"Set thee up waymarks, make thee high heaps, set thine heartToward the highway, even the way which thou wentest" (Jer 31:21)

THECHRISTADELPHIAN

WAYMARK

Volume 9 Issue 6Devoted to the Defence and Proclamation of The Way of Life

in Opposition to the Dogmas of Papal and Protestant Christendom

“I saw, and behold, a white horse; and he that satupon him had a bow; and a crown was given unto

him: and he went forth conquering, and toconquer” (Rev 6:2)

“The wisdom that is from above is first pure, then peaceable … ” (Jas 3:17)“Earnestly contend for the faith which was once delivered unto the saints” (Jude 3)

Why the Delay? ......................................................................................2The Reality of God in History .............................................................. 6Timothy—A Man Dear to God .............................................................13Secretary's Notes ................................................................................. 19Fellowship: By Hearing and Obeying the Truth ................................ 20The Book of Ruth and the Ways of Providence ................................. 22The Awakening Tree ……………………………………………...… 26Questions and Answers: The Tree of Life ……………………….…. 28Online Video Vault Resource Centre …………………………….…. 33

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Why The Delay? THE world around us has no idea of what the future holds. It has no hope, and nothing to look forward to. But we do know the future,  that Jesus is coming and that God's Kingdom will be established. When this will be we do not know—only that it will happen when the time is right. But, we may ask ourselves, why the delay? The new millennium came and gone and we are already over a decade further onward in time, and still Christ has not come. It seems as if time is going on and on; and some might begin to wonder if Jesus will ever come. This has always been the feeling. We remember 1935, the year of our baptism: then it seemed that there would be no time left to even get married before Christ came. But now, over seventy years later, some of us are not only married with children, but have grandchildren, and even great- grandchildren. So why the delay? The delay seems so to us, and to us only. God knows the end from the beginning, and God knows the day when Jesus will come back. Jesus also knows it now, for he said after his resurrection that "All power is given unto me in heaven and in earth" (Matt. 28.18). Thus Jesus is in control of world events, and he is working towards the day of his return—which we hoped would have already come, but in God's purpose has not yet arrived. We must remember that we are human and God is divine; and we are told that to God a thousand years is like a twenty-four hour day. Let us try and comprehend that. If we were to live to be eighty years old we would have lived through 29,220 days, or 701,280 hours. When we are young this may seem a long time, but in God's eyes this is a very short period. If a thousand years in God's sight is equal to twenty-four hours, then one year is only one and a half minutes; and eighty years but two hours. So what seems a long time to us is, on this basis, but two hours to God. Hence, because eternity is God's, and God is rarely in a hurry, we, with limited life and limited minds, may think that God takes too much time in working out His purpose. But it is not true that God always works slowly. Sometimes God does a lot in a short time. There are many examples of this in the past. In Genesis we are told of the six days of creation, prior to which the earth was covered with waters, and everywhere was barren: "And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters" (Gen. 1.2). But in six working days the barren earth became a smiling plain, with grass,

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herbs, flowers, trees, hills, valleys, forests, birds, animals, as well as seas populated with all kinds of fish. So God can work fast and intensively if He wants to; but more often than not He works slowly and deliberately.

God also worked fast at other times. At the time of the Flood, He drowned the world in forty days, and all flesh perished except those in the ark. Later Sodom and Gomorrah were burned up and destroyed in just a few hours, because their inhabitants were exceedingly wicked. In a few minutes God caused the waters of the Red Sea to part until about three or four million people went over on dry land. And in an instant Jesus was raised from the dead. Thus God can work quickly if He so desires, but more often than not He is rarely in a hurry. But to us, with our limited lifespan and mental perception. God may sometimes seem to waste time. In the past He has chosen to do what He wants slowly when He could have done the work in a fraction of the time. But we must remember that none can question God or say unto Him "What doest thou?" Many of the faithful of old were tried by the fact that God seemingly worked very slowly. Take Noah for example, who for very many years preached about the flood whilst he built the massive ark. Imagine that faithful man preaching and working year after year—for maybe ten years, then twenty, then thirty, then forty, and so on. He might have thought, "Is the flood ever going to come?—Why the delay?" God was testing Noah's faith; but his faith held fast, and by that faith he "prepared an ark to the saving of his house" (Heb. 11.7). In those days of waiting Noah continued his plain and simple life, which did not alter to suit those wicked times. He was content to serve God patiently, and to wait for events to happen in God's good time. And one day the Flood came; God shut the door of the ark, and only those inside were saved. So the long-predicted day did come, though apparently long delayed—and God's promise to save Noah was fulfilled. We are in a similar position to Noah, for we are in the Christ-ark of safety. And if we are among the faithful few riding the storm of wickedness, and not being influenced by it, then one day the door of that ark will be opened. And we shall go forth to see how we have fared during the period of our life—maybe eighty brief years or so for us, but only two hours to God. Those who come forth of the Christ-ark with good characters will enter into the new world, wherein God's name will be acknowledged, and Jesus will reign supreme as universal King. That is God's promise; and while it seems a long time coming. God cannot lie, and the day will dawn when God's promise will be fulfilled.

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Meanwhile, let us remember that Noah had to keep going—he had to keep serving God until His appointed day arrived. He had to trust God, even though in human terms it took a long time for His promise to be fulfilled.

So the life of Noah is an exhortation for us all. We have to keep on serving God in the way that we know that we should; and although our faith may be tested severely, the day will dawn when God's promise to send Jesus will be fulfilled. In reality there is no delay with God. Many others of the faithful also found out that God is rarely in a hurry, and their faith was severely tested by the experience. Abraham was seventy-five years old when God called him and was even older when God promised him a son. At that time his body—and Sarah's—was dead as far as having children was concerned. The Apostle Paul says of Abraham "Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken. So shall thy seed be. And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarah's womb: he staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; and being fully persuaded that, what he had promised, he was able also to perform" (Rom. 4.18-21). God promised Abraham that he would be the father of many nations; but as each year went by, and he was getting older, still nothing happened. Why the delay? In fact it was a further twenty-four years before the angel came to Abraham and said "Sarah thy wife shall have a son" (Gen. 18.10). Let us stop and think about this. Twenty-four years is a long time to wait. Even Sarah laughed—for was it possible for a woman of ninety years old to have a son; and then many nations to come forth from that one son? But after twenty-five years Isaac was born, and Abraham's faith in God was justified, even though it took a long time for it to happen. Again we ask, "Why the delay?" Why didn't God immediately let Abraham have twelve sons or fifty sons and work out His purpose fast? But God is rarely in a hurry; He has no need to be, for eternity is His, and time is nothing to the Almighty.And so it is with us. God has promised that Jesus will come at the day appointed, and no man knows the day or the hour, only God and Jesus. Meanwhile, like Abraham, our faith is being tested to see if we will believe what God promised, and wait patiently for it to happen. There are very many Scriptural promises about the return of Jesus, so we

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can be sure that we have not made a mistake in expecting Jesus to come; but in our small minds we are a little premature in our expectation. But the apparent delay is testing our faith. So comes the question: "How great is your faith, and how great is mine?" Like Noah and Abraham, we have to keep going on and on, all the time retaining the undying belief that Jesus will come at the time appointed. God is rarely in a hurry—He has no need to be, not being limited to a human lifespan. Think of Moses as he spent forty years minding sheep. We might have thought it did not need all those years to prepare Moses as the great leader; but God thought so. Yet for us forty years is perhaps more than half of our life. Similarly with Israel: God could have easily taken them from Egypt to Canaan in one year; but He let them wander in the wilderness for forty years. What for? So as to test and try them, to see if they would fear and serve God. As a result many failed; but a few had enough faith in God, and they went into the promised land. Thus did God fulfil His promise, although it took a long time. But it had to happen, for God's word just cannot fail. So we too are on a wilderness journey that ends in certain redemption; and every passing day is one day nearer the day of Christ's coming and our entry into the promised rest. Meanwhile the many dangers and trials on our journey are God's way of testing whether we will serve God and believe what He says.But it could be said that had Jesus come before now, it would have ended all the wickedness of this world, and the suffering and trials of his brethren and sisters. This is man's thinking and reasoning, not God's. In His wisdom, and according to His time scale. He has set the day of Christ's coming and nothing can alter or amend it. Jesus said: "It is not for you to know the times or the seasons, which the Father hath put in his own power" (Acts 1.7). And Peter said "The Lord is not slack ... as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance" (2 Peter 3.9). How true. If Jesus had come in 1900, how many of us would have been in the Truth and have the hope of eternal life? So when the last saint is baptised into the Truth, then the day of his coming may well dawn. God in His love and wisdom has given us many signs—most noticeably the position of Israel and the increasingly evil state of the world —to tell us the period when it will happen, but not the day, the week, or the year.What we do know is that Jesus will come at an unexpected hour. "Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh" (Matt. 24.44).

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 But if some do think "my Lord delayeth his coming" what will happen then? Jesus tells us in v.48: "But and if that evil servant shall say in his heart. My lord delayeth his coming; and shall begin to smite his fellowservants, and to eat and drink with the drunken; the lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of." So, whether we are prepared or unprepared, the Master will suddenly come. Nothing can alter this fact. Then there will be no delay! At the Breaking of Bread we have the emblems which demonstrate the reality of God's purpose. Jesus was a real man who lived in Israel some two thousand years ago. Jesus died and then rose from the dead to die no more, and will undoubtedly return at God's predetermined time. And Jesus is with us in spirit each Sunday morning: "For where two or three are gathered together in my name, there am I in the midst of them" (Matt. 18.20). He can see us, but we cannot see him. It must be pleasing to Jesus on such occasions to see our faith in his second coming. With all the promises of God's Word before us, including the certainty of Christ's coming again, let us renew our faith in God. For our faith is not built on shifting sands, but on the "impregnable rock of Holy Scripture". And on this firm basis let us press forward in eagerness to the day of his coming; to reap the reward for those who faint not. And so, in the confidence that there is no real delay, we ask in the words of our hymn: 

How long O Lord our Saviour,Wilt thou remain away?

Our hearts are sometimes weary,That thou dost absent stay.

Oh when shall come the momentWhen brighter far than morn,

The sunshine of thy glory,Shall Israel adorn?

 Stuart Algar

The Reality of God in History No longer aliens from the commonwealth of Israel, it is our pleasure to ponder the mighty matters of Israelitish history—a history unlike all other histories—a history involving futurity because of the materials that went to make it up. Isaiah alludes to Israel as a nation “terrible from their beginning hitherto.” In the portion read from Joshua, we have illustration of what this

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means. The Amorite nations were seized with a panic on Israel’s approach. If we ask the reason of this panic, we touch the hand of God. How came it that a nation of slaves, intractable and rebellious against Moses, should inspire terror in nations great and mighty, with trained soldiers, and cities walled to heaven? Rahab indicates the answer in her speech to the spies:

“We have heard how the Lord dried up the water of the Red Sea for you when ye came out of Egypt, and what ye did unto the two kings of the Amorites that were on the other side Jordan, Sihon and Og, whom ye utterly destroyed. And as soon as we heard these things, our hearts did melt, neither did there remain any more courage in any man because of you; for the Lord your God, he is God in heaven above and in earth beneath.”

This was a perfectly reasonable explanation of the fear created by Israel’s approach. It is the only reasonable explanation of Israel’s triumph over the warlike nations of Canaan. Those who deny the miraculous cooperation of God with Israel in the Exodus, create an insoluble historical problem. The fact of the Exodus cannot be disputed; the fact of the military conquest of Canaan forty years afterwards is equally beyond question. If God were not with Israel, how came a multitude of people to subsist in the wilderness, away from all source of supply? How came they to remain in such a place at all? And how came they to be able to live in the presence of the military league formed against them in Canaan when they entered; not to speak of their total discomfiture of that league, and the overthrow of the nations that entered into it?

But God was with them. It is this fact that gives the history of Israel its meaning, both as regards the past and the future. It is the one glorious spot in the gloomy history of this our world. It was first eulogised by Moses, when he said:

“Ask now of the days that are past, which were before thee, since the day that God created man upon the earth, and ask from the one side of heaven unto the other, whether there hath been any such thing as this great thing is, or hath been heard like it? Did ever people hear the voice of God speaking out of the midst of the fire, as thou hast heard, and live? Or hath God assayed to go and take him a nation from the midst of another nation, by temptations, by signs, and by wonders, and by war, and by a mighty hand, and by a stretched out arm, and by great terrors, according to all that the Lord your God did for you in Egypt before your eyes?” (Deut. 4:32-34)

It is the marvel of all history that God should have formed and used and guided a nation as He did in the case of Israel, and that that nation should

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be extant to the present day in the very position foretold by Moses over three thousand years ago—scattered among all other nations. It is a marvel with a meaning. It is no mere episode. It is not a mere passage of history. It is part of a plan. We comprehend the plan in the light of the prophets evangelised to us by the apostles of the lord Jesus. The plan is in fact the program of the earth’s deliverance in harmony with the honour of the earth’s Possessor and Creator. The plan consummated shows us the earth “full of the glory of the Lord as the waters cover the sea”; and Israel restored, the head of a family of enlightened and happy nations, united in the service of Israel’s God. The foundation of the plan had to be laid ages ago. There had to be a gradual working up from a time when the earth was poorly peopled and overgrown with forest, to a time of immense population and extensive subjugation of the soil and occupation of the earth with cities. To replenish the earth and subdue it is the mission of the first Adam. An empty world would have been a poor theatre for the revelation of the glory of the Lord. It requires an “all flesh” to “see it together.” And this “all flesh” requires in some measure to be civilized. A world of Zulus would not be a suitable basis for the interesting work of God.

While the first Adam in multitude has been doing the physical part of the preparation work—subduing the earth everywhere and fitting it for habitation, God has accomplished the other part in what He has done with Israel. He brought them miraculously from Egypt that they in the first instance might know His name and turn from the idols which all the world worshipped. Moses told them this was the object of the miracles:

“To thee it was showed, that thou mightest know that the Lord he is God: there is none else beside him. . . . Know therefore this day, and consider it in thine heart, that the Lord he is God in heaven above, and in the earth beneath” (Deut. 4:35, 39).

God’s message to Pharaoh reveals the same object:

“For this cause have I raised thee up, for to show in thee my power: and that my name may be declared throughout all the earth” (Exodus 9:16).

The succeeding history of Israel trends to the same point. The knowledge of God was kept alive by the ministry of the prophets, and His requirements by the Mosaic service. When Christ appeared, there was an extension of the work. A miraculously-attested embassage going out from Judea in the name of Christ, summoned “all men everywhere to repent,” and to “turn to God from idols, to serve the living and the true God, and to wait for his son from heaven”. Though the result of this appeal was not very bountiful as regards widespread and effectual “repentance towards God and faith towards our Lord Jesus Christ,” yet a humanising effect was produced in vast

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communities of the human race. The basis of European civilisation was laid in the substitution, in 300 years, of State Christianity for Paganism as the religious constitution of the Roman Empire. The work of the apostles while it accomplished the primary object of taking out a people as the associates of Christ in his coming glory, has indirectly reclaimed the population of Europe from a state of utter barbarism to a state of comparative enlightenment, in which they are more fit to be operated upon by that dispensation of judgment and instruction which is about to come into force in all the world.

The nation, “terrible from their beginning hitherto,” is a nation whose future is bound up with this coming dispensation. Though “meted out and trodden down,” God has not cast them off for ever. This He cannot do, for He has pledged His word to the contrary:

“If heaven above can be measured, and the foundations of the earth searched out beneath, I will also cast off all the seed of Israel, for all that they have done” (Jer. 31:37).“Though I make a full end of all nations whither I have scattered thee, yet I will not make a full end of thee: but I will correct thee in measure” (30:11).

When this “correction in measure” has reached its appointed limits, the nation terrible from their beginning hitherto will become terrible again in the same way. Israel is again to be employed as the instrument of those wonderful acts by which the world, at the coming of Christ, is to be taught righteousness. So, Zechariah testifies, as you know, in the language of prophecy uttered in the past tense:

“The Lord of hosts hath visited his flock the house of Judah, and hath made them as his goodly horse in the battle: . . . and they shall be as mighty men, which tread their enemies in the mire of the streets in the battle: . . . and I will strengthen the house of Judah, and I will save the house of Joseph, and I will bring them again to place them; for I have mercy upon them: and they shall be as though I had not cast them off.”

A direct parallel is drawn in Micah between these coming days and Egyptian deliverance:

“According to the days of thy coming out of the land of Egypt will I show unto him marvellous things. The nations shall see and be confounded at all their might: they shall lay their hand upon their mouth, their ears shall be deaf. They shall lick the dust like a serpent, they shall move out of their holes like worms of the earth: they shall be afraid of the Lord our God, and shall fear because of thee” (7:15).

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In the prospect of these things, we have been made personally concerned by the adoption of which we have become the subjects in the obedience of the gospel. Before that adoption, we had no connection with them. We were Gentiles “afar off,” and without hope (Eph. 2:12); but now in Christ Jesus we have been brought nigh, and are fellow-citizens with the saints, and partakers of the covenants of promise. This language is expressive not merely of a change of mind and disposition in ourselves, but a change in our relation to those outward coming events which will shortly fill the world, first with woe, and then with blessing. The saints, as you know, are to “execute the judgment written” (Psa. 149:9; Dan. 7:22; 1 Cor. 6:2), and they are to sit on the throne with Christ, and rule the world in righteousness (Rev. 3:21; 2 Tim. 2:12; Isa. 32:1; Dan. 7:27).

To this high destiny we have been called by the gospel. For the realisation of it we are waiting in patient hope. We have need of patience. Men regard our expectation as chimerical, and worse; nature seems to mock our hope; time prolongs and the heart is liable to sicken. Let us be on our guard. Our fitness for the house of Christ hangs upon our endurance to our little end:

“Whose house are we if we hold fast the confidence and rejoicing of the hope firm unto the end” (Heb. 3:6).

None but those who lose their hold on the facts will let go the hope. The hope is sure and the hope is great. The word of divine consolation says:

“Yet a little while and he that shall come will come, and will not tarry”

That is, he will not tarry always. He had to tarry a while. It was part of the plan. It was “needful,” said Jesus, and for more reasons than we in our short-sightedness can at present realise. But the tarrying is not so great as it seems. It seems long to us because we are small. Our conceptions of things are not the standard of measurement in the case. The plan is a plan of God, and we must look at it from the standpoint of Him with whom a thousand years are as a watch in the night. From this point of view—

“The triumphing of the wicked is short, and the joy of the hypocrite but for a moment.”

David truly says,

“Yet a little while, and the wicked shall not be: yea, thou shalt diligently consider his place, and it shall not be. But the meek shall inherit the earth; and shall delight themselves in the abundance of peace.”

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The day was when Moses performed the wonderful works of God in the sight of Israel. Israel became familiar with the marvels: their effect waned: Israel growing disobedient came under punishment, and the time passed on. A long interval of inaction elapsed. The day came when Jesus, walking among men, said:

“I am the light of the world: he that believeth in me shall not walk in darkness, but shall have the light of life.”

Men listened to his words and were struck, for he spake as one having authority and not as the scribes: but the effect was not deep. His wonderful words and works became common things; and those who profited by them crucified him. The miraculously-attested testimony of his resurrection filled the Roman world for a while with light and hope; but evil men prostituted the privileges of the apostolic age for their own exaltation. They grew accustomed to and then slighted the presence of the apostles. The apostles died: the light went out: a corruption of their doctrines became popular: the times of the Gentiles prevailed in all their darkness: and now we have come on the scene. Let us not mistake the appearance of things. The state of things we have opened our eyes upon is utterly transient. The state of things we now see will shortly be no more seen for ever. The day will as certainly come as the days that are past, when the voice of Christ will again be heard, but this time with power and with enduring effect—an effect that will make him the accepted head of all mankind and the possessor of the utmost bounds of the earth. If we remain steadfast in this gloom, ours will be the glory when it dawns. Well might Paul say:

“Cast not away therefore your confidence, which hath great recompense of reward.”

Paul addressed this exhortation to some who had suffered much more than we are ever likely to do. He says they “endured a great fight of afflictions,” and became a gazing stock of the ignorant through the reproach attaching to their profession of the faith, and “partly while they became companions of them that were so used.” Not only does he show us that they had been great sufferers; he acquaints us with the way they took it; ye “took joyfully the spoiling of your goods.” It is for us to look back and realise this. The brethren of whom Paul writes these things were in their day flesh and blood like ourselves, with all the sensibilities, and affections, and anxieties, and fears of which we find ourselves possessed. The picture of their joyful submission to spoliation ought to be of some use to us. It ought to help us the more easily to endure the suffering that comes to our lot, for doubtless our position is a position of suffering though not of the same order as that of our brethren of the first century. We suffer reproach on account of our hope; we suffer disadvantage on account of the law of Christ which separates us from the friendship of the world, and unfits us for fighting on equal terms with the world, the battle of the present life; we suffer

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deprivation in being forbidden to resist evil or follow pleasure. Our whole course is one of self-denial—“strangers,” not at home where we are; “pilgrims”—passing on to another destination. Therefore, like the Hebrews, we have “need of patience.” It comes with the contemplation of those who have trodden the same path before us, but especially in the contemplation of the results of our course. Jesus himself was strengthened from this source:

“For the joy set before him he endured the cross, despising the shame.”

There is great joy set before us. Unutterable joy is involved in the consummation expressed in the few words with which Paul completes his sentence:

“Ye have need of patience, that, after ye have done the will of God, ye might receive the promise.”

This receiving of the promise is the receiving of the things promised; and what they are the gospel has caused us to know. They comprise every good and desirable thing which it is possible for the heart of man to conceive, and which it is impossible for the heart of man to conceive. We look into the earth and behold darkness and sorrow in the toiling and stricken masses of mortals who barely manage to live, and whose life at that is ignoble, joyless, and burdensome. We listen to the promises; they tell us of the purpose of God to spread a feast of fat things for all people, which will make the nations glad and sing for joy, and call its founder blessed. We survey with agony the prosperity of the wicked, and the pomp and renown of men who have no claim to honour but the possession of riches, which they heap to themselves in a towering monopoly, protected by law which knows no mercy for the poor, and takes no account of justice. The promises give us the prospect of an hour when God will overturn the house of the wicked in the tempest of His anger, and set up the house of the righteous in all the earth in its place. We contemplate our own feeble natures, and our own dwarfed, and pinched, and narrowed surroundings, yearning to bless, but powerless to lift a finger in alleviation of the misery around us. The gospel tells us to wait a little, and this poor body will be regenerated and immortalised; and power and wealth put into the hands of the sons of God everywhere, for the blessing of all families of the earth. There is no evil we can think of that a cure is not provided for in the gospel; no good we can desire but what is embraced in its covenants. Having been put in possession of this most blessed hope, let us hold fast the confidence of it with the tenacity inspired by the conviction of its truth, and the certainty that at the last, it will burst upon the world in glory, like the sun long hidden on a cloudy day.

Robert Roberts, Seasons of Comfort  

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Timothy –A Man Dear To God

There are three New Testament passages that when taken together, provide us with both a background into the early history of Timothy, and also an insight into the Epistles that we have been considering over the past few days as part of our Daily Readings. 2 Timothy chapter 1 speaks of the faith exhibited by him, his mother, and grandmother:

“… the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice; and I am persuaded that in thee also” (2 Tim. 1:5).

From these words, we find that so far as his maternal side was concerned, Timothy would have been brought up in the nurture and admonition of the Lord (cp Eph. 6:4). That this was so is confirmed by 2 Timothy 3:

“… from a child thou hast known the holy Scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus” (2 Tim. 3:15).

Both of these testimonies show that Paul had an intimate knowledge of both Timothy, and his family life. “From a child”, Lois and Eunice instilled in him a faith which reflected that of their own – so making him “wise unto salvation”.However, the third passage shatters any thoughts we may have had, that Timothy’s family background was a harmonious one. Acts chapter 16 describes Paul:

“then came he to Derby and Lystra: and behold, a certain disciple was there, named Timotheus, the son of a certain woman, which was a Jewess and believed; but his father was a Greek” (Acts 16:1).

Moreover, we read further that:

“him would Paul have to go forth with him; and took and circumcised him because of the Jews which were in those quarters; for they knew all that his father was a Greek” (Acts 16:1, 3).

The truth of the matter therefore, is that Timothy came from a divided household. He had not been circumcised according to the Mosaic Law – and since his Mother and Grandmother were faithful believers, this is most probably due to the influence of his Greek father. So it was, that in order that he might go with Paul, and have acceptance amongst the Jews, the

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Apostle circumcised him.

Acts chapter 16, cited above shows that Paul found Timothy at Lystra. Verse 2 speaks of how he was “well reported of by the brethren that were of Lystra and Iconium”, so that his faith was well-known. But what is of particular interest, is that this occasion was not the first time Paul had been to Lystra. Acts chapter 14 recounts the healing of a lame man in that place, and of how movers of sedition sought to destroy the Apostle by stoning him:

“there came hither certain Jews from Antioch and Iconium, who persuade the people, and having stoned Paul, drew him out of the city, supposing he had been dead” (Acts 14:19).

Timothy would have been a witness to all this (see 2 Tim 3:11). He would have seen the miraculous healing of the cripple. He would have seen the stoning of the Apostle Paul, which took place as a direct consequence of the preaching of the Word. Yet he did not keep his faith to himself for reasons of safety, but became well-known for what he believed and taught - which doubtless put him at considerable risk.

What is particularly significant concerning the stoning of Paul at Lystra, is how they supposed Paul to have died from his injuries – yet we read in the next verse:

“howbeit as the disciples stood round about him, he rose up and came into the city: and the next day he departed with Barnabas to Derby” (Acts 14:20).

It was quite possible that Paul had actually died, and was risen from the dead (i.e. “he rose up…”), but be that as it may, there would certainly have had to have been a miraculous healing of his wounds. And we are told that as soon as he rose up, Paul “came into the city” – i.e., he went back to Lystra, where he had just been stoned! What a remarkable illustration of faith!

When we put all these things together, we can make certain deductions. When Paul healed the lame man, the consequence was that many of them believed. From the way in which Paul went back into the city, we could surmise that there was a friendly place there, for him to go to. Was that place, perhaps, the house of Eunice, Lois, and Timothy? Did they provide lodgings for the Apostle? If so, that would certainly explain Paul’s intimate knowledge of the faith of both Lois and Eunice. They, accepting the things concerning the Name of Jesus Christ, and the Kingdom of God, would have taught those things to Timothy – who we may suppose, was also a witness to the things that took place there. Believing in these things, Timothy preached

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them also, for his faith was known of throughout the vicinity. Indeed, his faith was such, that Paul would have him “to go forth with him” to assist him in his work. So it is in these things, we have the background of Timothy, and also a readiness of his part to be identified with those who suffered with the Lord’s Sake, placing himself in personal danger for the preaching of the Word.

From the Epistles of Paul to Timothy, we learn that the young man was given one of the Holy Spirit Gifts by the Apostle. So we read:

“Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the eldership” (1 Tim. 4:14).

And again:

“wherefore I put thee in remembrance that thou stir up the gift of God, which is in thee by the putting on of my hands” (2 Tim. 1:6).

We aren’t told which gifts Timothy was given, but there appears to have been prophecies associated with them. Hence Paul exhorted him:

“This charge I commit unto thee, son Timothy, according to the prophesies which went before on thee, that thou by them mightiest war a good warfare …” (1 Tim. 1:18)

So it was, that part of his role was to be a warrior – waging the warfare of faith against the principles of Sin – something that we shall come to consider presently.

A PRIMARY ROLE

It would appear that the primary role of Timothy was to visit the brethren and sisters who had come to the Truth through the preaching of the Apostle Paul. By reminding them of Paul’s preaching and example, he would consolidate the ecclesias, and strengthen them in the Lord. So, Paul wrote to the Corinthians:

“For this cause have I sent unto you Timotheus, who is my beloved son, and faithful in the Lord, who shall bring you into remembrance of my ways which be in Christ, as I teach everywhere in every ecclesia” (1 Cor. 4:17).

This seems to be a consistent feature in other Epistles:

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“But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state” (Phil. 2:19).

“[we] sent Timotheus, our brother, and minister of God, and our fellowlabourer in the Gospel of Christ, to establish you, and to comfort you concerning your faith” (1 Thess. 3:2).

The passage from Philippians cited above, demonstrates that the communication of Timothy was two-way: he would establish and comfort them by reminding the ecclesias of the ways of Paul, and he would report to Paul the general state of the ecclesias.

TIMOTHY AT EPHESUS

Although there was a need generally to consolidate the ecclesias, there appears to have been a greater need in the ecclesia at Ephesus. Timothy’s ministrations here were not to be administered as he was passing through to another place: he was to stay there for some time:

“As I besought thee to abide still at Ephesus … that thou mightiest charge some that they teach no other doctrine, nether give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith, so do” (1 Tim. 2:3-4).

For some reason, this ecclesia seems to have been more prone to the inroads of apostasy than the others. Hence Acts 20 records how Paul admonished the elders there:

“… I know this that after my departing shall grievous wolves enter in among you, not sparing the flock. Also, of your own selves shall men arise, speaking perverse things, to draw away disciples after them. Therefore watch, and rem, ember that by the space of three years I ceased not to warn every one night and day with tears” (Acts 20:29-31).

There would appear to have been a measure of success in Timothy’s diligence to obey this command, for when we read later of the Ephesian Ecclesia, they were commended for their watchfulness and the way in which they tried those who claimed to be apostles, yet were not:

“I know thy works and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: and hast borne, and hast patience, and form my

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Name’s sake hast laboured, and hast not fainted …” (Rev. 2:2-3).

However, despite their diligence in this regard, there was still a problem at the ecclesia – perhaps due to an over-zealous crusade against apostasy:

“… Nevertheless I have somewhat against thee, because thou hast lost thy first love. Remember therefore from whence thou hast fallen, and repent, and do the first works” (Rev. 2:4-5).

Here is a warning to us: it is vital for us to oppose error when it manifests itself, but the motivation ought to be out of love for the things of the Truth, and not just a hatred for the error. Resisting the apostasy is only part of our work: we must also “be watchful and strengthen the things that remain” (Rev. 3:2), and it is that aspect which the ecclesia at Ephesus was lacking.

A GOOD SOLDIER

We saw earlier how that following the laying on of hands, part of Timothy’s role was to “war a good warfare” (1 Tim. 1:18). This seems to be a theme of the Epistles, as we read also in the second Epistle: “Be strong in the grace that is in Christ Jesus ... Thou therefore endure hardness, as a good soldier of Jesus Christ” (2 Tim. 2:3). This Epistle was the last penned by the Apostle Paul before his death, and spoke of the work that Timothy had to engage himself with in his absence.

There is a parallel here with the words of Moses to Joshua, when Moses was to die, and Joshua was to lead the people in a victorious warfare against the powers of sin that occupied the land:

“Be strong and of a good courage, fear not and be not afraid of them: for Yahweh thy God he it is that will go with thee; he will not fail thee nor forsake thee” (Deut. 31:6).

“And he gave Joshua the son of Nun a charge, and said, Be strong and of a good courage: for thou shalt bring the children of Israel into the land which I sware unto them: and I will be with thee” (Deut. 31:23).

And continuing the parallel, we read in Deut. 34:9 that just as Paul had “laid hands” upon Timothy, even so Moses did for Joshua.

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BE NOT ENTANGLED

The Apostle continued his exhortation to Timothy, by way of demonstrating the logical outcome of warring a warfare:

“No man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier” (2 Tim. 2:4).

King David provides an example of one who did become entangled with the affairs of this life, in his sin with Bathsheba. Rather than being on the front line, warring the warfare against the heathen nations, the record informs us that he instead resided at home. He then became tempted by the display of Bathsheba washing herself, and lost his focus as a warrior of Yahweh. The whole sorry tale demonstrates the depths to which any one of us could descend to, given the right circumstance. We ought to instead focus on the warfare, and not become distracted by the pleasures of sin, even for a season. So it is written:

“… we wrestle not with flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand” (Eph. 6:12-13).

This is the warfare that we are all engaged in – and there is no discharge until the day of our death (see Eccl. 8:8). The Apostle Paul continued his warfare until the very end. Hence he was able to say: “I have fought a good fight, I have finished my course, I have kept the faith: Henceforth there is laid up for me a crown of Righteousness, which the Lord, the righteous judge shall give me at that day …” (2 Tim. 4:7-8). We must do likewise in order to receive the same reward.

Our Lord Jesus Christ is our leader in the warfare of faith. He is described as being our Captain:

“… it became him, for whom are all things, and by whom are all things, in bringing many sons into glory, to make the captain of their salvation perfect through sufferings …” (Heb. 2:10).

We then, must follow his lead, to be partakers of his victory. He was never distracted by the deceitfulness of sin: his focus was always on enacting the principles of his Father. And we must do likewise: warring the warfare, that we, with the Apostle Paul might exclaim: “But thanks be to God, which giveth us the victory through our Lord Jesus Christ …” (1 Cor. 15:57).

Christopher Maddocks-18-

Secretary’s Notes

Due to unavoidable personal circumstances, we have been unable to produce the magazine at monthly intervals as we would wish. Subscribers are reminded that each subscription is for 12 issues, published as we are able. We are thankful for the support and contributions from various brethren and sisters, which enables our work to continue, and will endeavour to return to our monthly format when we can.

CURRENT PROJECTS

We continue to produce weekly (approx.) Sunday exhortations by e-mail, which those in spiritual isolation and small ecclesias benefit from. To join our increasing subscribers list, just send an e-mail to: chris@christadelphian.uk.com There is no charge for this service, and subscribers also receive free electronic copies of The Christadelphian Waymark as they are published.

It came to our attention recently, that the book entitled: “The Last Days of Judah’s Commonwealth” by Brother John Thomas, is not currently readily available. We are working on republishing the book, and hope to announce further details in the next issue. Other books we have available are: “A Handbook to the Christadelphian Statement of Faith” and “An Exposition of Joel”. Free electronic copies of these books are available on request to: chris@christadelphian.uk.com

We are also still working on republishing a book on The Tabernacle: we have the text and diagrams at hand, and hope to collate and edit the book for publishing shortly.

SOUTH EAST ECCLESIAS JOINT FRATERNAL

We have received notice of the forthcoming Fraternal gathering to be held by the South East Ecclesias (UK) as follows:

Date:- 4.00 pm, Saturday 25th October 2014 (God Willing)

5:30 Interval for Tea (please bring your own food, drinks will be provided)

Theme:- Korah and His Sons

Speaker:- Brother Graeme Rudland (Barton-Under-Needwood Ecclesia)

Location:- East Malling Village Hall, New Road, East Malling, Kent ME19 6DD

For further information, contact:- Bro Peter Moore, (01474) 703037, petermoore123@talktalk.net

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FELLOWSHIP: BY HEARING ANDOBEYING THE TRUTH

 “And, lo, thou art unto them as a very lovely song of one that hath apleasant voice, and can play well on an instrument: for they hear thy

words,but they do them not” (Ezekiel 33:32). THE above quotation may enable us in some measure to understand the failure of Israel to comprehend God’s message through His prophet Ezekiel at the time of the overthrow of Jerusalem, and may furnish exhortation to us in these closing days of the Gentiles. We are all familiar with the story of Israel’s faithlessness and the Divine retribution which followed it. We may even become weary of the constant reiteration of apostasy, prophetic remonstrance and Divine judgment. Is not the sorry theme summarized in the closing words of Chronicles? 

“They mocked the messengers of God, and despised His words, and misused His prophets, until the wrath of the Lord arose against His people, till there was no remedy.”

 Familiarity must not blind us to the lessons which the failure of Israel is intended to teach us. Paul reminds us that their experiences “happened unto them for ensamples, and they are written for our admonition upon whom the ends of the world are come”. Instead of dismissing the story of Israel’s rebellion and punishment with a bored shrug of the shoulders born of familiarity, let us rather examine that story a little more critically each time we read it, and seek to find something of value and exhortation therein. Ezekiel’s ministry to Israel in the closing days of the monarchy was characterized by many “signs” or symbolic actions, designed to bring home to his hearers the reality of the Divine message. The prophet himself is described as a “sign” to the house of Israel—“according as he (Ezekiel) hath done shall ye do”. In no other instance of prophetic ministration is this method of instruction so largely used; it seemed as if God determined that no stone should be left unturned to convince His people of their apostasy and bring them back to the way of righteousness. So we find Ezekiel used by God as an “object-lesson” to Israel. He is made dumb, and is allowed to speak only when God chooses to speak by him: he is required by God to portray in dumb-show the coming siege of Jerusalem; to demonstrate by cutting off his hair and beard the destruction which should overtake the inhabitants of the capital by fire, sword and captivity. Even the details of his domestic life become symbols of the national calamity which was to consume Israel: his wife—the desire of his eyes—is taken from him with a stroke, but he is forbidden to mourn for her. How

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tragic in its terseness is the record! 

“So I spake unto the people in the morning, and at even my wife died: and I did in the morning as I was commanded.”

 The people of Israel—the rebellious house—were impressed by these signs. They came to Ezekiel to ask what they meant: “Wilt thou not tell us what these things are to us, that thou does so?” They were told—plainly and unmistakably—what these things meant; but, as God had warned Ezekiel at the beginning of his ministry, they would not hear. They had their own explanation of the Divine dealings. “The Lord seeth us not: the Lord hath forsaken the earth . . . The days are prolonged and every vision faileth.” In short, “It won’t happen in our time!” But in spite of their refusal to accept the Divine message, they found considerable attraction and entertainment in listening to Ezekiel and witnessing his demonstrations. They discussed and criticised his efforts:

“They come unto thee as the people (of God) cometh, and they sit before thee as My people, and they hear thy words, but they will not do them: for with their mouth they shew much love, but their heart goeth after their covetousness (Ezekiel 33:31)”

 His eloquence attracted them; his performance they admired. He was to them as one that sang a lovely song with a pleasant voice, and accompanied it skilfully on an instrument. Their aesthetic sense was gratified, and they were content to be entertained by such an artistic presentation of the Divine message. But they missed its essential meaning, and it had no influence on their lives; and Divine retribution followed their refusal to take heed thereto.

Is there no message for us in this experience of Ezekiel and Israel? Undoubtedly there is, for human nature being the same throughout the ages we are liable to fall into the same errors as the people of God did in former days. We may come, as Israel did, to hear the Divine message; we can be attracted so much by the form of its presentation as to lose entirely the force of its meaning: we can place eloquence, charm of diction, correctness of pronunciation as the essential qualifications of our speakers. Novelty of presentation may become more to us than accuracy of Biblical knowledge; a slip in grammatical construction may be regarded more seriously than a doctrinal error. We may even reach the stage when we judge the efforts of our speakers solely from the point of view of entertainment value—that is, on the gratification of our appetite for pleasing sound and skilful performance: but when we have reached that stage we are like Israel of old—useless from the Divine point of view.

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 We must be on our guard not to allow the pleasure created by the pleasant voice and the skilled performance to mask the essential meaning of the message. There were those in the synagogue of Nazareth who listened with rapt attention to the gracious words which proceeded out of the mouth of Jesus: but who a few minutes later rose up in wrath and thrust him out of the city and would have flung him headlong down the hill on which the city was built. They admired his eloquence: but they hated his teaching. The Apostle James undoubtedly knew a great deal about human nature; perhaps for that reason he exhorts us in his epistle: 

“Receive with meekness the engrafted word, which is able to save your souls. But be ye doers of the Word, and not hearers only, deceiving your own selves” (James 1:22–23).

 (F. Turner, 1941)

The Book of Ruth andthe Ways of Providence

It is written concerning certain nations in relation to Israel: “an Ammonite or a Moabite shall not enter into the congregation of Yahweh; even to their tenth generation shall they not enter into the congregation of Yahweh for ever ...” (Deut. 23:3). The Ammonites and Moabites, for particular given reasons, were excluded from the congregation of Yahweh. Yet in the story of Ruth, we find a Moabitess who not only became part of that congregation, but also became an ancestor of our Lord Jesus Christ (Mat. 1:5). Here we have the Ways of Providence being worked out, in the way in which an excluded sinner of the Gentiles was taken to embrace Israel’s Hope, and be used as part of the means whereby Messiah was to be born.

The book of Ruth begins by describing how that there was a famine in the land of promise, and that due to the shortage of sustenance “a certain man of Beth-lehem-Judah went to sojourn in the country of Moab, he, and his wife, and his two sons. And the name of the man was Elimelech, and the name of his wife Naomi, and the name of his two sons Mahlon and Chilion, Ephrathites of Beth-lehem-judah. And they came into the country of Moab, and continued there” (Ruth 1:1-2). In the course of time, Elimelech died, leaving Naomi with just her two sons. They took them wives from the Moabitish women, one named Orpah, the other Ruth. About 10 years later, Naomi’s two sons died, leaving her with just her two daughters-in-law.

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Having heard that the famine was over, Naomi, and her two daughters-in-law set themselves on their journey back to Naomi’s land and people. The way in which the inspired narrator describes this is enlightening:

“then she arose with her daughters in law, that she might return from the country of Moab: for she had heard in the country of Moab how that Yahweh had visited his people in giving them bread” (Ruth 1:6).

From this statement that the famine ended with Yahweh visiting his people in providing Bread, we have the implication that Yahweh had caused the famine in the first place. That is, it was not part of the natural weather patterns of the area, but was a famine with a specific purpose in view, ordained by the Creator of all things. The unseen Divine Hand brought about the famine, creating circumstances whereby a Moabitish woman would be visited, and brought out of her land to worship Naomi’s God.

There are a number of other places where we are told that Yahweh visited his people. Luke chapter 1 recounts the prayer of Zecharias (John the Baptiser’s father):

“Blessed be the Lord God of Israel; for he has visited and redeemed his people” (Lu. 1:68).

Here, the visitation was in the form of a Son, given the title “Emmanuel, which being interpreted, is, God with us” (Mat. 1:23). John the Baptist spoke of he that was to come, and so also became part of that Divine Visitation.

Another use of the phrase relates to the future time of our Master’s return - and interestingly, in the context of Gentiles accepting the Truth:

“Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation.” (1 Pet. 2:11-12).

This provides us with an interesting insight as to what will happen among the Gentile nations when Messiah comes again - a second “day of visitation”. We ought to be living the spirit of the Kingdom now, so that when the time comes, folk will be more ready to accept the Lord when the Gospel of the Age is preached to them (see Rev. 14:6). Then, like Ruth, some Gentiles will glorify God, for the good works we have shown to them, and enter into the Kingdom as mortal inhabitants. This is perhaps an

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aspect of our preaching that is not often thought about. We know that “God at the first did visit the Gentiles, to take out of them a people for His Name” (Acts 15:14), in the first Century AD, and this work will continue until Messiah’s reappearing. But there is also the role of preparing men and women to accept him when he comes. Psalm 72 (amongst other places) shows us that there will indeed be people and rulers who accept him, hence part of our preaching now, is making preparation for that time to come.

YAHWEH HATH AFFLICTED ME

When Naomi and Ruth reached Bethlehem, Naomi described her perception of what had taken place in Moab:

“all the city was moved about them, and they said, Is this Naomi? And she said unto them, Call me not Naomi (which means Pleasant), call me Mara (which means Bitter): for the Almighty hath dealt very bitterly with me. I went out full, and Yahweh hath brought me home again empty: why then call ye me Naomi, seeing Yahweh hath testified against me, and the Almighty hath afflicted me?” (Ruth 1:20-21).

In these words, Naomi intrinsically recognizes that her circumstances were due to the hand of Providence. “The Almighty hath dealt very bitterly with me” was her perception of things - and sometimes we can exclaim the same lament during difficult times in our lives. But Naomi’s affliction was but the means to a greater end, and when our thoughts incorporate the wider view of the greater scheme of things, often our own troubles diminish in significance.

THE HOUSE OF PROMISE

It is written that “the wicked are overthrown, and are not: but the house of the righteous shall stand” (Prov. 12:7). Ultimately, “the house of the righteous” is the house of our Lord Jesus Christ, which, like the walls of Rahab’s abode, will stand tall when the antitypical walls of Jericho shall be cast down. This is the house later promised to King David, referred to in his prayer of thanksgiving:

“And now, O Yahweh Elohim, the word that thou hast spoken concerning thy servant, and concerning his house, establish it for ever, and do as thou hast said. And let thy name be magnified for ever, saying, Yahweh of Hosts is the Elohim over Israel: and let the house of thy servant David be established before thee. For thou, O Yahweh of Hosts, Elohim of Israel, hast revealed to thy servant, saying, I will build thee an house: therefore hath thy servant found in his heart to pray this prayer

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unto thee” (2 Sam. 7:25-27).

The incorporation of Ruth into the congregation of Israel was an intrinsic part of the building of this household of faith. Matthew chapter 1 describes the position of Ruth in the lineage of our Master:

“... Salmon begat Booz of Rechab; and Booz begat Obed of Ruth; and Obed begat Jesse; and Jesse begat David the king ...” (Mat. 1:5-6).

The house of Ruth then, became part of Messiah’s household: the House promised to David, and to our Lord Jesus Christ. This being so, it is interesting to consider the words of the people to Naomi concerning Ruth:

“Yahweh make the woman that is come into thine house like Rachel and like Leah, which two did build the house of Israel: and do thou worthily in Ephratah, and be famous in Beth-lehem. And let this house be like the house of Perez ...” (Ruth 4:11-12).

Ruth then, was able to enter into the congregation of Yahweh, and perpetuate the House established since times of old.

Returning to Ruth and chapter 2, we find that the Moabitess was sent out by Naomi to glean in the fields, to provide sustenance for them both. Then we read that:

“And she went and came, and gleaned in the field after the reapers: and her hap was to light on a part of the field belonging unto Boaz” (Ruth 2:3)

Notice how that there is dropped into the record this expression: “her hap was to light upon a part of the field ...”. It just happened that things worked out that way, as if it is all part of a natural coincidental order of things. There are other examples in Scripture of this type of thing: Esther 6:1-2 describes how that it just so happened that the king could not sleep, and he just happened to take out and read in the “book of records” about Mordecai’s role in securing the king against a rebellion. 2 Kings 8:5 shows how it just so happened that Gehazi was telling the king about a particular woman, when she arrived back in the land. 1 Kings 22:34 tells of how it just so happened that a soldier in the Syrian army randomly “drew a bow at a venture”, which just happened to smite the king of Israel between the joints of his armour. The list could continue: things seem to just happen according to the normal course of things - yet of course, all these things were being guided by the unseen Hand of Providence. We wonder how many things in our daily lives ‘just happen’ to take place, yet which direct our lives towards destinations that we would not ordinarily choose!

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THE HOUSE OF BOAZ

Being directed by Angelic hands to glean behind the reapers of Boaz’s field, Ruth was brought to his attention. Boaz asked his servant set over the reapers: “Whose damsel is this? And the servant that was set over the reapers answered and said, it is the Moabitish damsel that came back with Naomi out of the country of Moab” (Ruth 2:6). Notice the emphasis here: “the Moabitish damsel ... out of the country of Moab”. She was a Gentile woman, and not only so, but she was of a despised nation who were forbidden to enter into the congregation of Yahweh. But again, we see the all-sufficient Hand of Providence at work even here. Boaz was himself the son of Rahab the Canaanitish prostitute. He had seen the principles all before, in his own family: his mother was a Gentile - and a harlot as well - yet she was able to embrace Israel’s hope, and marry into the nation through the expression of faith.

Christopher Maddocks

The Awakening Tree Since early times the almond tree has been valued for its flowers and seeds, which produce a pleasant oil.   It is first mentioned in Gen. 43:11 in the circumstances of Jacob's gift to the great Egyptian authority at a time of famine in the land. It was obviously considered to be a stock of merit, one of the "best fruits in the land" that might move Pharaoh's representative to consider their case with concern, and to provide the needed corn they sought.

THE FIRST BUDS The Hebrew for "almond" is shaqad, and comes from a root signifying to awaken; to be alert; sleepless; thus to be on the lookout for future events. It is one of the first trees to bloom, and is considered a herald of spring (see Jer. 1:11-12). It stands, therefore, as evidence of the beginning of the new year (springtime), a symbol of  resurrection. The tree produces its lovely whitish blossom from the bare and formerly lifeless branches of winter, and at a time when all other trees are still at rest. Its blossoms herald that "the winter is past, the rain is over and gone; the flowers appear on the earth; the time of the singing of birds is come..." (Song. 2:11-12). 

AWAKENING THE NATION TO ITS RESPONSIBILITIES It was the almond "awakening" tree that brought new life to the family of Aaron in the deserts of Midian. Facing a challenge from the envious princes

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of Israel against the leadership of Moses and the priesthood of Aaron, twelve rods were laid up in the tabernacle, each one inscribed with a name from the tribe; with Aaron's name on the rod for Levi (Num. 17:1-5). It was this rod that, on the new day, not only budded, but also bloomed blossoms and produced almonds, confirming Aaron's status as high priest. The words "yielded almonds" in verse 8 is from the Hebrew gamal, and signifies to ripen; mature. It was not only astonishing that a dry branch could do this, but it was remarkable that the three stages of growth should appear together — for that is not according to nature. It points to the statement of Scripture that "in the mouth of two or three witnesses, every word shall be established." In the natural course of things, Aaron's rod, being severed from the parent stock, would have been impotent. Therefore as it revealed all the processes from sprouting to bearing fruit, it foreshadowed in type the miracles of Christ's perfection of character and resurrection from the dead. One of his titles is The Branch (Isa. 4:2; 11:1; 53:2; Jer. 23:5; 33:15; Zech. 6:12). The lampstand was ornamented with almonds (Exo. 25:33-34). Of itself, the lampstand was but a mute piece of furniture in the Holy Place. It needed both oil and flame to make it vibrant. Each of the branches had three almond shaped protrusions, followed by a pomegranate and a lily-flower. The presence of the almonds was to emphasise the importance of dressing the lamps early each morning (Exod 30:7) and to bum always (27:20); for they were to shine forth to proclaim the newness of the life within the holy place, foreshadowing the glory of the new day of Messiah's reign. 

THE FLOURISHING WHITE There is a note of sadness in the parable of the almond tree, which the king of wisdom places in the context of the onset of old age. In describing the end of life, as the human frame bends under the load of deteriorating health and vitality, he declares that "the almond tree shall flourish" (Ecc. 12:5). The "hoary head" might well be considered the evidence of maturity and wisdom (Lev. 19:32; Pro. 16:31), but it is also the sign that the phase of youthful life is passing and one of darkness and dissolution lies ahead: the grave! It is a reminder, a herald, that life as we enjoy it, has an end, and we need to   "awaken" to recognise that fact. Yet, the hoary white of the head might well be reflected in the brilliant robes of the redeemed (Rev. 19:8), the symbol of righteousness, and of immortality. Thus the hoary head can point both to the onset of death and also to a future of life for those who are exercised thereby. The final reference in Scripture to the almond tree is in the vision of Jeremiah (ch. 1:11). He was called upon to cast his eye beyond his

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environment, and to observe the great sign of the divine purpose: "What seest thou? Jeremiah!" It was very evident: "I see the rod of an almond tree." It was the foreboding of great disaster, for judgment was about to fall upon a nation that had neglected its responsibilities, and had repeated the action of its former leaders in rejecting the authority of God's appointments. "Thou hast well seen: for I will hasten My word to perform it!" The sign was obvious; and the result would be absolute. The Israel almond tree has sprouted in these last days. The fresh, young buds are apparent to those observing the signs of the times. Soon, it will blossom forth and bear fruit, when the Great Branch appears, and causes his illustrious companions to come forth from the gloom of the night, and herald the glorious Day of Redemption. Then all the shadows of the past, will have vanished, and the joy of eternal  righteousness and peace will blossom forth in all glory, beauty and wonder. 

Author unknown

Questions and Answers

A reader has forwarded a list of questions, which we shall work through if the Lord permit. Reader’s comments on the questions, and answers given are welcomed!

THE TREE OF LIFE

Q 1: Did Adam and Eve need the Tree of Life to keep them living in the Garden of Eden? Q 2: What was the purpose of the Tree of Life?

Q 1 Answer:

There is a school of thought that the purpose of the Tree of Life was to arrest the outworking of mortality whilst Adam and Eve were in the Garden of Eden. The theory is that Adam and Eve were created mortal, dying creatures, and needed to regularly partake of the Tree of Life in order to stay alive. The penalty for sin, is thus seen as deprivation from the Tree of Life, to allow natural processes to run their course, eventually leading to death and dissolution back to the dust from whence man came. The

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command was: “of every tree of the garden thou mayest freely eat: but of the Tree of the Knowledge of Good and Evil, thou shalt not eat of it ...” (Gen.2:16-17). From this, it is assumed that the Tree of Life was to be freely eaten of, along with the other trees.

There are, however a number of valid objections to this theory:

1. Whilst it is quite true that Adam and Eve could “freely eat” of the fruits of the trees, there is no record of them actually eating from the Tree of Life.

2. The Tree of Life is spoken of in Scripture as being of a different class to the other trees which were intended for use as food:

“ ... out of the ground made Yahweh Elohim to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil” (Gen. 2:9).

Notice this point there were plants for food, and “the Tree of Life also” in the midst of the garden: this tree is separate from those trees intended for food.

3. According to the record, death did not come by exclusion from the Tree of Life. Rather it was the partaking of the forbidden Tree of the Knowledge of Good an Evil: “... of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die” (Gen. 2:17).

Q 2 Answer - The Purpose of the Tree of Life:

The purpose of the Tree of Life is implied in verse 22 of Genesis chapter 3:

“And Yahweh Elohim said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the Tree of Life, and eat, and life for ever: therefore Yahweh Elohim sent him forth from the garden of Eden ...”

The purpose of this tree then, was to impart life - and impart it in such a way that it would undo the consequence of eating the other, forbidden tree (as indicated in the word “also”). The first sinful pair had to be excluded from the Tree of Life in order that it’s life-giving effects of it’s consumed fruit could not operate upon them.

It has been thought by those who claim that Adam and Eve ate of the Tree of Life(see for instance “The Divine Plan - A Reappraisal of some

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Christadelphian Traditions” 1998, by Eric Cave, and John Adey), that the Hebrew word translated “ever”, (as in “live for ever”), does not in itself contain the idea of eternity as per the AV rendering, (although it is conceded that it can be used in this sense), but it literally means a time of unspecified duration, and can also be used for short time periods. So the “life” given by the tree was not immortality, but by a continual eating of it, the first human pair were given life for a limited period - which meant they had to keep eating of it at intervals to prevent death. Thus, the sentence of death against Adam and his wife needed only to be exclusion from this type of food, and he would naturally die

The same publication also claims that whereas the Hebrew word for “also” is usually translated “also” it can also mean “again”, which would suggest that Adam had eaten of the tree, and that he was being prevented from doing so again.

But again, there are clear errors in this reasoning. Firstly, it is recognized that the AV rendering of these words is in accordance with the meaning that they can usually carry. And secondly, it is also recognized that the AV rendering is the usual way these words are translated - thus the case is far from proved. But in addition to this, there is a third point - surely there is something wrong with building a doctrinal structure, the logical outcome of which undermines fundamental points of our faith, upon a foundation which is no stronger than the possible meaning of two Hebrew words?

THE APOCALYPTIC TREE OF LIFE

In the Apocalypse, the Tree of Life is used to represent the reward given to the faithful: “to him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God” (Rev 2:7). Here, being permitted to eat of the Tree of Life is used as a representation of the reward given to those who have “overcome” a period of trial. This clearly contrasts with the expulsion from the Edenic paradise of those who failed to overcome, in order to prevent them from partaking of the life-giving Tree, and also suggests to us that had Adam overcome, he also would be permitted to eat from the Tree, as a reward for his faithfulness.

We read of this antitypical tree again in Revelation 22:14: “Blessed are they that do his commandments, that they may have right to the tree of life ... “. Similarly, we have another contrast with those who did not obey God’s commandment; they did not have a right to the tree of life, and were driven from it’s presence.

So then, from these two passages, we learn that as a symbol in the Apocalypse, the eating of the Tree of Life speaks of a reward given to those who endure and overcome a period of trial, who obey the commandments

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of God. Thus, it speaks of the bestowal of Immortality by the Lord Jesus Christ upon his brethren. We would suggest that if in Eden, the Tree was not present for this purpose, it would not be an appropriate symbol in the Apocalypse.

THE TREE IN EDEN

When we consider the literal Tree in Eden, every indication suggests that it’s existence was ready for the rewarding of man’s faithfulness (had he obeyed the Divine Command), with the bestowal of Immortality. Indeed, it’s very name, (the “Tree of Lives”, as it could be better rendered) is suggestive of this, it would give life to all those who would partake of it. In this, it stands as a great contrast to the Tree of the Knowledge of Good and Evil, which would cause death to those who transgressed the command in partaking of it. How appropriate for there to be a Tree which would give life consequent to obedience, and a Tree which would be the cause of death to those who transgressed.

This appears to be the reasoning of Bro. Thomas, for speaking of the Tree of Life in Elpis Israel, he wrote:

“Its fruit, however, was of a quality entirely opposite to that of which they had eaten. Both trees bore good fruit; but that of the Tree of Life had the quality of perpetuating the living existence of the eater for ever ... It is probable that, had he (i.e. Adam) been obedient to the law of the Tree of Knowledge, he would have been permitted to eat of the Tree of life, after he had fulfilled his destiny as an animal man; and, instead of dying away into dust, have been “changed in the twinkling of an eye” (Elpis Israel p70).

What this means, is that Adam and Eve had immortality to look forward to, had they remained obedient. But following the Fall, access to the Tree was barred, and the sinful pair were thrust out from it’s presence. We can only begin to imagine how Adam and Eve must have felt outside of the Paradise in Eden, knowing they were to lead a life of travail and suffering, as dying they would surely die. At one time, they were faced with the prospect of be- ing like the Elohim in nature - if they had obeyed, but now all was vanity as they were denied access to the Tree of Life, and condemned to return to the ground from whence they came.

But this hope was only deferred, not removed altogether! The Lord, in His Kindness and Mercy had ordained a “Way” back to the Tree, which was pre- served by the Cherubim, and Flaming Sword, placed at the entrance to the garden (Gen 3:24). And, even before their expulsion from Eden, both Adam and Eve were taught the need for Sacrifice in order to provide a

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covering (atonement) for sin, a practice they were to continue at the entrance to the Way, as we learn from the opening verses of Gen 4.

This situation is aptly described in Proverbs thus: “Hope deferred maketh the heart sick: but when the desire cometh, it is a tree of life” (Prov 13:12). Despite the sickness of heart Adam would experience because of the condemnation of death, he nevertheless had a hope of life. As He stood at the entrance to the Garden (which was also the place where “the Way of the Tree of Life” began), to offer his Sacrifice, it is quite possible that he would be able to look beyond the sword of fire, wielded by the Cherubim of Glory, along “the Way”, to the Tree in the distance, yielding it’s life-giving fruits. Indeed, the role of the Cherubim to “keep”, or “preserve” the way (Gen 3:24) would suggest this, for the record states that it wasn’t simply the entrance to the way, but the way itself, which was preserved. The features of the Cherubim would teach him what he must become, being a depiction of the glorified Body of Christ(Ezek1). And the fiery sword, being the means by which the Way was preserved would teach that he, as all who seek “glory and honour and immortality” (Rom 2:7) have the duty to preserve the Way of God (Psa. 119:33-35, cont. Gen 6:12) by the effective use of the Sword of the Spirit, which is the Word of God (Eph. 6:17), cutting down the high things which exalt themselves against the knowledge of the Truth (2Cor 10:5). And being a Fiery sword, as well as speaking of the bright flame of the Word, it would also teach him that keeping the true Way is often accompanied with a fiery trial (1Pet 4:12) of affliction.

And so as Adam gazed past these things, along the “Way” to the Tree which was “afar off” (Cp Heb. 11:13), in the midst of the Garden, he would be able to look beyond his sentence of death, and all that it entailed, past the depiction of what he must do to be saved, to the glory which lay ahead. And this place itself, being a place of Sacrifice, would teach that the means to access the things that this tree offered would ultimately be provided by the One who had the power to overcome, through death, even the Lord Jesus Christ.

But there is a further point to consider. The question naturally arises, “If the Tree of Life gave Immortality, why didn’t Adam and Eve immediately go to that tree, and eat from it after the Fall?” Indeed, it would seem that they did have opportunity to go to the tree, as after they transgressed, and before their appearance before God, there was a time when they were hiding in the trees of the Garden. A possible explanation, is that there was no fruit on that tree for them to eat, for the Scriptures say nothing about it yielding fruit, prior to transgression. In Gen 1:14, we read that there were “seasons”, and we know that trees bear fruit according to their particular season. In “very good” conditions, trees would give fruit at their appointed time. And as the Tree of Life was designed for the reward of faithfulness, the season for it to bear fruit would surely be when faith had been shown? And being a Type of

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Eternal Life in Christ, to those who are in need of healing from mortality, in the event of transgression taking place, another season for it to bear fruit would surely be after transgression, and after a way of reconciliation had been appointed? If there were fruit on this tree, we would suppose that there would be great urgency to drive man out from before it. Yet, in Genesis 3, we find that this was the last thing to be done, immediately following the appointment of Sacrifice.

So then, the presence of the Tree of Life in the Garden taught Adam and his wife that if they were faithful, their faithfulness would be rewarded. But even in the event of their transgression, there would be a Way of Life provided - on God’s terms, as it duly was. The expulsion of Adam and his wife from the Garden taught that the way of life can only be accessed by the means of God’s appointing. Thus, the tree stands as a powerful exhortation to us, not to devise fables which contradict the main thrust of Scripture, not to walk along the broad way that leads to destruction, but rather to under- stand and accept the way of Salvation, as appointed by the Lord Himself. We must seek wisdom, and then walk in it’s ways, which are the ways to the Tree of Life. And then, if we show ourselves to be faithful, if we “keep” God’s ways, if we seek to “overcome” sin, then by God’s grace, when the Lord returns, we might partake of the Antitypical Tree, and so be “partakers of the divine nature” even as the Lord has promised (2Pet 1:4).

Christopher Maddocks

Online Video Vault Resource Centre

Recently, the Preaching group at Rugby ecclesia have taken the opportunity to look to centralize Christadelphian produced video material into one place. We are blessed to have many Brothers and Sisters, from all over the world that produce high quality, well produced videos on various Bible subjects, which are proving to be very successful as a preaching medium.

We have created a channel on YouTube to house all this material called:

The Bible Truth and Prophecy Video Vault (est 06/2012).

The easiest way to find it is by searching from within YouTube for ‘RugbyChristadelphian’We have permission and blessing from all our contributors to place these videos on this channel. (All the videos are ‘screened’ before being uploaded.)

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Where possible these videos are produced in full 1080p HD Video and 96kHz/24bit PCM Quality Audio, so are more than suitable for reproduction to DVD or simply to be viewed in your hall or home direct from our YouTube channel.

We also have an ever expanding playlist of Exhortations which are only viewable to those who possess the link to the video(s) (i.e. Not accessible to the general public.)

These are already being sent, on a weekly basis, all over the world to ecclesia’s and individuals who are in isolation with help from the CIL. We are happy to add to this list any who feel they would benefit (Contact the undersigned).

We are always looking to add new and dynamic material that the brotherhood may know of, whether it be videos of fraternal study, preaching or exhortation in nature; we welcome any special requests to upload videos of talks that have been recorded by other Ecclesias.

If any Brother /Ecclesia would like to send us audio files, accompanied by PowerPoint presentations, we are happy to convert these into slide presentations and upload them for the Brotherhood to share.

We would also like to encourage speaking Brethren to record the presentations they give (either in .ppt(x) or Keynote) in real time as they give the address and save them as a video file for us to upload (For instruction on how to do this contact the undersigned.)

Within the video, we edit it to acknowledge the speaker, Ecclesia, date and time of the address with the contact details of the ecclesia if required.We acknowledge, that this is a worldly medium for viewing videos and so our dealings with it must be done in a responsible and pragmatic way, but the response to the channel has been overwhelming, with over 250,000 views to date, and a large subscriber base who regularly receive notification of new material as we upload it.

We have disabled all advertising and monetization so our videos can be viewed without inappropriate or annoying advertising in the eye-line. We promote the channel using Google adwords to try and reach those interested in finding the ‘Truth’ about God and His plan and purpose with this Earth and mankind He placed upon it.

Our objective is that we have a controlled environment from within YouTube that offers Video material produced to a high standard sourced from Christadelphian Ecclesias or appointed representatives.The more views & subscriptions the channel receives, the further up the

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search results YouTube will place the channel when interested friends search for a related search term. This will also apply to external search engine searches, using for example, Google.

There are many other channels run by Christadelphian Ecclesias on YouTube, but these tend not to be updated regularly and so do not get picked up in search results. The ‘Bible Truth Prophecy Video Vault’ has new material added almost every day and is monitored daily.

LIVE VIDEO BROADCASTING

We have also been trialling 'Live Video Broadcasts', recently broadcasting ‘live’ the Rugby, Kent, and the Northern Prophecy Days to our Christadelphian YouTube Channel, which proved very successful. As well as going out 'live' the talks can also remain on the channel under the playlist 'Recent Live Events' for those who wish to revisit the talks or were unable to view them live.

If any Ecclesia would like to know more - please contact the undersigned.We have easily navigated Playlists covering a variety of Subject matter from first principle to more in-depth Bible study.

We try to publish new material daily, and those who wish to register with YouTube and then 'subscribe' to our channel will receive notification of new videos as we upload them. Or you can follow us on twitter: (@christadelph)or our dedicated Facebook group page:

https://www.facebook.com/BibleProphecyTruth

Both of these platforms can also send you notification of new uploads.

Our Home page also has many links to other useful Christadelphian websites including website links to Ecclesias all around the world.

We pray that this Channel will be of use to the brotherhood and in promoting an understanding Of God’s Holy word. That more may come to a knowledge of him and glorify his great name.

Brethren Art Courtonel / Don Pearce

c/o The Preaching Group at Rugby

therugbychristadelphians@gmail.com

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