THE BANNER OF TRUTH

Thou hast gi ven a banner to them that fear Thee, that i t may be di spl ayed because of the truth (Ps. 60:4)
Volume 38 May 2000 Number 4
To Proclaim Gods Word is to be His Oracle
The Solemn Privilege of
Speaking for God
By Fred O. Blakely
I f any man speak, let him speak as the oracles of God
(I Pet. 4:11). I f anyone speaks, he should do it as one
speaking the very words of God (NI V).
This text, when properly understood and applied, confers
added glory upon the vital ministry of preaching and teaching
Gods truth. Those so involved are perceived to be laborers
together with Him in a peculiarly intimate and potent way (I
Cor. 3:9). Verily, they have become the mouthpieces of the great
J ehovah, who deigns to use them as ambassadors (I I Cor. 5:20)
for the communication of His will to men. There can be no lofti-
er calling than this for mortalsor for immortals, as for that.
These considerations should greatly encourage the ones who
give themselves to this service, and invest their endeavors with
an aura of divine splendor presently compensative for the
adverse circumstances and experiences which often attend their
ministry.
Peters exhortation occurs as part of his general call for the
brethren, with their various enduements, to use them as good
stewards of the manifold grace of God (v. 10). Not only are the
speakers to deliver their messages as Gods oracles; those who
minister to the physical needs of the saints are to do so as of the
ability which God giveth (v. 11). Thus, they, too, are His ora-
cles, in the sense that God is expressing His love and concern for
human need through them. The overall intent is that God in
all things may be glorified through J esus Christ (v. 11).
Moffatts rendering brings this meaning of the text out more
clearly. I f anyone preaches, he must preach as one who utters
the words of God; if anyone renders some service, it must be as
one who is supplied by God with powerso that in everything
God may be glorified through J esus Christ. The glory and
dominion are His for ever and ever. Amen.
The Nature of an Oracle. Clarification of the word oracle,
as used by Peter, is essential to full grasp of the status to which
he summons those to conform who exercise the gift of utter-
ance (I Cor. 1:5; Eph. 6:19). I n ancient I srael, an oracle was the
medium through which God spoke, whether a person, or the
Urim and Thummim which was worn in the breastplate and
ephod of the High Priest. I t was also the message from God
delivered by the oracle; thus, the living oracles received by
Moses from the angel for the I sraelites (Acts 7:38; cf. Rom. 3:2).
I n Hebrews 5:12, the new covenant teaching delivered to the
church through the Apostles is called the oracles of God. The
most holy place of the temple, wherein the ark of the covenant
was deposited, is also called the oracle, since therein God com-
muned with Moses and the people through their High Priest (I
Kgs. 6:5; cf. Exod. 25:22), and communicated His will.
The Function of Christ and the Apostles. J esus Himself, of
course, was the preeminent Oracle of all time, surpassing Moses
and all the rest of the Prophets. I have not spoken of Myself,
He declared; but the Father which sent Me, He gave Me a com-
mandment, what I should say, and what I should speak (J n.
12:49). Again: The words that I speak unto you I speak not of
Myself; but the Father that dwelleth in Me, He doeth the works
(ch. 14:10). And again: I do nothing of Myself; but as the Father
hath taught Me, I speak these things (ch. 8:28).
Hence, it is written, God, who at sundry times and in
divers manners spake in time past unto the fathers by the
Prophets, hath in these last days spoken unto us by His Son
(Heb. 1:2). The Father has veritably turned us over to J esus as
His living Oraclethe Word (J n. 1:1, 14)declaring, This is
My beloved Son, in whom I am well pleased; hear ye Him (Mt.
17:5). And Peter, another of Gods oracles, warned, I t shall
come to pass that every one which will not hear that Prophet
[J esus] shall be destroyed from among the people (Acts 3:22-23;
cf. J n. 12:48; Heb. 12:25).
Since the gift of special inspiration and prophecy was pos-
sessed by the Apostles and some others in the first century, the
office of Oracle, in the primary sense, was continued in that era,
after our Lords glorification. To the Apostles J esus had
promised, When they deliver you up, take no thought how or
what ye shall speak; for it shall be given you in that same hour
what ye shall speak. For it is not ye that speak, but the Spirit
of your Father which speaketh in you (Mt. 10:17-20; cf. Mk.
13:11).
Paul specifically claimed the status of Gods oracle.
Concerning the things of God, he declared, which things also
we speak, not in words which mans wisdom teaches, but which
the Holy Spirit teaches, comparing spiritual things with spiri -
tual (I Cor. 2:11-13; cf. I I Cor. 2:17). He also wrote, I f any man
think himself to be a prophet or spiritual, let him acknowledge
that the things that I write unto you are the commandments of
the Lord (I Cor. 14:37). I ndeed, Luke tells us that all of the
Apostles spoke as the Spirit gave them utterance (Acts 2:4), as
the old covenant Prophets had done (I I Pet. 1:21), and it is cer-
tain that they also wrote by the direction of the Spirit.
The Oracles of Today. The oracular status, in the funda-
mental aspect of receiving and transmitting communications
from God, independently of scriptural revelation, does not now
exist, the canon of Scripture being complete and fully authorita-
tive and sufficient for the conveyance of Gods will for man.
That does not mean, however, that Gods people today do not, in
a very real way, serve as His spokesmen or representatives, and
so as His oracles, in a secondary sense. That they do, or should
do, is made clear by Peter in our text from First Peter 4:11.
Paul, too, practically asserts the status when he declares that
God has given to the saints the word of reconciliation, and that
we are ambassadors for Christ, as though God were entreat-
Solemn Privilege, Continued on Page
THE BANNER OF TRUTH
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Page Number Two (38)
THE BANNER OF TRUTH
Jesus Jurisdiction
And as soon as he (Pilate) knew that He (Christ) belonged
unto Herods jurisdiction, he sent Him to Herod, who himself
also was at J erusalem at that time (Lk. 23:7). I mmediately
prior to His crucifixion and death, our Savior and Lord was,
with great cruelty, shuffled around between thejurisdictions of
the J ews, Pilate (cf. Mt. 27:1-2; Mk. 15:1), and Herod.
Unbeknowns to them, however, they were sitting in judgment
on the One by whom God shall, of a surety, judge both them and
all the world in righteousness (cf. Acts 17:31).
But let us praise God that now the tables are turned, so that
all things and all men are presently in J esus jurisdiction, if we
may so speak! J esus Christ is the Author of eternal salvation
unto all them that obey Him (Heb. 5:9). God has given Christ
to be the Head over all things to the church (Eph. 1:22), as well
as being Head of the church (Eph. 4:15-16; 5:23; Col. 1:18; 2:19).
And He is the Head over all principality and power (Col. 2:10).
The Savior is gone into Heaven, and is on the right hand of
God; angels and authorities and powers being made subject unto
Him (I Pet. 1:22). The One who has made purification
(NASB) for the sins of the world has now taken His rightful
place at the right hand of the Majesty on high (Heb. 1:4).
As a relevant application that we could make from the
above consideration, let us give thanks that all of lifes occur-
rences and experiences, even those which are grievous to be
borne (Lk. 11:46), are under J esus jurisdiction. All authority
in Heaven and on earth has been given to Him (cf. Mt. 28:18).
He has power to release from trouble at a moments notice, if
that be in accordance with the Fathers will, or He has power to
sustain those who are in any trouble (I I Cor. 1:4), and to give
them grace that is sufficient (cf. I I Cor. 12:9) for the purpose of
magnifying His Name while they are yet in the conflict. Editor
The Lambs Book of Life
And nothing unclean and no one who practices
abomination and lying, shall ever come into it
(the heavenly J erusalem),
but only those whose names are written in
the Lamb's book of life (Rev. 21:27, NASB).
The Lambs book of lifeoh, how greatly to be envied are
they whose names shall appear therein! This book is the
unabridged registry of persons whom God, through the redemp-
tion in Christ J esus, has received unto Himself from all the ages
of time. (The saints who lived in the ages before the Cross were
accepted of God as they lived in hope of the coming Redeemer.
Their names are in this book as well.) All of these individuals
lived by faith (cf. Rom. 1:17; cf. Heb. 11:13) while they were here
in this world; they ate of Christ, the living Bread, which came
down from Heaven (J n. 6:50; cf. I Cor. 10:1-4), and for this
cause, they did not die, but were alive unto God (Rom. 6:11).
They continually ate the flesh of the Son of man, and drank
His blood (6:53), causing them to have life, and to have it
more abundantly (cf. J n. 10:10).
These have life through Christs Name (J n. 20:31)
because of their faith, and their voluntary personal identifica-
tion with Christs death and resurrection life (cf. Rom. 6:1-4) at
their baptism. They did reckon themselves to be dead indeed
unto sin, but alive unto God through J esus Christ (Rom. 6:11;
cf. v. 13). When they did sin, they confessed the sins to God, and
were forgiven and cleansed from all unrighteousness (I J n. 1:7).
From the above considerations it ought to be evident that no
unclean person (Eph. 5:5), neither those who practice abomi -
nation and lying can enter into the heavenly J erusalem. I t
would simply be a moral impossibility! Such persons (in mind,
heart, and affection) would be entirely out of place in the new
heavens and the new earth in which righteousness dwells (I I
Pet. 3:13, NKJ V). Their hardened hearts, their sinful appetites,
their earthbound likes and dislikes would be completely incom-
patible with the holy city (Rev. 21:2; 22:19), where God and the
Lamb are the temple (cf. Rev. 21:22). Because of their unwill -
ingness to submit to the necessary change which believing the
gospel produces in mens hearts (cf. Rom. 1:16-17; Heb. 4:2),
they shall be unwelcome there in the heavenly realm: but nei-
ther would they desire to enter (see Lk. 16:23-24).
As a concluding thought, when the books are opened (cf.
Rev. 20:12-15), none shall dispute the fact that some names
were written in the book of life (Phil. 4:3), and others were not.
I t will be perfectly evident from these books containing the
records of the deeds of men, why their names were either includ-
ed in, or excluded from, the Lambs book of life. Editor
Divers Musings for the Times
Page Number Three (39) May 2000
Let us Love and Sing and Wonder
By John Newton
Let us loveand sing and wonder,
Let us praisethe Saviours Name!
He has hushed the Laws loud thunder,
He has quenched Mount Sinais flame.
He has washed us with His blood,
He has brought us nigh to GOD.
He has washed us with His blood,
He has brought us nigh to GOD.
Let us lovethe LORD Who bought us,
Pitied us when enemies,
Called us by His grace, and taught us,
Gave us ears and gave us eyes:
He has washed us with His blood,
He presents our souls to GOD.
He has washed us with His blood,
He presents our souls to GOD.
Let us sing, though fierce temptation
Threaten hard to bear us down!
For the Lord, our strong Salvation,
Holds in view the conquerors crown:
He Who washed us with His blood
Soon will bring us home to GOD.
He Who washed us with His blood
Soon will bring us home to GOD.
Let us wonder; grace and justice
J oin and point to mercys store;
When through grace in CHRI ST our trust is,
J ustice smiles and asks no more:
He Who washed us with His blood
Has secured our way to GOD.
He Who washed us with His blood
Has secured our way to GOD.
Let us praise, and join the chorus
Of the saints enthroned on high;
Here they trusted Him before us,
Now their praises fill the sky:
Thou hast washed us with Thy blood;
Thou art worthy, Lamb of GOD!
Thou hast washed us with Thy blood;
Thou art worthy, Lamb of GOD!
Hark! The Name of J ESUS, sounded
Loud, from golden harps above!
LORD, we blush, and are confounded,
Faint our praises, cold our love!
Wash our souls and songs with blood,
For by Thee we come to GOD!
Wash our souls and songs with blood,
For by Thee we come to GOD!
Hymn 82 in The Olney Hymns, book 3
Our cross is a voluntary cross. Dean Boelt
God graciously visits man. Thou visitest him (Heb. 2:6).
The word used indicates a kindly visitation, as of a physician
visiting the sick. His visitation preserves our spirits. His vis-
its bring light and refreshment and joy. Pulpit Commentary
About Christs Scepter. The session (enthronement) of the
Mediator at the right hand of J ehovah implies that the entire
universe is subject to His scepter. Christ employs the holy
angels, and He controls and restrains the spiritual hosts of
wickedness. Pulpit Commentary
Angels, Subject to Christ. . . . Christ is the King, right-
eous, eternal, universal, victorious. The angels only stand as
servants before Him, or fly at His bidding. How great must the
King be that has such a retinue (see Eph. 1:20-22)! Angels
escorted Him on His ascension; attend Him in His redeeming
work, and rejoice with Him over repentant sinners; fly from His
Presence to minister to His people; when He comes in judgment
He will bring all the holy angels with Him. How great the King
served by myriads of such servants as these, and leading in His
train princes, powers, potentates, dominions, of such surpassing
glory! Pulpit Commentary
A Mind-Arresting Consideration. He that is unjust, let
him be unjust still: and he which is filthy, let him be filthy still:
and he that is righteous, let him be righteous still: and he that
is holy, let him be holy still (Rev. 22:11).
Every accountable man, woman, boy, and girl shall be for-
ever sealed, for weal or for woe, into whatsoever moral and spir-
itual condition they are in at Christs appearing. I n the present
time mens states are not fixed: it is possible for believing men
and women to fall from their own steadfastness (I I Pet. 3:17);
likewise, those who are presently in unbelief may repent, and
believe the gospel (cf. Mk. 1:15). I n this connection, all those
who have attempted to maintain a stance of neutrality, or luke-
warmness (cf. Rev. 3:16), either because of earthly advantage or
the fear of man, shall at last discover that the middle road, cho-
sen by them, is actually the broad road which leads to destruc-
tion (see Mt. 7:13, NI V). Editor
The Heavenly Paymaster is Coming! And, behold, I come
quickly; and My reward is with Me, to give every man according
as his work shall be (Rev. 22:12). Christ is the heavenly
Paymaster, and He is coming quickly. That is Christs own
assessment of the waiting period assigned to us.
Here the Savior declares that He is coming with a remu-
neration for every man. From one perspective, Gods servants
have willingly labored and toiled in the divine vineyard without
a single payday. Butwonder of wonders!Christ is coming to
remunerate faithful and wise stewards (cf. Lk. 12:42-44) accord-
ing to that which they have done while sojourning here.
When He shall appear, all energies expended upon living
godly and doing by faith, all suffering for righteousness sake, all
kingdom labors and prayers, all service to Christs Name; in a
word, every ounce of devotion rendered to the Savior in this pre-
sent time will be abundantly rewarded with great exactness.
The greatest reward, however, will be that of Christs very own
Presence: our being forever with Him, and He with us. Editor
Page Number Four (40) THE BANNER OF TRUTH
ing by us: we beseech you on behalf of Christ, be ye reconciled to
God (I I Cor. 5:18-20, AV, ASV). Thus, the exhortation, I f any
man speak, let him speak as the oracles of God.
The way in which preachers and teachersyea, anyone who
speaks to people of Christ and His truthserve as Gods oracles
in this mediate sense, is by no means obscure. I t is done when
the message delivered is in full accord with Gods Word as set
forth in the written Scriptures, and is presented in godly sin-
cerity. Under such circumstances, it may safely be said that it
is not the natural person who is speaking, but God speaking
through him, since it is the Divine Word, not a human commu-
nication, that is delivered. So may we speak as it were oracles
of God, and our hearers be charged with all the authority of
God to heed what is proclaimed.
We proceed on the principle laid down by Peter. I n speak-
ing, we speak as it were oracles of God, i.e., as uttering the
Divine thoughts, as giving forth the truths presented to us in
Gods Book. And it is preaching that answers to this descrip-
tionis an effective uttering of Divine thoughts, opening the
meaning of Scripturethat is fitted to produce the results
which God seeks.
Two Vital Considerations. Two vital considerations stem
from this situation. First, the situation lays upon the speakers
the heavy responsibility of being absolutely sure that all which
they proclaim in the Name of Christ is in strict conformity to the
Scriptures of truth. Only then can they speak as it were ora-
cles of God. To preach or practice human tradition, or religious
customhowever hallowed by age it may beas the will of God
(when it is not in full agreement with Scripture), is a fearful pro-
cedure, indeed. I t is to falsely represent God, who is, above all,
jealous of His Word and glory, and so to call down upon the ones
so guilty His severe condemnation and wrath. Oh, how preach-
ers and teachers today, when hoary tradition is glibly palmed off
as the Divine will, need to give diligent heed to this very grave
reality!
Those who undertake to teach should speak as or accord-
ing to the living oracles already delivered [the Scriptures],
grounding all their exhortations and doctrines on some portion
of that revelation already given. This command is sent to every
man upon the earth who claims to speak for God. Their teach-
ing should be what the oracles of Godthe holy Scriptures
teach and authenticate.
The High Privilege of Speaking in His Name. The other
consideration is that which concerns the glory with which the
oracular status invests the ministry of Gods truth, of which we
treated briefly at the outset. To think that the great God of
heaven and earth imparts to His people the high privilege of
speaking for Him the words of eternal life and human duty!
This adds a splendorous dimension to the work of those who
labor in the Word and doctrine of which at least we had not
always been duly aware. Certainly, recognition of this nature of
the case should serve to strengthen weary hearts and renew
flagging determinations to carry on with vigor in the glorious
undertaking of holding forth the Word of life (Phil. 2:16).
As we preach the Word, it really is not we who are speaking
(in this very vital sense, of which we treat), but God who
indwells us that is doing the works (J n. 14:10; cf. I Cor. 15:10;
Col. 1:29). I f this sense of fellowship with the Most High does
not vitalize and sustain our hearts in His service, we can think
of nothing that would. I n the stimulus of this relationship to
God, let us study to show ourselves approved unto Him by
adhering scrupulously to His Word. Then can it be said of our
teaching, as it was of Ahithophels counsel, I t is as if a man had
enquired at the oracle of God (I I Sam. 16:23). Slightly revised
and adapted by the Banner editor
Reasons Why We Gather
A Communion Meditation
By Terry Wellsand
When gathering around the Lords Table, we can ponder
many reasons as to why we gather around it so frequently. Lets
look at three of these reasons. One of them is found in First
Corinthians 11:24-25. And when He had given thanks, He
broke it and said, This is My body which is given for you; do this
in remembrance of me. I n the same way after supper He took
the cup saying, This cup is the new covenant in My blood; do
this, whenever you drink it, in remembrance of Me. Thus, one
reason that we partake of this table is to remember the shed
blood and broken body of our Lord and Savior. A reminder of
the price that was paid at Calvary.
The second reason is found in verse 26 of First Corinthians
eleven. For whenever you eat this bread and drink this cup,
you proclaim the Lords death until He comes. We partake not
only to remember, but also to proclaimthe Lords deathto be
showing others, not just reminding ourselves. We can compare
it to the stone altar erected by J oshua in the Old Testament. I n
J oshua chapter 4 we read of the crossing of the J ordan River on
dry ground by the means of the waters being parted. While
crossing, twelve of the men were instructed to pick up a stone
from the middle of the J ordan and bring it to the other side.
These twelve stones were then stacked to form an altar (J osh. 4:
6-7), to serve as a sign among you. I n the future, when your
children ask you, What do these stones mean? tell them that
the flow of the J ordan was cut off before the ark of the covenant
of the Lord. When it crossed the J ordan, the waters of the
J ordan were cut off. These stones are to be a memorial to the
people of I srael forever. Likewise is the Lords Table
todaylike the twelve stones thenwhen others see us partake
or hear us talking about partaking of it, they may inquire of
what it is about, and that gives us the opportunity to proclaim
the life, death, burial and resurrection of J esus to them.
The third reason we find in J ohn chapter 14. These words
come to us from J esus Himself, and He is speaking about the
coming of the Holy Spirit after He returns to Heaven. J ohn
14:26-28 declares: But the Comforter, which is the Holy Ghost
whom the Father will send in My name, He shall teach you all
things and bring all things to your remembrance, whatsoever I
have said unto you. Peace I leave with you, My peace I give unto
you: not as the world giveth , give I unto you. Let not your heart
be troubled neither let it be afraid. Ye have heard how I said
unto you, I go away and come again unto you. I f ye loved Me, ye
would rejoice because I said I go unto the Father, for My Father
is greater than I .
Did you catch that key wordrejoice? Let us rejoice at
the Lords Table. Why? Because the Son has been reunited with
the Father! I t took the death, burial, and resurrection to bring
the Son back home to His Father. But this family reunion is
something that we may, indeed, rejoice about, because it was by
this means that we were adopted back into the Gods family.
After all we put J esus through because of our disobedience and
sinfulness, let us now rejoice over the fact that He is back home
at the right hand of the Father. As we approach the Lords
Table, let us remember, proclaim, and rejoice!
Not a New Way of Life. Christ J esus came into the world,
not to bring a new way of life, but rather life, to sinners, who
were perishing from the Presence of God. Dean Boelt
Solemn Privilege, Continued
A Token for Good
By Given O. Blakely
Show me a token for good, That they who hate me may see
it, and be put to shame, because thou, J ehovah, hast helped me,
and comforted me (Ps. 86:17 ASV).
What a marvelous prayer this is, and how wonderful to pon-
der its implications! The Psalmist is painfully aware of his ene-
mies. They criticize his faith, and represent him as being a fool-
ish man. He does not choose to argue with them, and to engage
in efforts to justify himself before them. Those of us who have
attempted such folly know the vanity of that approach.
David asks the Lord to show such mercy to him as will
assure his heart. This would take place when the Lord delivers
him out of trouble before the face of his enemies. I t would also
occur when the Lord blessed him by preparing him a table in
the presence of his enemies (Ps. 23:5).
Right here some confusion falls upon the legalist, who has
embraced lifeless religion, or a form of godliness that denies the
power thereof (I Tim. 3:5). I can almost hear him shouting now,
An evil and adulterous generation seeketh after a sign (Mt.
12:39). But is the petition of our text what the Lord J esus was
referring to? Will any person dare to charge David with being
evil and adulterous?
Gideon also sought for a "sign" (J dgs. 6:17). Was he evil
and adulterous also? The early church as well asked for a
Divine indication of blessing (Acts 4:30). That certainly was not
a petition proceeding from wickedness.
Gideon, David, nor the early church asked for a sign
because they did not believe. They all made their petition in
view of their enemies, who seemed to be devouring them. They
asked because they sought confidence that confirmed the Lord
was with them. Though some may stand in criticism of such an
approach, you will not find a single word of denunciation or
rebuke coming from the Lord in answer to these requestsnot
a single syllable!
The Holy Spirit speaks to us about our enemies being
ashamed concerning their views of us and conduct toward us
(I Pet. 3:16). I t is a benefit not to be despised. There are people
in this world who look at believers as though they were eccen-
tric, thoughtless, and uninformed. They do not like their mes-
sage or the manner in which they live. Ordinarily, this does not
drag the child of God down. There are times, however, when it
becomes like a weight to the soul. I t is not that we want people
to think well of us, or are courting their favor. We are not envi-
ous for their approval.
There are times, however, when the heart longs to cry out,
Show me a sign for good, that those who hate me may see it and
be ashamed. I t is not wrong to lift that cry to God! I t is a
request to survive the prison like J oseph, the lion's den like
Daniel, and the furnace like the three Hebrew children. I t is the
desire to shake off the deadly serpent before the eyes of skeptics,
like Paul did, and come out of prison like Peter. There are times
when the heart needs to lifted up and the load made lighter. I t
is an infirmity accompanying life in this world, but there is pro-
vision for such times.
The enemies of the Lord are scrutinizing His people. They
will see when the Lord helps and comforts them. When their
assaults have no impact upon us, they behold and ponder the
circumstance. J ust as surely as it was hard for Saul of Tarsus
to kick against the pricks generated by the stoning of peaceful
Stephen, so consistent spiritual comportment can bring feelings
of shame upon those who falsely accuse us.
This is a reality upon which you must reckon. Those who
hate you will not always tell you when they see God blessing
you, and are ashamed. Those are matters governed by God, not
you. But you can ask the Lord to do this for you. I n the power
of this blessing, you can love your enemies, bless those who
curse you, do good to those who hate you, and pray for those who
spitefully use you and persecute you (Mt. 5:44 NKJ V). Those
are things you cannot do mechanically, out of routine, and sim-
ply because you are commanded to do so.
When J osephs brothers saw him on the throne of Egypt, it
had an affect upon them which no commandment could have
had. When the opposing council heard Peter and J ohn confi-
dently and boldly speak of J esus, they marveled; and they took
knowledge of them, that they had been with J esus (Acts 4:13).
I t seems to me this is an area of great possibilityparticu-
larly in a time when truth and a hunger for it are so rare. Why
not ask the Lord to give us a sign for good, to strengthen our
hearts and confirm He has blessed us? GivenB@aol.com
Page Number Five (41) May 2000
Awake from Sl umber!
Those eternal bowers, man hath never trod,
Those unfading flowers round the throne of God:
Who may hope to gain them after weary fight?
Who at length attain them, clad in robes of white?
He who wakes from slumber at the Spirits voice,
Daring here to number things unseen his choice:
He whose one oblation is a life of love,
Knit in Gods salvation to the blest above.
Shame upon you, legions of the heavnly King,
Citizens of regions past imagining!
What! with pipe and tabor dream away the light,
When He bids you labor, when He tells you, Fight?
J esus, Lord of glory, as we breast the tide,
Whisper Thou the story of the other side;
Where the saints are casting crowns before Thy feet,
Safe for everlasting, in Thyself complete.
Attributed to J ohn of Damascus
T h e 1 1 0 t h P s a l m
Christ exalted, and multitudes converted; or,
The success of the gospel.
Thus the eternal Father spake
To Christ the Son: Ascend and sit
At My right hand, till I shall make
Thy foes submissive at Thy feet.
From Zion shall Thy Word proceed;
Thy Word, the sceptre in Thy hand,
Shall make the hearts of rebels bleed,
And bow their wills to Thy command.
That day shall show Thy power is great,
When saints shall flock with willing minds,
And sinners crowd Thy temple gate,
Where holiness in beauty shines.
O blessed power! O glorious day!
What a large victry shall ensue!
And converts, who thy grace obey,
Exceed the drops of morning dew.
I saac Watts
THE BANNER OF TRUTH Page Number Six (42)
An Observable Shift in Emphasis
There is an observable shift in emphasis in Hebrews chap-
ter 2 (and in the following chapters) from the Cross of Christ to
His High Priesthood; from the regions of the seen to realms that
are unseen by the natural eye; from sufferings that atone for
sins to sufferings which enable the Savior to sympathize with,
and come to the aid of, those who are tempted to sin; from the
purging of sins from the mind of God to the purging of the con-
science from sinful defilements; from blood that was shed on
Golgotha to wash away sins to blood that is now presented to
God in Heaven itself on our behalf (Heb. 9:24, cf. v. 12). The
shift in emphasis of which we are speaking is calculated to
thrust mens attention and affection on the things that are
above, not on the things that are upon the earth (Col. 3:2, ASV).
For those with ears to hear, and hearts to receive, the book
of Hebrews is masterfully written to draw mens affections far
away from the jurisdiction of the seen to the blessed domain
where Christ, our great High Priest, presently sits enthroned at
the right hand of God.
[Those who have their affection set upon this world have
surrendered themselves into the hands of the prince of this
world (J n. 14:30). This present evil world (Gal. 1:4) is exclu-
sive domain where Satan has power to deceive, to tempt, and to
destroy. Therefore, men must escape upwards by faith, setting
their affection on things above. Their hearts must be nour-
ished by Gods Word from the face of the serpent (Rev. 12:14),
if they would escape out of the Devils domain.]
But alas, there are myriads of professed Christian?? people
who have not made this indispensible shift in their thinking nor
in their hearts affections. They evidence, by their speech and
conduct, that they are strangers to the substance of things
hoped for (Heb. 11:1), (simply meaning that they have not
believed). They are citizens of Heaven (cf. Phil. 3:20, NASB) by
profession only, and not in actuality.
We must pay more careful attention, therefore, to what we
have heard of the things regarding Gods salvation in Christ,
so that we do not drift away from them. Faith will be of no
profit to the casual and inattentive, and salvation shall not be
the portion of those who are unable to handle the substance of
things hoped for (Heb. 11:1), and who have no conviction of
things not seen (11:1, NASB). And let us see that we have
made this necessary shift (mentioned above), in our hearts and
minds, to which the Apostle is beckoning us in the book of
Hebrews. I n our hearts, let us seek grace to become as conver-
sant with those aspects of the great salvation (Heb. 2:3) which
are transpiring at the right hand of God (cf. Heb. 7:25; 8:1) as we
are with the ones which were wonderfully accomplished by the
Savior in the days of His flesh (Heb. 5:7). Editor
The Devil, and the Power of Death
Forasmuch then as the children are partakers of flesh and
blood, He also Himself likewise took part of the same; that
through death He might destroy him that had the power of
death, that is, the Devil (Heb. 2:14).
Satan has the power of death, not as a prerogative, or as
a power to execute at will upon our race. Such power as this
clearly belongs to God alone (cf. Deut. 32:39; I Sam. 2:6; Ps.
68:20; Mt. 10:28; Lk. 12:5, etc.; see also Ps. 62:11). To the con-
trary, the Devil has the power of death in his capacity as the
tempter (Mt. 4:3; I Th. 3:5), the deceiver (cf. I I J n. 7), the liar
(J n. 8:44), and as an angel of light (I I Cor. 11:14). From the
beginning he has known quite well that the penalty that God
exacts for sin is death (cf. Gen. 2:17; Rom. 6:23a; J as. 1:13-15),
and thus, from those ancient times, he has energetically
engaged himself in the work of seducing men to sin. Satans
power is very limited, when compared to Gods, yet it has proved
to be universal in its effect.
Except for the Man Christ J esus (I Tim. 2:5), the Devil has
had a one hundred percent success rate in the deception and
seduction of our race. As it is written, All have sinned, and
come short of the glory of God (Rom. 3:23). There is no man
who does not sin (I I Chr. 6:26). I f Thou, LORD, shouldest
mark iniquities, O Lord, who shall stand? (Ps. 130:3; cf. 143:2).
I f we say that we have not sinned, we make Him a liar, and His
Word is not in us (I J n. 1:10).
Here is yet another consideration from the Prophet Hosea.
He was speaking here as Gods oracle: I will ransom them from
the power of the grave; I will redeem them from death: O death,
I will be thy plagues; O grave, I will be thy destruction: repen-
tance shall be hid from Mine eyes (Hos. 13:14). Here, in the
words of the Prophet, we are given to see some of the dreadful
ravages and wreckages of him that had the power of death
(Heb. 2:14). Deathbeds, and funerals, and graves can be found
everywhere testifying to the effectiveness of the Devils subtlety
and delusion. (Let no man ever think he is strong enough to
withstand the tempter in ones own strength.) Satan can only
be resisted where men are standing firm in the faith (cf. I Pet.
5:8-9, NI V).
But let us praise God that we need not end this deliberation
on a dispirited note. For Christ, by His own death and resur-
rection, has abolished death and brought life and immortality
to light through the gospel (I I Tim. 1:10): even as God declared
through the Prophet I saiah, that He was going to swallow up
death in victory, and wipe away tears from off all faces (I sa.
25:8). This is the means (by the abolition of death) by which
Christ rendered powerless him who had the power of death
(Heb. 2:14, NASB). May men forever exult in the Saviors Name
for the glorious things which He has done!Editor
On the Perfecting of our Captain
For it became Him, for Whom are all things, and by Whom
are all things, in bringing many sons unto glory, to make the
Captain of their salvation perfect through sufferings (Heb.
2:10). The Captain of salvation (Christ) being made perfect
through sufferings implies that the many sons, spoken of here,
will also taste of the sufferings in their measure. They will be
sorely tested with trials of many kinds (J as. 1:2, NI V). They
will be drawn away from the Presence of God by their own
lust, and enticed to sin (1:14, NASB). Their faith will be
severely tried. Christs tasting of sufferings, from this perspec-
tive, is for the purpose of bringing the Minister of the heaven-
ly sanctuary (Heb. 8:2) near, by faith, to the hearts of them
who are striving against sin, and also near to those who are
returning from sin and iniquity. Christ J esus has put away sin
by the sacrifice of Himself (Heb. 9:26). Therefore, those who do
not have the same mind (I Pet. 4:1) as the exalted Savior
regarding their sins being put away from them shall simply not
be partakers of the benefit (I Tim. 6:2).Editor
Miscellaneous Thoughts from Hebrews
Heaven Knows Us!
By Given O. Blakely
We must elaborate more upon this grand theme! Gods peo-
ple need to hear more about their association with heaven! Their
experience in this world is fraught with difficulties and hard-
ships. Like their Lord, they are restrained while here (Lk.
12:50). I t is refreshing for them to hear of their real country
their homeland!
Midway in His ministry, J esus appointed seventy others,
and sent them two and two ahead of Him to every city and place
where He Himself was going to come (Lk. 10:1, NASB). He
reminded them that the harvest was plentiful, but the labor-
ers were few. With a passion for lost humanity, He admon-
ished them to beseech the Lord of the harvest to send out labor-
ers into His harvest (Lk. 10:2). They were going out as lambs
in the midst of ravenous wolves, but He would make them ade-
quate for the challenges of the occasion.
The Word of the Lord informs us of the return of the sev-
enty. They were ecstatic with joy at their success. I n a burst
of enthusiasm they cried, Lord, even the demons are subject to
us in Your name (Lk. 10:17). J esus informed them He was
watching Satan fall from heaven like lightning. Their success
was not owing to any power inherent in them! They had not
been rewarded, so to speak, for meritorious efforts! Rather,
J esus Himself had given them authority to tread upon serpents
and scorpions, and over all the power of the enemy . . . (Lk.
10:18-19).
However, He did not end the matter there. He lifted their
thinking higher, providing them with a heavenly perspective.
Notwithstanding in this REJ OI CE NOT, that the spirits are
subject unto you; but rather rejoice, because your names are
written in heaven (Lk. 10:20). The world of darkness had rec-
ognized their power, but that was nothing compared to heaven
recognizing their persons! On one occasion, an evil spirit spoke
of its knowledge of both J esus and Paul (Acts 19:15). That is cer-
tainly a marvelous!
I wonder how many people in your area are known and rec-
ognized by the region of darkness? Yet, to be known by the
powers of darkness is not a condition to be coveted! J esus said
knowing our names are written in heaven takes precedence over
being known and respected by Satanic hosts! Better to know
where your citizenship is, than to enjoy even epochal triumph
over the wicked one and his hosts. That does not demean tri-
umph over the powers of darkness, but puts the exclamation
where God wants itin heaven!
During Malachis day, J udaism had degenerated to
unspeakable depths. The times were not at all commendable.
The altar of the Lord was being polluted with unacceptable
offerings (Mal. 1:7-8). The name of the Lord was profaned by
His own people, and they also caused it to be desecrated among
the Gentiles (1:11-12). They even robbed God of tithes and offer-
ings, consuming them on their own lusts (Mal. 3:8). Yet, in the
very midst of those circumstances, they that feared the LORD
spake often one to another. Heaven responded to their faith-
fulness. And the LORD hearkened, and heard it, and a book of
remembrance was written before him for them that feared the
LORD, and that thought upon his name. And they shall be
mine, saith the LORD of hosts, in that day when I make up my
jewels (3:16-17). That is something of what is involved in hav-
ing your name written in heaven.
The Spirit reminds us that we have come into an assembly
whose names are written or enrolled in heaven (Heb 12:23).
That is another way of saying we are known by heaven, or
favorably recognized by that realm. See, we are citizens of
heaven, known and recognized by the eternal realm!
Hallelujah! 406 S. Sergeant, J oplin, MO 64801
Watchman, What of the Night?
By Given O. Blakely
Watchman, what of the night? Watchman, what of
the night? (I sa. 21:11).
This prophecy of I saiah was the announcement of both the
blessing and cursing of Dumah, one of the cities of the
I shmaelites: i.e., the morning cometh, and also the night
(21:12). These Edomites, descendants of I shmael, would enjoy a
cheerful time, followed by a return to distress and anguish. No
wonder the brief word was called the BURDEN of Dumah.
Like the word given to J ohn on Patmos, it was sweet in the
mouth, but bitter in the belly (Rev. 10:9-10).
The watchman was positioned on the wall of the city, com-
missioned to watch with all vigilance, reporting what he saw to
the peoplewhether good or evil. The night time was particu-
larly critical because it was chosen as the time of advance by
stealthy enemies. Watchman, what of the night? means
Watchman, how much more of the night is left? How far gone
is it, and how much longer will we be subject to attack? I s the
day dawning?
Holy men of God are also called watchmen. Ezekiel was a
Divinely appointed watchman to I srael. He was to have a
mind toward the Lord, being acutely aware of Gods assessment
of I srael. I f the Lord gave Ezekiel a warning to give to the peo-
ple, he was to warn them, seeking to have their lives spared. I f
he failed to warn the people, they would perish, but God would
require their blood at the hand of the prophet (Ezek. 3:17-18).
I t seems to me that we are living in the time of the watchmen.
I t is more a time for men who can SEE to speak, and less of a
time for philosophers and speculators (although there is really
no appropriate time for them). How far gone is the night that
has descended upon us? How close are we to the dawning of the
day? Hear the response of one of Gods great watchmen.
The night is far spent, the day is at hand: let us therefore
cast off the works of darkness, and let us put on the armor of
light (Rom. 13:11). I ndeed, it is night, but it is not the time to
sleep! I t is dark, but it is time to have our eyes wide open! The
enemy is stalking through the land (cf. I Pet. 5:8-9), and doing
so with great power and effectiveness. I f the works of dark-
ness are clinging to us, we will fall to his devices. I f there are
parts of our lives being lived without due consideration for God,
they must be thrown off like the filthy rags they are. The day of
reckoning is upon us!
The armor of light is the protection that comes from spir-
itual understanding (Col. 1:9). I t renders the approaching
enemy powerless and incapable of casting us down. This is a
day for Gods people to be confident and bold. But to be so, they
must have a sense of the times (cf. I Chron. 12:32; Lk. 12:56),
and the brevity of the night. Watchman, what of the night?
Watchman, what of the night? May you have a fervent longing
to have a sense of the times, and of the current night. 406 S.
Sergeant, J oplin, MO 64801
Getting into Heaven is hard, but with God all things are
possible. The Captain of our salvation has been perfected of God
through sufferings: thus the One who has died for our sins is
also able to come to the assistance of those who are tempted to
sin, and rescue those who are returning from sin.Dean Boelt
Page Number Seven (43) May 2000
THE BANNER OF TRUTH Page Number Eight (44)
Some Consi der ati ons fr om Romans 7
Interpreting the Inward Struggle
By Given O. Blakely
There is a factor of spiritual life that, if not understood, can
introduce fear into the believer. This fear is induced by the
assumption that inward struggle is an indication of spiritual
inferiority at the least, and alienation from God at the most.
The seventh chapter of Romans provides the most extensive
commentary on the inward struggle generated by faith. I t
brings lucidity to the believer, shedding light on the nature of
living by faith. This devotion will provide an overview of
Romans 7:14-17.
For we know that the law is spiritual: but I am carnal, sold
under sin. For that which I do I allow not: for what I would,
that do I not; but what I hate, that do I . I f then I do that which
I would not, I consent unto the law that it is good. Now then it
is no more I that do it, but sin that dwelleth in me.
The first part of this chapter confirms that those who are
in Christ have been delivered from the condemnation of the
Law (verses 1-4). This deliverance took place through death
dying with J esusas described in the sixth chapter of Romans.
The Law, because it has no power over a dead person, cannot
condemn the person who is dead with Christ (Rom. 6:8; Col.
2:20).
The ministry of the Law prepared us for Christ by convinc-
ing us of our basic sinfulness. When those alienated from God
were subjected to the Law, it set sin in motion within us, pro-
ducing fruit unto death (7:5). Now, in Christ, however, we have
been freed from that condemning law because we have died to
it, and it cannot any longer maintain its iron rule over us (7:6).
This does not mean the Law was sinful. God forbid! I ts
ministry was not to deliver us from sin, but to point out its pres-
ence. I n Pauls case, a man who had mastered external con-
duct, the Law convinced him of covetousness, which was an
inward sin (7:7). This occurred before he was in Christ. Once
the commandment prohibiting covetousness came home to him
it awakened the sin of covetousness, which was like a sleeping
monster. Here is what Paul said of that experience. But sin,
taking occasion by the commandment, wrought in me all man-
ner of concupiscence. For without the law sin was dead (7:8).
Deviant thoughts were soundly and consistently condemned by
the Law. Thus, the holy commandment worked death in Saul
of Tarsus, expelling him from the presence of the Lord (7:12-
13).
Verses 14-17 confirm that those in Christ J esus are not
freed from oppressive thoughts. I t deals with the matter of
wayward thoughts AFTER one is born again. However, such
thoughts are not actually expressions of their real persons.
They are unwanted thoughts, intruding into the sanctified
mind, and are enemies to the soul. Actually, they are fiery
darts, or flaming arrows, hurled at the believer by the adver-
sary, the devil (Eph. 6:16). These unwanted thoughts are the
things addressed in this passagethe things I do.
There are three I s in this section of Scripture, or three
views of the human personality. The first is the total I ,
including the body and the residue of the sinful nature that
remains with the saved. The second is the real person, that is
born again, and which is recognized by God. The third is the
residue of the old nature, the old man, that remains with us
as long as we are in the body. I t is essential that these distinc-
tions be understood, else this passage will not minister to the
heart.
When Paul says, For we know that the law is spiritual: but
I am carnal, sold under sin (v. 14), he compares what he is by
nature with what the Law is by nature. He refers to the nat-
ural part of himself. The flesh, or the part that can be traced
back to Adam, and is sold under sin. I t cannot be changed,
and is unsalvageable. That is why you must be born again
(J n. 3:3-7). He will not confirm this to be the case. That flesh
is part of his total makeup, the total I .
For that which I do I allow not: for what I would, that do
I not; but what I hate, that do I (verse 15). The words I do
are not a reference to overt conduct. I n that way, Paul was
impeccably righteous while yet a Pharisee. As he said,
Concerning zeal, persecuting the church; touching the right-
eousness which is in the law, blameless (Phil 3:6). I do refers
to thinking, not doing. The verse is saying that thoughts
coursed through his mind that he did not want: i.e., I allow
not. He wanted his mind to be wholly devoted to the Lord,
with no intrusions at all. When these thoughts came, he hated
their presence. They were enemies to be cast down, not
friends to be entertained (I I Cor. 10:5-6).
I f then I do that which I would not, I consent unto the law
that it is good (verse 16). I n the experience of hating wayward
thoughts, Paul was agreeing with the Law, that is was good. I f
this were not the case, he would have charged the Law with
being unreasonable and unrighteous, seeking to justify himself.
Something, therefore, had occurred within Paul. He did not
seek to justify himself, but gave honor to the Lord, hating what
was contrary to His Law. He had, in fact, been born again.
Now then it is no more I that do it, but sin that dwelleth
in me (verse 17). The conclusion Paul draws from this is like
a sweet elixir to the redeemed. The fact that these deviant
thoughts were unwanted and hated PROVED they were not an
expression of his real person. They were the outbursts of the
old man, or sinful nature, and therefore brought no condem-
nation to him. The only way sin could result from these
thoughts is for them to be entertained and fulfilled.
Nevertheless, they were hated, proving they were coming from
the sinful nature, not from the renewed heart and spirit. Those
who erroneously suppose this passage is dealing with Pauls life
BEFORE he was in Christ, are affirming that the sinner is real -
ly not responsible for what he doesa thought too foolish to
address.
When these things are not comprehended, the eruption of
evil thoughts within will disrupt peace, opening the door for the
entrance of debilitating fear. I t is imperative that you live close
enough to the Lord to detect the source of wayward thoughts,
hating them at the point of entrance. That is how you will be
able to stop them from bearing fruit. Even then, however, it
brings a certain grief to the soul that they ever entered your
mind in the first place. I t is a great work of grace to maintain
peace and reject fear under these circumstances.406 S.
Sergeant, J oplin, MO 64801
*************************************
Satans Appeal to Lust. But every man is tempted, when
he is drawn away of his own lust, and enticed. Then when lust
hath conceived, it bringeth forth sin: and sin, when it is fin-
ished, bringeth forth death (J as. 1:14-15). This is how the
Devils power operates upon men. First he tempts, and men
yield to the temptation. Men are thus drawn away by their own
lust; and lust, when it has conceived, gives birth to sin. And sin
when it is fullgrown (ASV), brings forth death.Editor
Properly Interpreting the Parables
By Fred O. Blakely
Those who have attained to anything like a comprehensive
grasp of Gods purpose and ways inevitably encounter difficulty
in understanding some of the parables of the Lord J esus. I t is
not that they do not comprehend what is set forth in the illus-
trations; the trouble develops with their attempt to fit the rep-
resentations into the overall situation as it is with the Father
and Son and Their undertaking with the race of men. Certain
elements of a given parable just do not seem to jibe with the
complete picture of things, and the interpreters twisting and
crimping of them in an attempt to make them conform but adds
to the confusion.
Take, for example, J esus likeness of the Divine kingdom to
ten virgins who started out to meet the bridegroom, five of
whom were wise and five, foolish (Mt. 25:1-13). Although
they all really and sincerely went forth on this mission, only
the five wise ones who had enough oil for their lamps ulti-
mately went in with the bridegroom to the marriage (v. 10).
That story seems to be simple enough for almost anyone to grasp
the essential point, which isonly those who are ready and
watching for the return of the Lord J esus Christ will be received
up into glory with Him at His coining. Where, then, is the diffi-
culty?
I t arises from what interpreters conceive to be a conflict in
it with a fundamental tenet of the faith. That doctrine is, Those
who receive J esus are justified from all things (Acts 13:38-39)
and shall not come into condemnation (J n. 5:24). There is
therefore now no condemnation to them that are in Christ
J esus, says the Scripture (Rom. 8:1; cf. vv. 31-34). The very fact
that the foolish virgins were expecting the bridegroom and
made preparations for the journey to meet him seems to
bespeak their conviction that he was comingi.e., their faith.
How, therefore, can their rejection be harmonized with the basic
doctrine of complete justification by faith in Christ? That is the
question.
The fallacy which gives rise to this problem is that of trying
to make the parable portray more than it was designed to pic-
ture. I t was not the Masters intent to represent the whole man-
ner of the kingdom in this story, but one important aspect of cit-
izenship in it. That aspect was simply the necessity of constant
watchfulness and readiness for His coming at the last day. I t is
only to those who look for Him that He will then appear with-
out sin unto salvation (Heb. 9:28). That is what the Apostle
says, and that is what the parable says, too.
The context in which the parable appears confirms this as
the nature of the case. Christ had been speaking of His second
coming, particularly of its uncertainty as to time, and the neces-
sity of continual watchfulness and readiness for it. Wherefore
be ye also ready, for in such an hour as ye think not the Son of
man cometh, He exhorted (Mt. 24:44). At the conclusion of the
parable, He Himself made the application in virtually the same
terms: Watch therefore, for ye know neither the day nor the
hour wherein the Son of man cometh (ch. 25:13).
The same principle is applicable in interpreting the parable
of the talents (Mt. 25:14-30). The point stressed here is the
requirement for faithfulness in the stewardship which we have
received from God. Pauls declaration to the Corinthians could
well serve as the caption for this illustration: I t is required in
stewards that a man be found faithful (I Cor. 4:2). The casting
of the unprofitable servant into outer darkness at the time of
accounting in no way impinges on the teaching of justification
before God through faith in Christs blood, appropriated by obe-
dience to the gospel (Rom. 3:23-26; 6:17-18). Manifestly, it was
not designed to encompass that aspect of the kingdom rule, the
sole aim being to set forth the necessity of fruit-bearing.
(Observance of this principle will also be of great help in under-
standing the otherwise very difficult parable of the Vine and the
branches [J n. 15:1-8].)
Similarly, the parable of the sheep and the goats (Mt.
25:31-46) does not conflict with the great doctrine of salvation by
Divine grace as opposed to salvation by works of righteousness
which we have done (Tit. 3:5). On the surface, it can be made
to involve such conflict. That is because the sheep were sum-
moned into their kingdom inheritance, not because they were
sheep, but on the ground that they had ministered to needy
and suffering humanity in the Name of Christ (vv. 33-36).
Neither were the goats consigned to everlasting punishment
because they were goats, nor because they had not believed
and been baptized and were not cleaving to Christ, but because
they had not been practically affected by the crying needs of the
sufferings around them (vv. 41-46).
The resolution of the difficulty lies in discernment of the
aim of the parable. The Lord did not propose to represent by it
the full scope of Gods ways in bringing many sons to glory.
Certainly, He had no intention of contradicting or abrogating
any other scriptural truth. His purpose was to emphasize the
demand of compassion toward our fellowmen. The second com-
mandment, declared He, is, Thou shalt love thy neighbor as
thyself (Mt. 22:39).
We do greatly err. therefore, in trying to meticulously
square the parable with all the principles of Gods ways and
reign. I t just will not adapt to the procedure, and mens attempt
to compel it to do so but results in their wresting of the
Scriptures. I t is far better to take the simple lessons which each
parable sets forth, duly improve them to our profit and Gods
glory, and let the Scriptures which speak to other subjects stand
on their own merit as Gods immutable Word.
Waiting Upon the Lord
By Given O. Blakely
But they that wait upon the LORD shall renew their
strength; they shall mount up with wings as eagles; they shall
run, and not be weary; and they shall walk, and not faint (I sa.
40:31).
I saiah foretold a time of great spiritual stress. I t was a time
so taxing to the soul that even the youths would faint and be
weary, and the young men would utterly fall (40:30). Human
strength would quickly dissipate under the burden of the times.
However, the people of God were not to despair. With great
effectiveness the prophet reminds them, He giveth power to the
faint; and to them that have no might He increaseth strength
(40:29). Nearly 800 years later, the Spirit would remind the
church through Paul, My grace is sufficient for you, for My
strength is made perfect in weakness (I I Cor. 12:9).
I saiah declares the secret to strengthto surviving spiritu-
ally debilitating times. I t is waiting upon the Lord. Waiting,
in this case, is NOT doing nothing in a spirit of complacency.
Rather, it is an aspect of fervent hope. The word means to look
for and patiently hold your ground. This is a posture of the soul
that results from strong faith.
The Word of God is clear about the outcome of this stance.
The circumstances may seem intolerable, and the energy of the
one waiting may appear to be quickly dissolvingBut they that
wait upon the Lord will gain new strength (NASB). The enemy
may be coming in like a flood, and the dark night of oppression
Page Number Nine (45) May 2000
THE BANNER OF TRUTH Page Number Ten (36)
descending upon thembut the waiting ones will mount up
with wings like eagles, rising above time and circumstance into
the safety zone. With overwhelming odds, the armies of dark-
ness may pursue the children of God, bearing down upon them
with threatening forcebut the waiting ones will run and not
get tired. Life may become difficult as the saint is required to
traverse deserts and mountainous terrainbut the waiting ones
will walk and not become weary.
This is not the idle wish of an imaginative soul. I t is the
promise of God Almighty. Even though the Lord bears long
with waiting, struggling believers, He will speedily come to
their aid (Lk. 18:8). I n a moment of time the Lord can make an
ax head swim (I I Kgs. 6:6), a furnace lose its destructive powers
(Dan. 3:27), and starving lions cease to be aggressive (Dan.
6:22). Peter can confidently sleep in prison, even though the
ruler had determined to kill him (Acts 12:7).
Those who confidently look for the Lord may soar out of
their troubles on eagles wings. They may aggressively run out
of it, outdistancing their enemies. Or, they may boldly walk all
the way through the valley of the shadow. But they will not be
consumed by their troubles! Not if they wait on the Lord. I f
they do not move out in the energy of the flesh, but focus on
keeping their faith strong, their trouble will soon be behind
them.
I t is no wonder we are admonished, Wait on the LORD; Be
of good courage, And He shall strengthen your heart; Wait, I
say, on the LORD! (Ps. 27:14, NKJ V). 406 S. Sergeant St.,
J oplin, MO 64801
Benefits Derived from Wisdom
By Terry Wellsand
The book of Proverbs speaks a lot on wisdom and foolish-
ness. Proverbs 1:33 says: But he who listens to me (wisdom)
shall live securely and shall be at ease from the dread of evil
(NASB). According to this verse there are two benefits from wis-
domone is to live securely, or, as the King J ames says, shall
dwell safely. And the second is to be at ease from the dread
of evil.
The first benefit means that by using knowledge correctly
you do not spend your time, money and talents foolishlythere-
fore allowing yourself to live safe and secure not fearing for your
next meal or finding shelter for the night. From another per-
spective, it means having faith and trust that Gods promises
are true, and, consequently, finding safety and security in His
Word. I n J oshua 1:5, God said: I will never leave you nor for-
sake you. Wisdom involves living our lives knowing that, no
matter what happens in this life, we are secure in Gods hands.
J esus said in Matthew 10:28: And fear not them which kill the
body but are not able to kill the soul; but rather fear Him which
is able to destroy both soul and body in hell. We cannot be
taken out of the hands of God (Rom. 8:38-39), but we can
depart therefrom by our own will through unbelief and hardness
of heart, and God will not resist those who are determined to
depart from Him.
The second promise of following Gods wisdom is the com-
fort of being free from the fear of evil. Ephesians 6:12 reminds
us we are in a spiritual war, but we know and have confidence
in the One who shall certainly win the war. Knowing that J esus
is King of kings and Lord of lords (Rev. 19:16) and that He has
the victory over sin and death (I Cor. 15:55-57) enables us to be
at ease from the dread of evil.
When Our Change Comes
By Given O. Blakely
. . . all the days of my appointed time will I wait, till
my change comes (J ob 14:14). Behold,
I show you a mystery; We shall not all sleep,
but we shall all be changed . . . and we shall be
changed (I Cor. 15:51-52).
I t is obvious that a change has to occur before we can fully
enter the homeland. Right now, we have received a pledge of
the coming inheritance in the Holy Spirit (Rom. 8:23). He leads
us in the work of subduing the flesh, which cannot inherit the
kingdom of God. He also enables us to abound in hope, antic-
ipating the obtaining of the full blessing (Rom. 15:13). Our sins
have been forgiven, our spirits regenerated, and our names
written in heaven. Now, we are waiting until our Lord returns,
who shall change our vile body, that it may be fashioned like
unto His glorious body, according to the working whereby He is
able even to subdue all things unto Himself (Phil. 3:21).
Our citizenship in Heaven constrains us to anticipate the
change! Salvation has uprooted us from this world, and plant-
ed us in the one to come. Until we enter that realm fully, our
life is a fight to maintain the faith (I Tim. 6:12). As strangers
and pilgrims in the world, we abstain from fleshly lusts that
war against the soul (1 Pet 2:11). We run toward the goal with
eyes fastened upon J esus, the Author and Finisher of our
faith. Our vision of J esus and consideration of the homeland
compels us to lay aside every weight, and the sin which so eas-
ily besets us (Heb. 12:1).
We know that when He appears, we shall be like Him,
because we shall see Him just as He is (I J n. 3:2-3). That will
be the time of the changean upward change or mobility that
will fully adapt us for the homeland! This is the change J ob
longed for (J ob 14:14). I t is the change Paul proclaimed would
occur at the resurrection of the dead (I Cor. 15:51-52). No more
will we live in a tabernacle of clay, frail and disintegrating! No
more tent! Then, the treasure received in salvation will be
transferred to a building of God, eternal in the heavens (I I
Cor. 5:1-2), no longer to be held in an earthen vessel.
J ohn associates the changing of our bodies with seeing the
Lord J esus Christ returning in glory. Beloved, now we are
children of God, and it has not appeared as yet what we shall
be. We know that, when He appears, we shall be like Him,
because we shall see Him just as He is (I J n. 3:2, NASB). I t is
actually His glory that will change us. How wonderful it will be
to be rid of this vile body! Being a citizen of heaven produces
longings for our new frame. I n fact, that is why God has
wrought us (I I Cor. 5:5).
Your citizenship in Heaven makes the day of the Lord an
advantage for you. That will be the day of ultimate blessing!
J esus will then bring the fullness of our salvation. Peter
referred to this when admonishing us, fix your hope complete-
ly on the grace to be brought to you at the revelation of J esus
Christ (I Pet 1:13). This is not an option for the people of God!
We are saved by hope (Rom. 8:24), i.e., we are able to work out
our salvation with fear and trembling (sanctification) only in
the anticipation of our completeness. The recollection that our
citizenship is in Heaven is a powerful motivation to complete
the race. Without this persuasion, there is no guarantee that
the race will be completed. The power of a living hope cannot
be underestimated. GivenB@aol.com
Page Number Eleven (47) May 2000
A Vital Part of the Saints Gatherings
Leadership of the Assembly in Prayer
By Fred O. Blakely
Observation over the years has impressed upon us the gen-
eral need for clearer perception of the proper function of the per-
son called upon to lead an assembly in prayer. Since this min-
istry is one of the most vital of the entire meeting, it obviously
is worthy of due consideration and every effort necessary for its
good execution.
I n its congregational prayers, the church comes as a body
into the holy of holies--to the Father of mercies and the God of
all comfort and to the throne of grace (I I Cor. 1:3; Heb. 4: 16).
I t comes to offer its heartfelt tribute of thanksgiving and praise,
to worship in creaturely prostration before its God and Savior,
to implore His Presence, and to beseech His ministration to the
specific needs and requests of the group. The individual desig-
nated to articulate this purpose before God should certainly be
aware of the responsibility with which he is charged, and seek
to comport himself becomingly of it.
Some Practical Considerations. The haphazard, spur-of-
the-moment designation of the prayer leader, with no advance
notice to him whatever, evidently stands condemned per se.
This procedure compels everyone who is known to perform such
service to hold himself in readiness, without any particular
preparation, as the assembly leader, at the last moment, blurts
out the name of the person whom he has offhandedly chosen to
conduct the brethren into the throne room and speak for them
there. Although it may not always be convenient to avoid this
malpractice, surely effort to that end should be deliberately
exerted.
Why not schedule, say a month in advance, those who are to
serve in this capacity, thus giving them time to prepare for it. I f
this does not seem to be practical, the person to lead the con-
gregation to the throne of grace at least should be notified before
the meeting begins. I t would be as logical to wait till the very
time for delivery of the message from the Word to name the
speaker for the occasion. I n both cases, the person ministering
is before the Lord, with the preacher speaking for Him to the
people and the leader of the congregational prayer speaking to
Him for the people. Assuming the qualification of both individ-
uals for their services, each should have time to organize his
thoughts so as to make good proof of his ministry.
I t should go without saying that only one individual should
pray audibly in an assembly at a time. The apostolic rule for the
Prophets unquestionably applies here also, since God is a God
of peace, not of disorder (I Cor. 14:27-33, Confrat. V; cf. v. 40).
The confused and utterly deplorable babel created by numerous
persons praying aloud simultaneously in an assembly is in
direct transgression of Scripture, and is a reproach to the order-
ly God in whose Name the practice is unlawfully carried on.
Reponsibilities of those Selected. On the part of the indi-
vidual selected to lead in the prayer, some definite responsibili-
ties devolve. First, he should lift up his voice so as to be clearly
heard and understood by everyone present, including those far-
thest removed from him. Persons not willing, or unable, to do
this should not be given the ministry of public prayer. After all,
it is not a personal devotion to God which he is asked to give, but
a public service in behalf of all those present. They are sup-
posed to be praying with him, and how can they do this, if they
cannot hear what he is saying?
The fact that leadership in public prayer is not a personal,
but a corporate, matter needs to be especially stressed, it
appears from trends now on the increase in popular religion.
Accordingly, the leader in this function should refrain from
strictly personal considerations, or from reference to matters
with which the congregation has not been acquainted. For him
to indulge in such personal matters before God cuts the people
off from his prayer, when he is supposed to be leading them in it.
I f he has personal concerns and needs which have not been pre-
viously laid before the group, let him keep them to himself in his
public utterances, and later present them to God in his private
audience with Him.
By the same token, use of the singular pronoun I , heard
more and more today by those who ought to know better, is com-
pletely out of order in public prayer. Since the petitioner is not
speaking for himself alone, but in behalf of the entire assembly,
his references to those praying with him invariably should be
expressed by the plural pronoun we, summoning all that are
then present to join with him in heart.
Coming to Grips with the Matters at Hand. Finally, it is by
no means necessary, and cannot be said to be desirable, for the
one leading in prayer, to attempt to traverse all the distance
from Dan to Beersheba. I f such a one desires to be heard by
God for his much speaking, let him be so heard in his closet as
he addresses his Father which is in secret (Mt. 6:6).
There is nothing in Scripture to warrant long drawn-out
public prayers. The model prayer which the Lord J esus gave to
the disciples, in fact, quite definitely discourages them (w. 9-13).
Be not ye therefore like unto them, He told the disciples, in ref-
erence to the heathen, who were noted for such practice (v. 8).
I t is far better for the individual who is to lead the assembly in
prayer to marshal his thoughts and, in disciplined presentation
of them to God, come to grips with the matters then at hand.
Any overflowing of soul exhilaration prompting him to undue
verbosity which he might feel, yet again, can better be reserved
for a time when he is praying to God in secret. Slightly revised
and adapted by the Banner editor
Some Considerations in Hebrews. Let us consider how to
stimulate one another to love and good deeds, not forsaking our
own assembling together, but encouraging one another as you
see the day drawing near (Heb. 10:24, NASB).
The word consider is also used in Hebrews 3:1: Consider
J esus. I n the letter to the Hebrews we are urged to think about
J esus, the Apostle and High Priest of our confession, and, like-
wise, we are urged to think of ways to stimulate the brethren to
love and good deeds. Michael Zaucha
In Eternity Past. I like to think back to the time(if we may
so speak) in eternity past when there was just God, and the
Word, and the Spirit. God had need of nothing; there were no
deficiencies in His glorious Person. Yet He created the worlds,
and all created beings, to the end that His Person and Character
might be more fully known. I n the worlds creation and in the
angels we see a display of His power and might; in the case of
sinful men His mercy and grace and wisdom have been brought
into prominent view through Christ J esus. Dean Boelt
Greetings from Florida. Greetings brother Al. I would like
to thank you for your continued work in the kingdom. I am con-
tinually blessed by your writings and your messages. Bro. Ricky
and I are greatly anticipating the (Refreshing Waters) Renewal
this year (to be held in De Soto Missouri). I pray that you and
sister Sara will have safe travels to the Renewal. May the Lord
continue to bless you in your works for Him. Your Sister in
Christ, Tasha Sims
Postmaster: Send Address Changes to:
The Banner of Truth, The Banner of Truth,
c/o First Christian Church c/o First Christian Church
495 S. Indiana, 495 S. Indiana,
Crown Point, IN 46307 Crown Point, IN 46307
Periodicals
U. S. Postage
Paid at
Crown Point, In
46307
Miscellaneous Observations
and Reflections
August 1 through 3
Refreshing Waters Renewal
Here is the list of sermon topics for the Refreshing
Waters Renewal to be held in De Soto, Missouri this summer.
(De Soto is approximately fifty miles south of St. Louis.)
The theme of the Renewal this year is Heavenly
Mindedness. The dates for the Renewal are set for August 1
through 3, Tuesday, Wednesday, and Thursday of that week.
Bill Dinwiddie ministers the Word at the assembly where the
meetings are to be held. The following are a listing of topics
to be dealt with either in sermon or discussion form.
Speaking of Heavenly Things (J n. 3:12)
Spiritual Blessings in Heavenly Places (Eph. 1:3)
J esus is Seated in Heavenly Places (Eph. 1:20)
Raised Up to Sit with Christ in Heavenly Places
(Eph. 2:6)
God's Wisdom is Being Made Known to
Principalities and Powers in Heavenly Places
(Eph. 3:10)
Partakers of the Heavenly Calling (Heb. 3:1)
Tasting of the Heavenly Gift (Heb. 6:4)
The Tabernacle: An Example and Pattern of
Heavenly Things (Heb. 8:5)
Desiring a Heavenly Country (Heb. 11:16)
We have Come to The Heavenly J erusalem
(Heb. 12:22)
We have a Better and Enduring Substance in
Heaven (Heb. 10:34)
The Inheritance Reserved in Heaven
(I Pet. 1:4)
There are Three that Bear Record in Heaven
(I J n. 5:7)
Rejoicing that Our Names are Written in Heaven
(Lk. 10:20; Heb. 12:23)
Refusing not Him that Speaks from Heaven (Heb.
12:25)
Waiting for Gods Son from Heaven
(I Th. 1:10)
The Resurrection Body: Our House from Heaven
(II Cor. 5:2)
We are looking forward to another outstanding time of
meeting this year! For more information, you may contact
Michael Blakely. His address is: 4437 Chatham Drive,
Brownsburg, I N 46112-8513. Telephone: (317) 293-9745. E-
mail: DESMODROME@aol.com
Change Servi ce Requested!
About Scriptures Faithful Representations. Scripture
ever represents the human race as having fallen and become
degraded; not as having risen gradually to any intelligent con-
ceptions of God at all. And it may well be asked whether mod-
ern anthropological science has really discovered anything to
discredit the scriptural view of the original condition and capac-
ity of man. J . Barmby, in Pulpit Commentary
And still from Him we turn away,
And fill our hearts with worthless things;
The fires of avarice melt the clay,
And forth the idol springs! (cf. Exod. 32:24)
Ambitions flame and passions heat
By wondrous alchemy transmute
Earths dross, to raise some gilded brute
To fill J ehovahs seat.
The Evil Proclivity of Drawing Back. Sinful flesh (Rom.
8:3), the old man (Rom. 6:6; Eph. 4:22; Col. 3:9-10), the carnal
mind (Rom. 8:7), and the natural man (I Cor. 2:14) shall con-
tinue to be our mortal enemies until the time when we, by Gods
grace, shall have made it safely to the end of our earthly course.
Until then there shall be no let up in the subtle allurements
from these foes within us to draw us away from the promised
eternal inheritance (Heb. 9:17, RSV) in Christ. Let us, then,
give the more diligent effort to recognize and oppose the deadly
foe that is incessantly at work in our members (cf. Col. 3:5). Let
us earnestly devote ourselves to walking in the Spirit, to atten-
tively hearing Gods Word, and to believing on the Name of His
Son J esus Christ. I n so doing, we shall be more than con-
querors through Him that loved us (Rom. 8:37). Editor
An Open Invitation to First Christian Church. We would
like to extend an invitation to all who are travelling in this vicin-
ity to visit us at First Christian. We would be very happy to
make your acquaintance. Our Lords day morning service
(including singing, preaching, and open communion) begins at
9:00, which is followed by Bible school at 10:30. Our evening
service begins at 6:00. Tuesday evening at 7:00 is the time of
our mid-week service (called Yokefellows). There are also Bible
studies in the homes for those who are interested.
Dave Maddack is the preaching minister. Dave has been
ministering on the prophets (particularly Elijah and Elisha) in
the morning service. I n the Bible school he is leading us in a
study of Matthews gospel, where there is opportunity for much
profitable participation in discussion. On Tuesday evenings we
have been studying through the Psalms.
First Christian Church is located at 495 S. I ndiana, Crown
Point, I N 46307. Our telephone is (219) 663-1853. For more
information you may call the church office and ask for Dave
Maddack, or Sharon Zaucha, the church secretary. Editor