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Reply with quote  #46 

Chart courtesy Bro T. Snow

(3/12) lev 20, psa 119:129-176, and luk 3

Psalm 119:174  "I have longed for thy salvation, O LORD; and thy law is my delight."

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Reply with quote  #47 
 Psalm 121:1-8
1 I will lift up mine eyes unto the hills, from whence cometh my help. 2 My help cometh from the LORD, which made heaven and earth. 3 He will not suffer thy foot to be moved: he that keepeth thee will not slumber. 4 Behold, he that keepeth Israel shall neither slumber nor sleep. 5 The LORD is thy keeper: the LORD is thy shade upon thy right hand. 6 The sun shall not smite thee by day, nor the moon by night. 7 The LORD shall preserve thee from all evil: he shall preserve thy soul. 8 The LORD shall preserve thy going out and thy coming in from this time forth, and even for evermore.

Hymn 21
Not to the hills I lift mine eyes;
From Whence does come mine aid?
My safety cometh from the Lord,
Who heav'n and earth hath made.

Thy foot He'll not let slide, nor will
He slumber that tee keeps;
Beold, He that keeps Israel,
He slumbers not nor sleeps.

The Lord thee keeps, the Lord thy shade
On thy right hand doeth stay:
The moon by night thee shall not smite,
Nor yet the sun by day.

The Lord shall keep they soul: He shall
Preserve thee from all ill;
Henceforth thy going out and in
God keep for ever will.

Anthem 4

Psalm 122

 "6 Pray for the peace of Jerusalem: they shall prosper that love thee. 7 Peace be within thy walls, and prosperity within thy palaces."

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Reply with quote  #48 
Psalm 127:1-5

1 Except the LORD build the house, they labour in vain that build it: except the LORD keep the city, the watchman waketh but in vain.
2 It is vain for you to rise up early, to sit up late, to eat the bread of sorrows: for so he giveth his beloved sleep.
3 Lo, children are an heritage of the LORD: and the fruit of the womb is his reward.
4 As arrows are in the hand of a mighty man; so are children of the youth.
5 Happy is the man that hath his quiver full of them: they shall not be ashamed, but they shall speak with the enemies in the gate.

   If we do our part, God will guide our efforts through to that degree of success which He may see fit to allow. If God second not a man’s efforts, they will fail. “Except the Lord build the city, they labour in vain that build it.” On the other hand, the Lord in building the city makes use of those who willingly build. God’s method towards man is that of co-operation, though He can and does work otherwise when need calls for it, as in the resurrection. Now this method is observed in the matter under consideration. He promises to “add” to us the things which He knows we need, concerning which we are forbidden to be anxious; but the mode of the “adding” does not take the shape of bringing food to our door every morning as the milkman brings his daily supply of milk. He commands us to “labour, working with our hands, the thing that is good, that we may have to give to them that need” (Eph. 4:28); to be not slothful in business (Rom. 12:11); to provide things honestly in the sight of men (Rom. 12:17). If any man with mistaken theories of “faith” refuses to work, Paul, the teacher of us Gentiles, says he is not to eat. “We hear,” he says, “that there are some which walk among you disorderly, working not at all, but are busy-bodies. Now them that are such, we command and exhort, by our Lord Jesus Christ (and, therefore, it is vain for anyone to attempt to draw a distinction between the teaching of Christ and the teaching of Paul in the matter), that with quietness they work and eat their own bread.”—(2 Thess. 3:11.) He sets himself as an example in the matter. “We behaved not ourselves disorderly among you, neither did we eat any man’s bread for nought, but wrought with labour and travail night and day that we might not be chargeable to any of you, not because we have not the power, but to make ourselves an ensample unto you to follow us; for even when we were with you, this we commanded you that if any would not work neither should he eat.”—(Ib., verses 7–10.) He further declares that “if any man provide not for his own, especially for those of his own house, he hath denied the faith and is worse than an infidel.”—(1 Tim. 5:8.)

 The Christadelphian  : Volume 15 Bd. 15. electronic ed. Birmingham : Christadelphian Magazine & Publishing Association, 2001, c1878, S. 15:252-253

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Reply with quote  #49 

Love Ye Your Enemies And Do Good (Luke 6:35)

Lay your foundation in love and service and kindness. We are never going to help anyone to make a hard decision against the pull of their own animal desires, if we have already embittered them against us by criticism and unconcern: rather in such a case we re-enforce their resistance. We may have gratified our ego by condemning them, and achieved cheap self-satisfaction, but we have done no service for God.

Search Me O God, bro Growcott

Lev 23   Psa 128,130   Luk 6

Reference to:
Psa 130:3  If thou, LORD, shouldest mark iniquities, O Lord, who shall stand?
Psa 130:4  But there is forgiveness with thee, that thou mayest be feared.

The Divine Way

“If thy brother shall trespass, go and tell him his fault between thee and him alone” (Matt. 18:15).
(I have omitted the words “against thee.” Some four or five critical editions, and some four early manuscripts do not contain them. And the text with the omission appears to me to read more in harmony with other parts of the Scriptures.)

This is an affirmative answer to the question, “Am I my brother’s keeper?” and fixes grave responsibility upon every brother of Christ.

The injunction to warn the wicked “is as binding upon us as it was upon Ezekiel,” and the omission on our part to give warning to a righteous man who may turn from his righteousness, and commit iniquity “will bring us under the same condemnation as would the prophet’s neglect” (Ezekiel 3:17–21).

Yes! we shall certainly be answerable to Christ for our attitude toward our brethren, and as to how we have performed that part of Christ’s service due to them. If we can get this idea firmly implanted in our minds, our duty will be easily recognised, and our service in this direction rendered much easier.

It is a command of Christ of paramount importance that we “love one another.”

“Let love be without dissimulation.” “Be kindly affectioned one to another, with brotherly love” (Rom. 12:9–10). “Seeing ye have purified your souls in obeying the truth, through the Spirit, unto unfeigned love of brethren; see that ye love one another with a pure heart fervently” (1 Pet. 1:22). “Above all things, have fervent love among yourselves, for love shall cover a multitude of sins” (1 Pet. 4:8).

This is the most vital principle in the whole counsel of God. Love is the only present existing principle among us that will continue eternally (1 Cor. 13:8). Its claims are inculcated and reiterated more emphatically, and frequently, than the use of any other principle. This certainly is not without significance. “Love is the fulfilling of the law; be that loveth another hath fulfilled the law” (Rom. 13:8–10).

“Let us love one another: for love is of God; and every one that loveth is born of God and knoweth God. He that loveth not knoweth not God; for God is love” (John 4:7, 8). “If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this is the commandment that we have from Him, That he who loveth God love his brother also” (John 4:20, 21).

Owing, perhaps, to our aggressive attitude in “contending earnestly for the faith,” we are liable to over-look, or under-estimate, the superlative importance of this principle. We are frail, and whilst building up one side of our spiritual fabric, we may unconciously allow another to suffer from the stress brought to bear upon it.

This golden thread of love runs through all God’s revelation: from Adam to Christ: from Christ to John. Without it we are positively nothing (1 Cor. 13:2). It was inculcated under the Mosaic dispensation. “Thou shalt hate thy brother in thine heart, thou shalt in anywise rebuke thy neighbour, and not suffer sin upon him. Thou shalt love thy neighbour as thyself” (Lev. 19:17, 18).

“If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death” (1 John 5:16).

“Love suffereth long, and is kind; is not easily provoked: thinketh no evil: beareth all things (or covereth the faults of others), and endureth all things” (1 Cor. 13:5–7).

When the force of these passages is fully realised, and acted upon, the commandments of Christ are sure to have their full place and weight: “For this is love that we walk after His commandments.” In such cases the offender will not be evilly thought of, or spoken of; for “love covereth all things,” and the transgressors’ status and feelings will be as fully considered and respected as one’s own. Yea! much more so. Neither will he be visited from motives and feelings personal to the visitor, but solely and purely for the good of the brother who has transgressed. The love of Christ will constrain such an one to seek to uphold the truth, and to obtain a recognition of its claims, and obedience to its precepts. With the object of gaining, not of sacrificing, his brother, he will, in the spirit of meekness, strive to restore the faulty; and will consider his own imperfections and weakness and consequent liability to fall into temptation and transgression (Gal. 6:1). Trivial matters of intended disparagement of a brother will not enter or occupy his mind. He will be ready with the cloak of love for human frailties, while serious detraction of a brother, he will refuse to listen to, as unworthy of a son of God; and an offence against Christ’s law. He will silence the would be scandal retailer by the admonition. “Speak not evil one of another, brethren” (Jas. 4:11).

But where he has good reason to think sin exists, he will, in the spirit of love and obedience, immediately communicate with the brother. A visit made in such a spirit will generally be satisfactory, and bear good fruit. The mere mention of the matter, at this right quarter, may immediately shew the trespass to be mythical both in motive and action. (What a terrible injustice and trespass if it had been previously talked of to others). Or it may reveal the fact that the trespass was committed ignorantly or undesignedly. Exhibition of the truth’s bearings will in such a case be sufficient to shew an earnest brother his exact position; and, profitting by the brother’s righteous example, he will be thereby “provoked to love and good works.” The offending brother is thus benefited: and the truth is upheld, and Christ is glorified. On the other hand, enquiry may shew the matter of offence to have a grain of truth in it, and a bushel of misrepresentation. Side-shaking of the head, and unintelligible hints, which may mean almost anything and help to convey grave inuendoes, may have made a mountain out of the original mole-hill. You do the truth and the brother good service by thus affording him an opportunity of explaining his part and position. Again, perhaps the trespass was committed in a moment of weakness, reveals the operation of a besetting sin, which has caused the brother painful and continued remorse and anguish of mind, and against which he has struggled more or less successfully for some time. He is distressed sufficiently. Upbraid him not, lest he be overwhelmed with “overmuch sorrow,” and in despair fall away. Forgive him in sincerity and truth, even to seventy times seven, as you would have your trespasses forgiven. Point him to a merciful Deity for further forgiveness, and do all you can to encourage him. Your object is to gain him for Christ’s sake. Do not be sparing in your efforts. Pray constantly for him, and let him see that you are really anxiously concerned for his eternal well-being. Remember that “he that converteth a sinner from the error of his ways, shall save a soul from death, and shall hide a multitude of sins” (Jas. 5:20). Many weak and falling ones may be upheld by such Christ-like treatment. There is a further possibility of its being an extreme case, where the brother has designedly trespassed. “Judge not,” even in this. Be merciful. Take the God-like attitude of “come now, let us reason together.”

If, after your utmost effort, there is no alteration of position, take further and necessary measures; and, if finally the ecclesia have to take action, and sorrowfully withdraw from him, remember even this should be done in love, for the good of the offender. “For the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus” (1 Cor. 5:5). “Count him not as an enemy, but admonish him as a brother” (2 Thess. 3:15). In the carrying out of the commandments there is no room for spite, or tale-bearing, evil speaking, or personal animus of any kind. Let no brother imagine he can “work the work of God” in that spirit.

That is not obeying Christ’s law, although it may possibly have that appearance. It is the operation and prompting of the carnal mind, and to be “carnally minded” is death; for the carnal mind is enmity against God, and is not subject to the law of God (Rom. 8:6, 7). Christ knoweth the heart and motive, and he will judge accordingly.

Those who act from fleshly motives are among brethren what Samson’s foxes were to the Philistines’ cornfields. If there be any such, let them read carefully through Proverbs, and particularly note every one of Solomon’s wholesome remarks concerning such characters.
Fleshly feelings, uncontrolled by divine wisdom, are a terrible snare, and lead to Sheol, and those who sow to them “will reap corruption.”

“If ye have bitter envyings and strife in your hearts, glory not, and lie not against the truth. This wisdom descendeth not from above, but is earthly, sensual, devilish. For where envying and strife is, there is confusion, and every evil work.” “But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be entreated, full of mercy, and good fruits. Without partiality, and without hypocrisy. And the fruit of righteousness is sown in peace, of them that make peace” (James 3:14–18).
They only who take Christ’s attitude in this matter will of the spirit “reap life everlasting.”
It is essentially “sowing to the spirit,” and will be so regarded, and rewarded at the righteous tribunal of Christ, where doubtless many, who have been condemned even by their brethren, will, much to the chagrin of their detractors, be welcomed by Christ with approval, while the self-considered more righteous will be sent empty away.

We are all faulty, and have great need of mercy and forbearance, for “If Thou Lord shouldest mark iniquity, O Lord who shall stand? But there is forgiveness with Thee that Thou mayest be feared” (Ps. 130:3, 4).
Therefore, “Let all bitterness and wrath, and anger and clamour, and evil speaking, be put away from you, will all malice: and be ye kind one to another, tender-hearted, forgiving one another, even as God, for Christ’s sake, hath forgiven you” (Eph. 4:31, 32).

E. C.

The Christadelphian  : Volume 26. 2001, c1889. (26:166-168).


Reference to:  Lev. 23:34–43.
Lev 23:34  Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the LORD.
Lev 23:35  On the first day shall be an holy convocation: ye shall do no servile work therein.
Lev 23:36  Seven days ye shall offer an offering made by fire unto the LORD: on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the LORD: it is a solemn assembly; and ye shall do no servile work therein.

... As I have shown, the observance of the seventh day was obligatory only upon the Israelites so long as the Mosaic code was in force, being “a sign” between God and them. The sabbaths belong to the land and people of Israel, and can be only kept according to the law while they reside in the country. This will appear from the fact that the law requires that “two lambs of the first year without spot” should be offered with other things “as the burnt-offering of every sabbath;” an offering which, like all the offerings, &c., must be offered in a temple in Jerusalem where the Lord has placed his name, and not in the dwelling-places of Jacob. Israel must therefore be restored to their own country before even they can keep the sabbath. Then, when “the throne is established in mercy; and he (the Lord Jesus) shall sit upon it in truth in the tabernacle of David, judging, and seeking judgment, and hasting righteousness,”2 then, I say, “shall the priests, the Levites, the sons of Zadok, that kept the charge of my sanctuary when the children of Israel went astray from me, come near to me to minister unto me, and they shall stand before me to offer unto me the fat and the blood, saith the Lord God: and they shall hallow my sabbaths.”4

But these sabbaths will be no longer celebrated on the seventh day. They will be changed from the seventh to the eighth, or first day of the week, which are the same. The “dispensation of the fullness of times,’2 popularly styled the Millennium, will be the antitype, or substance, of the Mosaic feast of tabernacles which was “a shadow of things to come.” In this type, or pattern, Israel were to rejoice before the Lord for seven days, beginning “on the fifteenth day of the seventh month, when they had gathered the fruit of the land.” In relation to the first day of the seven, the law says, “it shall be a holy convocation: ye shall do no servile work therein.” This was what we call Sunday. The statute then continues, “on the eighth day,” also Sunday, “shall be a holy convocation unto you, and ye shall offer an offering made by fire unto the Lord: it is a solemn assembly; and ye shall do no servile work therein.” Again, “on the first day shall be a sabbath, and on the eighth day shall be a sabbath.’7 Thus, in this “pattern of things in the heavens,” the first and eighth days are constituted holy days in which no work was to be done. It also represents the palm-bearing or victorious ingathering of the twelve tribes of Israel from their present dispersion to the land of their fathers, “when the Lord shall set his hand a second time to recover the remnant of his people.”9 Three times in four verses does Zechariah style the yearly going up of the Gentiles to Jerusalem to worship the king, the Lord of Hosts, there, the keeping of the feast of tabernacles;10 an event which is consequent upon the destruction of the dominion represented by Nebuchadnezzar’s image, and the reëstablishment of the kingdom and throne of David. This national confluence of the Gentiles to Jerusalem is characteristic of Messiah’s times; and of the true or real festival of tabernacles when he will “confess to God among the Gentiles, and sing unto his name,” and “they shall rejoice with his people,” Israel.11 Referring to this time, the Lord says, “the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Israel for ever, and my holy name shall the House of Israel no more defile, neither they, nor their kings, by their whoredom, nor by the carcasses of their kings in their high places. * * * they have even defiled my holy name by their abominations that they have committed: wherefore I have consumed them in mine anger. Now let them put away their whoredom, and the carcasses of their kings, far from me, and I will dwell in the midst of them forever.”15 This is clearly a prophecy of what shall be hereafter, because the House of Israel still continues to defile God’s holy name by their abominations; but when this comes to pass they shall defile it “no more.”   ...

2 Isaiah 16:5.
4 Ezek. 44:15, 24.
2 Ephes. 1:10.
7 Lev. 23:34–43.
9 Isaiah 11:11.
10 Zech. 14:16–19.
11 Rom 15:9, 10.
15 Ezek. 43:7–9.

bro John Thomas,  (n.d.). Herald of the kingdom and age to come (9:7-8). New York.


Reference to: Luke 6:35 ... and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil.

To God, the Father of Our Lord Jesus Christ

Paternal Aspect

Your Father. John. 20:17.
Children of your Father. Matt. 5:45.
Children of the Highest. Luke 6:35.
Ye are all the children of God. Gal. 3:26
That we are the children of God. Rom. 8:16.
As dear children. Eph. 5:1.
Sons and daughters. II Cor. 6:18.
Become the sons of God. John. 1:12; Rom. 8:14; Phil. 2:15; I John. 3:1, 2.
Born again. John. 3:3, 7.
Not of the will of man, but of God. John 1:13.
Born of God … begotten of him. I John. 5:1, 18.

R. C. Bingley, S. (2002). Index Rerum (34). Christadelphian Joy Fund, Inc.


Posts: 1,023
Reply with quote  #50 

Psalm 133:1-3

1 Behold, how good and how pleasant it is for brethren to dwell together in unity!

2 It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard: that went down to the skirts of his garments;

3 As the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the LORD commanded the blessing, even life for evermore.

Hymn 4

Behold, how good a thing it is,
And how becoming well,
Together such as brethren are
In unity to dwell.

Like precious ointment on the head!
That down the beard did flow,
E'en Aaron's beard, and to the skirt
Did of his garments go.

As Hermons dew, the dew that doth
On Sions hill descend ;
For there the blessing God commands,
Life that shall never end.

Mistakes Can Be Useful

Be thankful for your stupid mistakes -- for they usefully remind you of your natural incompetence and need for help. And that reminds you of your total dependence on God's guidance and direction, in order to do anything useful or worthwhile. And that brings your mind back to where it should have been in the first place, from which it had wandered through the weakness and deceptiveness of the flesh. A "successful," self-satisfied, self-dependent man is a man totally out of touch with the eternal realities which we must ever keep in mind if we are to please God and be His. Be thankful for your stupid mistakes: they're wonderful eye-openers.
Search Me O God, bro Growcott

(Lev 24   Psa 131,132,133,134   Luk 7)

Reference to:Lev 24:16 
And he that blasphemeth the name of the LORD, he shall surely be put to death, and all the congregation shall certainly stone him: as well the stranger, as he that is born in the land, when he blasphemeth the name of the LORD, shall be put to death.

“Blasphemy” and “Names of Blasphemy”

“I have heard all thy blasphemies which thou hast spoken against the mountains of Israel, saying, They are laid desolate, they are given to us to consume. Thus with your mouth ye have spoken great things against me, and have multiplied your words against me; I have heard them.”—Ezek. 35:12, 13.
In the above passage of Ezekiel’s prophecy the word “blasphemies” in the original text is ‮תוצאנ‬, n̆ahtzoth, reproaches, contumelies, &c., or, in the words of the prophet, “great things spoken with the mouth against” an object.
In the Greek, n̆ahtzoth is expressed by the noun βλασπημιαι blasph̄miai, which the English or anglo-Saxon reader will readily perceive is the anglicised word blasphemies in its Greek dress. It is derived from the verb βλασπημεω, blasph̄meō, which is itself derived from the phrase βλαπτειν την πημην, blaptein t̄n ph̄m̄n, to injure the reputation or fame of any object; which, if undeservedly done, is to calumniate, rail against, revile, reproach it, &c.
In scripture the objects of blasphemy are various, such as “God, his name, his tabernacle, them that dwell in the heaven,” the Jews, the mountains of Israel, the Holy Spirit, the doctrine of God, the word of God, the sanctified of the Father, the king of Israel, &c.
The following passages will sufficiently establish this. In Rev. 13:5, 6, it is said, that a mouth was given to the Gentile Beast, or System of Powers, “speaking great things and blasphemies. And he opened his mouth (papal) in blasphemy against God, to blaspheme his Name and his tabernacle, and those dwelling in the heaven;” that is, to the injury of the reputation of all these in the estimation of society.
“The Jews” are blasphemed by pretenders to that honorable community who cannot establish their claim to citizenship in the commonwealth of Israel. Thus in Rev. 2:9, the king of the Jews says, “I know the blasphemy of those who say they are Jews, and are not, but are the synagogue of Satan;” and in ch. 3:9, he styles them liars.
The text at the head of this article shows that the mountains of Israel may be blasphemed, and that in blaspheming them Jehovah is himself blasphemed.

Mark testifies to the Holy Spirit being an object of blasphemy in his day, in ch. 3:29, 30; and Paul exhorts or commands that Christians, who are servants and wives, be respectful and obedient to their masters and husbands, that the name, doctrine and word of God be not blasphemed.—1 Tim., 6:1; Tit. 2:5.
 To blaspheme is, therefore, in a scriptural sense, to bring divine things into disrepute; so that whatever words or doings tend to, or really do accomplish this, are blasphemies.

The punishment of blasphemy, by divine law, is death. “He that blasphemeth the name of Jehovah shall surely be put to death, as well the stranger as he that is born in the land.”—Lev. 24:16.
For men to say they are Jews, while yet they are not, is blasphemy, because it is a lie, whether they intend to lie or not. The intention does not alter the fact. Lying is the hypostasis or substance of blasphemy; for no good thing can be injured by the truth. When Gentiles, who are neither Jews outwardly nor inwardly, pretend to be Jews, they calumniate that society of which the King of Jews is the chief; and in so doing they caluminate or blaspheme him: the change of object from the less to the greater only enhances its iniquity. Verbal and practical lying are both mortal sins; but their iniquity is aggravated when the lie is against God, his name, and his doctrine or word. Practical lying is profession contradicted by practice. Thus, “If we say we have fellowship with God and walk in darkness, we lie, and do not the truth.” “If a man say I love God, and hateth his brother, he is a liar.”—1 Jno., 1:6; 4:20; and “If ye love me, keep my commandments;” for “ye are my friends if ye do whatsoever I command you.” Thus, the truth of men’s professions is made to turn upon the conformity of their actions to the words of God. When those actions are a denial of his doctrine or word they make God a liar, so far as their influence extends. If their words and actions agree, and both give the lie to God or his word, which is the same thing, though less hypocritical, they are not less impious; and the impiety is itself blasphemy.
No greater offence can be committed against God than not to believe what he has promised. The reason of this is because he “has magnified his word above all his name;” and not to believe that word is to treat him as a liar, which is blasphemy; and “he that blasphemeth the name of Jehovah shall surely be put to death,” whether Gentile or Jew: this is the reason why it is decreed that “he who believeth not (the gospel) shall be condemned.” When we do not believe we walk in darkness; and walking in darkness, or unbelief, we do not the truth; for in relation to the truth no man can walk in the light of what he does not see, or do that in which he does not believe.  ...
bro John Thomas, (no date) Herald of the kingdom and age to come (7:73-74). New York.

Reference tosa 133:3 
As the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the LORD commanded the blessing, even life for evermore.


“O tower of the flock, the strong hold of the daughter of Zion, unto thee shall it come even the First Dominion: the Kingdom shall come to the Daughter of Jerusalem. Micah. 4:8.
Jerusalem, Jebus or Salem, was doubtless contemporary with Abram and Melchizedec. Its name literally and prophetically imports vision of peace: for to this City shall flow ‘peace like a river, and the glory of the gentiles like a flowing stream:’ and when, the Nations shall behold it, they shall be ‘glad with her, and rejoice for her.’
The first allusion to this renowned City is contained in Gen. 14:18., where it is termed Salem: and Melchizedec, King of righteousness, its King. This was about the year 2023; so that it has now figured upon the page of history 3869 years, which makes it 1313 years more ancient than Rome, the City of the Antichristian Blasphemer.
In the days of Joshua, Jerusalem was in the possession of the Amorite, and governed by Adonizedec, who with other kings, was slain and hanged upon a tree until sun down. Adonizedec signifies Lord of Righteousness; and, it is a remarkable coincidence, but one upon which we lay no stress, that the next King of Jerusalem hanged upon a tree by Israel till sun down, was the Lord of Righteousness—Adoni-zedec Messiah the Nazarene.
 In the reign of David, it became the Capital of the Kingdom of Israel. It thenceforth maintained its eminence for a period of 477 years, when it was destroyed by Nebuchadnezzar. During the 70 years captivity, it lay in ruins, after which it was restored by Zerubbabel and his associates, and continued 562 years, when it was destroyed by the Romans.
The City of Jerusalem is situated in 31 degrees 50 minutes north latitude, & 35 degrees 20 minutes east longitude; about 25 miles west of Jordan, and 42 east of the Mediterranean, 102 miles south of Damascus, and 150 north of the Elanitic Gulph of the Red Sea. It was built on four hills called Zion, Acra, Moriah, and Bezetha. The city while in the hands of the Jebusite from whom David took it, was built upon Acra; and ‘the strong hold of Zion’—2 Sam. 5:7—upon the hill bearing that name. After having possessed himself of these important places, this munificent prince appropriated Zion for the royal residence, and named it ‘the City of David.’
Mount Zion was divided from Mount Moriah by a valley, called by Josephus, thee Valley of the Cheesemongers. Across this valley Solomon raised a causeway, leading from the royal palace on Mount Zion to the Temple, which he built on Mount Moriah. The way was not level, but an easy ascent and des ent from one monntain to the other. Hence we read of ‘the ascent by which Solomon went up, to the House of the Lord,’ and of ‘the causeway,’ or ‘going up.’
Jerusalem is the City, which Jehovah had chosen to place his name there, as it is written in the Law, ‘when ye go over Jordan, and dwell in the Land which the Lord your God giveth you to inherit, and when he giveth you rest from all your enemies round about, so that ye dwell in safety: then there shall be a place which the Lord your God shall choose to cause his name to dwell there, thither shall ye bring all that I command you; *** and ye shall rejoice before the Lord your God. Take heed to thyself that thou offer not thy burnt offerings in every place that thou seest: but in the place which the Lord shall choose in one of thy tribes there thou shalt offer thy burnt offerings, and there thou shall do all I command thee.—Deut. 12:8–14. Because the Lord chose Jerusalem to put his name there, therefore it is called the holy city of which glorious things are spoken in the scriptures of truth.
Speaking of Zion and Jerusalem, David says, ‘Beautiful for situation, the joy of the whole earth is Mount Zion, on the sides of the north, is the City of the Great King. God is known in her palaces for a refuge As we have heard, so have we seen in the City of the Lord of Hosts, in the City of our God: God will establish it forever. Walk about Zion, and go round about her: tell the towers thereof. Mark ye well her bulwarks, consider her palaces: that ye may tell it to the generation following—Ps. 48. ‘This is the Hill which God desireth to dwell in yea, the Lord will dwell in it forever. 68:16 ‘In Salem is God’s tabernacle, and his dwelling place in Zion. There broke he the arrows of the bow, the shield, and the sword, and the battle—Ps. 76. ‘The Lord chose the tribe of Judah, the Mount Zion which he loved. And he built his Temple like high palaces, like the Earth which he hath established forever—Ps 87. The Lord loveth the gates of Zion more than all the dwellings of Jacob. Glorious things are spoken of thee, O City of God.—all my springs are in thee:—Ps. 87. ‘WHEN THE LORD SHALL BUILD UP ZION, HE SHALL APPEAR IN HIS GLORY:’ then ‘thou shalt arise and have mercy upon Zion: for the time to favor her, yea, the set time is come;—Ps. 102. ‘The Lord shall send the rod of thy strength (O Messiah) out of Zion—Ps. 110. ‘They that trust in the Lord shall be as Mount Zion, which cannot be removed, but abideth forever—Ps. 125. ‘The Lord hath chosen Zion; he hath desired it for his habitation. This is my rest forever; here will I dwell; for I have desired it. I will abundantly bless her provision: I will satisfy her poor with bread. I will also clothe her priests with salvation, and her saints shall shout aloud for joy. There will I make the Horn of David to bud—Ps. 132. There the Lord commanded the blessing even life forever more. 133. ‘Blessed be the Lord out of Zion, who dwelleth at Jerusalem—135. ‘The Lord shall reign forever, even thy King O Zion, unto all genera ions—146. ‘Let the children of Zion be joyful in their King.’—149.  ...
bro John Thomas,  The Herald of the Future Age (2:162-163). New York.

Reference to:Luk 7:24 
And when the messengers of John were departed, he began to speak unto the people concerning John, What went ye out into the wilderness for to see? A reed shaken with the wind?

... It is possible and probable that John the Baptist shared the expectation common to the disciples, that “the kingdom of God should immediately appear” (Luke xix. II). He might suppose that the Messiah would proceed to his kingly work as soon as he was manifested in the world. If so, knowing that the Messiah had in very deed been manifested, he would anticipate his early assumption of royal power, and his deposition of Herod, and his liberation of John himself from the durance vile in which he was languishing. Instead of that, he only heard of his going about preaching and healing the sick, and of his avoiding the people when “they wanted to take him by force and make him a king” (Jno. vi. 15). It was a great trial to John’s faith in the position in which he was placed. It appears to have caused him a degree of faltering. He called two of his disciples, to whom he would have access by Herod’s goodwill, and sent them to Christ with this inquiry: “Art thou he that should come, or look we for another?”
The putting of such a question by John has been a great difficulty with many. They think it inconsistent with the knowledge that John had of the true character of Christ. There does not seem any real ground for this thought, when all the facts are held in view. John was an erring mortal man, and liable to be troubled by what he did not understand. The situation was such as had become unintelligible from his point of view; and it was therefore in the highest degree natural that he should seek to re-assure himself concerning Christ by direct enquiry.
John’s messengers came to Jesus and went straight to the subject of their errand: “John Baptist hath sent us unto thee, saying, Art thou he that should come? or look we for another?” (Luke vii. 20). Jesus might have met the inquiry with a categorical answer. He might have said: “I am he; no one comes after me.” But his answer was more effective than that. John’s messengers standing by, “in the same hour he cured many of their infirmities and plagues and evil spirits, and unto many that were blind he gave sight. Then Jesus answering, said unto them. Go your way and tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached” (Luke vii. 21, 22). There was an argument of irresistible power in these words. It was the argument reflected in the admission of Nicodemus: “No man can do these miracles that thou doest except God be with him” (Jno. 3:2). It was the argument of Christ’s own statement to the Jews afterwards: “The works which the Father hath given me to finish, the same works that I do bear witness of me that the Father hath sent me” (Jno. v. 37).
Jesus sent to John a supplementary comment which was also very telling: “And blessed is he whosoever shall not be offended (or stumbled) in me:” This was suggesting that though the appearance of things might present a cause of stumbling, true discernment would see through the appearances, or at all events hold on by the element of solid fact in the case. This element consisted of the works Jesus was able to perform, in addition to the Father’s own proclamation of him on the banks of the Jordan. No unfavourable appearance could dispose of these facts, and wise men would hold on by the facts. The unfavourable appearance was due only to the incorrect ideas of the disciples with regard to the order of his work. If those impressions had not existed, if the disciples had recognised the teaching of the prophets that Christ had first to be a teacher, and then a sacrificial sufferer, and then an absent priest in the Father’s presence, during the period of the Father’s “hiding of his face from the house of Jacob,” they would have felt no difficulty at seeing Jesus, after his baptism, take only the position of a quiet teacher, going about doing good, and avoiding all political aims and connections. But they lacked full knowledge, and were liable to be distressed and stumbled, till the Spirit comforted them with a full understanding of the things that belonged to Christ. If they had not held on to the indisputable facts of the case, the comfort of the Spirit would have come too late. They would have been among those Jews who “went back and walked no more with him.” But they could not shut their eyes to plain light, though they did not understand all. They saw the works and believed, as Jesus commanded, though not able to comprehend the programme. They endorsed Peter’s attitude when asked by Jesus if they also would go away: “Lord, to whom shall we go? Thou hast the words of eternal life.” Thus it must be, and often is with ourselves, although in a different situation. We do not understand all; but we earnestly see much that cannot be doubted, and therefore we hold on to the main conclusion, enduring the unfavourable appearances there may be, in the confidence that full knowledge would dissipate all difficulties, and always remembering the words which, if applicable to John the Baptist, are specially applicable to us: “Blessed is he whosoever shall not be offended (or stumbled) in me.”  ...
bro Robert Roberts, Nazareth Revisted [computer files. In harmony with the scriptures of Moses and the Prophets. (electronic ed.) (23). Birmingham, UK: The Christadelphian.

Compiled by Bro Len Naglieri


Posts: 1,023
Reply with quote  #51 
Psalm 135:1-21

1 Praise ye the LORD. Praise ye the name of the LORD; praise him, O ye servants of the LORD.
2 Ye that stand in the house of the LORD, in the courts of the house of our God. 3 Praise the LORD; for the LORD is good: sing praises unto his name; for it is pleasant.
4 For the LORD hath chosen Jacob unto himself, and Israel for his peculiar treasure.

The Transforming Efficacy of the Truth

The vital importance of understanding  the Bible revelation of God will be manifest to those who admit the authority of  the New Testament in matters of faith and practise, in considering the testimony of Him “Who proceedeth forth and came from God”; and who, in “giving to the disciples the words which the Father gave him,” said: “Thou givest to Thy Son jurisdiction of all flesh, that everything which Thou hast given to him, he might give to them aionian life.   ...

bro John Thomas,  Phanerosis  : An exposition of the doctrines of the Old and New Testaments concerning the Manifestation of the invisible eternal God in Human Nature.

Posts: 1,023
Reply with quote  #52 
The Bible Companion is a bond of fellowship among brethren and sisters throughout the world. All who use it are within the space of twenty-four hours, reading the same words, guided into the same channels of holy thought, moved in ways which can find expression in related prayer, made strong before the throne of grace because they speak as one.
Selah, p 30

Psalm 138:1-8
1 I will praise thee with my whole heart: before the gods will I sing praise unto thee.
2 I will worship toward thy holy temple, and praise thy name for thy lovingkindness and for thy truth: for thou hast magnified thy word above all thy name.
3 In the day when I cried thou answeredst me, and strengthenedst me with strength in my soul.
4 All the kings of the earth shall praise thee, O LORD, when they hear the words of thy mouth.
5 Yea, they shall sing in the ways of the LORD: for great is the glory of the LORD.
6 Though the LORD be high, yet hath he respect unto the lowly: but the proud he knoweth afar off.
7 Though I walk in the midst of trouble, thou wilt revive me: thou shalt stretch forth thine hand against the wrath of mine enemies, and thy right hand shall save me.
8 The LORD will perfect that which concerneth me: thy mercy, O LORD, endureth for ever: forsake not the works of thine own hands.

Psalm 139:23-24     Anthem 33
23 Search me, O God, and know my heart: try me, and know my thoughts:
24 And see if there be any wicked way in me, and lead me in the way everlasting.

Posts: 1,023
Reply with quote  #53 
Psalm 140:1-4
1 Deliver me, O LORD, from the evil man: preserve me from the violent man;
2 Which imagine mischiefs in their heart; continually are they gathered together for war.
3 They have sharpened their tongues like a serpent; adders' poison is under their lips. Selah.
4 Keep me, O LORD, from the hands of the wicked; preserve me from the violent man; who have purposed to overthrow my goings.

Psalm 141:1-3
1 Lord, I cry unto thee: make haste unto me; give ear unto my voice, when I cry unto thee.
2 Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice.
3 Set a watch, O LORD, before my mouth; keep the door of my lips.

James 3:8  But the tongue can no man tame; it is an unruly evil, full of deadly poison.
James 3:9  Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God.

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Reply with quote  #54 

Lead Me In The Way Everlasting (Psa. 139:24)

 A great mistake -- perhaps our greatest mistake -- is not to seek the guidance of God enough. We seek it generally, and formally, and ritually, but we do not seek it specifically enough nor frequently enough. We tend to reserve God's direct guidance for "emergencies": we feel we can handle all ordinary affairs with our own unerring understanding and common sense. We wouldn't say so, but we act that way. We know nothing, and have no sense, common or otherwise. Seeking God's guidance must be a continuous, conscious, moment-to-moment operation, in all things, great and small. It must, as much as possible, by constant effort and remembrance, become second nature. This is how those of old who succeeded, did succeed, and how those who failed, failed. Of ourselves, we are ignorant and foolish, and no amount of worldly education or knowledge can change this basic fact, although it can mask and obscure it, and deceive us concerning it. Only in the sought-for guidance of God moment to moment is there any possibility of "directing the steps aright." It's a fatal error to leave God's guidance to the "big" things. It is the constant "little" things that are shaping our character and our destiny. God is not a compass to be glanced at occasionally and briefly, to see that we are moving generally in the right direction. He is the balance-pole on the tightrope of life: essential for safety every moment.

 Search Me O God, bro Growcott
 Num 1 Psa 143,144 Luk 11
 Reference to: Num 1:5
And these are the names of the men that shall stand with you: of the tribe of Reuben; Elizur the son of Shedeur. ...
 ... There were some incidents connected with Israel’s passage from Egypt to Canaan that appear merely historical and casual and yet may yield a counterpart in the glory yet to be revealed. Even historically viewed, they are full of the deepest interest. Such, for example, was the numbering of the congregation in “the first day of the second month in the second year after they were come out of the land of Egypt”, Moses received command to “assemble all the congregation together, to declare their pedigrees after their families by the house of their fathers”, Twelve “princes of the tribes” were told off to do the work. They were “expressed by name”—not by Moses or by the vote of the people or by lot or by any process of human nomination: they were named for the work by Divine authority direct: “The Lord spake unto Moses… These are the names of the men that shall stand with you”, etc. (Num. 1:1–5). For each tribe a prince is named —omitting Levi, and Joseph, for whom Manasseh and Ephraim (Joseph’s sons) appear.

 If, as is probable, there was an intended meaning in the category as expressed by the significance of each individual name in the order of their enumeration, we have a concealed prophecy in a dry list. This will be seen in three ways, when the meanings of the names are expressed in succession: 1, The names of the princes; 2, the names of the tribes they represented; and 3, the names of the princes and the tribes taken together.

 1. The names of the princes—elizur, God is a rock; Shelumiel, God is peace; Nahshon, all oracle; Nathniel, God-given; Eliab, God is Father; Elishama, God hears; Gamaliel, God recompenses; Abidan, father of judgment; Ahiezer, helping brother; Pagiel, God meets; Abiasaph, God gathers; Ahira, evil brother—(which being strung together would yield the following declaration: God, the rock, is peace by the oracle He gives. He is Father and prayer-hearer, and will be a Recompenser in judgment through a helping brother when He meets and gathers His people for the suppression of the brother of evil).

 2. The names of the tribes represented by the princes—Reuben, see a son; Simeon, hearing; Judah, praise; Issachar, hire; Zebulon, dwelling; Ephraim, fruitful; Manasseh, forgetting; Benjamin, the son of the right hand; Dan, judging; Asher, happy; Gad, a troop or company; Naphtali, wrestling—(which in the same way, would yield the following sense: Behold a Son, for the hearing of praise by a purchased people, dwelling fruitfully when toil is all forgotten, through the Son of God’s right hand, judging happily in a great company after victorious wrestling).

 3. The two lists fused, taking the princes first and then the tribes, would yield the following sense :—God is a Rock. See a Son, our God-given peace, through hearing the oracle of praise given for a purchased people to whom God is Father, dwelling among them and hearing fruitfully as a Recompenser, causing them to forget the evil days. He is a Father o f judgment, by the Son of His right hand, a helping brother, judging when God meets the happy gathering in the great company from which the evil brother (i.e., Cain or the seed of the serpent) will be expelled by wrestling.

 Reversing the names, and taking tribe and prince in the order of their divine enumeration (instead of prince and tribe), the following sense might be expressed :—See a Son in whom God, the Rock, hearing us, is peace, evoking praise by the oracle-purchase which he gives that he may dwell as a father fruitfully hearing us, and causing us to forget our toil in the recompense by the Son of his right hand, a father of judgment, judging through a helping brother making happy when God meets the great company of his gathering for the final wrestle against the brother of evil.

 Whether this be a right rendering of the concealed meaning of the list of names divinely supplied to Moses for the numbering of Israel, it is not a little singular that the names should be capable of yielding meanings so exactly in harmony with the great purpose which God’s dealings with Israel were designed to accomplish. Those who understand the Gospel of the Kingdom and reconciliation, will have no difficulty in recognizing the complete adumbration of that purpose in the order of these names. And as the Law of Moses was in all things a shadow of good things to come, it is probable we are not wrong in seeking to trace these good things in so unpromising a hiding-place as a mere list of names.

 The business of the men invites to the same question another way. Their business was to “assemble the congregation… and declare their pedigrees, after their families, by the house of their fathers, according to the number of the names”, Here was a preparation for the settlement that was about to be effected in the land of promise—a preparation pointing in the direction of order, precision, exactness of arrangements—first, the tribes carefully discriminated one from the other (no doubt they got mixed in Egypt a little); then the houses, or great branches in each tribe; then the leading families in each branch; and then the heads of households in each family.

 As a measure of expediency, in a large body of people on the march from one country to another, something of the sort was indispensable to avoid inevitable confusion. This exact registry and enumeration of the people served a highly practical and pressing purpose; but does it yield no “pattern” for the days that are to come? Of this there can be no question. The mind naturally looks forward into the days of the Kingdom with curiosity as to the form of things, as regards practical arrangements. Will the multitude of the saved be as a mere cloud of disconnected atoms, each individual at liberty to rove and roam at his own sweet will? or will they be organized in such a way that each will have his own duties and his own place in the circle assigned to him? This Mosaic census in the wilderness supplies the answer. ...

 bro Robert Roberts, The Law of Moses. As a rule of National and indivdual life. (electronic ed.). Birmingham, UK: The Christadelphian.


 Reference to: Psa 144:4
Man is like to vanity: his days are as a shadow that passeth away.


 Man is like to vanity; his days are a shadow. Psa. 144:4.
 In the day thou eatest thereof, dying thou shalt die. (See Marg. ref.) Gen. 2:17.
 Lest he put forth his hand and take also of the tree of life and eat and live forever. Gen. 3:22.
 By one man sin entered the world and death by sin; and death passed upon all men. Rom. 5:12.
 As in Adam all die. I Cor. 15:22.
 What man is he that liveth, and shall not see death? Psa. 89:48.
 Cease ye from man, whose breath is in his nostrils. Isa. 2:22.
 For what is your life? It is even a vapour. Jas. 4:14.
 Shall mortal man be more just than God? Job 4:17.

 R. C. Bingley, S. (2002). Index Rerum (36). Christadelphian Joy Fund, Inc.

Compiled by Bro Len Naglieri


Posts: 1,023
Reply with quote  #55 
Psalm 145:1-3      Anthem 32
1 I will extol thee, my God, O king; and I will bless thy name for ever and ever.
2 Every day will I bless thee; and I will praise thy name for ever and ever.
3 Great is the LORD, and greatly to be praised; and his greatness is unsearchable.

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Reply with quote  #56 

He That Forsaketh Not All That He Hath Cannot Be My Disciple (Luke 14:33)

The eternal reward we claim to treasure so highly and seek so devotedly is perfection, spirituality, holiness, freedom from all the motions and lusts of the flesh, closeness to God, total godliness in thought and action. How badly do we really want this condition, and what are we really willing to give up to get it? If we are not willing to sacrifice EVERYTHING else, and drop everything else in this life to strive for perfection in these divine things, then we reveal that our professed devotion to them and desire for them is shallow and weak. We really want the pleasure of this life and the flesh -- and then God LATER, when this life is over, and the flesh is worn out and has lost its excitement and appeal. Giving up what we have ceased to enjoy is no sacrifice. God wants our best NOW, not our dregs.

Often we do not recognize failure because we do not realize what success could be.

Search Me O God, Bro Growcott

Num 3     Psa 148,150     Luk 13,14

Reference to: Num 3:12 
And I, behold, I have taken the Levites from among the children of Israel instead of all the firstborn that openeth the matrix among the children of Israel: therefore the Levites shall be mine;

The Meichizedek Order Supplants The Levitical

The Melchizedek order of priesthood provided that the legal “firstborn” of a family should act as priest. That was the order established at the first Passover when Yahweh purchased to Himself the firstborn of Israel. The command went out to “sanctify” unto Yahweh “all the firstborn” (Exod. 13:2). At that stage, they constituted the priestly class in Israel.

However, the disobedience of Israel when Moses was in the Mount resulted in the tribe of Levi being appointed in the place of the firstborn (Exod. 32:26; Num. 3:12, 13, 40, 41). In Christ, however, that law is “changed” or reversed. In him, as under the Melchizedek order, the firstborn became priests. He has been elevated to the status of “firstborn of every creature” (Ps. 89:27; Col. 1:15), the “head of the Ecclesia,” that “in all things he might have the pre-eminence” (Col. 1:18).

As such he is high priest, even though being of the tribe of Judah and not of Levi.

In him, his followers are also constituted “firstfruits” or firstborns (James 1:18; Rev. 14:4), and as such have entered upon a priestly service even though still clothed with mortality (1 Pet. 2:9). That is why the Apostle is able to write (according to the Greek): “Ye are come unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem … to the general assembly and Ecclesia of firstborns which are written in heaven …” (Heb. 12:22–23).

The Ecclesia of firstborns constitute the “royal priesthood” of Peter’s statement, which relates to Melchizedek: for he was both priest and prince of Salem. It is an order that shall merge into immortality, as it did in the case of the Lord Jesus, of whom it is written that he “abideth a priest continually” (or “for the continuance”—the age to come). He was washed and clothed with garments for glory and for beauty; and so also must we be if we would attain unto the priesthood for ever. Christ’s offering is a representative one, not a substitutionary sacrifice; it illustrates what is expected of us, revealing that it is necessary for us too “to make our calling and election sure” by following where he would lead.
We reveal ourselves by so doing to be true priests.

bro C. C. Walker. Atonement: Salvation Through the Blood of Christ (213).

Reference to: Psa 148:1 
Praise ye the LORD. Praise ye the LORD from the heavens: praise him in the heights.

... Now foremost of all things in relation to Bible study comes a systematic method of reading such as we are privileged to possess in the now well known and happily much used Bible Companion. This may properly be allowed to underlie every other more local or limited arrangement we may feel called upon to make in the course for our inexhaustible study of the Scriptures. No better basis can be laid as the foundation of an extensive acquaintance with the entire realm of the Divine purpose; and certainly no more effectual source of enlightenment, strength and purification could possibly be devised, than the way by which we thus become familiar with the whole counsel of God.

But presuming that I am addressing those for the most part who have already been attracted to the advantages of this daily and systematic reading, I will not extend my remarks further upon that part of the subject, but proceed to call your attention to the fact that the Bible is a book of surpassing and enduring interest from every point of view—a book which addresses itself to every stage of life: it is the child’s best lesson book—the young man’s best counsellor, the mature man’s meat and drink, and the aged man’s best comfort. It invites men everywhere to unite with all the elements of nature in fulfilling the one greatest object of existence—the exaltation of Jehovah’s name and the magnification of His word; to this end, it has a message to “kings of the earth and all people, princes and all judges: both young men and maidens, old men and children: saying let them praise the name of the Lord; His excellent name and glory which is even higher than the heavens”—(Psalm 148.)  ...

The Christadelphian  : Volume 17. 2001, c1880.  volume 17. (electronic ed.) (17:402).

Reference to: Psa 149:6 
Let the high praises of God be in their mouth, and a twoedged sword in their hand;

9. The Patience of the Saints

“Here is the patience of the saints; here, they who keep the commandments of the Deity and the faith of Jesus”—Verse 12. (Rev 14:12)

This is parallel with ch. 13:10, in a certain degree. In this text the words have reference to the subject-matter of “the patience and the faith;” while in verse 12, it indicates the persons themselves who are specially related to this patience and faith.

The word hode, rendered “here” is as if one should say en tode, that is, topo, in this place: ta hode, signifies the things here, that is, the things transacted in this place.
“He that leadeth into captivity shall go into captivity.” Hence, in the third angel-judgment, “the Beast is taken, and with him the Pseudo prophet” (ch. 19:20). The things represented by these symbols constitute a power that has led the saints and witnesses captive, and killed them with the sword. Therefore, the power “that killeth with the sword, by the sword must be killed;” and that, too, by the sword wielded by the saints (Psa. 149:6–9). Hence, also, in that section of the third angel-judgment represented in the eleventh verse, and further illustrated in the sickle scenes from the fourteenth to the twentieth verses inclusive, the remnant of the hostile power of the blasphemers (ch. 16:21) is slain with the sword of the “Faithful and True One,” the Commander-in-Chief, “who judges and makes war in righteousness” (ch. 19:11).

bro John Thomas Eureka  : An exposition of the Apocalypse. Volumes 1-5. (electronic ed.) (volpg.5.56).

Reference to:  Psa 150:6 
Let every thing that hath breath praise the LORD. Praise ye the LORD.

The Saints and not the Alien are invited by God to offer praise—“Sing unto the Lord, O ye saints”—“Let the saints . . sing” (Ps. 22:23; 30:4; 149:5; Eph. 5:19–20; Col. 3:16). The few allusions to universal praise in the Psalms refer, as a careful perusal of their respective contexts will show, not to the present but to the future, when all families of the earth will have been joined to the Lord (Ps. 68:32; 67:4; 66:4). The passages in which all creation is called on praise, are highly figurative, and must be understood in the light of literal statement (Ps. 69:34; 150:6). To make such passages teach that praise is acceptable from the unsanctified is a wrong handling of the word. Praise, like the sacrifices of the law, must be offered in God’s way, and that way now is through Christ, the beloved of God: “By him therefore, let us offer the sacrifice of praise to God continually, that is the fruit of our lips, giving thanks to His name” (Heb. 13:15). Let him who wishes to be further assured upon this matter attentively read the remarks of Dr. Thomas in Eureka—Vol. 2:350–362; 597–602.

The Christadelphian  : Volume 24. 2001, c1887. The Christadelphian, volume 24. (electronic ed.) (24:271). Birmingham: Christadelphian Magazine & Publishing Association.

Reference to:  Luk 13:6 
He spake also this parable; A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none.

... In view of such a state of things, as characteristic of the greater number of Hebrew Christians, Jesus might well inquire: “When the Son of Man cometh, shall he find the belief of his coming to avenge his servants and their persecuted adherents in the minds of those who dwell in the land of Judah?” He foresaw that though this forty-second generation (which he likened to a strong man, armed, and possessed of an unclean spirit—Luke 11:16–26) had been emptied, swept, and garnished by the Eternal Spirit in and through John the Baptist, himself, und the Apostles, yet that the same strong old man of the flesh that had dwelt in Israel from the days of Moses would again get the ascendancy in them, strengthened by new allies, or confederates, whom he styles, “seven other spirits more wicked than himself.” These more wicked spirits were the Judaizers and Gnostics denounced by Paul, Peter, James, John and Jude, in their Epistles. If the Scribes and Pharisees, before John began to preach repentance to them, were wicked, these Christian contemporaries of the last days were the perfection of wickedness; so that the judgment with which the forty-second generation was punished was not so much because they rejected the Messiahship of Jesus, but because, having generally, like Josephus, conceded this, they “crucified to themselves the Son of God afresh, and put him to an open shame,” in “walking after their own lusts,” and scoffingly inquiring, “Where is the promise of His coming?” Hence the state of this forty-second generation, or strong man armed was worse at the last than at the first—worse, after all the digging and manuring about the fig tree; so that nothing remained but to hew it down as a cumberer of the ground—Luke 13:6. Judah, at the closing of the apostolic mission, was the exact counterpart of the contemporaries of Moses—froward and faithless—“a wicked and adulterous generation.” Its carcass was, therefore, condemned to be devoured by the Roman eagles—those birds of prey, which would rend off its rotting flesh, and leave it bleaching in the wilderness of the peoples, the rattling dry bones of a disjointed skeleton. scattered without hope in their enemies’ land, as at this day—Matt. 24:27–28; Deut. 28:25, 26; Ezek. 37:2.  ...

bro John Thomas. (1990; 2002). The Last Days of Judah's Commonwealth (34). Logos Publications.

Compiled by Bro Len Naglieri


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Reply with quote  #57 

"Men are not ushered into being for the purpose of being saved or lost; God manifestation not human salvation is the doctrine of the Bible:

- bro John Thomas

Num 4     Pro 1     Luk 15

Reference to Pro 1:24 
Because I have called, and ye refused; I have stretched out my hand, and no man regarded;

... Trust in the Lord, according to the man of the world, is the act of a fool. Ridicule of this kind forms one of the probationary trials of the God-fearing. It will not, however, subvert those who give ear to the words of Christ. “Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake.” Those whom it will dangerously affect are such as love “the praise of men more than the praise of God.” The worldling can produce no data upon which to prove that God has ever been trusted in vain. He cannot call a single witness. How differently does the case stand with the child of God! How vast is the “cloud of witnesses to whom he can appeal! The formost is Christ, “who ever liveth.” It is not the trustful who are fools, but the trustless—those whose hearts are fully set on an evil work, because the sentence against it is not executed speedily (Ecc. 8:11). Those who labour and fume for a few uncertain years of ease and enjoyment when, by directing their efforts in another channel, eternity of joy might be attained. The secret of their folly is Bible-ignorance. They know not the Word, and, therefore, cannot discern the sure basis upon which the faithful stand. They are to be pitied. Like children they chose present gratification rather than future and lasting good. The day of retribution is at hand. Through despising God’s counsel and reproof, they will have ere long to eat of the fruit of their way (Prov. 1:24–31.) Wisdom then will be justified of her children, and then also will it be made palpable that “the wisdom of this world is foolishness with God.”

A. T. J.

The Christadelphian, Volume 23. 2001, c1886.

Reference to:
Luk 15:4  What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it?
Luk 15:5  And when he hath found it, he layeth it on his shoulders, rejoicing.
Luk 15:6  And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost.

The lost Sheep.

Jesus said, “I am not sent but unto the lost sheep of the house oaf Israel.” “The son of man is come to seek and to save that which was lost.” The religious and well-to-do classes of the nation generally had too good an opinion of themselves to regard themselves as the lost: and Jesus took them at their own valuation. They considered themselves the Lord’s saved elect, like thousands in the present day. Therefore he did not go after them, but after those whom they despised. “I came not,” said he, “to call the righteous, but sinners to repentance.” To the publicans and sinners he addressed himself: and this class paid attention to him. At this the Pharisees and Scribes murmured, saying, “This man receiveth sinners and eateth with them.” This gives the key to the parable he spoke: “What man of you having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness and go after that which was lost until he find it? And when he hath found it he layeth it on his shoulders rejoicing, and when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me, for I have found my sheep which was lost” (Luke xv. 4–6). He spoke this parable in answer to their cavils. Therefore, it applies to those to whose association on the part of Christ the Pharisees were objecting—the sinners. They are the lost sheep—(all were, in fact, for all had sinned, but all did not recognise the fact)—Jesus had come to seek and save them. It was with this view he humbled himself to their society. He did not associate with them as sinners, but as sinners willing to be saved, which is a very different class of sinners from those of whom David speaks when he says: “Blessed is the man that standeth not in the way of sinners” (Psa. i. 1). Jesus did not associate with sinners to entertain them, or to take part with them in their pleasures or their sins. He humbled himself to them that he might teach them the way of righteousness: and if they would not listen to this, he turned away from them, and they from him. If they listened to him, and conformed to the Father’s requirements as made known by him, then he received them gladly, and could say of such to the Pharisees, “The publicans and the harlots go into the kingdom of God before you.” Nay, he not only thus received them: what said he in finishing his parables? “There is joy in the presence of the angels of God over one sinner that repenteth.” “More than over ninety and nine just persons that need no repentance.” If a Pharisee was glad at the recovery of living mutton, why should he be envious at a spiritual recovery which caused joy among the angels? This was the argument of the parable. The lesson it conveys, it is easy to see; but how flat the lesson falls in our worse than Laodicean age, when the gladness of the angels is esteemed a myth, and interest on behalf of the fallen is pitied as an enthusiasts’ craze. Yet there are those who as in Peter’s day will “save themselves from this untoward generation.” Let such be very courageous, and go in the face of the sublime complacency of a generation of shallow wiseacres who think themselves profound and learned and great and excellent, when the state of the case is tremendously the reverse when estimated in the light of divine common sense. “The wisdom of this world is foolishness with God.”

bro Robert Roberts,  Nazareth Revisted -- In harmony with the scriptures of Moses and the Prophets. (electronic ed.) (157). Birmingham, UK: The Christadelphian.

Reference to:Num 4:20 
But they shall not go in to see when the holy things are covered, lest they die.

... Yet another instance: When David removed the ark from the house of Abinadab, Uzzah put forth his hand to the ark of God, and took hold of it, for the oxen shook it. Then the anger of the Lord was kindled against Uzzah, and God smote him there for his error; and there he died. Why? He was a presumptuous sinner (2 Sam. 6.).

We require to look elsewhere for an explanation of this incident. Uzzah appears to have descended from Merari (See 1 Ch. 6:29). Now the family of Merari, although sons of Levi, did not attain to the first position in the priesthood. Each family were appointed to their respective duty in connection with the tabernacle. Those duties were strictly defined by God. They were not to be altered to suit the will of man. Accordingly we are told that the sons of Kohath (also of the tribe of Levi) were to carry the table, the candlesticks, the golden altar, &c., but they were not to touch any holy thing. Aaron and his sons were to cover up all the holy things, and then, and not till then, were the sons of Kohath to remove them. The penalty for disobeying this rule was death (Num. 4:2–15). The sons of Kohath were not even permitted “to go in and see” when the holy things were covered up, under penalty of death (5:20). So strict was this law that when the men of Beth-shemesh looked into the ark of the Lord just after the ark returned from the Philistines, fifty thousand and sixty persons were slain (1 Sam. 6:19).

The Christadelphian  : Volume 40. 2001, c1903.

Compiled by Bro Len Naglieri


Posts: 1,023
Reply with quote  #58 
Proverbs 2:1-6

1 My son, if thou wilt receive my words, and hide my commandments with thee;
2 So that thou incline thine ear unto wisdom, and apply thine heart to understanding;
3 Yea, if thou criest after knowledge, and liftest up thy voice for understanding;
4 If thou seekest her as silver, and searchest for her as for hid treasures;
5 Then shalt thou understand the fear of the LORD, and find the knowledge of God.
6 For the LORD giveth wisdom: out of his mouth cometh knowledge and understanding.

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Reply with quote  #59 

Happy Is The Man That Findest Wisdom (Prov. 3:13)

 Happiness has nothing to do with what we possess, or what we "accomplish" in the world, or where we are, or whom we are with, or our external circumstances, or even our physical condition. Happiness is something we (with God's guidance and help, of course) create within ourselves, based solely upon eternal, unchanging things. Only we ourselves can make it. Only we ourselves can harm it. Any "happiness" that depends upon anything or anyone that can change -- and will, with the inexorable passage of time, certainly pass away -- is a cheat and a delusion. Look to the end. Will it LAST? If not, do not waste your precious time on it.

 Search Me O God, bro Growcott

 Num 6 Pro 3 Luk 17

 Reference to: Num 6:9
And if any man die very suddenly by him, and he hath defiled the head of his consecration; then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it.

 The Nazarite was forbidden to come near the dead, because such would be a defilement. He would, therefore, be careful not to do so, but it might be impossible in some cases to avoid it. An instance is given in the 9th verse of Numbers 6: In the case of a man dying suddenly near him, contact with whom he could not possibly have avoided. Notwithstanding this, his proximity to the dead man was regarded as a defilement and a sin—“he sinned by the dead” (5:11). But God is righteous, and a means of forgiveness was provided. The Nazarite was to bring certain offerings, and the priest was then to make an atonement for him.

 There is a parallel to this in the case of the spiritual Nazarites. We are to be vigilant and watchful lest our garments be defiled—“hating even the garment spotted by the flesh” (Jude 23). But owing to the weakness of the flesh, there are many things which we do, which we would not. In spite of continued vigilance and watchfulness, we frequently fail, and our garments are defiled and need cleansing. There is a means of forgiveness provided for such cases through the “offering of the body of Jesus Christ once.” “If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” But this cleansing is not available for a life of continual sin, but only for those who “walk in the light as he is in the light.” Let us be careful, to “walk in the light,” and then, if when so walking, we are “overtaken in a fault,” there is hope in the means provided for our cleansing and forgiveness. It behoves us, however, to remember that we are required to be holy—to be watchful, lest our garments should be defiled by the evil influences within and around. We are Nazarites; and we must therefore be separate and consecrated to Him whom we have vowed to obey.

 . Vol. 26: The Christadelphian : Volume 26. 2001, c1889. The Christadelphian, volume 26. (electronic ed.) (26:335). Birmingham: Christadelphian Magazine & Publishing Association.


 Reference to: Pro 3:18
She is a tree of life to them that lay hold upon her: and happy is every one that retaineth her.

 ... It is a law of the flesh that “like produces like Wild and truthless men reproduce themselves in their sons and daughters. The experiment has been tried on Indian infants. They have been taken from their parents, and carefully educated in the learning and civilization of the white man; but when they have returned to their tribe as men, they have thrown off the habits of their patrons, and adopted the practices of savage life. The same tendency is seen in other animals. Hatch the eggs of the wild turkey under a tame one; and as soon as they are able to shift for themselves they will leave the poultry yard, and associate with the wild species of the woods. So strong is habit, that it becomes a law to the flesh, when continued through generations for a series of years.

 But men are not only made, or constituted sinners by the disobedience of Adam, but they become sinners even as he, by actual transgression. Having attained the maturity of their nature, they become accountable and responsible creatures. At this crisis, they may be placed by the divine arranging in a relation to His word. It becomes to them a Tree of Life,<d> inviting them to “take, and eat, and live for ever If, however, they prefer to eat of the world’s forbidden fruit, they come under the sentence of death in their own behalf. They are thus doubly condemned. They are “condemned already to the dust as natural born sinners; and, secondarily, condemned to a resurrection to judgment for rejecting the gospel of the kingdom of God: by which they become obnoxious to “the Second Death <a>

 Thus men are sinners in a twofold sense; first, by natural birth; and next, by transgression. In the former sense, it is manifest they could not help themselves. They will not be condemned to the Second Death because they were born sinners; nor to any other pains and penalties than those which are the common lot of humanity in the present life. They are simply under that provision of the constitution of sin which says, “Dust thou art, and unto dust thou shalt return Now, if the Lord God had made no other arrangement than that expressed in the sentence upon the woman and the man, they and all their posterity in all their generations would have incessantly gone to dust and there have remained for ever. “The wages of sin is death. Sinful flesh confers no good thing upon its offspring; for holiness, righteousness, incorruptibility, and life for ever are not hereditary. None of these are inherent in animal flesh. Sinners can only acquire them by a conformity to the law of God; who offers them freely to all who thirst after the water of life eternal.<b>

 d. Prov. 3:18.
 a. Rev. 20:14.
 b. Rev. 22:17; Isaiah 55:1–3.

 bro John Thomas, Elpis Israel : An exposition of the Kingdom of God. With reference to the Time of the End and the Age to Come. (electronic ed.) (130). Birmingham, UK: The Christadelphian.


 Reference to: Luk 17:30
Even thus shall it be in the day when the Son of man is revealed.


 It is possible, that in 1848 these words would have secured more instant and earnest attention than at present. When famine was stalking through Erin and pestilence following at its heels; when, even in Britain the trading part of the community were beset with embarrassments, and the working classes suffering from want; when, on the Continent, thrones were overturned, and sceptres broken, more rapidly almost than the intelligence could be conveyed; when all who had any stake in society were trembling to think what the end of these disasters and commotions might be; then, to have written of “approaching judgments,” would have been to secure the terrified attention of many whose “hearts were failing them for fear, and for looking after those things which seemed to be coming upon the earth.” The voice of warning would have had many an echo then, from the depths of troubled and trembling hearts. But when the storm seems to have past by, and the elements are hushed to rest; when plenty smiles, and prosperity abounds on every hand; when order seems everywhere the more firmly established for the temporary anarchy by which it was threatened, while mines of untold wealth are opening golden prospects to the myriads who resort thither in pursuit of gain; then to lift the warning voice, and speak of judgments at the door, would seem to many a strange and uncalled for thing. I can well imagine many a one exclaiming, “Judgments! Approaching Judgments! Why, when did there seem less occasion for fear? When was the air so calm? the horizon so clear? the prospect so enchanting?” Dear reader, it is not by appearances we have to judge, but by the word of God. And know you not what that word records in the history of the past, as well as what it foretells, of the future? The antediluvians thought Noah mad, to predict a deluge, and prepare an ark. “They did eat, they drank, they married wives, they were given in marriage, until the day that Noah entered into the ark”—and what then? “the flood came, and destroyed them all.” So it was, too, with the cities of the plain. “They did eat, they drank, they bought, they sold, they planted, they builded.” And nature seemed to smile on their pursuits. The sun rose as usual on the morning of their overthrow. Scripture notes this. “The sun was risen upon the earth when Lot entered into Zoar.” What ensued? “Then Yahweh rained upon Sodom and Gomorrah, brimstone and fire from Yahweh out of heaven; and he overthrew those cities, and all the plain, and all the inhabitants of the cities, and that which grew upon the ground.” “But what is all this to us?” you perhaps inquire. Let our Lord himself reply. “Even thus shall it be in the day when the Son of man is revealed.” Luke 17:30. Ah yes, peace and plenty, order and tranquility, the advance of science, and the growth of intelligence, are no signs that judgment is far off! “When they shall say peace and safety, then sudden destruction cometh upon them, as travail upon a woman with child, and they shall not escape.” And while it is quite true, that they who only regard appearances on earth may suppose, that everything bespeaks the continuance of peace and prosperity, there are those who know that God’s word is “settled for ever in heaven:” and who will, through his grace, listen to what that word proclaims, of approaching judgment, desolation, and woe. Then, besides, whether men will hear, or whether they will forbear, they to whom the knowledge of these things has been confided, must, to deliver their own souls, lift up their voices, and cry aloud, and spare not.

 There may be some, however, who read these pages, who are not so blinded by appearances as to suppose, that the present partial lull will continue, who yet have no adequate conception of the nature and extent of the solemn changes which are at hand. You see, dear reader, that no dependence is to be placed on the sort of quiet which at this moment exists. You know well that the atmosphere is never so still as just before the bursting forth of a wild and desolating storm; and seeing probably in scripture, that there are great convulsions to take place, ere the world is subdued to the sceptre of Immanuel, you may be looking for these as near at hand. But then your expectation of these convulsions, and of the woes and calamities inseparable from such events, is associated in your mind with the idea, that after all, the world is to be converted, and the millennium introduced, by agencies and influences of a kind already at work for this end. You see, indeed, that at the slow rate at which Christianity has progressed, even where it has achieved its greatest victories, it can only be after the lapse of almost interminable ages, that it becomes universal among mankind. Its forces seem so feeble and so few, and the opposition they encounter is so formidable, that there appears no prospect of universal triumph within any period that the mind can span. But judgment, you think, is to aid in accelerating the work. And all that you anticipate in the way of judgment is, that national convulsions and political overturnings, accompanied perphaps by providential scourges, such as famine, pestilence, and the like, will open the way for the wider, more rapid, and more effectual spread of the gospel. The Papacy will, as you suppose, be overthrown; Mahommedanism be deprived of political power: governments hostile to the spread of truth give place to others who will be its nursing fathers; China, Japan, and Tartary, be opened to christian missionaries; while in these and other ways, the God of Providence will interpose to accomplish the final, universal triumphs of the gospel of his grace. Such are the thoughts cherished by numbers of professors at the present moment. ...

 bro John Thomas, (n.d.). Herald of the kingdom and age to come (11:169-170). New York.

 John Thomas, Ed. • West Hoboken, Hudson Co., N. J., Aug., 1861 • Vol. XI. No. 8

Compiled by Bro Len Naglieri



Posts: 1,023
Reply with quote  #60 
Wisdom is given by God only to those who fully realize the foolishness and emptiness of all natural man's thoughts, INCLUDING THEIR OWN, and who seek His guidance in love and faith and trust.  GVG

Proverbs 4:5-7

5 Get wisdom, get understanding: forget it not; neither decline from the words of my mouth.
6 Forsake her not, and she shall preserve thee: love her, and she shall keep thee.
7 Wisdom is the principal thing; therefore get wisdom: and with all thy getting get understanding.
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