MAY 16, 2024

“They shall perish, but thou shalt endure: yea, all of them shall wax old like a garment; as a vesture shalt thou change them, and they shall be changed: But thou art the same, and thy years shall have no end.” (Psalm 102:26-27)

This Psalm is a prayer of the afflicted sufferer, and is highly expressive of consolation and desolation. The sufferer is afflicted more because of the Lord than anything he had done himself. When he is overwhelmed, troubled, and depressed, he pours out his complaint before the Lord. Great trouble removes the heart from all reserve and causes the soul to flow without restraint. This is more of an expression of pain than a complaint and has no intent to find fault with God. This is a cry of moaning, not rebellion, which is never a sin.

The author, amidst his personal worries and enemies, finds solace in his faith in God. He looks beyond his own distress and laments over the miseries of his people, believing in the resurrection of the nation through the favor of the Lord. This unwavering faith in God’s unchanging nature is a testament to the author’s strength and a source of inspiration for us all.

In Verse 26, the author says that the power and time that made these enemies will ultimately dissolve them, yet nothing can dissolve God. Nothing can reverse His purpose or diminish His glory. He remains standing when all things fall. Time impairs all things, making them become obsolete and pass away. Creation is like a garment that is waxing old and wearing out, and before long, God will fold up the worlds and put them aside because they’re worn out. He will operate without hindrance.

Just as a change of clothes does not change the person, despite what my dog, Sam, thinks; even more is the Lord unchanging. Though His works in creation may be changed, and the operations of His providence may vary, He will remain unaltered. The Psalmist remembered that even when Israel was destroyed, her God remained the same self-existent, all-sufficient being – One who will restore His people. The immutability of God is a concept that should be taught more in modern churches than it is because it is a fundamental attribute of the Lord.

God lives on, and no decay or destruction can overtake Him. What a joy this is! We may lose our dearest earthly friends, but not our heavenly Friend. Men’s days are often suddenly cut short, and at the longest, they are but few, but the years of the Most High cannot be counted. They have neither first nor last, beginning nor end. O my soul, rejoice in the Lord always, since He is always the same.

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MAY 14, 2024

 “Or ever I was aware, my soul made me like the chariots of Ammi-nadib.” (Song of Solomon 6:12)

We use many metaphorical expressions in everyday speech of which origins we may not know. It has been conjectured that our text may be thus understood. The speaker says that his soul became “like the chariots of Ammi-nadib.” Perhaps, at the time, Ammi-nadib was a famous charioteer, who was known for some particular trait or skill, like Jehu, who was reputed for his furious driving. It could be that this was a familiar expression in the day, and afterward became a proverbial metaphor. This conjecture seems harmless, yet it is only conjecture and cannot be verified.

It is quite possible that our translators may have retained as a proper name the conjunction of two words, which taken separately are capable of being interpreted. We know that Ammi, as it occurs in the prophet Hosea signifies “ye are my people,” even as Lo-Ammi means “ye are not my people.” The second word Nadib, means willing, so that the two words joined may be rendered “My willing people” thus “the chariots of my willing people.” Or, the words may be read, and considering the context, more properly,“The chariots of the princely people.” Some have understood them to mean “The chariots of God.” Scripture declares that “The chariots of God are twenty thousand, even thousands of angels.” Clearly, the writer’s soul was exalted to the very heavens, even to the place of the heavenly hosts that surround the throne of God.

To whom does this text refer? Since we are sure that this Song of Songs is a dialogue between Christ and His bride, it is left for us only to determine which of the two sacred personages is speaking. Was Solomon speaking to the Shulamite, or was the Shulamite speaking to Solomon? Was it the Prince or the princess?

There is much to be said for it being Christ Himself that is speaking. Clearly from the fourth through the tenth verses it is Christ speaking of His church. He describes her as “beautiful as Tirzah,…terrible as an army with banners.” He was overcome by the eyes of His love and so on. It seems most natural to assume that it is the Prince who continues to speak in verses eleven and twelve. It seems most natural that He should come “down into the garden of nuts to see the fruit of the valley, and to see whether the vine flourishes…” (Vs. 11) It was then that His spirit was elevated to this high degree that He should say,“Or ever I was aware, my soul made me like the chariots of Ammi-nadib.”

If it is Christ speaking, it means just this, that He had been for a while away from His people. They had grieved Him, and He hid His face from them. Out of very love and faithfulness, He felt bound to chasten them by hiding from them the brightness of His countenance. But He began to think tenderly of His people, His heart turned toward His Church; and He saw such beauties in her that His soul was melted with her charms. “Turn away thine eyes from me, for they have overcome me… thou hast ravished my heart.”

Then coming into His garden, and seeing some budding, and others bursting forth He was overcome with delight. He saw some fully ripened on the bough and ready for heaven; while others were just commencing the Divine life. Whatever the reason for hiding His face, His great heart was moved as He came into His garden, and His spirit was exalted: “Or ever I was aware, my soul made me like the chariots of Ammi-nadib.”

How it fills our souls with joy to know that our Lord’s delights are with the sons of men, and that He“taketh pleasure in His people.” (Psa.149:4) Even when He must for a small moment hide His face from us, He cannot conceal His love. His great heart is moved at the sight of His chosen bride, whom He adores.

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MAY 9, 2024

 “Behold, I and the children whom the LORD hath given me are for signs and for wonders in Israel from the LORD of hosts, which dwelleth in mount Zion.” (Isaiah 8:18)

So many times in the Old Testament Scriptures, if we are listening, we hear the voice of our blessed Savior as He speaks of Himself and His redeemed people. Isaiah’s prophecy is replete with such passages, of which perhaps none are more precious than our present text. We might assume that Isaiah is here speaking of himself and his own two young sons to whom we were just recently introduced. (Ch. 7:3; 8:1) Although that may be so in the immediate sense, we have it on Divine authority that it is indeed Christ Jesus Who is here prophesying of Himself and His children. In the second chapter of the Epistle to the Hebrews, the writer is declaring that Christ Jesus Who sanctifieth, and they who are sanctified, are all of one. The Apostle notes that He owns them as His brethren. He then takes it a step further. Not only does our Lord call us brethren, but he calls us His children, quoting from Isaiah 8:18: “I and the children whom Thou hast given me.” What a comforting thought!

The context sets forth different results which come from the appearance of the Savior. He is rejected by many and accepted by others. To those who receive Him, He is “a sanctuary,” but to those who reject Him, He is “a stone of stumbling and a rock of offence.” (Vs. 14, 15) It is well established in both Testaments that Christ, Who is our Rock, in Whom all believers are sheltered safe, is the very Stone that shall grind to powder all Christ rejectors, upon whom it shall fall. (Isa. 28:16; Rom. 9:33; Matt. 21:42-44)

Even now, the Gospel is a “savour of death unto death,” as well as a “savour of life unto life.” The election of grace is always being worked out, the separating process continues, and will continue, until the eternal purpose has been completely fulfilled. Those whom the Lord has given to the Savior will feel the attractions, and being drawn to Him, they shall come. (John 6:37, 44, 45) Others willfully and wickedly reject Him, and are left to their willing unbelief. “He came unto his own, and his own received him not, but to as many as received him, to them gave he power to become the sons of God, even to them that believe on His name.”(John 1:11)

Another thing that results from the Lord’s calling His own unto Himself is that they find it written that the testimony of God is left to their charge. “Bind up the testimony, seal the law among my disciples.” (Vs. 16) The outside world rejects the testimony of God; its own thoughts and opinions are much preferred to it. But among the Lord’s disciples, His commands are prized, and His teachings are sacred, and they set to it their seal that God is true. They accept the Gospel of Jesus Christ as very truth and mean to defend it against all deniers.

To the true disciples of Jesus there will surely come times when it seems that His face is hidden from them. At such times what is their hope? Our Lord and Savior says, “I will wait upon the LORD, that hideth his face…I will look for Him.” (Vs. 17) It is our Savior who sits upon the watch towers; it is He who prays for us, and sees that, “For a small moment have I forsaken thee; but with great mercies will I gather thee. In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the LORD thy Redeemer.” (Isa. 54:7, 8)

It is a remarkable and wonderful relationship that believers enjoy with their Redeemer. True, “He is not ashamed to call us brethren,” and make Himself of one with us, but He also delights to call us Hischildren. “I and the children.” Now, it is not according to precise theology, or formal doctrinal statements to call Jesus Father, for He is not “the Father,” and we must not be confused as to proper distinction of the persons of the Godhead. He is, however, our Father in that He is bringing many sons to glory. He is our Father, as a Son over His own house. (Heb. 2:10; 3:6) By His teaching as a Father we are born unto God, and as in our text, it is as a Father that He takes responsibility for us. It is also as He is our Father that His likeness we strive to achieve.

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MAY 7, 2024

“Moreover the LORD answered Job, and said, Shall he that contendeth with the Almighty instruct him? He that reproveth God, let him answer it. Then Job answered the LORD, and said, Behold, I am vile; what shall I answer thee? I will lay mine hand upon my mouth. Once have I spoken; but I will not answer: yea, twice; but I will proceed no further.” (Job 40:1-5)

At the beginning of the book, Job is a wealthy man living in a land called Uz with his large family and extensive flocks. He is an upright man, always careful to avoid doing evil. One day, Satan appears before God in heaven. God boasts to Satan about Job’s goodness, but Satan argues that Job is only good because God has blessed him abundantly. Satan challenges God that, if permitted to punish the man, Job will turn and curse God. God then allows Satan to torment Job to test this bold claim, but he forbids Satan to take Job’s life in the process. In one day, Job receives four messages, each bearing separate news that his livestock, servants, and ten children have all died due to marauding invaders or natural catastrophes.

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