsylvania, USA
serving the Lord’s people, and supporting the spread went to be with the Lord on 14th June at the age of
of the Gospel. For many years they were valued 98. At 20 years of age, Walter became aware that his
members of the assembly meeting at Larne Gospel religious works and moral life were not enough to
Hall, where David served the saints as an elder, and earn him a place in Heaven, or to give him peace with
where they both extended hospitality to the saints God. From the Scriptures, he learned that the death
and the Lord’s servants. Upon David’s retirement in of Christ alone was the payment needed to satisfy the
1983 they moved to live in Coleraine, and continued in demands of God’s justice. Understanding that he was
happy fellowship with the Ballylintagh assembly. They a guilty sinner and that Christ died for him, he rested
were faithful attenders at all the assembly meetings, in the work of Christ on his behalf, and received the
and David added much to the life of the assembly gift of God, eternal life, through the Lord Jesus Christ.
through his presence, hearty singing and participation Born in Cambridge, Massachusetts, the son of the
in prayer, especially at the Lord’s Supper. David late Nels and Karin Gustafson, Walter graduated from
devoted much of his time to the distribution of the High School in South Boston, and worked with his
Scriptures through the work of the Gideons, and in father in carpentry and painting until he was drafted
supporting the spread of the Gospel. into the US Army, serving during World War 2. His
Due to increasing ill health it was necessary for father died while he was serving in France. Upon his
David to be lovingly cared for at the Cornfield Nursing return, Walter studied engineering at night while
Home, Limavady during the last four years of his life. working during the day to help support his mother
He was predeceased by Edith, and peacefully passed and five younger siblings. In 1952, he left his job as a
into the presence of the Lord on the first anniversary Mechanical Engineer for Boston Gear Works to work
of her funeral. full-time as an evangelist, having been commended
David is sadly missed by his two sons Alan and from his home assembly in Boston. He went on to
Oscar, his daughter-in-law Nora, his grandchildren minister and preach in local assemblies and at Bible
and his great-grandchildren. The service in the home conferences all over North America, and also had a
was conducted by Carson Dinsmore, Brian Griffith speaking tour in the UK.
and Victor Carson. Mr David Leach conducted the In 2013 he wrote a commentary on 2 Chronicles
service at the graveside. Prayer would be appreciated for the What the Bible Teaches series published by
for the family. John Ritchie Ltd. Since then he has published over 50

28
articles in five different magazines in North America faithful and helpful member of the assembly, and she
and the UK for the benefit of believers in the Lord had a keen interest in the Lord’s work and workers.
Jesus Christ. She was much involved in missionary work, both
Walter was the beloved husband of Joan E Gustafson personally and with the Ahoghill and Crosskeys sisters’
for 28 years and, previously, of the late Grace A Missionary Class. She had a hobby, taking photos, and
Gustafson for 32 years. He is survived not only by Joan, among her many albums she had photographs of all
but also by his youngest sister Elsa, his three children, the Gospel Halls in Northern Ireland.
five grandchildren and four great-grandchildren. Because of the current restrictions, Sandra’s
funeral was private. The service was conducted by Mr
Miss Sandra Murphy, aged 74, was called Home on Willie Fenton and Mr James Duffin. Many friends and
14th June. Sandra had the privilege of being born into neighbours paid their last respects, standing along
a Christian home, and was saved as a girl of 12 while the road to the burial ground whilst maintaining
attending Gospel Meetings conducted by the late Mr social distancing.
Harold Paisley in Clonkeen Gospel Hall. She was later Sandra will be keenly missed in Crosskeys assembly,
baptised and received into assembly fellowship at and in the local area, but especially by her brother
Crosskeys, Co Antrim, where she continued steadfastly James, his wife Elizabeth, her three nieces, and their
until a few weeks before her homecall. Sandra was a respective families.

NOTICES Before recommencing meetings, each assembly would

be well advised to draw up a risk assessment docu-
ment, detailing the measures taken to comply with
the regulations. Also, a register of attendees should
COVID-19 ADVICE be kept, recording name, contact phone number and
times of entry and exit. Masks or other forms of face
covering may be a mandatory requirement - the infor-
Actions to contain the spread of the COVID-19 mation posted online by each national government
virus vary across the different nations of the United (details below) will give guidance.
Kingdom, and the timing of the different measures Most local assemblies will be able to cope with getting
also varies. the necessary documentation and practices in place.
Responsibility for compliance with the regulations lies However, you may know of a company that would
with the recognised leaders of any particular company, struggle with the whole matter of compliance, and
so thought should be given to the respective roles of inadvertently lay themselves, and others, open to risk.
trustees as well as overseers. Please help them to obtain the relevant guidance.

Scotland:
https://www.gov.scot/publications/coronavirus-covid-19-phase-3-guidance-for-the-safe-use-of-places-of-
worship/pages/overview/

England:
https://www.gov.uk/government/publications/covid-19-guidance-for-the-safe-use-of-places-of-worship-
during-the-pandemic-from-4-july/covid-19-guidance-for-the-safe-use-of-places-of-worship-during-the-
pandemic-from-4-july#section4

Northern Ireland:
https://www.nidirect.gov.uk/articles/coronavirus-covid-19-regulations-guidance-and-what-they-mean-you

Wales:
https://gov.wales/guidance-reopening-places-worship-coronavirus-html

(Note that, at the time of writing, Wales does not permit gatherings for anything other than private prayer.)

29
 Hospital Hill Gospel Hall, Dunfermline: The Annual
GENERAL NOTICES Conference due to be held on 29th August has been
cancelled.
Cleveleys: A warm welcome to the Cleveleys Kirkmuirhill: The Annual Conference due to be held on
assembly, meeting at Cumberland Chapel, is extended 5th September has been cancelled.
to those visiting the Lytham, Blackpool and Fleetwood Northampton: Spencer Bridge Road Gospel Hall. The
coast. Letters of commendation appreciated. Please Young People’s Residential Weekend scheduled for
phone 07449 004597 prior to your visit to know our 21st - 23rd August, conducted by N McMeekin, will take
COVID-19 safeguards. place online, DV. All are welcome. For details of how
Coltishall: Believers visiting the Norfolk Broads will be to join, please email [email protected]
warmly welcomed at Bethesda Gospel Hall, Coltishall. Peterhead: York Street Gospel Hall. The Annual
Lord’s Day at 11.00am and 6.30pm, Wednesday at Conference due to be held on 12th September has
7.30pm. Letters of commendation greatly appreciated. been cancelled.
For further details, telephone 01603 440373. Portrush / Portstewart: Visitors should be aware
For audio requirements in your assembly: PA that the assemblies in Portrush and Portstewart will
systems, induction loops for hard of hearing, radio be closed throughout July and August to safeguard
microphones, video data projectors, screens etc - the older saints in fellowship. The Summer ‘Pits’ Open-
contact Andrew Borthwick on 01592 654549 or visit Air Drive-In Gospel Meetings will continue as usual at
www.acav.co.uk 4.30pm each Lord’s Day, DV.
Maryhill: Students coming to study in Glasgow will be Tarbolton: The Missionary Conference due to be held
made very welcome at the Gospel Hall, Avenuepark from 11th-13th September has been cancelled.
Street, Maryhill. For details of meetings during the
pandemic, please check out our website gospelhallmar-
yhill.co.uk or our Facebook page, or contact Stephen
on +44 7910 155422 or email [email protected]
Paul Trimble Printing: for tracts and invitations visit
www.gospeltractprinting.com Tel: 028 9261 2775.
Email: [email protected]
Yorkshire Bible Study Week (residential): 26th -
Logos School of English Education is a Christian school, established
30th October 2020 (God willing), at Cober Hill Hotel, in 1973 for the purpose of evangelism and Gospel testimony,
Scarborough. Ministry and Bible Readings (Revelation through education, in the city of Limassol, Cyprus.
21.9 - 22.21), conducted by Mr Phil Coulson. For full Positions for September 2020
details contact Philip Kaye on 01484 865112 or email Upper Primary Teacher: Experienced teacher with 4 years of
[email protected] University education to teach KS2 class.
Head of Primary Curriculum: Role still available if teacher with
relevant experience is interested.
ASSEMBLY ANNOUNCEMENTS Primary IT & PE: Teaching qualification not essential.
Secondary English as a Second Language, PE, Chemistry & Maths
(including GCSE PE and BTEC Sports & Exercise Science)
Almondvale, Livingston: Gospel and Ministry messages
are available at www.almondvalegospelhall.com A salary is provided for all positions
If you have a heart for the Gospel and would be interested in serving
Ardmore Gospel Hall: The Conference planned for the Lord at Logos School, or have any questions, please contact
26th September has been cancelled. Nathan Moore by email:
Ballymagarrick Gospel Hall: The Annual Conference [email protected]
arranged for Saturday 10th October has been cancelled. Work experience placements and opportunities to help
Drive-In Gospel Meetings will continue to be held each in the school as a volunteer are also available on request.
Lord’s Day at 4.30pm, God willing. www.logos.ac.cy
Bridgetown: Ministry Meetings due to be held from
1st - 6th August have been cancelled.
Craigyhill Gospel Hall, Larne: The Annual Conference
due to be held from 28th - 31st August has been cancelled.
Forres: The week of Bible Readings planned for 5th - 11th
September has been cancelled.

30
 BESTSELLING TIT
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