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[R3000 : page 131]

YEARLY RECKONINGS—SPIRITUAL ACCOUNTS.

[varudhandhira kanakidudhalgal – aavikkuriya kanakugal]

“Many, O Lord my God, are thy wonderful works which thou hast done, and thy thoughts which are to usward: they can not be reckoned up in order unto thee; if I would declare and speak of them, they are more than can be numbered.”—Psalm 40:5.

BUSINESS MEN are at great expense to secure accuracy in their accounts. Millions of dollars [or Lakhs of Rupees] are spent every year in details of bookkeeping [kannakku vaithal], an important part of which is to enable proprietors to know definitely upon which items of their business there is a profit [laabham], and upon which there is a loss [nashtham],—to the intent that the profitable branches may be increased, and the unprofitable ones corrected. This is admittedly a wise procedure.

If the case be such with those who are seeking temporal wealth and its honors, how much more careful accounting should be attempted in connection with spiritual matters! [1 Cor. 9:24-26] The Lord’s people are not merely seeking for wealth, which will last for a few years, and then must be parted with—at the tomb, if not sooner;—they are seeking for the riches which perish not, and which thieves do not break into and steal. [Matt. 6:20] More than this, with the heavenly riches they are assuredly seeking also heavenly honors and glories—even joint-heirship with the King of kings and Lord of lords [Rev. 17:14], in the Millennial Kingdom, and in the glorious opportunities which it will bring in connection with the promised blessing of all the families of the earth.

The general settlement day with the world is at the close of the old year [or financial year], and the beginning of a new one, but with the Church an equally appropriate occasion, or, indeed, a still more appropriate one, comes with the annual remembrancer of our Lord’s death as our Passover Lamb—and of our participation with him in his sacrifice; and in the Easter celebration of his resurrection, and of our figurative rising with him to walk in newness of life [Rom. 6:4]—in prospect of the actual resurrection in which, if faithful, we shall be changed in a moment, in the twinkling of an eye, to be like our glorious Redeemer, to see him as he is, and to share his glory. [1 Cor. 15:52, In Tamil 1 Cor. 15:51b; 1 John 3:2]

Let us see how our spiritual accounts stand for the year past—since last we broke together the emblems of our Redeemer’s sacrifice and of our own participation with him. Let us note whether or not the year’s experiences have brought us nearer to the Lord, or have in any measure separated us from the warmth of his love and fellowship, and from fellowship with fellow members of his body. Every year should find us nearer to the Lord, not only in the purposes of our hearts, but in the conduct of our lives,—nearer to the perfect standard. We should be making progress, growing in all the graces of the spirit, and growing also in our knowledge and appreciation of the Lord and of his wonderful plan.

We trust that each reader, as he takes a conscientious view of the situation, whichever way he feels that the balance stands (favorable or unfavorable, as compared with a year ago), can nevertheless thank God that by his grace we are what we are, and where we are;—still his, with hearts striving for things of the spirit, and not for things of the flesh. If any have slipped to some extent backward, let such thank the Lord that matters are not worse than they are, that they have not wholly let go of his hand, and relinquished their share in the exceeding great and precious promises of his Word. Let them thank God that this day of reckoning and reviewing of accounts finds them desirous of being on the Lord’s side, and making a better record during the year before us. Let us look together at our text [Psa. 40:5], and see if we cannot join heartily with the Prophet [David] in the sentiment expressed. He divides the subject into two parts. (1) Thankfulness to God for his wonderful work of grace already done or accomplished; and (2) for his thoughts, his plans, his purposes, toward us, which are not yet accomplished, and which we have grasped by his promises, with our arms of faith.

Looking back at the things that God already has done for us, we see that the Prophet has defined some of these, saying, “He brought me up also out of an horrible pit, and out of the miry clay, and set my feet upon a rock, and established my goings.” (Verse 2.) [Psa. 40:2] If we can apply this heartily to ourselves, what a cause it is for thankfulness. As we look about us, and see the whole world lying in the Wicked One [1 John 5:19b], without God and having no real hope [Eph. 2:12b],—merely vague impressions—and when we look back and see how the Lord has delivered us from the horrible pit of condemnation and sin, how he has had mercy upon us and delivered us, and established our feet of faith upon the rock foundation, Christ and his redemptive work, well may we give thanks, and tell his mercies all abroad. Looking back we may see that happy day that fixed our choice upon our Savior and our God, as being the time from which our goings have been established,—our course no longer vacillating. It was there that we obtained a fixed purpose, a ballast which has hindered us from being upset when tossed, hither and thither, by the varying winds of philosophy and human speculation. Praise God for this which he already has done for us! No wonder, as the Prophet proceeds to say, we realize that “He has put a new song into our mouth,—even praise unto our God.” [Psa. 40:3] The new song is not one of doubt or of fear, nor concerning anguish of sinners; but a song of God’s Justice and Mercy and Love,—reasonable and harmonious in its every cadence [beat / tone]. Thank God! It has brought a new life to us; a new pleasure in life, as well as new aspirations and new hopes for others as well as for ourselves. We can never thank the Lord enough for the blessings which we have already received at his hands,—for the things which he has already done for us.

And yet the things that we already enjoy of the Lord’s favor we are assured are but a foretaste [sample] of the blessings yet in reservation for them that love him—blessings which eye hath not seen, nor ear heard, neither hath entered into the heart of man to see or appreciate, but which God hath lovingly declared, and which we grasp by faith, seeing through a glass only obscurely, as yet, the glory, honor and immortality promised to the faithful. [1 Cor. 2:9-10] What we now have are not realities so much as promises and hopes. Present experiences being but the beginning of our comfort, we agree with the Prophet, that the number of God’s favors cannot be reckoned, computed. We are exceedingly his debtors; we can never discharge the obligation. But then we are his children; he is pleased to give us these things, and his request in return is that we shall act toward him in such a manner as will betoken our gratitude, and that we are indeed his offspring, begotten of his spirit.

Let us proceed in our calculation of present assets, and in our balancing of the year; and let us not be content simply with generalities in the balance. Let us retrospectively scrutinize the privileges and mercies enjoyed during the year, and the use we made of them and the blessings we derived. Let us carefully note which features of our daily course have been most helpful to us, and which have to any extent retarded our spiritual progress, hindered our fellowship with the Lord, prevented our running with patience or with best results the race set before us in the Gospel. These items will necessarily vary with each individual—for no two are alike in temperament or environment. Each in his counting should weigh the advantages derived from fellowship and communion with the Lord in prayer; and should determine whether or not this feature of his spiritual interests could be advantageously expanded during the beginning [forthcoming] year.

Each should consider, also not merely how much time he had spent in talking to the Lord, but also how much time he had spent in listening to the Lord’s voice—in searching the Scriptures; in seeking to know the divine mind, the divine plan, as it pertains to himself individually and to the Church and to the world. Included in this matter of listening to the Lord’s voice, he should reckon the helps to Bible study provided by the Lord through the brethren, the members of the family, the members of the one body of Christ;—remembering the statement of the Apostle [Paul in 1 Cor. 12:18], that God himself had set the various members in the body as it hath pleased him; and that he set these members for the very purpose of blessing one another, edifying the Church, building it up in the most holy faith. [Eph. 4:11-12; In Tamil Eph. 4:12-13; Jude 1:20] True, we are to consider that the Apostle[s] were set first, foremost, and hence, that their teachings are paramount; and that all other teachings are to be submitted to the test of harmony with the testimonies of the apostles and the prophets.

If any, on reckoning up, shall find that they have not made such good progress as they had hoped, or perhaps apparently less progress in the narrow way, than some others about them, let them consider to what extent this failure to progress was due to a failure to use the divinely appointed means for growth in grace and knowledge and love;—namely, the Word and the brotherhood. If the progress has not been so great as could be hoped, let another point be examined: see whether or not you have been as active as was possible in serving the truth. Consider that you have consecrated your entire life to the Lord, and that by his direction it is to be laid down, sacrificed, yielded up in the interest of his brethren, the Church. Consider, count, reckon, whether or not you have been faithful in this matter of laying down your life during the past year—faithful in serving the Church, the body of Christ, to the best of your ability. Remember that it is a part of the Lord’s provision, that he who watereth shall himself be watered [Pro. 11:25], that he who serves the truth to others may appropriate to himself the more abundantly at the Lord’s table of grace and truth.

EXAMPLES OF PROPER COUNTING, VALUATION, ETC.

In our counting let us take some hints and suggestions from the inspired apostles; let us note how they counted matters and things—which matters they set down to the profit account, and which to the loss account. [1] Hearken to the Apostle Paul’s words: “Neither count I my (earthly) life dear (precious, valuable) unto me.” (Acts 20:24.) Again, “I count all things (earthly) but loss for the excellency of the knowledge of Christ Jesus my Lord.” (Phil. 3:8.) Paul’s estimation was not merely that the future glories were worthy of some loss in the present time, but that even the knowledge of Christ (including the knowledge of God’s grace toward us through him, and the knowledge and consequent opportunities of running the race for the great prize)—was alone worth the price; he estimated that the loss of all things, in order to obtain this knowledge (and its opportunities), would be a great bargain. Let us thank God if we have this good asset—a knowledge of Christ,—a knowledge of his character, and a deep appreciation of it, a knowledge of the plan which centers in him—no matter what it has cost us of earthly good; if we have this knowledge, if to us he is precious, we are rich today, thank God! The same Apostle proceeds to say that already he had suffered the loss of all things and did “count them but dung,” that he might “win Christ, and be found in him”—a member of his body. [Phil. 3:8-9; In Tamil Phil. 3:8,9,11]

[2] A further suggestion as to how to count is found in the Apostle James’ words, “Count it all joy, when ye fall into divers temptations, knowing that the trial of your faith worketh patience,” etc. (James 1:2.) [In Tamil Jas. 1:2-3] No doubt, as each looks back for a year, we see that there were numerous snares and temptations in our pathway. Over some, no doubt, we gained victories, readily; others perhaps we conquered with a severer struggle; and still others perhaps were only partial victories,—they were partially reverses, partially victories for our enemy.

What did these temptations bring us? What has been their value? One value, as the Apostle [James] suggests, is the lesson of forbearance. They proved to us that we are still in the schooling time, in the testing time;—to demonstrate our loyalty to the Lord, and our worthiness, through his merit, to a share in his Kingdom. All wish frequently, no doubt, that the testings were all over, and that we were accepted to a place amongst the overcomers; but patience and faith and trust are to do a refining work in our hearts, making us mellow, willing and obedient to the Lord. Let the good work go on. Let us rejoice if our trials have brought us lessons of any kind that are profitable to us,—that have tended to make us stronger in character, more firm for truth and righteousness, more aware of our own weaknesses, and more on guard against the same. Even those conflicts which have resulted in only partial victories have possibly been to our advantage. Surely so, in proportion as we contended earnestly against our weaknesses or against the besetments of the Adversary. Even on points in which there may have been absolute failure, the result may be a strengthening of character, a crystallization of determination for greater zeal in that direction again; and a humility of heart before the Lord in prayer, which has caused us to remember the throne of grace afresh, and that thither we may flee in every moment of temptation and find the succor which we need.

[3] The Apostle Paul summed up his account, and balanced it, as follows: “I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us”—the faithful. (Rom. 8:18.) In our reckoning, in our account for the year, let us similarly reckon the things which we have suffered, whether they be few or many, small or great—whatever we suffered for Christ’s sake, for righteousness’ sake, for the truth’s sake,—let us rejoice therein, and endeavor for the coming year, to be so much more faithful in all these respects, that it may be our high privilege of suffering something further for the name of Christ, for his cause, and for his brethren.

[4] As we reckon the profit and loss sides of the account for the year, let us be thankful that amongst the shortcomings which all may have to deplore none of us find one item of evil which the Apostle [Paul] mentions; viz., none of us “count the blood of the covenant, wherewith we were sanctified, an unholy (ordinary) thing.” [Heb. 10:29] Thank God, we still appreciate the precious blood of Christ; we still appreciate the fact that we are accepted, not in any merit or worthiness of our own, but in him who loved us and who bought us with his own precious blood. Oh, how much we have to be thankful for in this one feature of our experience, even if, as we look back, we find that there have been vacillations or slips or slidings in the pathway! How much we may thank the Lord, that by his grace we still are what we are, and still have the opportunity of persevering and running with renewed zeal and patience the race set before us,—looking unto Jesus for our example. [Heb. 12:1]

HOW THE LORD IS ACCOUNTING RESPECTING US.

Finally, in our account of matters, let us take courage from the Lord’s statement [through Apostle Paul] respecting how he counts things, and let us count accordingly. The Apostle [Paul] said himself, “I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry.” (I Tim. 1:12.) Ah, yes, what a blessed satisfaction it is to us to know that while the Lord knows of our every word and every deed he is pleased to count us something different, even from our words and our deeds—something better! Our words do not always represent the full sentiments of our hearts; our conduct does not come up to the standard: after the words have been spoken and after the deeds have been done—perhaps to the very best of our ability—we realize that they have come short of the glory of God, and short of our own ideals, desires and efforts. How consoling it is to us, then, to know that our imperfect work shall be acceptable through Christ to God; that the Lord counts us according to our intentions, according to our wills. Praise his name! We would have no hope of coming up to any standard of perfection which he would approve, were it not for his gracious arrangement by which our imperfections are covered by our Redeemer’s perfection and sacrifice, and our works accepted according to the intentions and desires of our hearts.

The Apostle rejoiced that by the Lord’s counting him according to his intentions, and not according to his deeds, he was counted worthy a place in the ministry. Let us similarly rejoice, and let us remember that the word “ministry” signifies service, and the word “minister” signifies servant. Let us remember that all of the Royal Priesthood, all of the truly consecrated Church of God, are ministers, servants of God and of each other. The Lord has put us all into the ministry; and there is a ministry, a service of kindness and of love toward the Lord, in honoring his name and declaring his righteousness; and a ministry toward the brethren, in opening the eyes of their understanding and enabling them to appreciate the lengths and breadths and heights and depths of the Lord’s character. A share in this ministry belongs to each one of us, and it is a great privilege. It is a ministry, or service which, if neglected, or in proportion as neglected, brings us corresponding loss in spiritual progress and character. Let us count this privilege a valuable asset, to carry over into the new [or forthcoming] year, to be used with greater diligence than ever in the service of our King.

The Apostle, in writing to the Church at Thessalonica (2 Thes. 1:5), says, “That ye may be counted worthy of the Kingdom for which ye also suffer.” Ah, yes; this is more of the Lord’s counting. We are [by ourselves] not worthy of the Kingdom of God. No [fallen] human being is worthy; but the Lord purposes to count his faithful ones worthy. He will do this through the merit of his own great atonement-sacrifice which permits the acceptance of our [perfect] wills, our [perfect] intentions, as instead of the perfect works of righteousness. Thank God for this generous accounting! Let it encourage us, and let us remember the Apostle’s statement [in 2 Thess. 1:5] that those who will be counted of our Lord thus fit for the Kingdom, will be such as suffer something for it. Let us then strive in a reasonable, rational manner, according to the divine Word and plan, to suffer for the Kingdom’s sake.

We are not to seek suffering in a foolish way, by doing foolish things. We have no such example in our Lord’s case, nor in the case of the apostles. It is not even necessary that we should suffer martyrdom or physical persecution. Possibly the extent of our sufferings may be the wounding of our feelings, when—”The workers of iniquity…whet their tongue like a sword, and bend their bows to shoot their arrows, even bitter words, that they may shoot in secret at the innocent.” (Psa. 64:3.) [Psa. 64:3-4] Perhaps our sufferings, even, will be still less than this, as the Apostle [Paul] explains (Heb. 10:33-35): “Partly whilst ye were made a gazingstock, both by reproaches and afflictions, and partly whilst ye became companions of them that were so used.” Let us resolve to carry this good asset over into the new year, rejoicing that we have been privileged thus far to suffer some little for the Lord’s sake and for the sake of the truth, and in companionship with the brethren; heeding the Apostle’s words, “Cast not away, therefore, your confidence, which hath great recompense of reward.” [Heb. 10:35] God wishes us to trust him according to his promises, and will reward such faith.

[CONCLUSION]

We conclude this exhortation to spiritual accounting, by calling attention to the Apostle’s words: “We pray always for you—that God would count you worthy of this calling and fulfill all the good pleasure of his goodness, and the work of faith with power.” (2 Thess. 1:11.) [In Tamil 2 Thess. 1:12] This is our prayer for you, beloved in the Lord; and we trust also that this is your prayer for us. What more could we ask than that the Lord would count us worthy of the great high-calling of this Gospel age,—to joint-heirship with his Son in the Kingdom? We have his assurance respecting the terms on which he will count us worthy. We realize that the terms are very reasonable indeed, and that what we do sacrifice in conforming to those terms would be really only as loss and dross to us, so long as we were filled with a proper zeal for the Lord and his cause. And now notice the Apostle’s words [in 2 Thess. 1:11; Tamil 2 Thess. 1:12], that these good things which our heavenly Father has called us to receive—to prove ourselves worthy of receiving, according to his gracious terms in Christ—are not things which he offers us grudgingly, but things which he is well pleased to bestow. There was a time, perhaps, with each of us, when, under misinterpretations of the Lord’s Word, we supposed that coldly and heartlessly, our Heavenly Father preferred not to give many blessings, and would give them to but few, and to them in a grudging manner, because impelled thereto by Jesus; and that for the great majority he had determined, beforehand, that they should be delivered over to devils for an eternity of misery. Thank God for a clearer opening of the eyes of our understanding, by which now we may know him as our Father, and appreciate to some extent his wonderful plan!

And, as respects our own share, let us settle it in our hearts that these gracious things to which we are called are “all the good pleasure of his goodness.” [2 Thess. 1:11; In Tamil 2 Thess. 1:12] Let us start into the new [or forthcoming] year with good courage, remembering that if God loved us while we were yet sinners, strangers, aliens, foreigners, much more does he now love us since we have come into relationship with him through Jesus Christ our Lord [Rom. 5:8-9];—since we are seeking to walk, not after the flesh, but after the spirit [Rom. 8:4]; since we are seeking to be copies of his dear Son, our Lord; since we have been begotten by his holy spirit. Truly, faith may confidently exclaim, “All things are ours, for we are Christ’s and Christ is God’s!” [1 Cor. 3:22b-23]

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Good subject.

[R5973: page 312]

“SUFFER THE WORD OF EXHORTATION” [Heb. 13:22]

“Let all bitterness and wrath and anger and clamor and evil speaking be put away from you, with all malice, and be ye kind one to another.”—Ephesians 4:31,32.

THE same Apostle who uses these words of our text has elsewhere classified these evil fruits here enumerated as works of the flesh and of the Devil. He tells us that they that do these things shall not inherit the Kingdom of God. [Gal. 5:21] He indicates that these traits have come with our fallen nature. But we who have left the world, who have renounced its spirit, are under the most solemn obligations as New Creatures in Christ to bring our fallen nature with its tendencies to evil into full subjection to the new nature, to bring the old creature under control of the mind of God, the Holy Spirit, the holy will, crucifying the flesh and bringing every thought into captivity of obedience to Christ [2 Cor. 10:5]. More and more the Lord is impressing this thought upon us day by day.

St. Paul contrasts these fruits of the Adversary and of the fallen flesh with the precious fruits [or fruit] of the Spirit of God. The one Spirit is Heavenly, Godlike, while the other is “earthly, sensual, devilish.” [James 3:15] Faith, goodness, meekness, gentleness, patience, peace, self-control, love—these are the Heavenly fruits. They are the very opposite of the spirit of the Adversary. As we endeavor to do the will of God, to cultivate the sweet qualities of the Holy Spirit, we find continual warfare with the inherited weaknesses of our fallen flesh. Some may succeed in a comparatively short time in gaining to a large degree the victory over these works of the flesh and of the Wicked One, while others may have a great war to wage. But the victory over this evil disposition must be won; else we shall never be granted an entrance into the Kingdom. The Lord is watching to see the zeal and earnestness with which we strive to put off these works of the fallen flesh, these evil traits of character. Knowing our own natural weaknesses, each of us is so to watch and guard himself, so to cry unto the Lord for help, so to fill his heart and mind with the Word of the Lord, that he may be kept pure and free from the alloy of sin.

Coming to analyze the Apostle’s exhortation of our text [Eph. 4:31], it would seem as if he were mentioning one of the worst traits first—”all bitterness.” Bitterness is an acrid condition, the very opposite of sweetness. It represents a rancor [poison] in the heart, and is very closely allied to the last trait mentioned—”malice.” Maliciousness in the heart, leads one to malevolence [or evil], to seek to do injury to another. The spirit of bitterness and malice, granted an entrance into the heart, is very likely to extend to all the affairs of life and to make complete shipwreck of the New Creature. Its effect is most baneful. While it is possible for one to become angry, and to feel vengeful momentarily, without the feeling amounting to bitterness which would be lasting, without a development of malice, nevertheless, fleshly anger and wrath are sinful, dangerous and certain, if not conquered, to lead to bitterness and malice.

“AS YE WOULD THAT MEN SHOULD DO UNTO YOU” [Matt. 7:12]

The Lord’s Word [through Apostle Paul] admonishes us, “Let not the sun go down upon your wrath.” [Eph. 4:26] No matter what provocation one may have had, he should see to it that the matter is settled as quickly as possible. Anger or wrath must not be harbored and cherished; for it is sure to lead to permanent bitterness and hatred. The word anger seems not to be so strong a word as wrath. Wrath in an imperfect, fallen being, seems to be deep, determined and lasting anger, something that is resentful, retaliatory. Evil speaking is a more refined, a subtler matter, more deceitful, more malicious. Many people become so weak in character, so unbalanced, that they do not realize the proper application of the Golden Rule in their daily lives. They say things of others that they would not wish others to say of them. They treat others in a way that they would not wish to be treated. All such conduct should be put far away from the Lord’s children, from those who have taken God’s holy Covenant upon themselves and who profess to be God’s ambassadors.

We are not saying that there is no such thing as righteous anger, righteous wrath. “God is angry with the wicked every day.” [Psa. 7:11] Even now His righteous wrath is kindled against the nations of the earth, and He is smiting them to their final overthrow. If all anger is wrong, then God Himself would be guilty of sin. But God’s wrath, His anger, is always of a proper kind. It is not fleshly anger or bitterness. God is angry with wickedness, and this anger signifies that He will punish it. The Scriptures, however, never refer to the Lord as being bitter or malicious. God is Love; He is patient and good, even to the wicked. He does everything in justice and love.

Now if it is right for God to have certain anger, certain wrath, would it be right on our part to exercise anger or wrath on any occasion? There may, as we have intimated, be times when one may properly be angry. For instance, we should properly feel a certain degree of anger against ourselves. If we found that we had not properly improved our opportunities, if we have been careless or negligent in watching our [1]“thoughts, and words and doings,” we might well be provoked, even angry with ourselves. But if the heart is right, we should be neither too indignant nor discouraged on account of our failures in this direction, but strive more and more carefully, with the Lord’s assistance, to overcome, endeavoring to learn a lesson from every mistake we make.

NEED FOR EARNEST HEART-SEARCHING

Not having the right or the ability to judge the heart of another, we should be very slow to anger, and very careful how we express ourselves. We are to remember that only the Lord has the right to punish. The Lord’s people should strive against all of these weaknesses, these blemishes, of the flesh, which are stimulated by the Adversary and his hosts—anger, wrath, strife, malice, hatred. We should fear these things as we would a plague.

What carefulness, what scrutiny of ourselves, what earnest prayer for help, this thought should bring! How we should guard our tongues against evil-speaking, back-biting, slander, for this is the fruit of lovelessness and malice. And in guarding our tongues, we must remember that it is from the heart that these evil words proceed. Therefore, our heart must be made and kept so loyal to Christ, so in tune with God’s Holy Spirit, that it will not send forth any such bitter waters.

The Psalmist says, “Let not an evil speaker be established in the earth.” [Psa. 140:11a] See also St. Paul’s counsel to Titus, 3:2-8 [Titus 3:2-8], and to Timothy. (1 Tim. 3:11.) Oh, that the spirit of love and kindness and consideration one for another might so richly dwell in every member of the Church of Christ that each one would not only refrain from speaking evil of a brother or sister, but that it would give pain to hear a defamatory tale about anyone, and particularly about a fellow-pilgrim in the “narrow way”! [Matt. 7:14] If this were the attainment of each member of all the different Ecclesia’s, how much more closely would they be bound together in the bonds of Christian love!

As we have said before, we believe that the majority of the dear friends are developing more and more of this spirit of love and consideration; but there is still room for improvement in the cases of some, at least. The mischief that can be done with the tongue is almost unlimited. How watchful and prayerful, then, we should be of our influence! [2]We urge a careful rereading of Vol. 6, pp. 583-588, of STUDIES IN THE SCRIPTURES. It is good that our pure minds be stirred up by way of remembrance. We believe that our time is short in which to complete our work of character structure. This should be impressed upon us more and more as we see one after another of the Body members of Christ passing beyond the veil. Let us seek by prayer and by daily, yea, hourly effort, that we may in all things become copies of God’s dear Son, and hear, when our time shall come, the Master’s sweet “Well done!” [Matt. 25:23]

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Good subject.

1. If we found that we had not properly improved our opportunities, if we have been careless or negligent in watching our “thoughts, and words and doings,” – The text is brackets is taken from the hymn “All for Jesus! All for Jesus” – Refer https://www.hymnal.net/en/hymn/h/444.
2. We urge a careful rereading of Vol. 6, pp. 583-588, of STUDIES IN THE SCRIPTURES. – Refer the text below:

CONSCIENTIOUS MEDDLING

“Busybodying in other men’s matters” is severely reproved by the Apostle, as wholly inconsistent with the new minds of the New Creation. (1 Tim. 5:13; 1 Pet. 4:15) A busybody is one who busies himself in the affairs of others, with which he has properly nothing whatever to do. Even the “children of this world” are wise enough in their generation to discern that in the brief span of present life a person of reasonably sound mind has quite sufficient to occupy him in attending to his own business properly; and that if he should give sufficient attention to the business of others to be thoroughly competent to advise them and meddle in their concerns he would surely be neglecting to some extent his own affairs. Much more should the New Creatures begotten of the Lord to the spirit of a sound mind, realize this truth, and additionally realize that they have still less time than the world for meddling in the affairs of others, their time being not their own, because of their full consecration of time, talent, influence, all to the Lord and his service.

Such, even if lacking a naturally sound mind on this subject, will be constrained in the right direction by the injunctions of the Scriptures, and by the realization that the time is short for the fulfilment of their covenanted sacrifice. They should also realize that the Golden Rule, required of the New Creation, prohibits everything akin to busybodying. Assuredly they would not appreciate having others meddle in their business, and should be equally careful to do to others as they would be done by. The Apostle realized, nevertheless, that the reverse of this is the general worldly spirit, and, hence, admonishes the saints to study, to practice, to learn, along this line. His words are, “Study to be quiet, and to do your own business.” 1 Thess. 4:11 [In Tamil 1 Thess. 4:12]

This natural disposition to be careful about the affairs of others, and to lend a hand in correcting them, and in picking motes out of a brother’s eye, to the neglect of the beam in one’s own eye, as the Lord illustrated the matter (Matt. 7:3-5), sometimes attacks the New Creature in a peculiar form. He fancies that it is his “duty” to advise, to pick, to investigate, to chide, to reprove. As he turns the matter over in his mind he convinces himself that not to do so would be sin; and thus he becomes what we might designate a conscientious busybody, or meddler—one whose meddlesomeness is made doubly strong and aggressive by a misinformed and misdirected conscience. These, often sincere and good people, veritable New Creatures, are hindered by this flaw in all that they attempt to do in the Lord’s service. Each should take himself in hand, and learn to apply the rules of justice and love already pointed out. He should educate his conscience to discriminate between brotherly duty and busybodying; and so far as our observation goes the majority of the Lord’s people, as well as of the world, would find themselves doing a great deal less chiding, rebuking, faultfinding and picking, after coming to appreciate the rules of justice and of love, as combined in the Golden Rule and applied to the affairs of life and their intercourse with others.

It is safe to inquire respecting any matter suggesting itself along these lines—Is it any of my business? In our intercourse with the world we will generally find upon careful examination that it is not our business to chide or reprove or rebuke them. We have been called of the Lord, and have turned aside from the course of the world to follow in the narrow path; that is our business. We should desire the world to let us alone, that we may follow the Lord; and correspondingly, we should let the world’s concerns alone, addressing ourselves and our Gospel message to him that “hath an ear to hear.” The world, not having been called of the Lord, and not having come into the “narrow way,” has a right to choose respecting its own way, and has a right to expect that we will not interfere, as we do not wish to be interfered with. This will not hinder the fact that our light will be shining, and thus we will indirectly be exercising a continued influence upon the world, even though we do not reprove or otherwise meddle in the affairs of others. Where the matter is one of business, in which we are financially concerned, it, of course, will not be meddling with other people’s business, but minding our own business, to give proper attention to such a matter. Neither is it meddling for the parent to have a knowledge and direction in respect to all the transpiring interests of the family and home. Yet even here the personal rights of each member of the family should be considered and conserved. The husband and father of the family being recognized as its head and chief in authority, should use that authority in loving moderation and wise consideration. The individuality of the wife, her tastes and preferences, should have his consideration, and as his representative she should be qualified with full power and authority in her own special domain as his helpmate and homekeeper; and in his absence she should represent his authority fully in respect to all the affairs of the family. The children also, according to age, should be given a reasonable degree of privacy and individuality in their affairs, the parent merely exercising his authority and supervision in such connections as would minister to the order and comfort of the home, and to the proper development of its members in matters mental, moral and physical. Children should be early taught not to pick at each other, nor to meddle with each other’s belongings, but to respect each other’s rights and to do kindly and generously each to the other according to the Golden Rule.

Nowhere is this admonition against busybodying more important to be remembered than in the Church. Brethren should speedily learn, from the Word as well as from precept and example of the elders, that it is not the divine intention that they should meddle in each other’s business nor discuss each other; but that here, as elsewhere, the divine rule applies, “Speak evil of no man.” [Titus 3:2] Busybodying—thinking and talking about the private affairs of others, with which we have no direct concern—leads to evil speaking and backbiting, and engenders anger, malice, hatred, strife, and various works of the flesh and of the devil, as the Apostle points out. (Col. 3:5-10) Thus it often is that little seeds of slander are planted and that great roots of bitterness develop, whereby many are defiled. All who have the new mind surely recognize the banefulness of this evil, and all of them should be models in their homes and neighborhoods. The worldly mind can realize that murder and robbery are wrong, but it requires a higher conception of justice to appreciate the spirit of the divine Law—that slander is an assassination of character, and that stealing a neighbor’s good name under any pretext is robbery. The worldly-minded grasp this matter to some extent, and their sentiments are represented in the poet’s words: “He who steals my purse steals trash;…but he who filches my good name steals that which not enriches him, but leaves me poor indeed.”

“BLESSING GOD AND CURSING MEN” [Jas. 3:9]

No wonder the Apostle James terms the tongue an unruly member, full of deadly poison! No wonder he declares that it is the most difficult member of our bodies to govern! No wonder he says that it sets on fire the course of nature! (James, Chap. iii) Who has not had experience along these lines? Who does not know that at least one-half the difficulties of life are traceable to unruly tongues; that hasty and impetuous words have involved wars costing millions of money and hundreds of thousands of lives; that they are also at the foundation of one-half the lawsuits, and more than one-half of the domestic troubles which have affected our race for the past [nearly] six thousand years! The Apostle [James] declares respecting the tongue, “Therewith bless (praise) we God, and therewith curse (injure, defame, blight) we men, made in the image of God. My brethren, these things ought not so to be.” (Verse 9) The Christian who merely has attained to the standard of not stealing from his neighbor, or not murdering him but who commits depredations upon that neighbor with his tongue—wounding or slaying or stealing his reputation, his good name—is a Christian who has made very little progress in the right way, and who is still far from the Kingdom of heaven condition.

All know how difficult a matter it is to control the tongue, even after we realize its vicious disposition in our fallen nature. We, therefore, call attention to the only proper method of restraining or curbing the tongue, viz., through the heart. The inspired Word declares that “Out of the abundance of the heart the mouth speaketh.” [Luke 6:45] This being true, it implies that when we have a great deal of difficulty with our tongues, there is a great deal that is not altogether right about our hearts; and that in proportion as we get our hearts right we will have the less difficulty in controlling our tongues. The lips which continually speak scornfully of others indicate a proud, haughty, domineering, self-conscious condition of the heart. The lips which continually speak evil of others either directly or by insinuation, indicate that the heart back of the lips is not pure, not filled with the Lord’s spirit of love—for “Love worketh no ill to his neighbor,” [Rom. 13:10] not even in thought. It “thinketh no evil.” [1 Cor. 13:5] It would not permit itself to surmise evil respecting him. It will give him the benefit of every doubt, and rather surmise the favorable than the unfavorable.

Self-love is usually strong enough in all mankind to hinder the tongue from speaking anything to its own injury; and proper love, unselfish, that would love the neighbor as himself, would be as loath to speak to the detriment of one’s neighbor or brother, or even to cast a reflection against his conduct, as it would be unwilling to take such a course against itself. We see then, from whatever direction we look at the subject, that the matter of prime importance with the New Creation is the attainment of perfect love in our hearts. This toward God would stimulate us to the more zeal and energy and self-sacrifice in cooperating in the divine service, the service of the Truth; and toward men it would stimulate us not only to act justly and lovingly, but to think and speak graciously of all so far as possible. This is the holy Spirit, for which our Redeemer taught us that we should pray, and respecting which he declared that our Heavenly Father is more willing to give it to us than are earthly parents to give earthly good gifts to their children; and sincerity in praying for this spirit of holiness, spirit of love, implies earnest desire and striving that in thought and word and deed love may be shed abroad through all the avenues of our being. So shall we be the children of our Father which is in heaven, and be accounted worthy of his love and of all the precious things he has promised and has in reservation for those who love him.

[R5966 : page 298]

THE POWER OF THE WILL—SELF-CONTROL

—NOVEMBER 12 [1916].—ROMANS 14:13-15:3.—

THE EVILS OF INTEMPERANCE—RESTRAINT OF LIBERTY FOR THE SAKE OF OTHERS—A WORD OF WARNING IN REGARD TO PROPER INTERPRETATION OF SCRIPTURE—SELF-DENIAL FOR CHRIST’S SAKE—FAITH VS. CONDEMNATION—APPLICATION OF THE ROYAL LAW OF LOVE.

“It is good not to eat flesh, nor drink wine, nor to do anything whereby thy brother stumbleth.”—Verse 21. [Rom. 14:21]

AGAIN the International Sunday School Committee requests Christian people in general to consider the evils of intemperance and the importance of moderation in all things on the part of those professing godliness. Such lessons seem to be all the more important when we perceive that the rush, the push, the hurry, the consumption of nervous energy which characterize our day seem to be the cause of nervous and mental disorders and a lengthening of the lists of the insane.

Certainly no one claiming benevolence of heart and soundness of judgment could possibly advocate or encourage intemperance, realizing that it is a fruitful source of crime, depravity, immorality, etc. We note with pleasure the spread of local option and total prohibition in these United States and elsewhere—not that such restraints are the highest ideals of liberty, but that those who love liberty are willing to share the bondage of restraint for the sake of their fellow-citizens to whom full liberty is admittedly injurious.

Either climatic variations or else financial and social changes account for the fact that in the days of our Lord and the Apostles there was less tendency to drunkenness than there is now; and probably for this reason the Scriptures have less to say respecting this vice, which is one of the chiefest evils of our day.

But no amount of interest in the temperance question should permit us to read into the Divine Word that which was not intended by its inspired writers, although we may properly enough draw inferences and conclusions. First of all, we must take the lesson provided for us as we find it. Today’s Study is a part of the Apostle’s discussion of law and liberty, custom and conscience, on questions that were prominent at the time of writing. With his accustomed vigor St. Paul is marking out the path of proper Christian conduct, in harmony with the second great commandment of the Divine Law—”Thou shalt love thy neighbor as thyself.” [Rom. 13:9] Although the lesson may be applied in a measure to every intelligent being, yet strictly, particularly, peculiarly, it applies to every consecrated member of the Church of Christ.

THE IMPORTANCE OF STRONG WILL POWER

All men have wills; and it is important that all should learn to use them. As a man willeth, so is he! The willless, the supine, are not truly men and women. To be a hero in the strife one must have a strong will; and in proportion to its correctness will be the influence and value of the personality. Children should not be trained to have no will, but, contrariwise, to have a will submitted to the proper rulers and guides of life—to parents, to earthly teachers and, later on, to the Divine will.

In our Study the Apostle is addressing those who submit their wills to the Lord—those who have accepted the Divine will as instead of their own. The noblest and best of the people of God are those who have iron wills, which they have fully submitted to the guidance and direction of the Lord—through the Bible, the Holy Spirit and Divine providences. “The Father seeketh such to worship Him as worship Him in spirit and in truth.” [John 4:23b]

Some are born with strong wills; others are naturally rather weak-minded. In the world the latter sink or swim, survive or perish, in the vicissitudes of life, often controlled by the law of supply and demand and the survival of the fittest. The inequalities of birth are frequently accentuated by life’s experiences, and often disastrously. Some of the strong-willed become merchant princes, managers of large enterprises, etc.; others become thieves, desperadoes, etc.—the outcome depending largely upon haphazard circumstances.

The only safe course for any mariner on the stormy sea of life is to take on board the great Pilot, the Lord Jesus Christ. While He will probably seldom guide into a haven of earthly riches or earthly popularity, nevertheless He will, if permitted, bring us safely to the desired haven. Under this Pilot the human will is like a strong vessel with mighty sails or a powerful engine. The greater the power, the greater the capacity and the more useful. The proper Pilot will guide us not only safely past the rocks of disaster and the shoals of sin, but into the haven of life, joy, peace and fellowship Divine.

Not merely the strong-willed need this great Pilot. The weak-willed naturally need Him just as much; for although they might not run upon the rocks with the same degree of force, and thus make equally bad shipwreck, yet they are quite as likely to be caught upon the shoals of sin and, in a purposeless manner, fail to achieve in life anything worth while.

NEW CREATURES IN CHRIST JESUS

Those who during this Gospel Age make a full surrender of their wills to the Lord and receive in return the begetting of the Holy Spirit are Scripturally termed New Creatures in Christ. (2 Cor. 5:17.) Their wills are brought into subjection to the will of God. The lessons of His Word and all the experiences of life under Divine provision are promised to work for their good—to strengthen their wills if too weak, to make them properly pliable if too rigid, and eventually to make of them the most that is possible in the present life and to prepare them for the life to come.

Such are addressed by St. Paul in today’s Study. They are exhorted not to judge the brethren in the sense of condemning them, but rather to judge themselves, criticize themselves, make of themselves shining lights, and thus to help the brethren by setting before them and the world a noble example. Sooner or later all must give an account to the Lord. Therefore our judging of others is unnecessary. Hence if we have judged or criticized each other in the past, we should avoid so doing in the future and should criticize only our ownselves—our words, our deeds, our thoughts—that nothing in us shall put a stumbling-block in the way of another.

The ceremonial cleanness or uncleanness of food is nothing to the Christian, who is free from all law except the Law of Love. But this Divine Law controls, and forbids us to stumble or even to grieve a brother less well-informed than ourselves. How could one who is controlled by love either eat, drink, act or speak in a manner that would cause injury to another? It is good to have liberty, but let us so use it as not to injure those less advanced than ourselves.

The Call of the Gospel Age is to joint-heirship with Christ in His Millennial Kingdom. Those who are thus called are not under the bondage of the Jewish Law, but have greater liberty in Christ. But shall we say that the advantage of our relationship to the Lord as prospective heirs of the Kingdom consists chiefly in the liberty to eat and to drink what we please? [Rom. 14:17] Surely not! These are but the lesser advantages of our blessed relationship to Christ and the Kingdom. Our chief blessing consists in our justification and peace and joy in the Holy Spirit.

Let us appreciate these our chief blessings and privileges of the present time; for in so doing we shall be well pleasing in the sight of God, and men also will approve our conduct. So, then, let us follow after the things which make for peace, and the things whereby we may build one another up. Let us not even risk injury to the Cause of Righteousness and the work of God’s grace in others by using our liberties in any manner contrary to their welfare. Rather let us count it a privilege to void our rights, if thus we can glorify God and bless our fellow men.

FAITH VS. CONDEMNATION

“The faith which thou hast, have thou to thyself before God.” [Rom. 14:22] That is to say, our outward conduct need not necessarily show all the depth of our knowledge, faith and liberty. God knows the heart. He sees the progress which we have made; and He will be the better pleased with us if for the brethren’s sake we do not declare all our liberties at a time and a place where the knowledge might prove injurious to others of His dear family.

The Apostle proceeds to point out that if we are critical in examining our own conduct and our own motives we may find therein something very similar in kind to that which we are disposed to criticize in others, although perhaps in relation to a different subject. (Verse 22.) [Rom. 14:22] For instance, whoever judges another allows, or concludes, that the other’s conduct is inspired by pride, ambition, etc. If he were to turn his criticism upon himself, he might find something of the same kind in his own heart. Whoever concludes that his neighbor is a slanderer and condemns the neighbor for it should turn his criticism upon himself, to see that his own words are always above reproach—never upon the slanderer. Happy and blessed the person who after careful self-examination finds himself to be entirely free from faults he discerns in others. Such are exceptional characters.

With the wrong conception before the mind, the Apostle’s words in Verse 23 [Rom. 14:23] sound extremely harsh. To many minds laboring under the delusions of the Dark Ages the idea is conveyed that whoever defiles his conscience by eating meat which he mistakenly thinks to be unclean would thus be sent to an eternity of torture. But no such thought was in the Apostle’s mind, nor could it be properly understood in his words. He there emphasizes the fact that any person eating meat, however clean, but thinking that in so doing he was committing a sin, would as a consequence be under condemnation for having violated his conscience, his judgment of the Lord’s will; and that this condemnation of conscience would act as a barrier between himself and the Lord, who judges the heart and not merely the outward conduct. Such an alienation might ultimately lead to the loss of the great Prize of our High Calling, and thus lead one into the Great Company or possibly into the Second Death.

PRACTICAL APPLICATION OF THE PRINCIPLE

The Apostle explains why this condemnation would hold, saying, “because he eateth not of faith” [Rom. 14:23]—not in harmony with his conscience; and whatsoever is not in harmony with faith and conscience is a sin.

The application of this principle to the question of using or not using spirituous liquors would certainly be profitable to all of God’s people. Whoever uses these liquors when he believes that their use is a sin is violating his conscience. Whoever uses them with full knowledge that another will thereby be affected unfavorably is violating the Law of Love—”Love thy neighbor as thyself.” In our day this matter becomes more important than ever before, for today the question of conscience in the matter of using spirituous liquors is more pronounced than ever before.

In the Body of Christ the members have their various inherited weaknesses, against which they must wage a life-long warfare; and sometimes these weaknesses are of such a nature as to interfere to some extent with the rights and the comforts of others as well as those of their possessors. Along this line the Apostle offers a word of counsel, saying, “We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.” [Rom. 15:1] Such patient, forbearing love is one of the most beautiful adornments of Christian character.

This does not imply, however, that we should not expostulate with such a one, and endeavor to help him to get rid of his infirmity. This we should do in the spirit of meekness and kindness, while we cheerfully endure the trial of our patience, not seeking to please ourselves, but rather to help a weaker brother or sister. “Let every one of us,” as the Apostle counsels, “please his neighbor for his good, to edification” [Rom. 15:2] —not by simply ignoring his fault as though we considered it of no consequence, but by humbly and patiently submitting to the discomfort, even while kindly urging him to strive against it.

If this spirit prevails, there need be no division in the Body of Christ; for all the members will have a mutual care and a mutual love for one another—a care which seeks to encourage all that is good and to discourage all that is unbecoming; a love which throws its mantle over the deformity, and which endeavors to conceal a fault rather than to expose the weaker brother to the reproach of others. Thus in the true Body of Christ, which is knit together in love, if one member suffer, all the members suffer with him in proportion as they are more or less directly associated with him; or if one member be honored, all the members rejoice with him and to some degree share the honor—just as when in an earthly family one member rises to honorable distinction all the members partake of the honor and the joy.

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Good subject.

[R4628: page 189]

THE NEW MIND [WILL] VS. THE MIND OF THE FLESH

“To be carnally minded is death; but to be spiritually minded is life and peace.”—Rom. 8:6.

[1]THERE is a distinction between the New [or transforming] Mind [containing citham, cinthanai, mananilai, manasatchi, gnabagam] and the New Will [citham / mudivu] which we all must recognize. [2]The New Will is the [new] determination of the New [or transforming] Mind. There must be some mind there in order to have a will, in order to reach a determination, and there must be knowledge upon which a will can be intelligently exercised. [As fallen human beings,] We are “born in sin and shapen in iniquity” (Psa. 51:5); we have this natural tendency to begin with. Our minds, at first conformed to earthly things, generally take the earthly view of matters, the selfish view. Then the Lord, through his Providences, brings certain propositions to our attention and sets before us that there is another way, “a more excellent way” [1 Cor. 12:31b]; that God is now holding out a special prize to those who will live contrary to the flesh and according to his will. [Rom. 8:13; 1 Pet. 4:2]

When this proposition reaches the individual, our Lord says that he should “sit down and count the cost.” [Luke 14:28-30] He should not rashly say, “Yes, yes”; but he should deliberate as to what this means—the cost in self-denials and the giving up of earthly preferences. After having counted the cost, and after having made the consecration his will or determination [theermanam] should be so set as not to allow it either to favor the flesh or to be guided by the flesh. He should resolve that henceforth whatever is God’s will shall be his will, whether he understand all about that will or not. He must, however, see the outlines of the Divine will and something of the advantages accruing, before he can form the decision. This is the class which the Father accepts and begets of his holy Spirit.

The new mind [or rather new will] may sometimes be misled by false reasoning of the flesh. Our natural minds have their preferences, ambitions, aims and desires and they sometimes argue about certain things and say, “God never intended that that should be given up; God would not expect you to do anything so unreasonable as that!” And so, perhaps, the New Creature is deceived, and allows the flesh to have its way; but just so surely as it is a New Mind [or rather a New Will] it has not intelligently or willfully assented to a wrong course; but, as the Apostle says, “Sin, taking occasion by the commandment, deceived me.” (Rom. 7:11.) So there is a continual battle on the part of the new will, the New Creature, after being begotten of the holy Spirit, and he must watch lest the Adversary try to make him think that which is wrong to be right, and that which is right to be wrong. [Similar Isa. 5:20] These, then, are snares which the Adversary places for the feet of the New Creature, and he uses the flesh in connection with its ensnarement; but the New Creature in his will, his intention, must remain loyal to the Lord and to righteousness. If he yield his will to unrighteousness or ignore God’s will, then he has ceased to be a New Creature; the new things are passed away and all things become old again. [Reverse of 2 Cor. 5:17] This is a condition, we understand, from which he can never be recovered.—Heb. 6:4-6.

In this connection, the Apostle James, in speaking of saving a soul from death, is evidently referring to one who is going into that careless condition where the new mind [or will] has become, as it were, stupefied, where the old mind [or will] has gotten the ascendency over it. If we see one of the Lord’s people getting into such a condition, we should seek to restore him, “considering ourselves, lest we also be tempted” (Gal. 6:1) [Similar Jude 1:23; In Tamil Jude 1:22]; and those who do recover such an one “save a soul from death.” (Jas. 5:20.) Thus brotherly kindness and assistance are specially commended of the Lord. A special blessing comes to all those who have an earnest desire thus to save an erring brother; a great reward is suggested for those who are successful in such an attempt.

HOW MAY WE KNOW WHEN WE ARE IN DANGER?

It might be asked how one could know when he was traveling toward that point of danger, so that he might arrest his progress. To one not blinded by the Adversary, the point of deflection from harmony with God’s will would be as easily detected as would the border line between two States. The only ground upon which we were granted our present standing was our renouncement of sin and our consecration to the Lord—the giving up of our wills, complete surrender to him; and thus we came into the position of having the imputation of Christ’s merit. If we should go back again and our will for righteousness become dead, this, of course, would imply that another will is there. We must have a will of some kind. If our will is no longer a righteous will, then it has gone across the border line and, according to the great Apostle [Paul], such never retrace their steps. “Christ dieth no more.” [Rom. 6:9; Also Heb. 10:26] There can be no more imputation of Christ’s merit to such. They have had their blessing and if they, [3]as the Apostle [Peter] says, “return like a dog to his vomit,” the step must prove fatal.—I Pet. 2:21,22. [2 Pet. 2:21,22]

True, the new [or transforming] mind at first is weak, undeveloped; and so the Scriptures represent the New Creature as being merely “a babe in Christ,” [1 Cor. 3:1] a babe in knowledge and a babe in the development of grace. But the Scriptures tell us that just as we care for a babe—specially handle it, specially feed it, specially deal with it, [4]and do not treat it as we would treat an adult—so the Lord proposes that he will deal with all those who are babes in Christ. “He will not suffer them to be tempted above that they are able to bear, but with every temptation will provide a way of escape.” (I Cor. 10:13.) The temptations will be permitted only in proportion to their feeble strength. He will supply for them the milk of the Word, that they may grow thereby, and gives them the assurance that all things shall work together for good to them.—Rom. 8:28.

The trials at the beginning, therefore, are commensurate with the weakness of the New Creatures. It is true in some instances, however, that the New Creature seems to have a great deal of courage and strength at the beginning—perhaps more than is ever exhibited afterward. This, of course, is not a satisfactory condition of things. We ought to go from grace to grace, from knowledge to knowledge; after a time, we ought to be teachers, as the Apostle [Paul] says, and not need to be taught again the first principles of the doctrines of Christ. [Heb. 5:12] God deals with us now as New Creatures under the direction of the Head. He supervises all the interests of each member of the Body. All things, if properly accepted, are overruled of the Lord for good to us individually.

This is one of the great lessons of faith that the Lord’s people need to learn, even after they have been in the way a good while. There are some Christian people who seem to have the impression, or at least give it to others, that they did this and that or saw so and so by their own wisdom. True, we all should use all the wisdom and strength we have; but the Christian who is relying upon himself is in a very dangerous position and quite likely the Lord will find it necessary to give him a lesson. For while it is his duty to rule his life so as to walk in the right paths, yet he needs continually to exercise faith in God and in the Lord’s oversight and direction of his affairs, for “the steps of a righteous man are ordered of the Lord.” If, in the Father’s providence, some of the circumstances connected with our earthly affairs turn in this or that direction, our hearts should look to the Lord for the lesson to be drawn therefrom, and thus be able to glorify God thereby. The Christian should never view any experience as being lucky or unlucky, but should remember that all things connected with him, if he be living close to the Lord, are ordered and directed by the Lord.—Psa. 37:23.

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Good subject.

1. THERE is a distinction between the New [or transforming] Mind and the New Will which we all must recognize. – In Volume 1, page A197 CTR refers to the new mind as transformed mind.
2. The New Will is the determination of the New Mind. – Not the new mind, but the existing mind. A Google translation in Tamil would render the statement similar to “புதிய சித்தம் என்பது புதிய மனதின் தீர்மானம்”, which seems to imply that the start point of the Will is the Mind. But when we understand the concept that the Mind is already existing and is being the ground for the New Will and hence the new will is from the mind.
3. as the Apostle says, “return like a dog to his vomit,” the step must prove fatal.—I Pet. 2:21,22. – Correct Reference is 2 Pet. 2:21,22.
4. and do not treat it as we would treat an adult—so the Lord proposes that he will deal with all those who are babes in Christ. “He will not suffer them to be tempted above that they are able to bear, but with every temptation will provide a way of escape.” (I Cor. 10:13.) The temptations will be permitted only in proportion to their feeble strength. He will supply for them the milk of the Word, that they may grow thereby, and gives them the assurance that all things shall work together for good to them.—Rom. 8:28 – These propositions or promises are for all new creatures and not only babes in Christ.

[R5385: page 23]

FAITHFULNESS IN OUR STEWARDSHIP

“It is required in stewards that a man be found faithful.”—1 COR. 4:2.

EVERY great business enterprise employs various classes of workers. This does not imply that the firm approves of all the moral qualities of their employees. They may employ some laboring men who are of good moral character and some who are of poor character; for they do not hold the working men responsible in that sense. But the most responsible positions are given to those of recognized good character.

So God makes use of different agencies to do His service. These are sometimes animate, sometimes inanimate. (Isaiah 45:1-4; Jer. 10:13.) But those whom He recognizes as specially His servants are the Church of this Gospel Age—a special class of servants on special terms and agreements. These special servants are also called sons; that is to say, they are adopted, and promised that they will be fully inducted into the Divine family if they are faithful in God’s service in the present time [or Gospel age].

These servants represent a stewardship—a term common in olden time. The servant did with his master’s goods as though they were his own. At the same time, while given this privilege, he was required to give an account to his employer. The master did not give him these goods and say, use them as you like, and I will call for them when I want them. On the contrary, his stewardship was to be a faithful one, and would be examined later with this end in view—to see if he had been faithful. A faithful steward would be on the lookout for everything that represented the master’s interests—would be as careful of these as he would be of his own. He would use his every power for increasing the talent—represented by the money in his care.

THE PARABLE OF THE TALENTS [Matt. 25:14-30]

In the parable of the Talents the Lord represented a man as going into a far country and leaving the talents in the care of his stewards. They were entrusted with these goods in a very special way. Thus it is with us. Each of us is entrusted with certain talents. At the time of consecration, we gave our all to God. Having given all that we have and are to the Lord, He accepts our offering and appoints us His stewards over these goods—these things that we had. This would include our all—time, influence, various talents—for business, music, or what not. All these are the Master’s after we have made consecration. We belong to Christ. He is the Head, He is Lord. [1]But He commits to us as His faithful servants all these talents, to use for Him. And He says, “Occupy till I come.” [Luke 19:13]

This parable applies to all the Church all the way down this Age. Each servant is to be diligent in occupying the position of steward until he is released from it. The steward who would use his position merely to glorify himself would not be a faithful steward. The faithful steward would be the one who would desire to so use the talents as to increase the Master’s wealth, the Master’s glory. The Lord gave an illustration of the faithful and unfaithful stewards at His Second Coming—before He will deal at all with the subjects of the Kingdom—mankind in general. He showed how He will call these servants to whom He has given the talents; [2]for He has promised them that He will make them rulers with Him in His Kingdom, if they are faithful in the use of their talents. In the parable, the one who received five talents doubled them, and made them ten. The one who had received two talents made them four. But the one who had received one talent gave the excuse that he had buried it in the earth, because afraid. And he was declared to be an unfaithful servant. [Matt. 25:16-18,26]

[3]This servant was not sent to eternal torment, but the talent was taken from him. It was of his own volition that he became a steward. Seeing that he had become a steward, he deserved to be punished because he did not use that which his lord had entrusted to him. That talent belonged to his lord.

An unfaithful steward will be punished for his unfaithfulness. Better that we should not enter into the Lord’s service at all than that we should enter and then hold back, neglect our opportunities. [Ecc. 5:5] If the one who had the five talents had held back, his simply doing nothing would have made him responsible. In showing how he dealt with the one who had the one talent, the Lord is emphasizing the matter the more. These talents represent our opportunities for service according to our several abilities. The one who had less ability was given less opportunity than the one who had more ability.

So with us. Some may have handicaps of various kinds. Some have more talents, or abilities; some have less. We cannot use talents we do not possess. It is required of a man that he be found faithful with what he has. This matter of using all the talents calls up the thought of full, complete loyalty of heart devotion. We should not say, I am doing better than somebody else, as the man with five talents might have thought had he used but three or four of them. But the one who is using his talents to the full capacity is especially pleasing to the Lord. Those who have two talents and use them faithfully receive the same commendation as the one who has five talents and uses the five. [Matt. 25:21,23]

THE PARABLE OF THE UNJUST STEWARD

The parable of the unjust steward (Luke 16:1-9), which impresses this same lesson, was primarily addressed to Jesus’ disciples, in the presence of the Pharisees and those who sat in Moses’ seat [Matt. 23:2], who were the representatives of the Divine order of things in the Jewish Age. In this parable the Lord emphasizes the fact that a wise steward would be alert to his own future welfare. If a debtor could not pay one hundred per cent., but could pay fifty, it would be wise for the steward, in consideration of his own interests, to keep the future good will of the man, and let him pay half. This steward was commended by his lord for his shrewdness in taking this course, even though he had previously been unfaithful to him.

[4]The Scribes and Pharisees are scored in the parable. Our Lord’s words intimated, you know that you are not yourselves able to pay the Divine requirements of the Law—you are not able to pay fifty cents on the dollar, and you ought to feel sympathetic with some of these poor Jews who cannot keep the Law. You should say to them, cut it down somewhat—keep half the Law, if you cannot keep it all. Can you keep half? Yes? Well, go ahead and keep half.

[5]But, said the Lord, you despise all these—you do not want to “brush garments” with them as you pass them in the streets. You know that you cannot keep the Law yourselves. You are in the position of the steward of My parable. You should take the same course as that steward took with his master’s debtors. He was about to be dispossessed. So you are near the end of your term. When you get out of office the people will not think much of you. You would better help your case out. You sit in Moses’ seat. You should tell your brethren that while they are not keeping the Law in full, they are pretty nice people; and you should encourage them to do the best they can. You should help them along.

[6]After giving this parable respecting the Pharisees, Jesus turned to his disciples, saying, “I say unto you, Make to yourselves friends with the mammon of unrighteousness.” [Luke 16:9] That is to say, applying this to yourselves now, consider that your earthly possessions are an earthly stewardship. Live in harmony with the people as far as justice will permit. Do not in any way exact the last thing possible from them. Be generous in all your affairs—not only in financial matters. [7]Instead of condemning everybody and threatening them with eternal torment, tell them that God is very merciful. Tell them that God has provided a Redeemer for all mankind. Tell them to be of good courage and to do the best they can—that they may be sure that God through Christ will be very merciful, and that they will have better dealings at His hands when the time of their testing shall come.

By teaching the people thus, we may get the ill-will of the scribe and Pharisee class; but we are getting the good will of the people and of those who are in harmony with God and righteousness. And although we may be excluded from the high functions of the nominal systems, many of the common people are hearing gladly and sympathetically, and are wishing to share their homes with us. And so we have homes all over the world, wherever God’s people are; for they have the ear and eye to appreciate the Lord’s arrangement. Furthermore, the Lord Himself will ultimately receive us into everlasting habitations. We are wise stewards in this respect. We are living so as to use our time and strength to the best of our ability to do good and to instruct others to do good.

TWO PARABLES COMPARED

The parables of the Talents [Matt. 25:14-30] and of the Pounds [Luke 19:11-27] are much alike, both representing a great householder, or lord, dealing with his servants. In the parable of the Pounds, a certain nobleman went into a far country to receive for himself a kingdom and to return. This parable is based upon the fact that when an under-king, like King Herod, would hear that a new Emperor had come to the throne of Rome, he would be anxious for a re-appointment to his own kingdom. Knowing that the Emperor had power to reinstate him, he would be desirous to know whether he would receive his kingdom again, or whether someone else would receive the place. So when such under-king went to Rome, it was with the view of returning with his kingdom, or a commission from the new Emperor.

Our Lord in this picture represents Himself as a Nobleman who had been called to a Throne, and who was going to a far country, to Heaven itself, to receive the investiture of His Kingdom. In due time He was to be the great Messiah; and He must first be invested with the authority, and then return and establish His Kingdom.

In the parable of the Talents, the lord, before leaving, called in his servants and committed unto them his goods, his property. He said, I will make these servants stewards. He gave one talent to one, two talents to another, and five to still another, according to their several abilities. They were all remembered. When he returned he called his servants and reckoned with them. The one with two talents came and said, Lord, thou gavest me two talents. Here I make my report. I have gained two other talents. The one with the five talents said, Lord, thou gavest me five talents; lo, I have gained other five! I have doubled the amount and gotten ten! The Lord said to each, “Well done, thou good and faithful servant! Enter thou into the joys of thy Lord. Thou hast been faithful over a few things, I will make thee ruler over many things.” [Matt. 25:21,23]

Then came the servant with only one talent. Although he returned it, he had failed to use it. He said, I have not lost a penny; here is thine own. His Lord said unto him, Thou art a slothful and wicked servant! [Matt. 25:26] The servant was punished because he was unfaithful.

OPPORTUNITY MEASURES RESPONSIBILITY

The Lord gave this parable as an illustration of our experiences now. These talents consist of opportunities. To illustrate: We recently had the talent, or opportunity, of speaking the Truth to 5,000 people. Therefore, we had a responsibility. But if we do not have such an opportunity, we do not have the responsibility of it. This is what the Lord meant, we understand. One may have more opportunities granted him than another. One person might be a good writer; another a good speaker; another a good exhorter; and another may be good at all three of these things. The one good at all three would have thereby three times as much responsibility as the one with only the one ability.

The talent in Bible times represented a certain amount of money. [8]According to the most recent figures available (Am. Bib. Soc’y, 1895), the talent mentioned in the Scriptures was either gold or silver. The value in U.S. money of the gold talent is $32,689, while the silver talent was but $1,563.37. Our Lord, however, used the talent, not to represent gold or silver, but as well representing the opportunities His people have to do God’s will and to serve the brethren; for He says that whoever does good to one of the least of His will receive a blessing.

The lesson taught in the parable of the Pounds seems somewhat different. In this the lord gave each of his servants one pound, to do what he could with what was given him. One gained five pounds, and one gained ten. The third gained nothing. [9]The Pound (Mina, or Maneh), is equivalent, if gold, to $6,537.80; if silver, $312.67-1/2.

SIGNIFICANCE OF ONE POUND TO EACH

[10]In the application of the parable, to our understanding, the Pound represents the blessing of justification given to each of God’s children. When did He give us the Pound? When He accepted us as His servants. When did He accept us as servants? We were not servants when we first turned from sin. To turn from sin is not to become a servant. The first step toward God is to turn away from sin toward righteousness, and to attempt to draw nigh unto God; for God says, “Draw nigh unto Me and I will draw nigh unto you.” [Jas. 4:8]

[11]This one is walking in the way to justification, but has not gotten it. He is getting nearer and nearer to the right place in his ideas, etc. Finally, he comes to the place where he says, Lord, if Thou wilt accept me, I will give Thee all I have. He offers himself to be God’s servant.

One is not yet a servant of the Lord when he turns from sin. We never had a right to do wrong; and in getting away from sin and wrong, we were not serving God. God has no servants in this Age except those begotten of the Holy Spirit. Others may in some sense be used as servants; for God can use even the wrath of man to serve Him. In a certain sense the Devil may be His servant; for sometimes he does what the Lord wishes to be done. We think the Devil was serving God when he got the Jews stirred up to crucify Jesus. Demons often serve the Lord in bringing tribulation upon His people, for these tribulations are like the turning of the grindstone, that polishes the jewel. God wishes to use some means at the present time to polish His jewel class.

But the servants referred to in the parables are the Lord’s consecrated people; for it is only those who have reached the point of full consecration to God that He calls His servants. Those who gave up the service of sin and unrighteousness, became their own servants, the servants of self, until they gave up their lives to the Lord. They then said, I have no will but Thine. I will serve Thee faithfully, even unto death. [12]As the Lord accepts these as His servants, He gives each one a pound.

What is this pound? It is justification to life—a valuable thing. Now, being justified by faith, and being thus accepted as a servant of God, and begotten of the Holy Spirit, each one has the opportunity to do what he is able as a servant of the Lord. He uses whatever talents the Lord gives him. He must do his best with all that is entrusted to his care, as a faithful steward of the King of kings, and Lord of lords.

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Good subject.

1. But He commits to us as His faithful servants all these talents, to use for Him. And He says, “Occupy till I come.” [Luke 19:13] – The verse reference belongs to another parable (of minas or pounds).
2. for He has promised them that He will make them rulers with Him in His Kingdom, if they are faithful in the use of their talents. – This pertains to another parable (of minas of pounds). See Luke 19:17.
3. This servant was not sent to eternal torment, but the talent was taken from him. – In context of the parable (Matt. 25:28,30), we note that the talent was taken from the servant and also, he was cast into “outer darkness”.
4. The Scribes and Pharisees are scored in the parable. Our Lord’s words intimated, you know that you are not yourselves able to pay the Divine requirements of the Law—you are not able to pay fifty cents on the dollar, and you ought to feel sympathetic with some of these poor Jews who cannot keep the Law. You should say to them, cut it down somewhat—keep half the Law, if you cannot keep it all. Can you keep half? Yes? Well, go ahead and keep half. – The concept of the parable seems to be different. It focuses on the disciples rather than the scribes and pharisees. It focuses on letting go the worldly, earthly goods for the sake of achieving future benefits. It does not seem to focus of performing the law or even performing half of the law.
5. But, said the Lord, you despise all these… – Same as above.
6. After giving this parable respecting the Pharisees, Jesus turned to his disciples, saying, “I say unto you, Make to yourselves friends with the mammon of unrighteousness.”  – This entire parable is for the disciples and not the Pharisees.
7. Instead of condemning everybody and threatening them with eternal torment, tell them that God is very merciful. – Here CTR changes the context to the present times, instead of Pharisees and Jewish age.
8. According to the most recent figures available (Am. Bib. Soc’y, 1895), the talent mentioned in the Scriptures was either gold or silver. The value in U.S. money of the gold talent is $32,689, while the silver talent was but $1,563.37. – We are not able to verify the American Bible Society data. But Wikipedia defines thus: A talent was a unit of weight of approximately 80 pounds (36 kg), and when used as a unit of money, was valued for that weight of silver. Refer https://en.wikipedia.org/wiki/Parable_of_the_Talents#The_values_of_a_talent. In case of silver the current value (in Dec 2024) would be approximately 36.36 lakhs. In case of gold the value would be approximately 25.70 Crores.
9. The Pound (Mina, or Maneh), is equivalent, if gold, to $6,537.80; if silver, $312.67-1/2. – One Pound or Mina is 60 Shekels and 1 Shekel is about 14g. Hence 1 pound is about 840grams. Currently (Dec 2024) the value in gold, is approximately 60 lakhs and in silver approximately 90 thousand.
10. In the application of the parable, to our understanding, the Pound represents the blessing of justification given to each of God’s children. When did He give us the Pound? When He accepted us as His servants. – The parable does not mention the sequence of the justification and consecration steps. The parable only states that they were already servants, and they did not become servants. Further the one pound represents the equal standing of the all the servants with their justification. There is no sequence of being justified and accepted as servants later on.
11. This one is walking in the way to justification, but has not gotten it. – We are justified fully (unto life) when we believe Jesus Christ as our redeemer.
12. As the Lord accepts these as His servants, He gives each one a pound. – As explained above, they were already servants. The pound indicates only their justified standing before the Lord.

LAODICEA, THE INDIFFERENT CHURCH

“As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hears my voice, and open the door, I will come in to him, and will sup with him, and he with me” (Revelation 3:19‑20). [In Tamil JW better]

There is no city whose spirit and nature are more difficult to describe than Laodicea. There are no extremes and hardly any very strongly marked features. But in this even balance[,] lies its peculiar character. Those were the qualities that contributed to make it essentially the successful trading city of bankers and finance, which could adapt itself to the needs and wishes of others, ever flexible and accommodating, full of the spirit of compromise.

The ordinary historian would probably not condemn the spirit of Laodicea so strenuously as the Author of the Letter to Laodicea did. [Rev. 1:1] For he was not one of those who regarded a successful career in trade and money‑making as the best proof of the higher qualities of citizenship. The very characteristics that made Laodicea a well‑ordered, energetic center of trade, appeared to him to demonstrate a coldness of nature that was fatal to the highest side of human character — the spirit of consecration, of self‑sacrifice and enthusiasm. Laodicea must therefore appear to him as undecided, devoid of initiative, flexible, irresolute, and unsatisfactory, although to itself the Church of Laodicea was entirely self‑satisfied.

The spirit of the city could not be kept out of the church. The allusions [சைகைகள்] to the circumstances of Laodicea are unmistakable. [A]Following a great earthquake in AD 60, Laodicea recovered its prosperity without any of that financial help which the Imperial government of Rome was generally ready to bestow. They could boast of their famous medical school connected with the temple of Aesculapius [B]“whose physicians prepared the Phrygian powder for the cure of eye‑disease.” Particularly illustrious was their manufacture of cloth, garments, and carpets from the valuable wool of the local sheep which was [C]“soft in texture and glossy‑black in colour.”  

“I have grown rich and have need of nothing.” [Revelation 3:17]

Tragically, it never saw its real condition! It was poor and blind and naked. Of all the seven Churches, there is not one word of commendation for this one. Yet her absent Lord loves her, and writes her so incisively only because he hopes to find her chastened and penitent when he returns and knocks at her door (Revelation 3:19, 20).

INDIFFERENCE AND LUKEWARMNESS

The Laodicean Church cannot come to terms with indifference {அலட்சியம்}, Luke warmness, and complacency {மெத்தனம்} until it accepts the facts that this attitude nullifies {செல்லத்தகாததாக} our perspective {கண்ணோட்டத்தை}, our motivation {உந்துவிக்க}, our witness {சாட்சியை}, and our availability {கிடைப்புத்தன்மை}. There is only one way open to the Church; it must cease to trust to itself. It must recognize that it is poor and seek riches of the “gold refined by fire.” [Rev. 3:18] But it must be bought at the price of suffering for the truth, fidelity to principle, and martyrdom.

The Laodicean Church must recognize that it is naked, and seek to be clothed. Its manufacturers cannot help it with their fine glossy black garments – which they sell and export to the then‑known world. Only white garments, such as the faithful in Sardis wear [Rev. 3:4], will be of any use to cover their shame, and these are sold only by the Divine Author. They must be bought with the price of full consecration.

The Laodicean Church must learn that it is blind, but not yet incurably blind. It is suffering from disease and needs medical treatment. But the physicians of its famous medical school can do nothing for it – only the Divine Author Himself can heal, at the price of full consecration and submission to the Divine will, suffering, and steadfastness. The Christians at Laodicea had bought peace by compromise.

The sharp edge was gone from their doctrine. Lukewarmness of testimony avoided all offense by avoiding distinctiveness {தனித்தன்மை} and challenge {சவால்}. Whatever the cause — ease, wealth, prosperity, the pervading spirit of the place — the life of the church community was at a dangerously low ebb in Laodicea. It is curious that such a state should accompany an absence of enemies or persecution. Wealth and an easy environment have not normally been the stimuli of progress. Rather, the pressure of hard and difficult conditions has been the prerequisite of achievement and growth. And so, physically at ease, Laodiceans had grown indifferent to the call to sacrifice and following in the Master’s footsteps.

WHAT FOOTPRINTS ARE WE LEAVING BEHIND?

Should we really like others to put their feet in our footsteps? Have we but one track in life, and is its goal the altar of sacrifice? We must leave footprints somewhere. No person can come into life, and live 100, 70, or 50 [or even 30] years and go out without leaving the mark of his feet somewhere.

We are to put our feet into the footprints of the Master (1 Peter 2:21). Those footprints lead to Bethany, Gethsemane, and finally to Golgotha and Christ’s cross. We can have no difficulty in finding the footprints of Christ if we really want to discover them. His feet were not to be mistaken for any other.

Are our footsteps in the same direction? Are we frightened? Have we become indifferent to the call to sacrifice?

Let us remember that although the years come and go, God abides forever. His throne is the same, His years fail not, He changes not, His covenant is unbroken, and His love is an eternal oath. God saves us from the tragedy of complacency {மெத்தனம் என்னும் விபரீதத்திற்கும்}, and the folly of anxiety and despair {விரக்தி மற்றும் பதட்டம் என்னும் முட்டாள்தனத்துக்கும்}. Though we have but a little while to live, may the time be rocked by stormy trials. May we measure nothing by time and so mis-measure it. Let us measure all things by eternity, and let the things of time fall into their proper littleness.

NEITHER COLD NOR HOT

The letter to the Laodicean church combines a fierce admonition of complacency {மெத்தனம்} with a tender appeal for wholeheartedness. The church was not infected with the poison of any special sin or error. We read of nothing of heresy or persecutors. But the Christians in Laodicea were neither cold nor hot (Revelation 3:15). The Laodicean church was a half-hearted church. Perhaps none of the seven letters is more appropriate to our day than this one.

The “cold or hot” is an allusion {குறிப்பு} to the hot springs of Hierapolis, which in their way over the plateau became lukewarm, and in this condition discharged themselves over the cliff opposite to Laodicea for their water supply. “Cold” means icy cold and “hot” means boiling hot. Christ would prefer his followers not to simmer down to a tasteless lukewarm tepidity. He desires whole-heartedness, not fanaticism {வெறித்தனம்} which is unreasoning and unintelligent. He desires the reflection which leads to commitment and a commitment which is born of reflection. This is the meaning of whole-heartedness, of being enthusiastic {உற்சாகமான} for the Lord.

Christ warmly approves of enthusiasm even if the Church of today disapproves of it. The Savior’s message to Laodicea years ago is his message to the sleepy‑headed lethargy of the Church of today {தூக்க நிலையில் உள்ள சோம்பேறித்தனம்}, “be zealous and repent” {வைராக்கியம் கொள்ளும்படி மனம் திரும்பு} (Revelation 3:19).

CHRIST’S DIAGNOSIS

Here is the diagnosis {நோயறிதல்} of the Good Physician. The lukewarm person is one in whom there is a glaring contrast, between what he thinks and says as compared to what he does. The root cause of half‑heartedness is complacency {தன்னிறைவு}. To be lukewarm is to be blind to one’s true condition. The congregation of Laodicea teemed with self‑satisfied church‑goers who said, “I am rich, I have prospered, and I need nothing.” [Revelation 3:17] And this is true — in material things.

The Laodicean will not admit that he has departed from the right ways of the Lord. In his own estimation his wants are satisfied; he has enough of everything. He feels therefore, no stimulus to effort; he sits down in contentment, self‑complacency, and indifference {அலட்சியம்}. He is rich, increased with spiritual and temporal goods, “and has need of nothing.” He is blind because he has no idea either of his spiritual poverty and danger. Such is the ascended-Christ’s penetrating diagnosis of Laodicea’s spiritual condition. To contradict the diagnosis {நோயறிதல்} of one’s spiritual condition is the surest road to disaster. Laodiceans tend to flatter and deceive themselves, but Christ sees and knows them as they really are.

CHRIST’S ADVICE

[D]“Therefore I counsel you …” (Revelation 3:18). We have a Lord who is content to give advice. He is the Father’s agent and heir of all things (1 Corinthians 8:6). All things were created by him and for him, and he precedes all things, and in him all things have been permanently placed. He is the head of the Church (Colossians 1:15, l8). [Col. 1:15,18]

He has the right to command and to expect us to obey. He prefers to give advice which we need not heed. He could command; he chooses to counsel. He respects the freedom and free moral agency with which he has ennobled us. At the same time, he warns us of the serious consequences of our complacency {தன்னிறைவு}. His purpose is not to terrify us into submission, but to enforce upon us the solemnity of our choice.

He warns, “Because you are lukewarm, and neither cold nor hot, I will spew (spit) you out of my mouth” (Revelation 3:16). The verb “I will” implies that these words were not meant as a final verdict; it was rather a warning of the utmost severity. Lukewarm liquids create nausea. They are tasteless and distasteful. This expression is one of disgust. He will utterly repudiate those whose attachment to him is purely nominal and superficial. It is not only through fear of judgment, however, that the warning should be heeded, but also from respect for the one who issues it.

THE WORDS OF THE AMEN

He describes himself as “The words of the Amen, the faithful and true witness, the beginning of God’s creation” (Revelation 3:14). He is the “Amen.” This Hebrew word indicates full agreement and assent. John 3:11, “Verily, verily,” (i.e., “Amen, amen”) “I say to thee.”

“Amen” may be traced back to the old prophetic utterance in Isaiah 65:16 RV. “He who blesses himself in the earth shall bless himself in the God of truth.” This phrase in the English version is based on the Septuagint, but the Hebrew is much more stark: “the God of Amen” (RVM). “Amen” means true, certain, faithful {சத்தியம், உறுதி, உண்மை}. As used here it means that he to whom it is applied is eminently true and faithful. Therefore, the word in this text means that he is the True One.

His ministry fulfills all the promises of God, “for all the promises of God find their Yes in him.” (2 Corinthians 1:20). His words are reliable because of his steadfast {திடமான} character. He is neither fickle nor unpredictable. No idle whim ever moves him to speak or act. He has never needed to retract or modify any statement which he has made. He is absolutely consistent.

What he affirms is true; what he promises or threatens is certain. He is characterized by sincerity and truth. His words are true and therefore trustworthy. They are accurate and dependable. He is a witness for God and His truth, and he can approve of nothing which the God of Truth would not approve. Again, he is the beginning of God’s creation. Our Lord was the Beginning of the New Creation, but, more than that, he was the beginning of all creation (Revelation 3:14, cf. Revelation 1:5). “He is the Image of the invisible God … First‑born of all creation” (Colossians 1:15‑18, Psalm 89:27, E85‑86).

Jesus was the Word, the Logos, the agent of the Father’s creative activity (John 1:1‑3). All things are of the Father, and by or through the Son (1 Corinthians 8:6). Such is Christ, the Amen, the faithful and true Witness, the beginning of God’s creation.

SUFFICIENCY IN CHRIST

The Laodiceans had much to learn. They considered themselves self‑sufficient; now they must humbly find their sufficiency in Christ. They were saying “I need nothing” [Revelation 3:17] — they must come to admit that their need was great and that only Christ could supply it. [E]Christ had to humble them and say, “it is from me that your salvation comes.” He might have echoed his own statement to the twelve Apostles, “apart from me you can do nothing” (John 15:5).

BUT WHY DOES HE RECOMMEND THE LAODICEANS “BUY” FROM HIM?

Christ is using language appropriate to the commercially‑minded Laodiceans. He likened himself to a competing merchant visiting the city’s crowded market place, where buying and selling went on from dawn to dark, “I advise you to forsake your former suppliers and come trade with me.” So Christ continues, “I counsel you to buy from me gold refined by fire, that you may be rich, and white garments to clothe you and to keep the shame of your nakedness from being seen, and salve to anoint your eyes, that you may see.” [Rev 3:18]

They could buy this treasured gold only at the cost of entire consecration and sacrifice (Proverbs 23:23, Matthew 13:14, Z96‑44). It would lift them out of all poverty and give them wealth beyond all telling (1 Timothy 6:18, James 2:5, Revelation 2:9, 2 Corinthians 8:9, Proverbs 10:22, Luke 12:21).

The “gold” of divine truths, promises, and graces of the spirit “tried in the fire” must be bought at the cost of faithful and constant submission to the discipline of the Lord in fiery trials. There is no other way the dross can be eliminated (1 Peter 4:12).

The white garments are the imputed righteousness of Christ’s robe, which so many have discarded to appear before God in their own righteousness (Revelation 19:8, D42). To be well clothed was an honor; to be naked was the ultimate humiliation (cf. Genesis 41:42, Isaiah 20:4, Matthew 22:1‑14). In the white raiment, their shame would not be made manifest.

His last offer was to those who are blind. He would give them light for darkness that they might see. He spoke of an eye salve that was far more precious than the Phrygian powders for which Laodicea was famous. This eye salve would heal their blindness and make them see (2 Corinthians 4:4, Ephesians 2:2, Psalms 13:3, 19:8, John 9:6, 41, D611). This could only be bought at the cost of complete consecration and submission to the Divine will.

REPENTANCE AND FAITH

The Laodiceans must take two steps. The first step is repentance, “Those whom I love, I reprove and chasten; so be zealous and repent” {வைராக்கியம் கொள்ளும்படி மணம் திரும்பு} (Revelation 3:19).

Already Christ had called on those in Ephesus and Sardis to repent (Revelation 2:5, 3:3). The same message is addressed to Laodicea. The Christ who warns them that he will spit them out of his mouth if they do not stir themselves, still loves them. He longs to save them from judgment, and for this reason he now reproves {கடிந்து கொள்ளுதல்} and chastens them. They must be zealous and repent.

The tenses change significantly. Let them repent at once and irrevocably; then let them continue always to be fired with zeal. To repent is to turn with resolution from all that is known to be contrary to God’s will. The old life of easy complacency must be renounced. Self-satisfied satisfaction {சுயதிருப்தி என்ற திருப்தி} does not become one who claims the life of Christ. Shallow piousness {ஆழமற்ற பக்தி} will not suffice {போதாது}.

The second step is faith. “Behold I stand at the door and knock; if any one hears my voice and opens the door, I will come in to him and eat with him, and he with me” (Revelation 3:20). We are aware of the chronological implications in this verse. However, let us notice that this is also a personal appeal to the individual. “If anyone,” Christ says.

Our heart is likened to a dwelling. If we do open the door of our heart to the Savior and let him in, he will transform us from paupers to princes. He will cleanse us and clothe us. He will sup with us, and we with Him. The picture illustrates the shared joys of the Christian life, the reciprocal fellowship of the Christian with his Savior. That he should bid [or offer] us come and sup with him is honor enough; but that he should wish to share our humble board and sup with us is wonder beyond our finite understanding.

We are not worthy that he should come under our roof, and will he sit at our table?

This inward feast is only a foretaste of the heavenly banquet, which in Revelation 19:9 (cf. Luke 22:30) is called, “the marriage supper of the Lamb.” But it is not merely for supper that Christ enters the heart. He comes in also to receive our submission.

This is what it means to be committed to the Lord and to be whole-hearted in our allegiance to him. It is to seek his will in his word and promptly to obey it. It is not just attending religious services. It is not just leading a good moral life or believing certain articles of a creed. No, it is first to repent, turning decisively from everything we know to be wrong. It is getting our gold and our white garments and our eye‑salve from him. It is being personally and unconditionally committed to the Lord, and seeking his will in all the affairs of life. Nothing else will do.

THE REWARD CHRIST OFFERS

“He who conquers, I will grant him to sit with me on my throne, as I myself conquered and sat down with my Father on His throne” (Revelation 3:21).

This is overcoming the battle with Luke warmness, complacency, and indifference. For this results in selfishness, which sees no further than its own needs. The Christians at Laodicea had plenty of opportunity to share their blessings, even in their own valleys. [D]Poor, suffering Smyrna would have been appreciative of any help they could get, and Laodicea would surely have heard of their plight through Christians who travelled the trade routes. But the Laodicean church lived for itself — and the Church that lives for itself will die by itself.

This promise in Revelation 3:21 exceeds in glory all the other promises to the conquerors in the seven letters. A throne is the symbol of conquest, authority, and judgment. As Christ shares the Father’s throne, so the Christian overcomer will share Christ’s throne (1 Corinthians 6:2, Matthew 19:28, A91).

If we let Christ enter the door of our heart, he will let us enter the house of his Father. If we allow Christ to sit with us at our table, he will allow us to sit with him on his throne. Here then is the great alternative, which confronts every thoughtful follower of the master.

To be half‑hearted, complacent, and only casually interested in the things of God is to be distasteful to Christ. It is to be in danger of vehement rejection and loathing. To be wholehearted in one’s devotion to the Lord (Christ), is by having opened the door and submitting without reserve to him, is to be given the privilege both of supping with him on earth and reigning with him in heaven. Here is the choice which cannot be avoided. We must throw open the door to him or keep it shut in his face.

— Adapted from a discourse by Bro. David Skein

Good subject.

• Following a great earthquake in AD 60, Laodicea recovered its prosperity without any of that financial help which the Imperial government of Rome was generally ready to bestow. – Confirmed in Wikipedia (https://en.wikipedia.org/wiki/Laodicean_Church#%22Poor,_blind,_and_naked%22_(3:17%E2%80%9318)
• “whose physicians prepared the Phrygian powder for the cure of eye disease.” – The text seems to be from an exposition  given by John R. Stott (What Christ Thinks of the Church. Harold Shaw Publishers: Wheaton, 111:1990, 118). See also: https://en.wikipedia.org/wiki/John_Stott
• “soft in texture and glossy black in colour.”  – This text seems to be taken from the book “The Letters to the Seven Churches of Asia And their place in the plan of the Apocalypse” by Prof. W. M. Ramsay. See also: https://en.wikipedia.org/wiki/William_Mitchell_Ramsay
• “Therefore I counsel you …” (Revelation 3:18). – The bible text does not have the word ‘therefore’. However, in the next verse ending (Rev. 3:19), we have ‘therefore’. We can assume a similar tone for the previous verse on a suggestive note.
• Christ had to humble them and say, “it is from me that your salvation comes.” – There seems to be no direct reference for these words. However, John 14:6 conveys the meaning of this text.
• Poor, suffering Smyrna would have been appreciative of any help they could get, and Laodicea would surely have heard of their plight through Christians who travelled the trade routes. – Can be told in a suggestive note.

“WE THUS JUDGE” [நாங்கள் இவ்வாறாக நிதானிக்கிறோம்]

“We thus judge, that if one died for all, then were all dead” – 2 Cor. 5:14.

Today, on the Sunday evening of 21^st of April 2024, we commemorate the memorial of the death and sacrifice of our dear Lord and Saviour, Jesus Christ. While we remember the death of Jesus, we who are part of His body, do remember that we too have given ourselves to die with Him.

The Apostle Paul presents this thought in many of his epistles, of which we find our golden text under consideration, a very forcible one. “if one died for all, then were all dead” [எல்லாருக்காகவும் ஒருவரே மரித்திருக்க, எல்லாரும் மரித்தார்கள்] [2 Cor. 5:14b]. When considering this text, let us ask ourselves a few key questions and try to answer them from the scriptural point of view, that we may indeed be partakers in His death and suffering, that we may later partake of His glory and blessings, just as Apostle Paul states “That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; If by any means I might attain unto the resurrection of the dead.” [Phil. 3:10,11; In Tamil Phil. 3:10]

Here we have 6 questions listed and for each of the question we can view the scriptural points of, how it applied to the first part of our text, that is “One died for all” and subsequently how the same questions apply to the second part of the text “Then were all dead”.

Q & A	ONE DIED FOR ALL	THEN WERE ALL DEAD
1. Who Died?	1 Cor. 15:3 – “Christ died for our sins according to the scriptures”.	Rom. 6:3 – “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?”   2 Cor. 5:14 – “because we thus judge, that if one died for all, then were all dead”
2. For What?	Matt. 20:28 – “Even as the Son of man came… to give his life a ransom for many”.   1 Cor. 5:7 – “For even Christ our passover is sacrificed for us”.	Rom. 6:4-5 – “Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection”.   2 Tim. 2:11 – “For if we be dead with him, we shall also live with him”.   Eph. 2:10 – “For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them”.
3. For Whom?	Rom. 5:18 – “Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life.”   1 John 2:2 – “And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.”   Rom. 5:8 – “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us”.   Gal. 1:3-4 – “our Lord Jesus Christ, Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father”.	Rom. 2:7 – “To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life”.   2 Cor. 4:12 – “So then death worketh in us, but life in you”.
4. How?	Luke 12:50 – “I have a baptism to be baptized with; and how am I straitened till it be accomplished”.   John 5:30 – “I seek not mine own will, but the will of the Father which hath sent me”.	Rom. 12:1 – “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service”.   Gal. 5:16 – “Walk in the Spirit, and ye shall not fulfil the lust of the flesh”.   1 Pet. 4:1-2 – “Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin; That he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God.”
5. The result?	Phil. 2:8-9 – “And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every name”.	1 Cor. 15:41-42 – “There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory. So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption”.   1 Pet. 5:4 – “And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away”.
6. Why?	John 14:31 – “But that the world may know that I love the Father; and as the Father gave me commandment, even so I do”.   John 5:19-20 – “Jesus…said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise. For the Father loveth the Son, and sheweth him all things that himself doeth: and he will shew him greater works than these, that ye may marvel.”	Rom. 5:8 – “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.”   1 Cor. 5:14,15 – “For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead. And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.”

“For even Christ our passover is sacrificed for us: Therefore let us keep the feast.” [1 Cor. 5:7,8]

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Table Text in Tamil:

கேள்வி & பதில்	எல்லாருக்காகவும் ஒருவரே மரித்திருக்க	எல்லாரும் மரித்தார்கள்
1. மரித்தது யார்?	1 கொரி. 15:3 – “கிறிஸ்துவானவர் வேதவாக்கியங்களின்படி நமது பாவங்களுக்காக மரித்தார்”.	ரோமர் 6:3 – “கிறிஸ்து இயேசுவுக்குள்ளாக ஞானஸ்நானம் பெற்ற நாமனைவரும் அவருடைய மரணத்துக்குள்ளாக ஞானஸ்நானம் பெற்றதை அறியாமலிருக்கிறீர்களா?”.   2 கொரி. 5:14 – “ஏனென்றால் எல்லாருக்காகவும் ஒருவரே மரித்திருக்க, எல்லாரும் மரித்தார்கள் என்றும்… நிதானிக்கிறோம்”.
2. எதற்காக?	மத். 20:28 – “அப்படியே, மனுஷகுமாரனும்… அநேகரை மீட்கும்பொருளாகத் தம்முடைய ஜீவனைக் கொடுக்கவும் வந்தார்”.   1 கொரி. 5:7 – “நம்முடைய பஸ்காவாகிய கிறிஸ்து நமக்காகப் பலியிடப்பட்டிருக்கிறாரே”.	ரோமர் 6:4-5 – “மேலும் பிதாவின் மகிமையினாலே கிறிஸ்து மரித்தோரிலிருந்து எழுப்பப்பட்டதுபோல, நாமும் புதிதான ஜீவனுள்ளவர்களாய் நடந்துகொள்ளும்படிக்கு, அவருடைய மரணத்திற்குள்ளாக்கும் ஞானஸ்நானத்தினாலே கிறிஸ்துவுடனேகூட அடக்கம்பண்ணப்பட்டோம். ஆதலால் அவருடைய மரணத்தின் சாயலில் நாம் இணைக்கப்பட்டவர்களானால், அவர் உயிர்த்தெழுதலின் சாயலிலும் இணைக்கப்பட்டிருப்போம்”.   2 தீமோ. 2:11 – “என்னவெனில் நாம் அவரோடேகூட மரித்தோமானால், அவரோடேகூடப் பிழைத்துமிருப்போம்”.   எபே. 2:10 – “ஏனெனில், நற்கிரியைகளைச் செய்கிறதற்கு நாம் கிறிஸ்து இயேசுவுக்குள் சிருஷ்டிக்கப்பட்டு, தேவனுடைய செய்கையாயிருக்கிறோம்; அவைகளில் நாம் நடக்கும்படி அவர் முன்னதாக அவைகளை ஆயத்தம்பண்ணியிருக்கிறார்”.
3. யாருக்காக?	ரோமர் 5:18 – “ஆகையால் ஒரே மீறுதலினாலே எல்லா மனுஷருக்கும் ஆக்கினைக்கு ஏதுவான தீர்ப்பு உண்டானதுபோல, ஒரே நீதியினாலே எல்லா மனுஷருக்கும் ஜீவனை அளிக்கும் நீதிக்கு ஏதுவான தீர்ப்பு உண்டாயிற்று”.   1 யோவான் 2:2 – “நம்முடைய பாவங்களை நிவிர்த்தி செய்கிற கிருபாதாரபலி அவரே; நம்முடைய பாவங்களை மாத்திரம் அல்ல, சர்வலோகத்தின் பாவங்களையும் நிவிர்த்தி செய்கிற பலியாயிருக்கிறார்”.   ரோமர் 5:8 – “நாம் பாவிகளாயிருக்கையில் கிறிஸ்து நமக்காக மரித்ததினாலே, தேவன் நம்மேல் வைத்த தமது அன்பை விளங்கப்பண்ணுகிறார்”.   கலா. 1:3-4 – “நம்முடைய கர்த்தராகிய இயேசுகிறிஸ்து… நம்மை இப்பொழுதிருக்கிற பொல்லாத பிரபஞ்சத்தினின்று விடுவிக்கும்படி நம்முடைய பிதாவாகிய தேவனுடைய சித்தத்தின்படியே நம்முடைய பாவங்களுக்காகத் தம்மைத்தாமே ஒப்புக்கொடுத்தார்”.	ரோமர் 2:7 – “சோர்ந்துபோகாமல் நற்கிரியைகளைச் செய்து, மகிமையையும் கனத்தையும் அழியாமையையும் தேடுகிறவர்களுக்கு நித்தியஜீவனை அளிப்பார்”.   2 கொரி. 4:12 – “இப்படி மரணமானது எங்களிடத்திலும், ஜீவனானது உங்களிடத்திலும் பெலன்செய்கிறது”.
4. எப்படி?	லூக்கா 12:50 – “ஆகிலும் நான் முழுகவேண்டிய ஒரு ஸ்நானமுண்டு, அது முடியுமளவும் எவ்வளவோ நெருக்கப்படுகிறேன்”.   யோவான் 5:30 – “எனக்குச் சித்தமானதை நான் தேடாமல், என்னை அனுப்பின பிதாவுக்குச் சித்தமானதையே நான் தேடுகிறபடியால் என் தீர்ப்பு நீதியாயிருக்கிறது”.	ரோமர் 12:1 – “அப்படியிருக்க, சகோதரரே, நீங்கள் உங்கள் சரீரங்களைப் பரிசுத்தமும் தேவனுக்குப் பிரியமுமான ஜீவபலியாக ஒப்புக்கொடுக்கவேண்டுமென்று, தேவனுடைய இரக்கங்களை முன்னிட்டு உங்களை வேண்டிக்கொள்ளுகிறேன்; இதுவே நீங்கள் செய்யத்தக்க புத்தியுள்ள ஆராதனை”.   கலா. 5:16 – “ஆவிக்கேற்றபடி நடந்துகொள்ளுங்கள், அப்பொழுது மாம்ச இச்சையை நிறைவேற்றாதிருப்பீர்கள்”.   1 பேதுரு 4:1-2 – “இப்படியிருக்க, கிறிஸ்து நமக்காக மாம்சத்திலே பாடுபட்டபடியால், நீங்களும் அப்படிப்பட்ட சிந்தையை ஆயுதமாகத் தரித்துக்கொள்ளுங்கள். ஏனென்றால் மாம்சத்தில் பாடுபடுகிறவன் இனி மாம்சத்திலிருக்கும் காலம்வரைக்கும் மனுஷருடைய இச்சைகளின்படி பிழைக்காமல் தேவனுடைய சித்தத்தின்படியே பிழைக்கத்தக்கதாகப் பாவங்களை விட்டோய்ந்திருப்பான்”
5. விளைவு?	பிலி. 2:8-9 – “அவர் மனுஷரூபமாய்க் காணப்பட்டு, மரணபரியந்தம், அதாவது சிலுவையின் மரணபரியந்தமும் கீழ்ப்படிந்தவராகி, தம்மைத்தாமே தாழ்த்தினார். ஆதலால் தேவன் எல்லாவற்றிற்கும் மேலாக அவரை உயர்த்தி,…எல்லா நாமத்திற்கும் மேலான நாமத்தை அவருக்குத் தந்தருளினார்”.	1 கொரி. 15:41-42 – “சூரியனுடைய மகிமையும் வேறே, சந்திரனுடைய மகிமையும் வேறே, நட்சத்திரங்களுடைய மகிமையும் வேறே; மகிமையிலே நட்சத்திரத்துக்கு நட்சத்திரம் விசேஷித்திருக்கிறது. மரித்தோரின் உயிர்த்தெழுதலும் அப்படியே இருக்கும். அழிவுள்ளதாய் விதைக்கப்படும், அழிவில்லாததாய் எழுந்திருக்கும்”.   1 பேதுரு. 5:4 – “அப்படிச் செய்தால் பிரதான மேய்ப்பர் வெளிப்படும்போது மகிமையுள்ள வாடாத கிரீடத்தைப் பெறுவீர்கள்”.
6. ஏன்?	யோவான் 14:31 – “நான் பிதாவில் அன்பாயிருக்கிறேன் என்றும், பிதா எனக்குக் கட்டளையிட்டபடியே செய்கிறேன் என்றும், உலகம் அறியும்படிக்கு இப்படி நடக்கும்”.   யோவான் 5:19-20 – “அப்பொழுது இயேசு அவர்களை நோக்கி: மெய்யாகவே மெய்யாகவே நான் உங்களுக்குச் சொல்லுகிறேன்: பிதாவானவர் செய்யக் குமாரன் காண்கிறதெதுவோ, அதையேயன்றி, வேறொன்றையும் தாமாய்ச் செய்யமாட்டார்; அவர் எவைகளைச் செய்கிறாரோ, அவைகளைக் குமாரனும் அந்தப்படியே செய்கிறார். பிதாவானவர் குமாரனிடத்தில் அன்பாயிருந்து, தாம் செய்கிறவைகளையெல்லாம் அவருக்குக் காண்பிக்கிறார்; நீங்கள் ஆச்சரியப்படத்தக்கதாக இவைகளைப் பார்க்கிலும் பெரிதான கிரியைகளையும் அவருக்குக் காண்பிப்பார்”.	ரோமர் 5:8 – “நாம் பாவிகளாயிருக்கையில் கிறிஸ்து நமக்காக மரித்ததினாலே, தேவன் நம்மேல் வைத்த தமது அன்பை விளங்கப்பண்ணுகிறார்”   2 கொரி. 5:14,15 – “கிறிஸ்துவினுடைய அன்பு எங்களை நெருக்கி ஏவுகிறது; ஏனென்றால், எல்லாருக்காகவும் ஒருவரே மரித்திருக்க, எல்லாரும் மரித்தார்கள் என்றும்; பிழைத்திருக்கிறவர்கள் இனித் தங்களுக்கென்று பிழைத்திராமல், தங்களுக்காக மரித்து எழுந்தவருக்கென்று பிழைத்திருக்கும்படி, அவர் எல்லாருக்காகவும் மரித்தாரென்றும் நிதானிக்கிறோம்”.

“ஏனெனில் நம்முடைய பஸ்காவாகிய கிறிஸ்து நமக்காகப் பலியிடப்பட்டிருக்கிறாரே. ஆதலால்…  பண்டிகையை ஆசரிக்கக்கடவோம்.” [1 கொரி. 5:7,8]

Ultimate Consecration to do the Will of God

Let this mind be in you, which was also in Christ Jesus. Phil. 2:5

Today 04^th of April 2023, we commemorate our Lord’s Memorial. This event of our Lord’s memorial is a remembrance of the sacrifice of our Paschal lamb – our Lord Jesus Christ. (1 Cor. 5:7). [During this season] The events that happened from Nissan 10 until Nissan 14 are still fresh in our minds.

Some of the events that we readily recollect are,

– The selection of Jesus as Passover lamb on Nissan 10

– Anointing Jesus with the oil (in preparation for his death)

– The last supper with his disciples

– The Gethsemane prayers

– His arrest and his trial before Sanhedrin, Pilate and Herod.

– His crucifixion and death at the appointed day / hour.

In all these events and many others, we see that Jesus was always doing the will of his God. This was the ultimate consecration of a human being. He submitted himself fully to God. Jesus was in fact delighted to do the will of God and hence readily accepted his will whatever it may be.

Two important and key characteristics that helped Jesus in all these events and in fact to complete his consecration, his baptism of death which started at Jordan and was successfully completed at the Calvary when he said, “It is finished”, is that of humility and obedience.

Let us review some of the recent events culminating in the sacrifice at Calvary.

– On Nissan 10, though all others were shouting with joy, Hosannah, Jesus in fact knew that this was indeed his selection as the sacrificial lamb – as the reality.

– When the disciples complained about spilling the costly anointing oil, Jesus informed them of his imminent death and that he could be served only when he was available.

– During the last supper Jesus gave them a practical lesson on humility by washing the feet of the disciples.

– At the Gethsemane Jesus expressed his wish that he did not want the communication with the Father to be cut off as was required of him. But again, he submitted himself to God’s will. (Sometimes when we do some things correctly, we expect ourselves to be rewarded by granting our wishes. But here we see that though Jesus was perfectly obedient to God until such time, he still did not expect that God MUST grant his wish. But rather requested in prayer that, if it is God’s will then it could be removed (Luke 22:42).

– We understand that his arrest and trials were not legally valid. He was found not guilty by the then-Roman Governor, Pontus Pilate. But still, he was sentenced to death, and that too the cruellest form of death, the capital punishment that was given to any human being (but never given to a Roman citizen since it was considered a derogatory punishment). We see Jesus humbly submitting himself to God’s will. (Some of us think, that we should submit or obey authorities over us only if they are just. But here we see the example of Jesus, wherein he submitted to unjust authorities. The lesson here is we should be ready to submit ourselves not only to the just ones, but also to the unjust ones. A similar line of thought is expressed by Apostle Peter in 1 Pet. 2:18. However, we should be careful to always obey God in all these submissions and not obey men, when they are in conflict).

– Even on the cross, Jesus was sure to fulfil all the prophesies that were told about him in the scriptures. Like John 19:28.

In all these events, we see that Jesus was very particular in seeking God’s will, understanding God’s will and submitting or obeying God’s will to the fullest. Are we copying the Son in these wonderful qualities?

We come back to our text by Apostle Paul. In reading the context of the verse, Phil. 2:3,4 the Apostle advises us to consider other brethren as better and ourselves to be humble. He then proceeds to take Jesus Christ as an example and says that “Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.” (Phil. 2:5-8). If this mind of humility and obedience to God’s will is in us, then just as Christ was exalted by the Father, we would also be exalted to our reward in heaven. (Phil. 2:9-12; 1 Pet. 5:5,6.)

In Jesus and his Pascal sacrifice, we see the Ultimate Consecration to do God’s Will. Let us now keep the feast. (1 Cor. 5:7,8) Not the feast of celebrations, for we are yet to Passover to immortality. But let us keep the feast with the “newness of life” and copy the “ultimate consecration” of our Saviour. Let us keep the memorial of our Lord’s supper and let us remember his death for our sake, not only for our sake but also for the world. (1 Cor. 11:26)

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[R5736 : page 228]

IS MY HEART “GOOD GROUND”?

“That on the good ground are they which in an honest and good heart, having heard the Word, keep it, and bring forth fruit with patience.”—Luke 8:15.

WE RECOGNIZE these words as a portion of our Lord’s parable of The Sower. A man went out to sow his field. As he scattered his seed, some fell on one kind of soil and some on another—some on thorny ground, some on stony ground, some on the hard, beaten pathway, and some on good ground. The good ground brought forth—some thirty-fold, some sixty-fold and some one hundred-fold. [Luke 8:4-8]

According to the Master’s interpretation of this parable, the good seed represents the Message of the Kingdom, [Luke 8:11] which as it falls here and there appeals to some hearts differently from what it does to others. That seed falling upon the beaten pathway represented the Message as heard by persons into whose hearts it did not enter at all. [Luke 8:12] They simply heard with the outer ear and forgot. It made no impression. The Lord said that the reason for this was that the Adversary came and caught the seed away. It had not penetrated even the surface of the hard ground. The conditions were not favorable for its entrance into the heart and the hearers soon forgot all that they had heard. The wiles of the Adversary would always, if possible, prevent the seed from entering the heart and taking root.

WHAT CONSTITUTES A SHALLOW HEART

Amongst those who do receive the Truth are the stony-ground class. These are at first very much enthused, but they lack depth of character. They are not the kind the Lord is now seeking. They will not bring forth the fruitage, for they have not sufficient depth for rooting. They are shallow. They desire to trim their sails in harmony with the favorable winds of this life. As soon as they find out that the Truth is not popular, they foresee persecution or social ostracism; then their ardor [or passion] cools and their interest in the Harvest Message wanes and gradually dies out. [1]Thus they are like wheat planted in shallow soil, which comes up and flourishes a little while; but when the hot sun comes out it withers away, not having much root. [Luke 8:13]

The heart that is like the thorny ground is favorable as to soil. It is good ground, with fine prospects for developing the fruits [or rather fruit] of the Holy Spirit. But it is infested with thorns, which are not removed, but are permitted to remain and so choke the wheat. [2]These thorns are not [only] the frivolous pleasures of life—theaters, cards, dancing, etc.; but, as the Lord explains in the parable, they are [also] the cares of life, the ambitions of life, the deceitfulness of riches [Luke 8:14]—perhaps the feeling that if they can accumulate wealth they can serve the Lord’s Cause the better. This tendency to go out after other things allows a condition to obtain that is unfavorable to the wheat class. These may be good business men, fine politicians, or they may be immersed in some kind of study. Others of them may be fine housekeepers and have a pride as to how well things are kept, or they may be leaders in society or in works of reform, etc. All these are the thorns of the parable. A heart of this kind does not bring forth fruit, because the ground, while good, is otherwise occupied, and the Message of the Kingdom and its work are crowded out to a large degree, so that no fruit is brought to perfection.

HONESTY A BASIC QUALITY

Then we come to the “good ground” [Luke 8:15] class of this parable, ground where the soil is not only good, but cleared of all noxious weeds which would prevent the proper growth of the wheat [or fruit plant] seed. This condition represents entire consecration to God. Everything which would hinder has been cast out. The cares of this life are not permitted to enter this heart and choke the Word. Such a one has made a bona-fide contract with the Lord and knows when he is keeping it; and he will keep it. He has the proper quality or depth of character and more or less of ability [at least in his intentions]. And there is the special trait of thorough honesty, loyalty.

Amongst those of the class who are styled the “good ground,” we find different conditions in life—not many noble, but some noble; not many great, but some great; not many learned, but some learned; not many wise, but some wise. [1 Cor. 1:26] But they must all [after being called] be good of heart, and they must be honest, else they could not bring forth the necessary fruitage—honesty being the most important feature of all, with a degree of intelligence and appreciation of the Truth. We see, then, how this class might bring forth varying amounts of fruitage, according to circumstances, conditions and ability. But they are in the right heart condition to bring forth their very best—some thirty-fold, some sixty-fold and some a hundred-fold. [Matt. 13:23]

In the picture we see that the Truth is represented by the seed, and we see that the individuals are also represented by the seed [Luke 8:11,15]. The thought is that a grain of Truth is planted, and that in an honest heart it produces a character which is in harmony with the Truth. That seed of Truth is the Message of the Kingdom, the Word of the Kingdom—not a truth about the philosophies of men or some scientific truth, but a particular truth—not something that ignores God’s Plan and purports to be a better plan than that which God has arranged, but the one particular thing—the Word of the Kingdom.

FOUR HUNDRED MILLION [Forty Crore] TARES

[3]It seems remarkable that with so many that are called Christian people—numbering now four hundred millions [now in the year 2024 more than 238 Crores]—they know so little about the Kingdom! The vast majority have learned but very little of it, if anything. This is manifest when we look over in Europe and see millions fighting to the death, when we realize that other millions are ready to fight here in the United States also. This is because they have not become New Creatures. As the natural seed enters the ground, sprouts and brings forth something that is fostered and developed by the soil, so the good seed of the Truth in the proper heart brings forth good fruit. The Message of the Kingdom brings forth results in harmony with its nature. It reaches the proper class and brings them to an attitude where God accepts them as New Creatures. These New Creatures are the children of the Kingdom; and these children of the Kingdom are the wheat that will be garnered. “Then shall the righteous shine forth as the sun in the Kingdom.” [Matt. 13:43]

Our Lord in another parable shows us a different kind of seed—tare seed. [Matt. 13:24-30] This tare-seed looks a little like wheat. [4]It is not the true seed—not the seed of the Kingdom. It may be a seed, or message, of morality or purity of life or total abstinence from intoxicating liquors, etc. No matter; it will not produce the Kingdom class. The only seed [mentioned in the parable under consideration] which will produce this class is the good seed, the true Kingdom Message.

[5]As we look about in the world we see that the great Enemy oversowed this wheat-field of the Kingdom with false seed, the darnel, the tare-seed, as represented by these various messages that have gone forth throughout the world. This seed does not necessarily bring forth bad people. They are people who are workers for various things, some of them more or less good, but they are not children of the Kingdom. At the present time these tares are, many of them, influential. And the whole four hundred millions [now in the year 2024 more than 238 Crores] of them represent, not the true wheat-field, but merely an imitation, usurping the place really belonging to the true wheat class.

TIME REQUIRED TO DEVELOP FRUIT

In this Harvest time, now about ended [or rather about to end], a separation has been taking place between the true wheat and the tares. The true wheat are being gathered into the garner, while the tares are being bound in bundles to be burned [Matt. 13:30]—not literally burned, but destroyed as tares, as imitation wheat. They will soon cease to call themselves Christians. They will recognize themselves as what they have always been—parts of the world. Many of these are Church members, but are purely of the world and its spirit. They discount the true wheat, and consider them a little queer, fanatics.

Many of these tares do not know what they are. But those who have received the Message of the Kingdom into good and honest hearts will bring forth fruitage in harmony therewith. It requires time to develop the right fruit. This class grow daily in knowledge, in love, and are building one another up in the most holy faith. [Jude 1:20] They also do good unto all as they have opportunity. [Gal. 6:10] This is the whole work which God is expecting of them. These are the ones who will ere long be gathered into the Heavenly Kingdom beyond the veil.

After the fire of this “Day of Wrath” [Rev. 6:17] shall have burned up this “present evil world,” [Gal. 1:4] and burned out all the roots of pride, then will come the great time of blessing for the world of mankind. The great plowshare of trouble will prepare humanity for the great seed-sowing of the near future. It will take a thousand years to bring forth the glorious crop of the Millennium. Those gathered then will not be wheat, but the Restitution class; wheat being used in the parables of our Lord to represent the spiritual class [alone], the saints of the Gospel Age.

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Good subject.

1. Thus they are like wheat planted in shallow soil, which comes up and flourishes a little while; but when the hot sun comes out it withers away, not having much root. – It should be noted that the seed is not mentioned as wheat grain. Further, the grain is said to bear fruit, which is not apt for the wheat grain.
2. These thorns are not the frivolous pleasures of life—theaters, cards, dancing, etc.; but, as the Lord explains in the parable, they are the cares of life, the ambitions of life, the deceitfulness of riches [Luke 8:14] – In context of the verse, this seems to include the frivolous pleasures of life also.
3. It seems remarkable that with so many that are called Christian people—numbering now four hundred millions – Presently this may be more than 238 Crores as suggested in Wikipedia https://en.wikipedia.org/wiki/Christianity_by_country.
4. It is not the true seed—not the seed of the Kingdom. It may be a seed, or message, of morality or purity of life or total abstinence from intoxicating liquors, etc. – In the parable in context, the seed represents the “sons”, wheat representing sons planted by Son of Man and tares representing sons planted by the Evil One.
5. As we look about in the world we see that the great Enemy oversowed this wheat-field of the Kingdom with false seed, the darnel, the tare-seed, as represented by these various messages that have gone forth throughout the world. – This event pertains to the next parable that is covered in Matt. 13:24-30. In this parable, the seed is explicitly mentioned as “sons” and not message as in the earlier parable.