ChristadelphianBooksOnline
George Booker
By The Way

Section X

Love IS "the fruit of the Spirit". It is the basis of every other aspect of spiritual fruit as defined in Galatians 5:22,23:

Joy is love exalted.
Peace is love in repose.
Longsuffering is love enduring.
Gentleness is love being tender.
Goodness is love showing kindness.
Faithfulness is love overcoming.
Meekness is love in submission.
Self-control is love under subjection.

* * * * *

"He that rejecteth me, and receiveth not my words, hath one that judgeth him.... in the last day" (John 12:48). It has been asked, "How can this verse be about an 'enlightened rejector'? Can one be enlightened and yet receive not Jesus' words?"

The answer is "Yes". There are different degrees of reception of Christ's words. A Sunday School scholar may passively receive instruction in the Truth for years, then finally reach maturity and "reject" what he formerly "received". A person may even "receive" the Truth so far as to be baptized, and then later "reject" the gospel and all it stands for. In fact, it may be argued that since Christ uses the word "reject" in verse 48, he necessarily implies an initial acceptance, or understanding, to some degree at least.

We would not generally say, "Mr. A. rejected our dinner invitation” unless he:

received it, either verbally or in writing,
understood it, and finally
refused to act upon it.

If the postman had delivered our note to the wrong address, then it would not be fair to say Mr. A. rejected it. If it in fact came to Mr. A.'s house but was written in unintelligible Latin, it still would not be fair to say he rejected it. But if it were written in his native tongue, if it came to his house, if indeed he opened it, read it, understood what it said, and then set it aside.... Yes, that is "receiving" in one sense — but not in the most important sense. In the most important sense he "received it not" — i.e., its desired effect of stirring up action was not achieved; he willfully and knowingly "rejected" it!

To get into the tangle of contending that "to receive it not" must mean "never to know" suggests that there must be no better arguments for the special interpretation of John 12:48.

* * * * *

Bible "Fools"

The rich fool (Luke 12:20).
The unbelieving fool (Psa. 53:1).
The self-righteous fool (Prov. 28:26).
The scornful fool (Prov. 14:9).
The righteous "fool" (1 Cor. 4:10).

* * * * *

It has been said that "the blood of Jesus never cleaned an excuse." We are all prone to rationalize our sins, and to cover them up by giving them polite names. To the person intent on excusing himself, bad temper becomes "righteous indignation", lying becomes "exaggeration", meanness becomes "harmless joking", and greed becomes "commendable industry". If we hide behind excuses, how can we ever know forgiveness and gain the victory over our sins?

* * * * *

With perhaps a dozen exceptions, the text of every verse in the New Testament (written 1,900 years ago) is so far settled by scholars that any dispute as to its readings must relate to the interpretation of the words, rather than to any doubts respecting the words themselves.

But in every one of Shakespeare's 37 plays (all less than 400 years old) there are probably a hundred readings still in dispute, a number of which materially affect the meaning of the passages in which they occur.

* * * * *

At the Judgment at Christ's coming we will be accepted by Christ if we have these attitudes and traits while believing the Truth:

Showing a gentle attitude toward all (Phil. 4:5).
Showing cheerfulness and joy whatever the circumstances, because of our hope and what the Truth means to us (James 1:2,3).
Being generous in mind, spirit, and pocket, whether others are deserving or not (Luke 6:27-35).
Genuinely forbearing, forgiving and being easy to live with (Col. 3:13).
Insistent that a place be found every day for prayer and Bible reading whatever the distractions (1 Thes. 5:17,18).
Actively seeking for opportunities to help others less fortunate than ourselves, irrespective of whether they share our faith, or are likely to do so (Gal. 6:10).
Willing to consider fairly others' points of view, and assume that their motives are genuine (James 1:19).
Ready to delegate authority and duties, to share responsibilities and encourage others, especially the young (2 Tim. 2:2).
Providing a stable, warm, loving, home atmosphere to attract others; ready to use home at all times as the greatest place from which to witness (1 Tim. 3:2-5).
Grieving at condition of "sheep without a shepherd" (Matt. 9:36).
Having compassion on the ignorant, and those out of the Way, and in danger of being "lost" (Heb. 5:2).
Joyful in welcoming the returning wayward (Luke 15:32).
Showing mercy towards those who have doubts (Jude 22).
Friend of sinners, "despairing of no man" (Luke 7:34).
Willing to be patient in negotiation, seeing compromise in proper circumstances as strength (1 Thes. 5:13).
Avoiding controversy wherever and whenever possible, seeking instead to find strength in things that are shared in common (2 Tim. 2:24).
Unflinching in our loyalty to Christ at whatever cost (Matt. 10:32-39).
Willing to accept shame and even suffer cheerfully the "loss of all things" for the Truth (Phil. 3:7,8).
Encouraging our children, chiefly by our example, to accept the Truth (Eph. 6:4).
Treating "fellowship" as a door through which to draw others into the security and warmth of God's family (Rev. 3:20).
Eager to extend the wonderful good news of salvation "everywhere", worldwide, with no limit of race, language, color or class; optimistic in regard to witnessing (Rom. 10:14-18).

At the Judgment at Christ's coming we will be rejected by Christ if we have these attitudes and traits even if we believe all the Truth:

Hard and austere (Luke 19:21,22).
Unforgiving of real or imagined wrongs (Matt. 18:34,35).
Unmerciful, harsh and critical (Matt. 7:1-5).
Concerned with routine ecclesial duties, while ignoring immediate needs of the stranger (Luke 10:30-32).
Making demands of others while offering little help (Matt. 23:3,4).
Lack of fellow-feeling for those who are tempted or fall (John 8:1-7).
Applying class, racial or group stereotypes to others (James 2).
Refusing to discuss or try to understand various viewpoints; usually suspicious of others' motives (Acts 7:57).
Intolerant and unduly critical of the younger generation (Mark 10:13,14).
Always trying to be in the spotlight (James 3:1).
Neglectful of the lonely, aged, and afflicted; concerned only with the "strong" and the "good attenders" (Matt. 25:45).
Having little time or concern for those "in the world" or who differ from us (Isa. 65:5).
Bigoted and unreasonable (Jude 16).
Coldly and grudgingly accepting the returning wayward (Luke 15:25-28).
Shunning and condemning those considered to be sinners, and treating some as "beyond the pale" (Matt. 23:13).
Considering any compromise on anything, or any moderation, as weakness (2 Cor. 10:12).
More concerned with controversial matters than the fostering of harmony and finding common ground (1 Tim. 6:4,5).
Not prepared to make a clear commitment of faith or loyalty (Mark 8:38).
Afraid of persecution, loss of prestige, worldly goods, or livelihood because of the Truth (Gal. 6:12).
Partial and over-indulgent toward our own children (1 Sam. 3:12,13).
Treating "fellowship" as a wall to keep others out of our special clique (3 John 9,10).
Convinced that this is "the day of small things"; therefore doing little or nothing to propagate the Truth in the world; pessimistic as regards witnessing (Matt. 25:26,27).

(Alan Eyre)

* * * * *

The trouble with some self-made men is that they feel obliged to worship their “creator”.

* * * * *

The two "prayers'' of the Prodigal Son:

"Give me...." (Luke 15:12); then...
"Make me" (v. 19).

* * * * *

What hinders our prayers?

Asking amiss (James 4:3).
Sin (Isaiah 59:1,2).
Ignoring others (Prov. 21:13).
Failure to forgive others (Mark 11:25).
Faulty family relationships (1 Pet. 3:7).
Doubt (James 5:7).

* * * * *

Paul's Ecclesial Letters

	Christ as...	In Christ we find...
Romans	Power (1:16)	Justification
1 Corinthians	Wisdom (1:30)	Sanctification
2 Corinthians	Comfort (1:3,4)	Consolation
Galatians	Righteousness (2:21)	Liberation
Ephesians	Riches (1:7)	Exaltation
Philippians	Sufficiency (1:21)	Exultation
Colossians	Fullness (1:19)	Completion
1 Thessalonians	Promise (1:10)	Translation
2 Thessalonians	Victory (1:7)	Compensation

* * * * *

“Obedience under trial is what pleases God.” (Robert Roberts)

* * * * *

Jesus and the Samaritan woman (John 4): "At the beginning of the conversation he did not make himself known to her... but first she caught sight of a thirsty man, then a Jew, then a Rabbi, afterwards a prophet, last of all the Messiah. She tried to get the better of the thirsty man, she showed her dislike of the Jew, she heckled the Rabbi, she was swept off her feet by the prophet, and she adored the Messiah." (Tatian)

* * * * *

We should frequently ask ourselves what we have done, why we have done it, and how we have done it. This will teach us to inspect — first, our actions; second, our motives; and third, the manner in which we discharge our duties.

* * * * *

"If thou be the Son of God, cast thyself down from hence" (Luke 4:9).

Jesus resisted this trial, only to meet it all over again shortly thereafter, upon arriving in Nazareth. Aroused to anger by his claims to Messiahship, the townsfolk skeptically called upon him to perform miracles so that they might believe (v. 23). And, then, when he implicitly refused — comparing them unfavorably to the Gentiles — they sought in their fury to cast him down from the hill just outside Nazareth (v. 29). But again he resisted the temptation, escaping from their clutches and departing.

* * * * *

The Words of the Bible

Its decisions are immutable (Isa. 8:20).
Its doctrines are holy (Psa. 19:80).
Its precepts are binding (Deut. 6:6).
Its histories are true (Isa. 55:11).
It has light to direct you (Psa. 119:105).
It has food to nourish you (1 Peter 2:2).
It has comfort to cheer you (Psa. 119:50).
It is the traveler's map (Isa. 30:21).
It is the pilgrim's staff (Isa. 41:10).
It is the soldier's sword (Eph. 6:17).
It is the pilot's compass (John 16:13).
It is the river of pleasure (Jer. 15:16).
It is a mine of wealth (Psa. 14:10).
Read it to be wise (Isa. 55:4).
Believe it to be safe (John 5:24).
Practice it to be holy (2 Cor. 7:1).
Let it fill the memory (2 Tim. 3:4).
Let it guide the feet (Psa. 73:24).
Let it rule the heart (Rom. 10:10).

* * * * *

The Purpose of God Revealed in the Names of the First Ten Sons of God.

Adam:	Man.
Seth:	Appointed.
Enos:	Miserable.
Cainan:	The object of mercy.
Mahalaleel:	He who is with the mighty God.
Jared:	Shall descend.
Enoch:	The consecrated one.
Methuselah:	His death shall send forth.
Lamech:	When smitten.
Noah:	Rest.

Reading the meanings in order: Man, appointed (to be) miserable, will (yet) be the object of mercy. He who is with the mighty God shall descend, (even) the consecrated one. His death shall send forth, after he is smitten, rest.

* * * * *

"Robbers of churches" (Acts 19:37) is the Greek "hierosulos" — "hiero" being literally "temple". This is the only occasion in the King James Version that "church" is not the translation of the Greek "ecclesia".

* ****

"Euroclydon" (Acts 27:14): From "euros" (east wind) and "kludon" (to billow or dash over, as a wave of the sea). The RSV has "northeaster".

* * * * *

"Heaviness" appears 14 times in the AV, but never in the sense of a physical weight. It denotes a state of mind, or rather various states of mind — rather indiscriminately translating a number of Hebrew and Greek words. The RSV replaces “heaviness” in all 14 cases: with "fasting" (Ezra 9:5); "sad countenance" (Job 9:27); “despair” (Psa. 69:29); “sorrow” (Psa. 119:28, Prov. 10:1, Rom. 9:2); “anxiety" (Prov. 12:25); “grief" (Prov. 14:13); "moaning” (Isa. 29:2); “a faint spirit" (Isa. 61:3); "painful" (2 Cor. 2:1); "distressed" (Phil. 2:26); "dejection” (James 4:9); and "have to suffer" (1 Peter 1:6).

* * * * *

Acts 27:17: "The quicksands" of the AV is transliterated "the Syrtis" in other versions: a tempest from the Gulf of Sidra, on the coast of Africa southwest of Crete.

* * * * *

The AV of Paul's speech to the Athenians has some rather misleading translations (Acts 17:22,23): Paul did not really insult his audience by calling them "too superstitious"; instead, he won a sympathetic hearing by remarking that they were "very religious". Furthermore, the word translated "devotions” does not mean religious services; rather "sebasma” signifies “object of worship”. Nor should it be supposed that Paul was so rude as to say, “Whom you IGNORANTLY worship”; instead, the RSV rightly has “Whom ye worship as UNKNOWN”.

* * * * *

Some Difficult Bible Words

Words have their histories, like men. Like them they live and die. A word that meant one thing may mean another hundreds of years afterwards, and may at last cease to be used at all. In our English translation (the Authorized Version of King James in the year 1611) there are many words found that are now, after the lapse of almost 400 years, obsolete (that is, gone out of use) or obsolescent (that is, going out of use). Others have somewhat changed their meanings. The following are some hard, and old-fashioned, words to be found in the King James Version, with their present-day meaning:

Abomination	An object that fills us with disgust, particularly an idol.
Ambassage	The same word is translated "message" in Luke 19:14.
Asswaged	Sank down, subsided.
Astonied	Astonished.
Audience	The Hebrew word means the ear. Abraham spoke in the ear of the children of Heth; we say "in the hearing of". To give audience means to listen.
Barbarian	An alien or foreigner.
Barbarous	Foreign.
Baser	"Certain lewd fellows of the baser sort"; that is, wicked men who hung about the market place; vile men of the rabble.
Bewrayeth	Betrays.
Carriage	That which is carried, baggage. We now say luggage.
Charger	Dish in the Old Testament (Num. 7), where silver chargers are spoken of. But in the New Testament (Matt. 14) the Greek word "pinax" means a wooden drinking cup.
To be at charges	To discharge the cost of, to bear the expense of.
Convert	To turn again.
Fain	Gladly.
Garner	Granary (barn).
Jot, Yod	The smallest Hebrew letter. “Iota” is the Greek. Both correspond to the English letter "I" but it is often transliterated "J" in our Bible. The names Jerusalem, Jesus, Isaac, Isaiah, Judah, Israel, John, James, Jacob, etc., all begin with this letter.
Knop	An old way of writing "knob". In connection with the tabernacle, the knops were carved imitations of the buds of flowers.
Latchet	The thong by which the sandal was attached to the foot.
Let	In a few passages only, 'let' means 'hindered' (Exod. 5:4; Isa. 43:13; Rom. 1:13; 2 Thes. 2:7).
Liketh	Pleases.
Lively	Living.
Maul	A heavy hammer.
Meat	Food of any kind. In the RV the words "meal offering" have been substituted for meat offering. This expresses the sense better.
Mete	To measure.
Meteyard	The English means to measure by the yard, or a yard measure. The Hebrew (Lev.19:35) is best translated by the word "measure" only.
Minish	Diminish.
Minister	A servant.
Mite	A very small coin.
Mote	A minute particle of dust; a speck (Matt. 7:3).
Neesing	Sneezing.
Nether	Lower.
Nethermost	Lowest.
Occupy	To do business; to trade.
Occupier	Trader.
Offence	In many places, a stumbling block, "skandalon", the original of our word "scandal".
Ouches	Sockets.
Overlived	Outlived.
Peradventure	Perhaps; it may be.
Pottage	That which is prepared in a pot.
Presently	In the present moment; now.
Printed	Engraved; "inscribed" (RV).
Proper	Goodly, comely.
Proselyte	"One who has come to", therefore a convert to Judaism.
Provoked	Stirred up, stimulated.
Quick	Living.
Quicken	To make alive.
Quit	Behave, or, as we now say, acquit.
Ranges	Ranks in 2 Kings 11:8.
Ravin	Plunder.
Reins	The kidneys, regarded as the seat of joy, pain, etc.
Reprobate	Refuse.
Ringstraked	Streaked with rings.
Riotous	Gluttonous.
Scall	An eruption on the head or face.
Scrabbled	Scrawled, or scratched.
Scrip	A small bag or wallet.
Seethe	To boil.
Sherd	A sherd, potsherd, a broken piece of pottery.
Silverlings	Pieces of silver.
Sith	Since.
Sod, Sodden	Boil, Boiled.
Sottish	Foolish.
Staggered	"Wavered" (RV)
Strawed	Strewed, scattered.
Tables	Writing tablets covered with wax.
Tabret	A kind of small tambourine.
Tell	To number or count.
Temperance	Self-control.
Tempt	To test, try, put to the proof.
Tetrarch	Ruler over a fourth part.
Thought	"Anxiety" in Matthew 6:25.
Tired	Adorned with a tire or head dress; attired.
Tittle	The minute point added to one Hebrew letter to distinguish it from another.
Tormentors	Torturers.
Trow	To think, imagine.
Twain	An old form from the Anglo-Saxon "twegen" — two; hence the Scotch "twa", and the English "twainty" or twenty.
Unperfect	Imperfect.
Untoward	Not toward; i.e., inclined in the opposite direction.
Utter	Sometimes means outer.
Vagabond	A wanderer.
Vile	Worthless.
Ware	Aware.
Whit	A bit, atom; every whit, wholly; not a whit, not at all.
Wilily	Craftily.
Wise	Way. On this wise, in this way.
Wist	Knew.
Wit	To wit, to know.
With	Young twig of willow.
Wot	Knew.
Yokefellow	Fellow-laborer.

* * * * *

“For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved” (John 3:20).

A breakdown in logic is evident in the citation of this verse to show that "the Jews, in general, were not enlightened." Does this view of the passage really hold up? Let us assume that an acquaintance tells us, "I hate Mr. C., and whenever I see him, I cross the street to avoid him, because he always makes me feel uncomfortable." Would it ever occur to us that he does not know Mr. C.? No! We would conclude that he not only knows Mr. C., but that he knows enough about him to have developed some strong opinions. "Not enlightened"? Certainly not. "Enlightened" more than is comfortable? "Enlightened" more than he would like to be? Yes.

* * * * *

“Woe unto you! for ye build the sepulchers of the prophets, and your fathers killed them. Truly ye bear witness that ye allow the deeds of your fathers: for they indeed killed them, and ye build their sepulchers" (Luke 11:47,48).

"How? Why? Might not the Pharisees have replied that, by honoring their remains and their memory, they condemned their murderers?

"The greatest sin of Israel and of the world was and is, apostasy from the true God and His worship by idolatry; and the most prevalent mode of this apostasy is sacrilegious reverence for dead men's tombs and bones... Now, it was for rebuking this and other kinds of idolatry, that 'the fathers killed the prophets'; and those who built their tombs would, in like manner, kill anyone who condemned their idolatrous reverence for these very sepulchers. Thus the Pharisees, by the very act of building those tombs of the prophets, and 'honoring' them as they did, showed plainly that they were activated by the same spirit that led their fathers to kill them; and, to make this matter self-evident, they very soon proceeded to crucify the Lord of the prophets because of his faithful rebukes. Nor has this spirit changed in the least during the subsequent eighteen hundred years. Now, here, in Jerusalem, should the Savior reappear, and condemn with the same severity our modern Pharisees, they would kill him upon his own reputed tomb. I say this not with a faltering perhaps, but with a painful certainty. Alas! how many thousands of God's people have been slaughtered because of their earnest and steadfast protest against pilgrimages, idolatrous worship of saints, tombs, bones, images, and pictures! And whenever I see people particularly zealous in building, repairing, or serving those shrines, I know them to be the ones who allow the deeds of those who killed the prophets, and who would do the same under like circumstances." (Thomson, The Land and the Book)

* * * * *

"The best way to destroy an enemy is to make him your friend." (Abraham Lincoln)

* * * * *

"The prophet is a man who feels fiercely. God has thrust a burden upon his soul, and he is bowed and stunned at man's fierce greed. Frightful is the agony of man; no human voice can convey its full terror. Prophecy is the voice that God has lent to the silent agony, a voice to the plundered poor, to the profaned rules of the world. It is a form of living, a crossing point of God and man. God is raging in the prophet's words." (Abraham Heschel, The Prophets)

* * * * *

"It will be foul weather today: for the sky is red and lowering" (Matt. 16:3): In early winter in Palestine the air is still full of summer dust. The buildup of rain clouds promotes this phenomenon.

* * * * *

"And they caught him, and cast him out of the vineyard, and slew him" (Matt. 21:39). When we cast the "true vine" (John 15) out of our vineyard, we will surely have no fruit!

* * * * *

"Which is greater, the gift, or the altar that sanctifieth the gift?" (Matt. 23:19): Once placed upon the altar, the sacrifice was holy and could not be removed and rendered common again, even if discovered to be blemished.

* * * * *

Matthew 24:8 in NEB: "With all these things the birth-pangs of the new age begin."

* * * * *

"And shall cut him asunder" (Matt. 24:51): The Greek is "dikotomesi", from which is derived the English "dichotomy" literally to cut in two. The "Lord" upon his return will, by the "sword" of his judgment, separate the real man from the actor, revealing him for a hypocrite.

* * * * *

Stalker's comment on Matthew 25:35-46: "Thus may all life at the last prove far more high and solemn than we now imagine."

* * * * *

Was the robe at Christ's trial purple (Mark 15:17; John 19:2,5) or scarlet (Matt. 27:28)? Many commentators state that the two colors were often confused, and dismiss the matter casually as "purple, or scarlet", as if to say it does not matter. Purple was the color of royalty, whereas the common Roman soldiers' cloak was scarlet (so we are told). Perhaps the most reasonable reconciliation is this: that the cloak initially thrown over Jesus' shoulders was scarlet, belonging to one of the soldiers; but that it was further augmented by a purple scarf or cape, since the intention of his mockers was clearly to portray Jesus as king.

* * * * *

W.M. Thomson, who traveled extensively in Bible lands over 100 years ago and wrote his impressions in The Land and the Book, had the following to say about Lebanon:

"The various religions and sects live together, and practice their conflicting superstitions in close proximity, but the people do not coalesce into one homogeneous community, nor do they regard each other with fraternal feelings. The Sunnites excommunicate the Shiites — and both hate the Druse. The Maronites have no particular love for anybody, and, in turn, are disliked by all. The Greeks cannot endure the Greek Catholics — all despise the Jews... There is no common bond of union. They can never form one united people, never combine for any important religious or political purposes; and will therefore remain weak, incapable of self-government, and exposed to the invasions and oppressions of foreigners. Thus it has been, is now, and must long continue to be... That omnipotent Spirit that brooded over primeval chaos can alone bring order out of such confusion, and reduce these conflicting elements to peace and concord."

* * * * *

The word "burden" (Isa. 13:1; 15:1; 17:1; 19:1; 21:1; 22:1; 23:1) is from the Hebrew "to lift up", in foreboding or expectation; it implies something that God has planned for another. More often than not, it speaks of a coming punishment; but at times it simply means an important event involving a particular people. The distinction must be determined by the context.

Often, the "burden" begins with warnings of judgments to come, and then proceeds with prophecies of something beneficial arising out of the dark times. Zechariah 12 illustrates this: it begins with a "burden... for Israel... in the siege", but then quickly speaks of a time of blessing succeeding the time of affliction: Jerusalem inhabited again in her own place (vv. 6,7).

The burdens of Isaiah generally follow this same pattern, with special reference to the last days of Gentile times and the establishment of "Israel in their own land" (14:1) and Christ as the "ruler of the land... upon the mount of the daughter of Zion" (16:1). Also the roles of various Gentile powers, especially in relation to Israel and God's plans for the last days, are outlined. What might first appear to be a dry and unrewarding study becomes in reality a promise of God's deliverance for His people (in typical prophecies) and a glorious assurance (in initial fulfillments) that God's purpose stands firm:

"This is the purpose that is purposed upon the whole earth: and this is the hand that is stretched out upon all the nations. For the Lord of hosts hath purposed, and who shall disannul it? and His hand is stretched out, and who can turn it back?" (Isa. 14:26,27).

* * * * *

Peace...

Made (Colossians 1:20).
Preached (Ephesians 2:17).
Enjoyed (Romans 5:1).
Filling hearts (Romans 15:13).
Given (John 14:27).
Keeping (Philippians 4:7).
Ruling (Colossians 3:15).

* * * * *

"Come, my people, enter thou into thy chambers, and shut thy doors about thee..." (Isa. 26:20). What are these "chambers"? It is undeniable that this verse alludes to both the ark of Noah and the passover of Moses — the doors shut, the protecting presence of the angel of Yahweh, while all outside was hopelessness and death. But the most direct historical context is the action of Hezekiah who, when he received the threatening message from Sennacherib, promptly went to the house of God, secluding himself there to pray (Isa. 37:1,14,15). Thus was Jerusalem made a strong city, the walls thereof appointed to salvation (26:1); and the people who fled to the city were protected from the Assyrian host by the Divine Hand.

But the "chambers" of protection can be anywhere that a believer turns to God for help. So Jesus can exhort his followers: "But thou, when thou prayest, enter into thy closet, and when thou hast shut the door, pray to thy Father which is in secret, and thy Father which seeth in secret shall reward thee openly" (Matt. 6:6).

* * * * *

"O God of our salvation....who stilleth the noise of the seas and the tumult of the people" (Psa. 65:5,7).

A prophetic allusion to the two successive miracles of Jesus: the calming of the stormy sea (Mark 4:37-39), and the stilling of the mental "storms" in the deranged mind of "Legion" (Mark 5:1-15).

* * * * *

To each believer God gives a special gift. Centuries ago, God said to Moses, "What is that in thy hand?" "Nothing but a rod," he replied. But it became the Divine symbol of authority and power when used as God directed.

And to Dorcas the same question could have been asked: "What is that in thy hand?" "Just a needle, Lord" — but the garments she fashioned therewith are still remembered ages later as the epitome of good works that are pleasing to God.

Or to David: "What is that in thy hand?" "Only a sling!" Only a sling? Perhaps you are serving God in obscure places with feeble tools, and thinking that your labor is insignificant. Take courage. Look in your hand, and use what is there for His glory!

* * * * *

A popular Christian author tells this story: "A business owner went overseas to open a new branch, and while he was gone he sent letters to the home branch every week detailing what should be done. After several months he returned home, and was he ever surprised! The place was falling apart, tall weeds were growing in front of the building, and several of the office windows were broken. The receptionist was doing her nails, and the workers were standing around and talking, or doing crossword puzzles, or playing games. The owner called the branch manager into his office and asked if the letters had ever arrived. 'Of course they did,' the branch manager replied. 'In fact, we had letter study day every Wednesday. Those were great letters. In fact, some employees even memorized parts of them!’

‘But what did you DO about them?’ the owner asked. (You can figure out what happened next!)

* * * * *

“Sow a thought; reap an act.
Sow an act; reap a habit.
Sow a habit; reap a character.
Sow a character; reap a destiny.” (Herbert Zilmer)

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The theme of the Book of Revelation is simple enough. Regardless of disasters, despite sufferings, in spite of the seeming victories of the gross and the wicked, there is a power in righteousness that will ultimately prevail. It is a frivolity to scan through the pages of the Apocalypse for hints and clues as to the likely date of doomsday, when the real point of the Book is not the date itself, but the urgent need to straighten up while there is still time!