Ministry & Encouragement

by Jack Strahan, Enniskillen

"O LOVE THAT WILT NOT LET ME GO"

GEORGE MATHESON (1842—1906)

"O Love that wilt not let me go,

I rest my weary soul in Thee;

I give Thee back the life I owe,

That in Thine ocean depths its flow

May richer, fuller be.

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O  Light that followest all my way,

I  yield my flickering torch to Thee ;

My heart restores its borrowed ray,

That in Thy sunshine's blaze its day

May brighter, fairer be.

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O  Joy that seekest me through pain,

I  cannot close my heart to Thee;

I trace the rainbow through the rain,

And feel the promise is not vain

That morn shall tearless be.

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O cross that liftest up my head,

I  dare not ask to fly from Thee,

I lay in dust life's glory dead,

And from the ground there blossoms red

Life that shall endless be."

George Matheson, the author of this beautiful hymn, was born on the 27th March, 1842 in the city of Glasgow. His father was a successful merchant there and had earlier come with his wife from Sutherland in the north of Scotland. As a boy, George was afflicted with defective vis-ion, possibly hereditary in its nature and by the age of 18 years, he was practically blind. He had, however, brilliant Intellectual gifts and despite his serious handicap had a very distinguished career both at Glasgow Academy and Glasgow University. He finished university and the Seminary of the Church of Scotland with high honours and was licensed to preach in 1866. His first experience in ministerial life was as an assistant for about two years to Dr. J. R. Maeduff in Sandy-ford Church in Glasgow. In 1868, he was appointed to the parish of Innelian on the Firth of Clyde in Argyllshire and there he ministered faithfully for a period of 18 years, while at the same tome he proved his singular ability in theological, devotional and poetical contributions to literature. In 1886, he was called to the very large parish of St. Bernard's in the city of Edinburgh and there remained for 13 years till ill health compelled his resignation in 1899. Dr. Matheson died at North Berwick, August 28th, 1906 and is buried in Glasgow.

Dr. Matheson never married but throughout his busy ministerial life his devoted sister Elizabeth was his constant companion. She aided him in every way possible, reading to him, writing for him and she herself learned Greek, Latin and Hebrew in order to help him in his studies.

Dr. Matheson has gone down in history as one of Scotland's out-standing preachers, highly esteemed throughout the land and especially in the city of Edinburgh. In his ministries, both at Innelian and St. Bernard's, crowds flocked to hear him for there was a magnetism about the man that attracted people from all classes of society. The learned and the unlearned alike sat spellbound under his ministry for they discerned him to be not only a man of outstanding oratory and with unique intellectual powers but one who was in touch with the Living God. He poured his soul unreservedly into his messages and it was said that George Matheson's sermons not only stirred his listeners to their core but thereafter vividly lived with them for the remainder of their lives. He preached before the Queen, Victoria, and she was so impressed by the blind preacher that she later presented to him a sculptured memorial of herself.

As a writer, Dr. Matheson contributed much. By his early thirties, he had already emerged in the literature world as no mean scholar and though many fine theological works from his pen appeared through the remaining years of his life, many consider that the finest book he ever wrote was his, "Studies of the Portrait of Christ." In later life he concentrated more and more on devotional writings. These were unique in their character, widely read and greatly treasured; and such publications as, "Moments on the Mount," "Searchings in the Silence," "Words by the Wayside," "Rests by the River," "Voices of the Spirit" and "Leaves for Quiet Hours" ranked among the finest in the English language. His poetry in verse and song was published in one volume in 1890 ("Sacred Songs") and therein were to be found compositions that will never die as, "O Love that wilt not let me go," "Make me a captive, Lord, and then I shall be free," "Jesus, Fountain of my days" or "Gather us in, Thou Love that fillest all"

It is, however, as a hymn-writer that Dr. Matheson is best remembered and none of his compositions is more loved than his "O Love that wilt not let me go." Dr. Matheson tells us that this hymn was the "inspiration of a moment" and has left for us a very interesting account of its writing. "My hymn was composed in the manse of Innellan on the evening of the 6th June, 1882. I was, at that time, alone. It was the day of my sister's marriage and the rest of the family were staying overnight in Glasgow. Something had happened to me which was known only to myself, and which caused me the most severe mental suffering. The hymn was the fruit of that suffering. It was the quickest bit of work I ever did in my life. I had the impression rather of having it dictated to me by some inward voice than of working it out myself. I am quite sure that the whole work was completed in five minutes, and equally sure that it never received at my hands any retouching or correction. The Hymnal Committee of the Church of Scotland desired the change of one word. I had written originally, "I climb the rainbow in the rain." They objected to the word "climb" and I put "trace." Though the author refers to his hymn as, "the fruit of suffering," it is interesting to note that he does not disclose to us the nature of that suffering, but simply says "it was known only to myself."

The hymn first appeared in the Church of Scotland magazine, "Life and Work" in 1893 and was entitled, "Jesus, Ail in All." Today it is found in many hymnbooks in almost every land. This beautiful and tender hymn has been complimented and further enriched by its fitting music, "St. Margaret," composed by the Scottish organist Albert L. Peace in 1884. Dr. Peace, having been requested by the Scottish Hymnal Committee that he write a tune for Matheson's text, read the hymn over and wrote the music straight off, adding "I will say that the ink of the first note was hardly dry when I had finished the tune."

This hymn, born in the very depths of the heart's experience, is at once an aspiration, a prayer, an affirmation. Matheson, in his hour of trial, when oppressed by disappointment, swamped by grief and attacked by doubt lifted his eyes from the futile and temporal to the imperishable and eternal. Though things human and tangible had taken their flight and Life's props been all removed, he perceived that there was something abiding, and that behind the shadows and through all the way there is ever "a Love that holds us," "a Light that follows us," "a Joy that seeks us" and "a Cross that lifts us." There had to be no withholding if he is to know life's best. In his "Moments on the Mount" he had prayed, "0 God, Thou living God, let me fall into Thy hands; it is only in Thy hand that I can be perfectly safe. There is a pain with Thee which is not found without Thee, but it is the pain of love . . ." He shrank not back but his soul rose to grasp the abiding, assuredly knowing that love, light and joy are inseparable from the cross of sacrifice and the tearless morn from the night of weeping.

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by J. Riddle (Cheshunt)

DEUTERONOMY

3) Reviewing the Journey: From Kadesh-Barnea to Gilead

Read Chapter 2

As we know, Deuteronomy chapters 1-3 trace Israel’s journey from Horeb, via Kadesh-barnea, to the plains of Moab. This chapter covers the period from Kadesh-barnea, through the wilderness, back to Kadesh-barnea, after which Israel turned east through Mount Seir, north through Moab, across the Arnon, through Ammon, and into Amorite territory.

The actual wilderness wanderings are covered by v1: "Then we turned, and took our journey into the wilderness by way of the Red Sea, as the Lord spake unto me (see 1.40, and Num.14.25): and we compassed Mount Seir many days." The march to Canaan begins with v2-3, "Ye have compassed this mountain long enough: turn you northward."

Notice the three warnings against meddling in the affairs of the people through whose territory they passed. See v5, 9, 19. We must endeavour to ascertain why Israel was not to meddle in the affairs of "the children of Esau," the Moabites and the Ammonites, or engage them in battle, v9. After all they were to possess the territory of Sihon and Og, and "contend," v24, with them in battle. We must also attempt to explain why are we given details of the previous inhabitants of these three territories. We will suggest some answers, without taking an entranced view, as we proceed with this study. Bear this in mind as we read on.

1) PASSING THROUGH MOUNT SEIR, v4-8

"Ye are to pass the coast of your brethren the children of Esau, which dwell in Seir, and they shall be afraid of you." Perhaps the answer to our first question lies here. "The coast of your brethren the children of Esau," see also v8. The Edomites, Moabites and Ammonites, were all related peoples. This is stressed in v9 and v19, where the Moabites and Ammonites are both called "the children of Lot." Notice, however, that there was to be:

i) No interference. "Meddle not with them." Israel were "strangers and pilgrims," and involvement in the affairs of other nations was not their business. Like Israel, we must remember our calling. "Our citizenship is in heaven." The kingdom of our Lord Jesus Christ is "not of this world." As "strangers and pilgrims" we are to have "our conversation honest among the Gentiles" and "submit ourselves to every ordinance of man for the Lord’s sake," 1Pet.2.11-17. But this does not mean participation in the politics of this world. The greatest service we can undertake on behalf of our fellow-men is to pray for them, and preach the gospel. Nothing must move us from this objective. Not even the ballot-box. We need to "take … good heed" to ourselves in this matter, v4.

ii) No inheritance. "I will not give you of their land, no, not so much as a foot breadth; because I have given Mount Seir unto Esau for a possession." Deut.32.8 now becomes compulsory reading. While the children of Israel, as true pilgrims, were authorised to buy meat and water, v6, they had no need to occupy Mount Seir. The reason follows: "For the Lord thy God … knoweth thy walking through this great wilderness: these forty years the Lord thy God hath been with thee; thou hast lacked nothing." The Lord Jesus taught extensively on this subject. Our object must be to "lay up … treasures in heaven" (Paul calls it "fruit that may abound to your account,") rather than amassing possessions on earth, and in pursuing this goal, we can trust God implicity. "Seek ye first the kingdom of God, and His righteousness; and all these things (the necessities of life) shall be added unto you," see Phil.4.19. We should ‘mark, learn, and inwardly digest’ the Lord’s teaching in Matt.6.19-34. The God who "knoweth thy walking through this great wilderness," is our Father and He hasn’t changed. "Your heavenly Father knoweth that ye have need of all these things."

An earlier request for passage through Edomite territory was made from Kadesh, Num.20.14, which was evidently also known as Kadesh-barnea. The request was refused, and "Edom came out against him with much people, and with a strong hand." Quite clearly, this is not the event described here, for God specifically states, "they shall be afraid of you," v4, and passage was evidently granted. See v8, 29. We should note however, that Edomite animosity continued until the sack of Jerusalem. Read the book of Obadiah.

2) PASSING THROUGH MOAB, v9-12

"We turned and passed by the way of the wilderness of Moab. And the Lord said unto me, Distress not the Moabites, neither contend with them in battle." Notice the same pattern.

i) No interference. "Distress not the Moabites, neither contend with them in battle." This is a little different to the instructions regarding "the children of Esau," and reminds us that we are not to be contentious people, either amongst ourselves as believers, or in the world. "Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer every man," Col.4.6. Some believers do seem to love a fight! We must certainly "earnestly contend for the faith," Jude 3, but setting out to pick quarrels is rather different! The Lord Jesus did not "strive, nor cry, nor cause His voice to be heard in the street," Isa.42.1-3. The servants of God are to resemble the perfect Servant, see 2Tim.2.24-26.

ii) No inheritance. "For I will not give thee of their land for a possession; because I have given Ar unto the children of Lot for a possession." This repeats the instructions given in connection with Mount Seir, and reminds us that as "pilgrims and strangers," we are to "set our affection on things above, not on things on the earth," Col.3.2.

Moabite territory was previously occupied by the Emims, see Gen.14.5, who are described as "a people great, and many, and tall, as the Anakims; which also were accounted giants, as the Anakims," v10-11. This is followed by reference to the previous occupants of Edomite territory (the Horims: see Gen.14.16), v12. Bear these facts in mind until we reach v20-23. The words, "as Israel did unto the land of his possession, which the Lord gave unto them," evidently refer, not to Canaan, but to the possession of territory formerly occupied by Sihon and Og, see 3.12.

3) CROSSING THE ZERED, v13-18

"And the space in which we came from Kadesh-barnea, until we were come to the brook Zered was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them." We should now turn to Jn.5.5, "And a certain man was there (at the pool of Bethesda) which had an infirmity thirty and eight years." He was a true picture of Israel, and the imparting of health to him by the Lord Jesus was one of the "signs" that "Jesus is the Christ, the Son of God," Jn.20.30-31. Jehovah, Who had given new life to His people after thirty-eight years in the wilderness, was present to give new life to a man who had been incapacitated for the same period! For Israel, the period of judgment was over and, continuing the parallel, the Lord Jesus said to the man, "Behold, thou art made whole: sin no more, lest a worse thing come unto thee." The loss of "all the generation of the men of war," reminds us that sin and disobedience will not go unpunished.

4) PASSING THROUGH AMMON, v19-23

"And when thou comest nigh over the children of Ammon, distress them not, nor meddle with them," v19. This repeats the pattern in connection with "the children of Esau" and the Moabites. Once again, there was to be no interference and no inheritance.

As in the case of Moab and Edom, v10-12, the previous inhabitants of Ammon are named: "Giants dwelt therein in old time; and the Ammonites call them Zamzummims (evidently called Zuzims in Gen.14.5); a people great, and many, and tall, as the Anakims (and the Emims, v10)." Now, it seems, we come to the reason for these details. "But the Lord destroyed them before them; and they succeeded them, and dwelt in their stead: as he did to the children of Esau, which dwelt in Seir, when he destroyed the Horims from before them," v21-22. We have an added piece of information in v23, which tells us that the Caphtorims destroyed the Avims, and occupied their territory. Whatever else we make of all this information, it is perfectly clear that none of these events were ‘quirks of history’ or ‘the fortunes of war.’ God removed these people, illustrating the well-documented lesson that "the Most High ruleth in the kingdom of men, and giveth it to whomsoever He will." He "putteth down one, and setteth up another," Ps.75.7. But God does not act in an arbitrary manner, and we must conclude He destroyed these peoples because of their sin. The name "Emims" evidently means ‘terrible ones,’ and "Zamzummims" means ‘noisy ones,’ although Matthew Henry gives the meaning as ‘crafty men’ or ‘wicked men.’ The variation just proves that it is inadvisable to build theological skyscrapers on weak foundations!

5) CROSSING THE ARNON, v24-25

"Rise ye, taking your journey, and pass over the river Arnon: behold, I have given into thine hand Sihon the Amorite (the ‘iniquity of the Amorites was full,’ Gen.15.16) … This day will I begin to put the dread of thee and the fear of thee upon the nations that are under the whole heaven." Now read Josh.2.9-11. God gave Israel an awesome reputation, not because they were frightening warriors, but because He was with them. How does the world perceive us? What kind of testimony do we bare? We may not reach the heights of the early preachers of the gospel, of whom it was said, "these that have turned the world upside down (‘in tumult,’ JND) are come hither also," Acts 17.6. But we ought to be known as people who love the gospel, and take every opportunity to share it with others.

6) CONFLICT WITH SIHON, v26-36

We should read Num.21.21-31 in conjunction with this section of the chapter. Notice that "words of peace," v26, were met with hostility. Peter refers to God’s word to "the children of Israel, preaching peace by Jesus Christ … whom they slew and hanged on a tree," Acts 10.36-40. The "gospel of peace," Rom.10.15, was almost invariably met by opposition and persecution in the book of Acts, and this has continued ever since. There is increasing evidence that past apathy towards the gospel in Great Britain is changing to opposition, and in view of proposed European legislation, there is no doubt that this will increase.

But this should not fill us with alarm and despondency. Israel triumphed over Sihon and his fellow Amorites. "The Lord our God delivered him before us; and we smote him, and his sons, and all his people." Similarly, in the book of Acts, God’s people witnessed the triumph of the gospel in the teeth of bitter opposition, see 2Cor.2.14. We now live in a society which strikingly resembles the paganism of the First Century, and if the Gospel was effective then, it must be effective now. God’s power enabled Moses to say, "there was not one city too strong for us: the Lord our God delivered all unto us," v36, and the Gospel remains "the power of God unto salvation to every one that believeth."

We should not be alarmed by the fact that God "hardened his (Sihon’s) spirit, and made his heart obstinate, that He might deliver him into thy hand," v30. The conquests of Israel on both sides of the Jordan were far more than military triumphs. The sword of Israel was the sword of divine judgment on unrepentant sinners. Remember the "iniquity of the Amorite." Their failure to repent brought judicial hardening. Compare Pharaoh, who first "hardened his heard," Ex.8.15, 32; also 7.13 JND. The chapter ends with reference to Israel’s obedience. A much happier note! God’s prohibitions were carefully observed: "Only unto the land of the children of Ammon thou camest not … nor unto whatsoever the Lord our God forbad us," v37. This speaks for itself, for "to obey is better than sacrifice, and to hearken than the fat of rams."

Moses’ review of the journey continues in Chapter 3.

Paul's Metaphors

by J. A. Davidson (Northern Ireland)

PAPER 8 — ACCOUNTANCY : PART 1

The events of September 11, 2001, struck hard at the symbols of World Trade. As we draw near to the end of the age, the nations of earth unite their currencies and set up trading blocks in preparation for the Mark of the Beast and rise of commercial Babylon. "The merchants of the earth waxed rich through the abundance of her delicacies," Rev.18.3.

The emphasis on every High Street in our towns and cities is upon Financial Institutions, Banks and Building Societies. Stock market values, deposit accounts, interest rates, security and profits are only of interest to the worldling in this scene of inflation, devaluation and corruption.

The Saviour said; "lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through and steal: For where your treasure is, there will your heart be also." Earthly gold is in danger from the robber, material things will be attacked by the rust and the grain can be destroyed by the rodent. The believer's interest should be Riches in Christ, revenue of Heaven and wealth in the Bank of Glory. We should be trading now in the untarnished currency, the intangible commodities, the unperishable cash of eternal wealth laid up in a deposit account, as the Apostle Paul says; "against that day," 2Tim.1.10.

INVESTMENT:

The financial account has a major part to play in the decisions of the board in running any business. The Church of the Laodiceans boasted of earthly riches but the Lord of the Churches said: "I counsel thee to buy of Me gold tried in the fire (value, precious, durable) that thou mayest be rich: and white raiment (virtue, pure, practical, costly) that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve (vision, perception, long range sight) that thou mayest see," Rev.3.18.

Paul in his writings tells us about the long term faith of Abraham, "Abraham believed God, and it was accounted (reckoned by calculation, accredited by imputation) to him for righteousness," Gal.3.6. Abraham abandoned the short term life of Ur, he parted with Terah (the older man), he separated from Lot (the worldly man) he sent away Ishmael (the carnal man), he even yielded up his beloved Isaac; "accounting that God was able to raise him up, even from the dead," Heb.11.19. By faith in God’s promises, with his eye upon the future inheritance’ "He went out, not knowing whither he went," Heb.11.18. "For he looked for a city which hath foundations, whose builder and maker is God," Heb.11.10.

Another good accountant was Moses. "Esteeming (accounting) the reproach of Christ greater riches than the treasures of Egypt," Heb.11.26. Moses handled the treasures of Egypt, he held proximity to the throne, he shared in the wealth of the palace. Providence brought him in, faith led him out. In the short term, he exchanged riches for reproach, as to the present he might have had the pleasures of sin for a season and a pyramid at the end. Instead he identified with despised brick makers as the people of God, he endured as seeing Him Who is invisible and in the long term of faith made a good investment; "He had respect unto the recompence of the reward," Heb.11.26.

It has been well said: "He is no fool who gives up what he cannot keep to gain that which he cannot lose," (Jim Elliott).

CREDIT AND DEBT:

The keeping of a ledger of profit and loss was a matter first introduced to us before salvation. "For what shall it profit a man, if he shall gain the whole world, and lose his own soul?" Mk.8.36 The use of this commercial metaphor in the Lord’s teaching is, of course, in the context of training His disciples in true allegiance to Himself and to the Gospel. The parables of the pounds and the talents guide us in trading in the wealth of the Kingdom. The Lord spoke of the Merchant Man seeking goodly pearls "Who when he had found one pearl of great price, went and sold all that he had, and bought it," Matt.13.46. We will be eternally thankful that; "Ye know the grace of our Lord Jesus Christ, that, though He was rich, yet for your sakes He became poor, that ye through His poverty might be rich," 2Cor.8.9.

Paul changed his principles of accountancy when he got saved. "But what things were gain to me, those I counted loss for (on account of) Christ. Yea doubtless, and I count all things but (to be) loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung (offal, that which is thrown to the dogs), that I may win (gain) Christ," Phil.3.7-8. Paul is showing us the profit and loss columns of his new spiritual ledger. As he looks back upon his unsaved days those national, tribal, ceremonial and legal privileges which he once counted as gains, he moved across to the debit side. Assets changed to liabilities, pluses became minuses, gains were really damages, things to let go to the dogs. We should never waste the time of an audience detailing these things which marked us in unsaved days no matter how commendable, never mind exploiting for popularity's sake, the grosser depths of folly without Christ. In Phil.2, we read of what Christ gave up: in Phil.3, what Paul gave up. After 30 years of faithful service, he counts the "gain" of the past as refuse untouchable, the droppings from the table, the wipings of the hands. His present "gain;" the blank side of the balance sheet is filled by Christ, the surpassing devotion to the Lordship of Christ, the costly experimental knowledge of the excellency which really belongs to Christ Himself. Paul’s dealings were not speculative. "For me to live is Christ, to die is gain."

"THE EPISTLE BY JAMES"

by E. R. Bower.

The identity of the author of this earliest of N.T. writings has been much discussed, but many commentators identify him as James "the Lord's brother " for whom references occur at Matt. 13.5; Mark 6.3; Acts 12.17; 15.13; 21.12; 1 Cor. 15.7; Gal. 1.19 and 2.9.12. We need not dwell here upon the 'difficulties' concerning our Lord's brethren, but accept the plain statement of Scripture and make one reference to the Jewish historian Josephus who speaks of "the brother of Jesus who was called Christ, whose name was James." James, was known as James the Just, or James the wise, and because of his long and frequent devotions he was also known as the "camel kneed." It is said that James was killed at the instigation of the Sadducean high priest Anannus, circa A.D.69, but earlier dates have been suggested. We need not dwell, either, upon the disputations which have arisen about the canonicity of the letter, or upon its apparent emphasis on 'works'. The letter has been given an established place in the book which we accept as the Word of God.

The dominant theme is Faith and its Outworking, and one writer has given the letter the title, "The Necessity of a Living Faith" with the outline —

Chap.

1. A Living Faith TESTED by trial

2. A Living Faith PROVED by works.

3,4. A Living Faith EVIDENCED by conduct, and

5. A Living Faith EXERCISED by persecution.

To avoid a multiplicity of headings and sub-headings, these headings have been adopted in the following notes, but it may be noted, too, that the phrase 'my brethren' also divides the letter into a series of thought-sequences, each of which arises from, or refers back to, the preceding sequence or sequences.

CHAPTER ONE. A Living Faith TESTED by trial.

v1. The salutation is similar to that used by these early bondservants (Rom. 1.1; Tit. 1.1; 2 Pet. 1.1; Jude 1.) but it is only here and Tit. 1.1 do the writers describe themselves as the bondmen of God. The addresses, in common with the letters of Peter and the letter to the Hebrews are the Jews of the Dispersion, the twelve tribes scattered abroad, but its lessons are for the whosoever will. See John 7.35. It will be recalled that at this time, tribal distinction was largely confined to Judah and Benjamin for, in historical terms the other tribes were practically non-existent, having been removed from the records until such time when God will bring Israel out from among the nations whence they have been scattered. It is a united Israel that James sees here, albeit just a remnant. Twice only in the O.T. does God speak to all the congregation — Ex. 12.3, "Take a lamb", and Lev. 19.2, "Ye shall be holy." As we read this letter we shall notice two very strong undercurrents — that of the law and that of the sermon upon the Mount. Did James use Lev. 19 as his 'text' for this letter?

vv.2-4. "Temptations" (v.2.) - trials; "Patience" (v.4.) -endurance; "Wanting nothing" (v.4.) - lacking nothing; "Fall into" (v.2.) - to be involved in. Cf. the seed that fell among thorns (Matt.13.7.) and the shipwreck (Acts 27.41). We are all familiar with the words, "Lead us not into temptation" (Matt. 6.13) but how do we equate them with what James is saying here? Guy King writes, "We shall never comprehend the matter if we treat this verse as two prayers: only as one prayer do we begin to see its meaning, correlating the 'not' and the 'but'. I fancy the purpose is this — "Lead us not into . . ." leaving us to be overwhelmed; but "deliver us out of . . ." the evil to which it would seek to lead us ... the best commentary is ... 1 Cor. 10.13 "God is faithful, who will not suffer you to be tempted above that ye are able." The involvement may result from circumstance outside of ourselves, or from our own actions, but if and when it comes, let us be happy about it because this is how faith is tested; where endurance is engendered; where perfection is attained; or as Matt. 24.13 has it in another context, "He that shall endure to the end, the same shall be saved." It is the overcomers who attain to the perfect work; a work wholly dependant upon God. It is thus that completion and contentment comes.

vv.5-8. "liberally" (v.5) - simply; "upbraideth not" (v.5) - does not reproach; "nothing wavering" (v.6) - doubting nothing. How do we deal with temptations when it comes? The answer is — pray. We need wisdom, but if this wisdom or nous is absent then, let us ask God for it. The prayer is not for the removal of the trial, but for wisdom to deal with it. "And it shall be given him". Any lack seen in v.4 is made up in v.5. There are no restrictions here; it is a simple asking; an asking unclouded by any doubt as to the answer. See Matt. 7.7-11; 21.21-22. This is the highest form of petition — faith unhindered by doubt. It has been said, "God has the right to test true faith; not in order that He might prove it so, but that we might prove it for ourselves. But he whose faith is never tried knows no tempest, fears no quicksands, and his ship needs no undergirding. But neither does he prove God." An evident reference to the storm of Acts 27. Another writer, "Holiness is perfected by the testings of life, and in the will of God there is no other way forward." A wavering faith is a mark of instability.

w.9-11. "low degree" (v.9) - lowly, humble; "low" (v.10) -humiliated; "grace of the fashion" (v.ll) - comeliness of appearance; "fade away" (v.11) - fade, wither, perish. Then, as now, men sought for riches. Our Lord warned, "Lay not up for yourselves treasures upon earth . . . but lay up for yourselves treasures in heaven . . ." (Matt. 6.19-21). The operative word is 'yourselves'. And how we need this message today! James reminds his readers of the dangers of wealth. The gospel is, or should be, a great leveller (Matt. 23.12). See Luke 12.16-21; 14.10; Mark 10.25; etc., It is not always a question of poverty or riches in terms of money, but, it may be, an attitude of mind in the face of trial; humility as opposed to boasting. "Blessed are the poor in spirit. . ." is the opening of the "sermon". To the church at Laodicea our Lord wrote, 'Thou sayest, 'I am rich'... but thou art wretched, and miserable and poor" (Rev. 3.17) and to the church at Smyrna, 'I know thy poverty ... but thou art rich" (Rev. 2.9). See Is. 40.3-8; Matt. 6.30; 13.5,6,20,21; Mark 10.28; Luke 12.16-21, 14.10 etc.,

vv.12.-15. "tried" (v.12) - tested and found worthy. Echoing the joy of v.2. James now says, "Happy is the man who endureth (the patience of vv.3-4) temptation" and in so saying, summarizes the nine beatitudes of Matt. 5.3-12 which end with the word, "Rejoice and be exceeding glad ..." The Crown of life is the hope of the righteous Jew, and the church at Smyrna was told to, "Fear none of these things which thou shalt suffer ... be thou faithful (or, full of faith) unto death, and I will give thee a crown of life." The Apostle Paul also spoke of the crown of righteousness laid up for him" (2 Tim.4.7-8). Israel met with temptation in the wilderness, but it was God who led them, humbled them, proved them, chastened them, that He might "make them know that man shall not live by bread alone" (Deut.8.1-6). "Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you . . ." (John 6.27). Thus patience has its perfect or complete work (v.4). We are told (1 Cor. 10.13) three things about temptation. It is common to man; controlled by God; and is conquerable by us through our Lord Jesus Christ.

"tempted" (v.14) - tried, proved; "enticed"(v.l4) - allured; "finished" (v.15) - completely finished. Temptation and its resultant evils do not come from God, for He cannot be tempted by evil. "He is of purer eyes than to behold evil and cannot look upon iniquity." (Hab. 1.13). Not knowing evil, He can neither tempt nor be tempted by it. Temptation and what follows is the result of our response to an allurement. This is a legacy from Eden's garden (Gen. 3.6). Sin followed, then the wages of sin (6.23). Sin is the deadly plant arising from the seed of desire.

vv.16-18. "err" (v.16) - be misled, deceived; "good gift" (v.17) - the good act of giving. The Greek word is only here and Phil. 4.15; "variableness" (v.17) - variation in shadow cast by turning. Contrasting the evils of vv.14-15 is the new birth and its outcome; that is the good which, like the new birth itself, is from above. (John 3.3. margin). If the literal meaning of 'good gift' is followed then the thought here is more the ACT of giving than the gift itself, nevertheless it is the act which produces the perfect gift. The title 'Father of lights' may have come from Gen. 1.3, 14-19. The heavenly lights are the dividers between night and day, and are for signs and seasons. They may be eclipsed and under go change and variation (cf. the true North, the Grid North and Magnetic North as shown upon Ordnance Surveys), but God the Creator does not change. "I change not" (Mal. 3.6). The thought expressed by James here, we have met before. James says, "Of His own will begat He us by the word (logos) of truth" and the prologue to John's gospel reads, "As many as received Him, to them He gave the privilege (margin) to become the sons of God . . . born, not of blood ... but of God." (John 1.12-13; 3.8-9;). We are just as much a creation of God, as were the wonders of Genesis 1 for "if any man be in Christ, he is a new creature (creation)" (2 Cor.5.17). Begotten from above by the Word of Truth (Col. 1.12-17). The reason? "That we should be a certain kind of firstfruits of His creation."

"From Thee is all that soothes the life of man,

His high endeavour and his glad success,

His strength to suffer, and His will to serve.

But O, thou bounteous Giver of all good

Thou art of all Thy gifts Thyself the crown;

Give what Thou canst, without Thee we are poor

and with Thee not, take what Thou wilt away"

(Wm. Cowper.)

vv. 19-20. The introductory 'wherefore' (you know it, or so that) links the new birth of vv.16-18 with its practical outcome of good works, seen here in four aspects. Knowing the new birth, we should know also the power that produced it. The first aspect is, in modern idiom, 'keeping one's cool'. A lost, or should it be, a found temper, is non-productive in righteousness.

v.21. Here is the aspect which means the setting aside of the carnal man who is "enmity against God; for it is not subject to the law of God, neither indeed can be." (Rom. 8.7). "Superfluity of naughtiness" - overflowing of wickedness. The A.V. 'naughtiness' had a rather different meaning than that usually associated with it today. It was sometimes associated with moral degradation. The sense here is rather that of maliciousness. The need to "lay aside every weight, and the sin which doth so easily beset us" (Heb. 12.1.). In contrast to 'wrath' (vv.19-20) let us "receive with meekness the implanted word" - the word by which we are begotten (v.18). The Greek for 'engrafted' or 'implanted' has a primary meaning or application of 'inmate', and the inmate here is our Lord Himself. James now preaches the gospel to his fellow countrymen. He is bringing them the word.

vv.22-25. "deceiving" (v.22) - deluding, beguiling, to deduce by false reasoning, cf. Col.2.4; "looketh" (v.25) - stoop down to look. Cf. John 20.5; "deed (v.25) - doing. Notice the progression -  v.19, swift to hear; v.21, receive with meekness; v.22, be ye doers. The phrase 'natural face' is, literally, the face of his birth, and the implication appears to be that the fact and the face of his birth may soon be forgotten. Hearing without the doing is self-deception. Notice that it is not merely hearing, but forgetful hearing. And we turn again to the Sermon, "Whosoever heareth these sayings of Mine, and doeth them . .." (Matt. 7.24-27). We look at ourselves in the mirror -and we forget The better mirror is that of the perfect law, the law of freedom, and our look into that mirror should not be a fleeting or cursory glance, but one of a close examination. Cf. Ex. 12.5; Lev. 22.19-21; Deut. 17.1; 1 Cor. 11.28. We hear, we receive; we consider; we obey; and we are blessed. Thus it is that obedience is the third aspect of works.

vv.26-27. "seen" (v.26) - thinks himself; "religion" (v.26) - a careful follower of the observances connected with his belief; "affliction" (v.27) - tribulation. This is the fourth aspect of works -  worship. There is something of the Pharisee in this man; his speech betrays him; he thinks 'himself (Luke 18.9-14). Not only be slow to speak (v.19), but bridle the tongue. James will say more about mis 'bridling' or setting a rein upon in 3.5-12. Cf. Matt. 5.33-37. Within the context of these two verses the bridling of the tongue is more concerned with 'religion' as seen in words, and not in deeds. Pure and undefiled religion is manifested by deeds "before God'; help to the helpless is just one example of pure religion in action; another is to remain undefiled, unspotted and blameless in our relationships with the world. Not thinking self, but keep self. See 1 Pet. 1.19; 2 Pet. 3.14; 1 Tim. 6.14.