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8 O daughter of Babylon, who art to be destroyed; happy shall he be, that rewardeth thee as thou hast served us.

Babylon was a lover of idols, the central great promenade and the great high walls were dedicated to Bel and Ashteroth, as was the Ishtar gateway, with idols on the enamalled marble tiles, and of course the temple of Babylon on of a Ziggurat (stepped pyramid).

Cyrus and the Persians abominated idols, being Zoroastrians, and smashed the lot of them when they took Babylon in a night, though it boasted it could stand a twenty year seige.

The Apocalyptic Messenger, Nov 2017


1 (A Song of degrees of David.)

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

Fellow feeling is a powerful instinct, and in none more so than among the brethren of Christ, who, in the proper development of their relation, love each other much. Hence their mutual fortunes have a powerful mutual interest; and if tempered with the proper "manner of spirit" pertaining to their high calling, the interchange is profitable and encouraging.

Bro Roberts


14 This is my rest for ever: here will I dwell; for I have desired it.

For Ever. The ages following the millenium.

We may remark here that ad is a remoter period than olahm. Ad does not arrive till olahm has passed away. It is an indefinite series of ages beyond the thousand years of Messiah's Aion. David's throne is for this period, styled in Daniel, "a season and a time."

Olahm ends where Ad begins; so that "until Ad" is to the end of Olahm. Paul refers to this when he says, in 1 Cor. 15:24: "Then cometh the END when he, Christ, shall have delivered up the kingdom to God even the Father ... that God may be all things in all men".

This is what obtains beyond olahm, or in Ad. When the end of Olahm touches the beginning

of Ad, a change in mundane affairs again ensues. It is the epoch of the crushing of the serpent's head, which occurs 1,000 years after his being bound. "The Son of God reigns until He (the Eternal Spirit) hath put all enemies under his feet." This is Paul's testimony; and that "until" is the "until Ad" of Psalm 132:12, 14. When "all enemies" are destroyed, there will be no occasion for any more reigning; for to continue a reign after the last enemy is destroyed, and God is "all things in all," would be for God to reign over Himself, which is absurd'.

PHANEROSIS - 'The First Principle: God Is One'


6 Pray for the peace of Jerusalem: they shall prosper that love thee.

Love of God. That is the ultimate. That is life. That is peace. That is power. That is everything. That is the Pearl of Great Price for which a man gives away all he has -- and is thereby infinitely enriched.

The "of" is significantly ambiguous. It is not just love FOR God or love FROM God. It is the inseparable unity of both -- necessarily puny from the human side, a transforming flood from the divine side: but necessarily total for both. The mutual totality is the essence.

Love is a total giving without reserve. "Love" has many meanings, but its supreme meaning is a perfect two-way union of heart and mind.

How do we achieve the exquisite, absolute peace of its perfection? Principally -- almost entirely -- it is simply a yielding and a self-emptying.

All good and perfect gifts come from God and must come from God; and love is the ultimate, crowning good. Man cannot create it. Man cannot create anything. He must seek it from above, as a flower seeks life from the sun. Man's contribution is the yearning and the desire: the rigorous self-emptying of everything else: of every other love. That is, every other love that could mar, or obscure, or dilute the perfection of this love. The "love" that pours forth to all creation is the result and flower and fruit of this love: the second commandment, whose fulfillment follows inevitably upon the achievement of the first commandment.

The love of God, and it alone, has the power to change fleshliness to spirituality, filth to cleanliness, ugliness to beauty -- if we will only have the wisdom to choose beauty -- and faith and courage to yield ourselves wholly to it without reserve.

Bro Growcott


10 With My Whole Heart Have I Sought Thee: O let me not wander from thy commandments.


Love is life, and love of God is the highest and holiest and happiest form of life. But, because He is so great and high, and we are so small and low, love of God -- to be anything -- must be everything, or else it is nothing.

Many have "love of God" as a part-time hobby, a pleasant palliative on the shelf, with the iodine and aspirins, to use as needed. What the love of God demands is the whole heart, life, strength and mind -- at all times and in all things.

Anything less is a mockery -- an indication that we are cruelly deceiving ourselves, and have not really made contact with God at all. If and when we truly do, the magnetism and attraction will be irresistible, and mere part-time service will be impossible and unthinkable.

-Bro Growcott

99 I have more understanding than all my teachers: for thy testimonies are my meditation.

100 I understand more than the ancients, because I keep thy precepts.

101 I have refrained my feet from every evil way, that I might keep thy word.

102 I have not departed from thy judgments: for thou hast taught me.

103 How sweet are thy words unto my taste! yea, sweeter than honey to my mouth!

104 Through thy precepts I get understanding: therefore I hate every false way.

Messiah in the Psalms-

He knew his real paternity was not of Joseph; he never went to school, yet was he wiser than those who assumed to be his teachers, being filled with wisdom, the grace of God being upon

him; and he was beloved by all who knew him.-(Matt. 1:23; Luke 2:40, 46-52; Mark 6:3; Jno. 8:15; Psalms 119:97, 104.)

He was clearly in an intellectual and moral condition parallel with Adam's before he transgressed. The "grace of God" was upon Adam and imparted to him much wisdom and

knowledge, but still left him free to obey the impulse of his flesh, if he preferred it rather than the Divine law.

This was the case with Jesus, who in his discourses, always maintained the distinction

between what he called "mine own self" and "the Father Himself" who dwelt in him by His effluence. "The Son," said he, "can do nothing of himself," and this he repeated in the same discourse, saying, "I can of mine own self do nothing."

He refers all the doctrine taught, and all the miracles performed, to the Father whose effluence rested upon him and filled him. If this be remembered, it will make the "hard sayings" of his teaching easy to be understood.-


105 Thy word is a lamp unto my feet, and a light unto my path.

Read the standard works of the Truth: Elpis Israel, Christendom Astray, Eureka, Law of Moses, Ways of Providence, Visible Hand of God, etc.

Until you have mastered these, do not waste your time (relatively) on "modern" works, which are (we sadly say) very often questionable, and at best far less profitable than brethren Thomas' and Roberts' works.

Bro Growcott

117 Hold thou me up, and I shall be safe: and I will have respect unto thy statutes continually.

We must develop an intimate relationship with God, so that we turn instinctively and immediately to Him in every problem, every care, every sorrow, every joy -- yea, in every daily decision in life -- with full assurance, as a small child to a parent.

Bro Growcott - Search Me O God

130 The entrance of thy words giveth light; it giveth understanding unto the simple.

The light of knowledge is the ground on which God holds man accountable for their actions in the great day of judgment...‭"‬This is the condemnation that light is come'.

164 Seven Times A Day Do I Praise Thee 

Let us strive each new day to offer to God a perfect day: perfect in useful, godly activity, perfect in manifested character, perfect in thought and word, perfect in total remembrance and continuous consciousness of God, and of our glorious, joyful relationship to Him.

We shall, of course, fail to some degree, but we shall have the happiness that we had TRIED. And there will still be other days to come: days to try harder, days to use the knowledge and wisdom we have learned from our previous efforts and failures.

Each day is a fresh new beginning -- a fresh new adventure in climbing the hill of godliness: ever upward toward perfect communion, perfect peace, perfect oneness with Him Who is Perfect Love and Eternal Perfection. This is the beauty and the glory of the godly life.

Brother Growcott

165 Nothing Shall Offend Them

Be big enough never to be offended. It is the petty mind that takes offense. Be big enough to make allowances, to understand, to sympathize.

If we are "touchy", we have no solid, reserve power for good: things are fine, and we can do wonders, as long as our back is scratched, but we haven't the maturity and stamina to face reality.

Bro Growcott

168 I have kept thy precepts and thy testimonies: for all my ways are before thee.

Because the Truth is for everyday use, God has given it to us in a diversified form, admitting of a constant familiarity without mental weariness. The wisdom that has varied natural food in so wonderful a manner has done the same in the supply of the spiritual man. The Scriptures exhibit a constant variety. It is not all history; it is not all prophecy; it is not all precept.

It is not all joy; it is not all sorrow; it is not all reproof. It is sometimes one thing and sometimes another, but all spiritual, and all fitted to furnish the man of God thoroughly for the life and state that God requires in him. It matters not what comes before us in our daily readings; we find something fresh, and always profitable when thoroughly seen into.

Bro Roberts - Children of Promise.


24 This is the day [of a 1000 years] which Yahweh hath made; we will rejoice and be glad in it.

Thank God for every new day. Make each one a fresh, thankful, enthusiastic new beginning. Yesterday's follies, failures, fleshlinesses, weaknesses, time-wastings, are all gone with the night: analysed, and self-searchingly and prayerfully -- ever conscious of its own weakness and limitation and need.

Bro Growcott

25 Save now, I beseech thee, O Yahweh: O Yahweh, I beseech thee, send now prosperity.

26 Blessed be he that cometh in the name of Yahweh: we have blessed you out of the house of Yahweh.

27 El is Yahweh, which hath shewed us light: bind the sacrifice with cords, even unto the horns of the altar.

In patriarchal and Mosaic times, when things instituted possessed a typical significance, altars were designated by divine and highly expressive titles.

In Gen. xxxiii. 18-20, we learn that Jacob erected one at Shalem, and called it AIL-ELOHAI-YISRAAIL -- the Strength of the Mighty Ones of Power's Prince. As Jacob did not consider the work of his own hands was this STRONG ONE; in its being testified that he called the altar by this name, we are instructed that the prophet (and Jacob was a prophet as well as Abraham and Isaac) erected it as a type, or symbol, of Him the Strength or Power, who promised him such great things with his Seed -- the Mighty Ones of Jacob.

Again, Moses built an altar after the battle with Amalek at Rephidim, and named it, Yahweh-nissi; "and he said, Because his hand is against the throne of Yah, there is war for Yahweh with Amalek from generation to generation" (Exod. xvii. 15). Here, the altar's name is He shall be my banner. Who shall be? He who shall be the Deity manifested in flesh, the Mighty One of Jacob. He shall be Israel's Banner against all the Powers that lift the hand against Yah, the throne of Him who shall be; for there shall be war against such till their thrones become the conqueror's.

But, in the building of altars the will of the Deity was that they should be of earth; or if of stone, that the stone should not be hewn. "An altar of earth thou shall make unto me, and shalt sacrifice thereon thy burnt offerings ...; in all places where I record my name I will come unto thee, and I will bless thee. And if thou wilt make me an altar of stone, thou shalt not build it of hewn stone; for if thou lift up thy tool upon it, thou hast polluted it. Neither shalt thou go up by steps unto mine altar, that thy nakedness be not discovered thereon (Exod. xx. 24). The permanent altar was made of wood, overlaid with brass; and when cleansed, anointed, and sanctified, it was Most Holy; and whatsoever touched it was holy.

Now, all this was significant of the substance, Christ, who was "the end of the law." The Holy Spirit signified something that he regarded important in his system of wisdom, in commanding an altar to be made of earth, or of unhewn stone; and in forbidding a tool to be lifted upon it. The things commanded were "a parabola for the time then present" -- a riddle, the meaning of which would be found in the realities developed in the Christ. He is declared by Paul to be the christian altar.

"We have an altar," says he in Heb. xii. 10, which in being cleansed by the blood of Jesus is made identical with him. He was the altar of earth, or of unhewn stone; and in his making, or generation, he was begotten, "not of blood, nor of the will of the flesh, nor of the will of man, but of the Deity." To affirm, that in his generation he was begotten of Joseph, is to "pollute him." In admitting his altarship, and at the same time affirming his paternity to be of Joseph, and not of the Deity, as related in Luke, is to make Joseph the builder of an altar of hewn stone -- a polluted altar, upon which a man's nakedness had been discovered.

Jesus being set forth by the Deity a propitiatory for the remission of sins that are passed through faith in his blood (Rom. iii. 25) exhibits him in relation to the believer of the truth as an Altar -- the real Ail elohai-Yisraail and Yahweh-nissi. The Word made Flesh was at once the victim, the altar, and the priest. The Eternal Spirit-Word was the High Priestly Offerer of His own Flesh, whose character was without spot -- "holy, harmless, undefiled, and separate from sinners;" "who knew no sin;" yet whose nature was in all points like ours -- "sin's flesh," in which dwells no good thing (Heb. ix. 14; vii. 26; 2 Cor. v. 21; Rom. viii. 3; vii. 18; Heb. ii. 14-17).

The Flesh made by the spirit out of Mary's substance, and rightly claimed therefore in Psalm xvi. 8; Acts ii. 31, as His flesh, is the Spirit's Anointed Altar, cleansed by the blood of that flesh when poured out unto death "on the tree." This flesh was the victim offered -- the sacrifice. Suspended on the tree by the voluntary offering of the Spirit-Word (John x. 18), "sin was condemned in the flesh," when the soul-blood thereof was poured out unto death. The Spirit-Word made his soul thus an offering for sin (Isa. liii. 10); and by it sanctified the Altar-Body on the tree. It was now a thusiasterion -- an Altar Most Holy; and all that touch it are holy; and without touching it none are holy.

This then is the Altar that decorates the Court of the Priests in the temple-system of apocalyptic symbols. It is the mystical Christ-Altar, to the horns of which the sacrifice is bound (Psa. cxviii. 27). The magnitude of this altar is equal to the One Body of which the Lord Jesus is the head; so that all who are "in him" "wait at the altar, and are partakers with the altar," because they "eat of the sacrifice" (1 Cor. ix. 13; x. 17,18): they "eat the flesh of the Son of Man, and drink his blood, which is meat indeed, and drink indeed." 

This eating and drinking is intellectual. What we read, or hear and understand, and believe, we eat, and digest, and assimilate, and grow thereby. "He that eateth my flesh, and drinketh my blood," saith Jesus, "dwelleth in me, and I in him" (John vi. 56). Here is a mutual indwelling between Christ and the believer. When the enlightened believer has got into Christ, he dwelleth in him, and feeds upon his flesh and blood -- he is within the Altar, and partaking with it. He has touched the Most Holy, and is therefore holy, or a saint.

Eureka 6.5.2.


12 What shall I render unto Yahweh for all his benefits toward me?

Any service, kindness, or favour creates an obligation and whenever we receive any privileges or benefits, we assume a corresponding responsibility. We speak, of course, in a moral, not in a legal sense. The obligation may not necessarily be to the person who has done the kindness. In fact, the higher the degree in which this law finds expression, the further this becomes from being the case. The source of all good is God.

"Every good and perfect gift is from above."

-- says James (James 1:17), and again (1 John 4:19):

"We love, because He first loved us."

It comes from God to us, and then from us -- if we fulfil our proper part -- it radiates and diffuses in ever-widening circles. He teaches us not to do things for those who can reciprocate, but for those who cannot -- they will bless His name, and He will complete the chain by blessing us. Not that we do these things for reward, but it is the working out of the great law that as we sow, so shall we reap -- He that rolleth a stone, either good or ill, it will return to him, to bless or curse.

It is upon this law, in its highest form, that God's relation to us is based. He freely pours His blessings upon us, involving us in an obligation that we can never repay, but which is a lifelong incentive to effort, and a powerful stimulus to love. He does not say, "If you do this and that, then I will reward, or bless you." He says rather, "I have redeemed you, I have given you life and hope, I have made you sons and daughters, I HAVE LOVED YOU -- therefore do these things to give Me joy and to show your love and appreciation."

Bro Growcott - Holy and Blameless in Love

17 I will offer to thee the sacrifice of thanksgiving, and will call upon the name of Yahweh.

The two words that should always be on the tip of our mind's tongue are "Thank God." Not just "God," but "THANK God." This is the atmosphere and environment in which our inner heart must constantly dwell.

It is wholesome, holy, beautiful, and serene. But cannot Love exist without prior benefit? Is it not purer so? Must Love be built merely on thankfulness for something received? Well, are we speaking of theory, or reality? And are we speaking of the primary Root, or of the subsequent Flower?

"We love BECAUSE He first loved us," John says. Could we do it, if He hadn't? No. We are mere flesh. We would not have either the knowledge or the power ourselves. Let us get a true picture of the flesh: not the proud human fantasy of it. God had to show us, and motivate us.

Our thanks are for the power and enlightenment of His Love -- the essential root of all we can ever be. Once He has set in motion this glorious process, once He has lit the Lamp and kindled the fire, then Love indeed can go forth and initiate goodness without prior benefit, because its living roots always reach back to this, and to Him.

Bro Growcott


3 Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth.

I will merely remark here that " the poor and needy," whom David so amply characterizes, " poor in the world, but rich in faith," while strangers and pilgrims among the living, are

styled by Isaiah, " Yahweh's dead ones," and " His dead body." Concerning them, he says, " they shall live," " they shall arise."

They are to come forth from the dust of sheol ; in which, having been reduced thereto, they are considered as dwelling, as well as sleeping. Hence, the Eternal Spirit, who makes them live and spring forth by His power, addresses them prophetically in the words, " Awake and

sing, ye that dwell in dust."

They must awake in order to sing, which implies previous reorganization-the formation of their dust into bodies again ; for dust cannot praise in song, neither any that go down into the silence of " the land of forgetfulness " (Psalm xxx. 9 : Ixxxviii. 11-12 : cxv. 17).

I cannot dismiss this passage in Isaiah without inviting attention to the beautiful figure by which he illustrates the development of these singers from dust. He styles them " dew," and their evolution as its manifestations upon plants. Thus, addressing the Eternal Spirit, he is caused to say, " For Thy dew is as the dew of herbs, and the earth shall cast out the dead " (Isaiah xxvi. 19) ; and in Psalm cx. 3, "in the brilliancies of holiness from the womb of the dawn, there shall be to thee the dew of thy birth."

The sleepers in the dust are styled dew, because of the resemblance subsisting between the

process of nature in the formation of dew, and the operation of the Eternal Spirit in the generation of living beings from dust. In comprehending the formation of dew, we are enabled to form some idea of the evolution of a living body from dust.

A dew-drop is a sparkling globule of water, secretly and silently deposited upon the leaves of

plants. The elements of which it is composed exist previously to its formation, free or uncombined, in the air of night. These are the invisible gases termed oxygen and hydrogen. But, besides these, there is the indispensable formative agent, styled electricity. Without

this, there could be no dew-drop visible or invisible. The gases might be mechanically mixed ; but without the invisible and silent operation of the electricity, they would not be chemically combined in the manifested product called a dew-drop.

This is a visible and tangible thing, generated from invisible and intangible latent elements.

According to the electrical law of its formation it is globular and light-refracting, or sparkling in the open brightness of the dawn. These refractions are the brilliancies, splendours, or glorious vestments of the dew. Before the dawn, the dew-drops are all in the womb of night; from which both they and the dawn receive their birth, begotten by the orb of day.

No figure can be more beautiful, no resemblance more complete.



9 He sent redemption unto his people: he hath commanded his covenant for ever: holy and reverend is his name.

The Word Reverend

David says of God, "Holy and Reverend is his name."

All this name the Pope and his Clergy, "of every name and denomination," for they are all his, though they quarrel with each other now and then, have taken to themselves; Holy Pope and Reverend Clergy, includes the whole of them. Thus they take the name of God in vain.

When a young lad is ordained over a parish, or a church, you may see the older clergymen complimenting him in the pulpit, with "Reverend Sir, Reverend and Dear Brother." The Archbishop of Canterbury is "the Right Reverend Father in God;" and his Lord and Master the Pope, was formerly addressed by the blasphemous title "Dominus Deus Noster Papa," 'Our Lord God Almighty the Pope'!!!!

How full of the names of blasphemy is the Kingdom of the Clergy! This Kingdom is symbolized in the Apocalypse under the figure of "a woman, sitting upon a scarlet beast, full of the names of blasphemy, having seven heads and ten horns." And upon her forehead was her name written, "Mystery, Babylon the Great, the Mother of Harlots (sectarian churches,) and of the Abominations of the Earth," (the diabolical doctrines of the Clergy) with which they have intoxicated the people, cajoled them of their substance, and imperilled their eternal weal.


29 He maketh the storm a calm, so that the waves thereof are still.

Flying Above The Storms

Let us use the emotional momentum of trouble or sorrow or disappointment in this life to raise our spiritual consciousness to the next higher plane. That is what these providential "evils" are for.

Take full advantage of their power, and be thankful for them. The jets in the stratosphere fly high above all storms, in the perpetually clear sky and sunshine. So must we, in our deepest inner consciousness.

Not that we may necessarily ignore the storms; but we must handle them from an impregnable mental position of stability that is far above their turbulence and uncertainty. Nothing and no one in this life is wholly dependable.

Do not build on the flesh. That would be hopeless pessimism, except for the glorious fact that there is Something and Someone that IS totally dependable.

Bro Growcott - Search Me O God



Pslm 104: Hymn of Creation.

Psalm 104 is a glorious hymn of Creation or as the superscription says

"A meditation on the power and Providence of God and of his eternal glory."

It is a word painting of Creation and the 'Creator; who keeps all creation in balance and order by his immutable power wisdom and laws (v.24) through the Elohim (v.4). In the grand scheme of celestial architecture, the earth and its elements and life are shown as dependent and interdependent on the One Supreme Creator; the great focal centre of energy and light and power (1 Tim.6.15,16).

Should one, of these components of the celestial architecture fail, such as gravity, or light, or energy (Spirit), in its diverse forms, then would the whole system collapse into chaos.

It is all sustained by the power vested in the myriads of Elohim, ministers of flaming fire, who are continuously creating new worlds and galaxies, so that man has never reached the furthest confines of the Universe with his most powerful telescopes.

The Copernican revolution,

Kepler, Galileo (tried for heresy), Newton simply discovered the true arrangements and forces that underpin the Cosmos in all its mathematical beauty and glory, and of the solar system, its perpetual motions wheels within wheels, like a giant clockwork mechanism, which unlike Big Ben, needs no adjustments and maintenance century after century, determining in their relative motions and cycles or orbits the times and the seasons (Gen. 1.14) .

v.l-4 speak of the Greatness and glory and majesty of Yahweh

"thou art very great," clothed with light as a garment. Through the vast oceans of space his dominion extends through his Spirit, through his angelic agents or mighty messengers. Pslm.62.11 "power belongeth unto God." "He spake and it was done, he commanded and it stood fast." Pslm 33.9. "Let all the earth fear Yahweh: let all the inhabitants of the world stand in awe of him." (Pslm.33.8).

V.5-6 speak of the primeval state of the earth, its foundations (core, mantle, crust), its vast oceans and hydrosphere; gaseous cycles, protective atmospheric spheres and forces.

None of this by chance.

V.7-9 echo the third day of Creation (Gen, 1.9,10) when a new earth was born from the miry waters on the third day speaking of Christ's resurrection and the establishment of a whole new divine order on the earth. The waters fled, raging and roaring until they were calmed and set to bounds, typtifying Armageddon and the peace of the kingdom - a sea of glass after the storm (Rev 4.6, 15.2), flesh bound within Yahweh's laws (Is.2.3,4).

v. 10-13 give a beautiful picture of the proliferation of new life as a result of the life giving waters that refresh and rejuvenate the hills and valleys of the earth, echoing the work of Days 3, 4,5, and 6. This new life was spread by the work of the prophets and apostles (Gen.17, Ex.20, Acts 2, Deut. 32.2) and will ultimate in the new Heavens and New Earth (Is.11, Is.65, Is.60, Ezk.40-48), Christ the centre of that new life which cometh from above (Jhn.6.63).

V. 14-15 Day 6 Man's dependence on God's blessings; the grass, the herbs, the wine and oil and bread of life. "Oh that men would praise Yahweh for his goodness, and for his . wonderful works to the children of men," (Pslm. 107.8). Yet the opposite is true. Man has polluted and defiled the earth, and God will destroy such as destroy the earth, and nations will tremble (Rev.1.l8, Mic.7.16,17).

V.16-18 speak of the harmony of God's creation: the trees, the great cedars, the birds, the wild goats of the mountains, a wonder to behold, and the lesser creatures, whose protection is the Rock of lsrael.

V.19-30 show us the wonder of manifold life rejoicing in the golden light of the sun by day and the moon by night (Rev.21.22-27).

V.31-35 reflecting the time when the glory of Yahweh shall fill the earth and sinners will be put down (pslm.72, Song 6.10-13, Is.24.23,.Is.60, Nu.14.21, Hbk.2.14, Deut.33.2, Hbk.3.7, Rev. 16.17-21).


30 Thou sendest forth thy spirit, they are created: and thou renewest the face of the earth.

' is manifest, that the ruach or spirit is all pervading. It is in heaven, in sheol, or the dust of the deepest hollow, in the uttermost depths of the sea, in the darkness, in the light, and in all things animate, and without life. It is an universal principle in the broadest, or rather, in an illimitable sense. It is the substratum of all motion, whether manifested in the diurnal and ellipsoidal revolutions of the planets, in the flux and reflux of the sea, in the storms and tempests of the expanse, or in the organism of reptiles, cattle, beasts, fish, fowls, vegetables, or men. The atmospheric expanse is charged with it; but it is not the air: plants and animals of all species breathe it; but it is not their breath: yet without it, though filled with air, they would die.

The atmosphere, which extends some forty-five miles in altitude, and encircles the globe, is styled the expanse, by Moses; and the breath of God, in Job. It is a compound body, consisting when pure of nitrogen and oxygen, in the proportion of 79 of the former to 21 of the latter, in 100 parts. These are considered as simple bodies, because they have not yet been decomposed; though it is probable they have a base, which may be ruach. This may exist free or combined with the elementary consituents of the neshemeh.

Uncombined, it is that wonderful fluid, whose explosions are heard in the thunder, whose fiery bolts overthrow the loftiest towers, and rive the sturdy monarch of the woods; and in less intensity gives polarity to light, the needle, and the brain. These three together, the oxygen, nitrogen, and electricity, constitute "the breath" and "spirit" of the lives of all God's living souls.

Thus, from the centre of the earth, and extending throughout all space in every direction, is the Ruach Elohim, the existence of which is demonstrable from the phenomena of the natural system of things. It penetrates where the neshemet el, or atmospheric air, cannot. When speaking, however, of the motivity and sustentation of organized dust, or souls, they are co-existent within them. In this case, the ruach Elohim becomes the ruach chayim, or "spirit of lives;" and the neshemet el, the neshemet chayim, or "breath of lives;" and both combined in the elaboration and support of life, the neshemet ruach chayim, or "breath of the spirit of lives."

Living creatures, or souls, are not animated, as physiologists and speculative "divines" erroneously imagine, by "a vital principle," capable of disembodied existence as the ghost of man, or the transmigrating spectres of other animal species; -- ghostly things, the laws and functions of which in the animal economy physiologists are unable to discover; and theologists are nonplussed to prove the existence of from the word of God.

On the contrary, "souls" are "made living" by the coetaneous operation of the ruach chayim and the neshemet chayim upon their organized tissues according to certain fixed laws. When the as yet occult laws of the all-pervading ruach, or spirit, shall be known, this subject will be understood; and men will then be as astonished at the ignorance of the "divines," and physiologists of this "cloudy and dark day," respecting "living souls'...

Elpis Israel 1.2.


This Psalm was requested by Brother Roberts to be read at his funeral, and is so meaningful in such a circumstance. It was probably written when the ark was brought to Jerusalem with great rejoicing (1Chr. 16).

The Psalm is a Song of pure and joyous worship; there is not a single petition contained in it. It is like a stream of grateful praise, whose gentle and regular words rise higher and higher as it flows from a mind moved to the innermost depths by blessings received. So the Song presents a self-exhortation to bless Yahweh for His benefits. GEM

9 He will not always chide: neither will he keep his anger for ever.

TO punish sin is necessary‭; ‬and,‭ ‬therefore,‭ ‬the dark history through which the world is passing was unavoidable.‭ ‬But even towards sin and sinners,‭ ‬God is slow to anger and of great kindness‭; ‬gracious and full of compassion,‭ ‬recognising the frailty of the poor children of Adam's mortal race.‭ ‬And out of the long dark history,‭ ‬inseparable from the momentary triumph of sin,‭ ‬His purpose is to bring an age,‭ ‬and a state,‭ ‬and a race of‭ "‬marvellous light.‭" "‬He will not always chide,‭ ‬neither will He keep His anger for ever.‭"

At the due time He will send from above the light and love and joy and life immortal-light that will never go out again,‭ ‬but fill the world with praise for ever.‭ ‬The knowledge of this fills the heart with patience and gratitude.‭ ‬We recognise God's wisdom and His goodness in the way He is taking‭; ‬and we can rejoice even now in in the midst of the evil,‭ ‬in prospect of the unspeakable deliverance.‭ "‬He that spared not His own Son,‭ ‬but delivered him up for us all,‭ ‬how shall He not with him also freely‭ ‬give us all things‭?" ‬We have only to wait in the way and in the attitude He requires.

The difference between the world and the family of God is manifest in the attitude assumed while the purpose waits.‭ ‬The world likes very much to hear about God's love,‭ ‬but it shuts its eyes to the conditions regulating its exercise.‭ ‬Universalism is most to its mind-a lie that leaves men liberty to do their own will,‭ ‬while resting on a prospect of goodness.‭ ‬It forgets that the cause that has brought misery to us will keep it with us if the cause continue in operation.‭

This they are willingly ignorant of,‭ ‬that the love of God proposes to‭ "‬turn every one of us away from our iniquities,‭" ‬and not to bless us in our iniquities.‭ ‬They dislike to be reminded that the love that calls to us through Christ says to us,‭ "‬Come out from among them‭ (‬the sinners‭)‬,‭ ‬and be ye separate‭ (‬holy‭)‬,‭ ‬and I will receive you.‭" ‬Those who know the truth have been emancipated from this condition of spiritual blunder and stupefaction.‭ ‬They have woke up as from a deadly sleep.‭ ‬They remember the watchword of the house of Christ:‭ "‬If ye keep my commandments,‭ ‬ye shall abide in my love.‭"

The love of God approaches us with conditions.‭ ‬Still,‭ ‬it is love:‭ ‬this is the point to have before us just now:‭ ‬that behind all the conditions and severities and darknesses that have surrounded the divine attitude towards mankind for ages past,‭ ‬it is love that burns and shines,‭ ‬and that will at last work its glorious will in the abolition of every curse,‭ ‬with the destruction of every sinner,‭ ‬when a sufficient generation of the righteous shall have been begotten from the womb of the night.‭ ‬This love now dwells in the members of this developing generation.‭

Their Master and glorious head requires it of them:‭ "‬This is my commandment that ye‭ ‬love one another,‭ ‬as I have loved you.‭" ‬Their fellow-disciple,‭ ‬with authority from the Lord,‭ ‬enjoins it on them:‭ "‬Beloved,‭ ‬if God so loved us,‭ ‬we ought to love one another.‭ ‬.‭ ‬.‭ ‬.‭ ‬Love is of God,‭ ‬and every one that loveth knoweth God,‭ ‬and is born of God.‭ ‬He that loveth not knoweth not God,‭ ‬for God is love.‭"

If we can imagine how dreadful our position would have been if God had been a God of hatred,‭-‬a God of thunder,‭ ‬like Jove of of pagan mythology,‭-‬a God who delighted in war,‭ ‬and rending,‭ ‬and tumult and confusion-a God who found pleasure in the suffering of His creatures as cruel children find pleasure in the torment of flies,‭ ‬then we shall realise how glorious is the truth that God is love.

‭ ‬On the surface of things,‭ ‬it may appear to human experience oftentimes as if it were not so-as if God were indifferent or malignant.‭ ‬This is because human vision is as infinitesimally short in its range as human stature is diminutive in the immensities of the universe.‭ ‬We are shut up by our senses to the feeling of the moment and to the short hour of human life.‭ ‬It is impossible but that finite faculty so environed should misread the operations of Unsearchable Wisdom whose ways,‭ ‬as God has told us,‭ ‬are as much higher than human ways as heaven is higher than the earth.‭ ‬Knowledge comes to our aid and helps us to correct the impressions of sense in this as in many other things.‭ ‬By the light of knowledge we see two things clearly.‭

We see that the present experience of man is designedly mixed with evil because of sin,‭ ‬and that,‭ ‬notwithstanding this,‭ ‬the evil is so tempered with good,‭ ‬as to compel thanksgiving and praise from every enlightened heart.‭ ‬The existence of evil is explained by the existence of sin‭; ‬and the existence of sin is due to the fact that God wills to be obeyed,‭ ‬and has bestowed upon man the capacity to obey as he chooses.‭

And the fact that God wills to be obeyed,‭ ‬and that man has the capacity to obey Him,‭ ‬contain the‭ "‬potentiality‭" ‬of the inconceivable good that will result when man is obedient and God is glorified.‭ ‬Therefore,‭ ‬the existence of evil,‭ ‬instead of being inconsistent with the revelation that God is love,‭ ‬is a proof of the supervision of that love:‭ ‬for apart from that supervision,‭ ‬if the universe worked itself out on mechanical principles,‭ ‬good would come into the ascendant irrespective of righteousness,‭ ‬from the constant straining after it on the part of living creatures.‭

The man of enlightened discernment can therefore rejoice where narrow-mindedness is overborne.‭ ‬The glory of the heavens every starry night is on the side of his discernment and his joy.‭ ‬There,‭ ‬he sees with his actual eyes that the universe is a universe of order and light and beneficence,‭ ‬and that the state of things upon earth is abnormal,‭ ‬provisional,‭ ‬and transient.‭ ‬Sun,‭ ‬moon,‭ ‬and stars tell him the truth declared by revelation that God is love,‭ ‬listening to which,‭ ‬he can wait the illustration and proclamation of the same glorious fact throughout the earth itself in the day of blessing,‭ ‬to which the purpose of God is working through all the clouds and confusions of an age when,‭ ‬as part of that purpose,‭ "‬The whole‭ (‬sublunary‭) ‬creation groans and travails together in pain till now.‭"

What if the evil come to him‭? ‬What if he himself is touched with pain‭? ‬What if he himself is bereaved of friends-if he himself is left alone in the cloud which he enters with fear‭? ‬Job stands the perpetual instance of the verdict of reason.‭ ‬He does not curse God,‭ ‬who is good:‭ ‬he does not doubt that wisdom which he can actually see:‭ ‬he does not question the prerogative of the Power in which he has his being:‭ ‬he bows his head in reverence:‭ ‬he surrenders all claim to be considered:‭ ‬He says,‭

‭"‬It is the Lord who doeth as it pleaseth Him.‭"

The Christadelphian, March 1896. p84-85.

12 As far as the east is from the west, so far hath he removed our transgressions from us.

East and West also relates to the conquest of sin - morally in Gethsemane and physically at Golgotha - each within sight of the Holy of Holies - the way to which was opened thereby.

Bro Paul Hart

18 To such as keep his covenant, and to those that remember his commandments to do them.

We have a tremendous, overwhelming -- almost crushing -- responsibility to God. We should be conscious of it every moment. He has richly given us everything: life and existence and consciousness; the revelation of Himself and His loving goodness; His Word; His Purpose; His call to eternal communion with Him in the Divine Nature; the dreadful sacrifice of His only-begotten Son for our salvation; an earth-home full of infinite beauty and divine imprint; the incomparably marvelous tools of the human mind and hands; the power of thought and memory and imagination.

And we have agreed to accept all this from Him, on His conditions. And He asks so little in comparison in return, and that for our own good -- simply the casting off of everything to do with this dark, dying, sinful world and its follies, and total love and devotion and service to Him. And yet we putter away our life in the stinking rubbish heap of the present, as though all these glorious things never existed. Let us open our eyes and hearts, before it has all passed away beyond our grasp for ever. Opportunity pauses for us just so long: and then -- eternal darkness.

- Bro Growcott - Search Me O God


7 Confounded be all they that serve graven images, that boast themselves of idols: worship him, all ye Elohim.

Elohim is a name bestowed on angels and orders of men.

'Worship him, all ye Elohim'... is quoted by Paul in the first chapter of Hebrews as a command of the Everlasting Father to the angels, that they should do homage to the Lord Jesus as His Son, when He shall introduce Him, into the world again at the opening of the future age. It is also written concerning Him, "Thou hast made Him a little lower than the Elohim."

Paul applies this to Jesus, saying, "we see Jesus, who was made a little lower than the angels." He continued inferior to them a little upwards of thirty years, from his birth of the flesh to His resurrection, when He was exalted far above them in rank and dignity, even to the "right hand of power," which is enthroned in light, where dwells the Majesty in the heavens.

Elpis Israel 1.6.

11 Light is sown for the righteous, and gladness for the upright in heart.

It means the day of gladness that awaits the sons of God, gladness such as they can never know in the flesh; the gladness of a living union with Christ - a living union with God; not a union by faith, but of actual, manifest, and exhilaratingly -  experienced fact.

We do not know what gladness is now. We have never tasted the real joys of existence. It is with difficulty that we pull ourselves along, by reason of our own weakness, physically and mentally, and by reason of the coldness and the darkness of the present evil world.

But joy is appointed nevertheless.

It waits.

Bro Roberts - The cup of Blessing


6 O come, let us worship and bow down: let us kneel before the Yahweh our maker.

7 For he is our Elohim; and we are the people of his pasture, and the sheep of his hand. To day if ye will hear his voice,

8 Harden not your heart, as in the provocation, and as in the day of temptation in the wilderness:

9 When your fathers tempted me, proved me, and saw my work.

10 Forty years long was I grieved with this generation, and said, It is a people that do err in their heart, and they have not known my ways:

11 Unto whom I sware in my wrath that they should not enter into my rest.

The apostle, commenting upon this passage about one thousand years after it was written, says, "exhort one another daily, while it is called to-day; " and, "labour, to enter into the rest that remaineth for the people of God" (Heb. 3:13; 4:9-11). Thus, it was called "to-day," when David wrote; and "to-day," when Paul commented upon it. This was a long day; but one, however, which is not yet finished; and will continue unclosed until the manifestation of the rest in the Paradise of God.

Elpis Israel 1.2.

The reader's attention is particularly requested to this passage of Jewish history. The apostle, in commenting upon these incidents, says that the gospel was preached to them on this occasion; and that the land spied out was connected with God's rest. His words are these -- "They could not enter into His rest because of unbelief:" then addressing his brethren, be says, "Let us therefore fear, lest a promise being left of entering into His rest, any of you should seem to come short of it. For unto us was the gospel preached as well as unto them; but the word preached did not profit them, not being mixed with faith in them that heard it" (Heb. 3:18, 19; 4:1,2).

In the context of this passage the apostle had been speaking of Moses and Christ, the former, as a faithful servant in another's house; and the latter as a son over his own house: whose house the believers in the things spoken of the land are, "if they hold fast the confidence and rejoicing of the hope firm unto the end."

He then introduces the case of the fourth generation as a warning of the fatal consequences of letting go the hope of the promise. He quotes from a scripture written in the fourteenth generation, in which the Holy Spirit repeats the sentence upon them, and upon all like them, who harden their hearts, saying, "They shall not enter into my rest" (Psalm 95:7).

What rest is here spoken of? The peaceable possession and enjoyment of the land so highly commended by Caleb. They did not enter in, but were turned back towards the Red Sea, and wandered in the wilderness for forty years until the carcasses of all the rebels above twenty years old fell to their lowest estate.

But the fifth generation obtained the rest under Joshua when they possessed the land. No, says the apostle, they did not; "for if Joshua had given them rest, then would God not have spoken afterward by David of another day," The rest which Joshua gave the nation was only transitory. When he and his associates of the fifth generation died, the nations which God had not driven out, were as thorns in their sides which gave them but little rest in after years. "There remaineth then," saith he, "a rest for the people of God;" even Canaan in the age to come, under Shiloh, the Prince of Peace, whose ''rest shall be glorious" (Psalm 132:11-18), and undisturbed by war's alarms.

Now this rest under Shiloh was preached unto them. The possession under Joshua was the first step to the full accomplishment of the covenant. Had the nation continued to obey the Lord's voice and to keep the covenant, and when Christ came received him as king on the proclamation of the gospel, they would doubtless have been in Canaan until now; and he might have come ere this, and be now reigning in Jerusalem, King of the Jews and Lord of the nations.

But had this been the case, we Gentiles would have had no part in the kingdom. We might attain to eternal life at the end of the reign; but in the glory of the kingdom, and in the administration of its affairs, as heirs of the world with Abraham and his seed, we should have had no part; for it was the unbelief of the forty-second generation of Israel that became the riches of the Gentiles.

The fourth generation "could not enter in because of unbelief." Neither can we unless we also believe what they rejected; for the same gospel that was preached to them, was preached by the apostles to the forty-second generation; but cannot be said to be preached to us of this century. I am endeavouring, however, to set it before the people in this book; though I feel it a difficult work, seeing that men's minds are so mystified, and preoccupied, with the jargon of the schools.

God's rest in Canaan -- by which is not meant that all his saints will be living there, though all that abide there will be a righteous people; the things which belong to Canaan will overspread the world; and where there are nations to be governed there will there be saints to rule -- but this rest, I say, is the great theme of the gospel whether preached by Moses, by Jesus, or by the apostles. The rest and the kingdom are but different terms, though substantially the same. They will both be of Canaan, and are both the subject of the promise made of God to Abraham and his seed for ever.

Elpis Israel 2.4.


5 Thy testimonies are very sure: holiness becometh thine house, O Yahweh, for ever.

Thoughts of wisdom. Thoughts of love. Fill your mind with them. Crowd all else out. They are wholesome and healthy. They are joyful, purifying, upbuilding.


We must be solid and consistent from outer surface to inner core. If we relax into foolishness or fleshiness in our non-ecclesial activities, our "holiness" is a sham and a delusion. True saints are saints at all times, under all circumstances, or they are not saints at all.

Holiness cannot be donned or shed at whim or convenience

Bro Growcott - Search Me O God


12 So teach us to number our days, that we may apply our hearts unto wisdom.

This measuring of our days - this endeavouring to withstand the deceptive impressions of sense and to penetrate through all the appearances and the feelings of life to the naked fact that we are all the time on the brink of existence, as it were, and may at any moment disappear from the land of the living and the realm of being, as completely as the collapsing bubble on the water, is certainly calculated to lead us to "apply our hearts unto wisdom."

The people around us are busy applying their hearts - but not to wisdom. They apply them to everything but this. Wisdom is with them either a matter of aversion or a matter of scorn. We are liable to be carried away with the prevailing taste. It is a broad stream on which the world is drifting to destruction. We are here to resist the flood so far as we are concerned. We come to the Table of the Lord to apply our hearts to wisdom. We do so in recalling the meanings and associations of "the bread which we break," and "the wine which we bless."

We do so in the reading of the Oracles of God. They are a continual call of wisdom to us. They are God's written voice, by which alone we have access in our day to His mind. There is no truth less appreciated by the mass of mankind than this. There is none in such danger of disappearing from the practical recognitions of the educated. We have recently had to insist on it with a special emphasis. We cling to it as to a lifebuoy in the surging waters.

In the whole of the Scriptures - in every part in Genesis as in the Prophets - in the Psalms as in the Apocalypse - we are in contact with the authorised expression of the mind of God in some phase or other. Consequently, as we listen, whatever part is being read, we are "applying our hearts" to that wisdom which purifies the present, gives stability and comfort to the remainder of our mortal days, few or many; and enriches for us the future with an exhaustless inheritance of well-being and joy.

Bro Roberts - Applying our hearts unto wisdom


(Eureka translation)

1 (Maschil of Ethan the Ezrahite.) I will sing of the mercies of Yahweh for ever: with my mouth will I make known thy faithfulness to all generations.

2 For I have said, A hidden period of mercy shall be builded; thy faithfulness in them, the heavens, thou wilt establish.

3 I have devised a covenant for my chosen one; I have sworn to David my servant, saying,

4 during a hidden period I will establish thy seed; and I will build thy throne for a generation of the race. Selah.


1 (To the chief Musician upon Gittith, A Psalm for the sons of Korah.) How amiable are thy tabernacles, O Yahweh hosts!

Dedication: the sons of Korah had survived divine judgment (Num.16) to minister in the temple. O how wonderful is the mercy of God (Pslm. 103.12; pslm.108.4).

Amiable Hb. ydiyd = beloved) same root as David. .this is my Beloved (David), Tabernacles Hb.mishkan = protective tent, (God) habitation; plur, suggests courts, faithful saints are Gods dwelling places (1 Cor.3.16,17) (God manifestation).

This psalm is a song of a pilgrimage to the great Temple in Jerusalem, perhaps on the occasion of the great annual feasts. The pilgrim's heart overflows with joy at reaching the courts or dwelling place of God on the Holy Mount, after a long testing and travail through sorrowful, hazardous valleys. All the servants of God who embrace the Truth and the Hope of Israel make this metaphorical journey. So the psalm gives encouragement to the saints in all ages whether in ancient Israel, apostolic times, the period of the two witnesses, or these last days who make that spiritual journey to Zion.

How lovely are thy dwelling places. The end put before the beginning. A common prophetic arrangement. "God knoweth the end from the beginning" (Isa 46:10), All things are known to God (Dan.2.21-23, Dan 4.17, Amos 3.7) Present tense. But prophetic, certain to be realised - Tabernacle of Witness and Solomon's Temple - type of the future great temple and city of the Great King (Ezk 40-48), where the immortal Melchizadek king - priests will dwell, "beautiful for situation on the sides of the North."

2 My soul longeth, yea, even fainteth for the courts of Yahweh: my heart and my flesh crieth out for the living EL.

My soul longeth for the courts of Yahweh. He beholds the order and beauty of the temple worship after his long and thirsty journey in his mind's eye, soon to be realised. Longeth (pined), fainteth Hb, kacaph = to turn pale; kaiah ~ to cease; the implication is that he is almost done, swallowed up in the desert (Pslm.119.81; 2 Cor.1.8, 2 Cor.11.23-28). My heart and my flesh crieth out for the living God. He shouts for joy with his whole being.

3 Yea, the sparrow hath found an house, and the swallow a nest for herself, where she may lay her young, even thine altars, O Yahweh hosts, my King, and my elohim.

The sparrow is a clean bird which can be eaten aswell the migratory swallow (Deut 14:11-20). The sparrow never leaves her nest in the stone walls of the temple precincts; the swallow leaves but returns to her same nest under the roofing cedars where her family is nurtured. Such observation affords the force of the Psalmists own addiction to the holy courts and altars of Israel's God (Jhn.2.17, 14.3, I Cor.16.15). As God provides for the humblest of birds (the sparrow) and the most wonderfully aeronautic (the swallow) so this reassures the psalmist of the certainty of his Faith and Hope, whatever the smallness of present things (Zech.4.I0, Heb.11.6).

Even thine altars, O Yahweh Tsabaoth, my King and my God. An ellipsis requiring the reader to complete the missing part. The two altars - the brazen altar of sacrifice, the golden altar of incense represent expiation and fellowship in Christ though renunciation of sin's flesh and heart-felt prayer (spiritual mindedness), for the sweet incense is the prayers of the saints (Rev.8.3)

"He hath made him sin for us who knew no sin" (2Cor.5.21); "We have an altar whereof they have no right to eat" Heb.I3.10-16, Rev.6.9,10).

The psalmist is in love with the fundamentals of saving Truth embodied in Christ and portentous of mighty armies and victories.

4 Blessed are they that dwell in thy house: they will be still praising thee. Selah.

Blessed are they that dwell in thy house, They will be still praising thee. True happiness is only to be found in God's house. For those worthy to enter into the courts of Yahweh they shall have joy for evermore, there will be no more tears, no more pain, no more death, they will receive beauty for ashes, the oil of joy for mourning, the garments of praise for the spirit of heaviness (Isa.61.3, Rev.20 ; 1sa 4:6).

5 Blessed is the man whose strength is in thee; in whose heart are the ways of them.

Blessed is the man ...whose heart are the ways (highways to Zion). Strength Hb. = security Ways Hb. mcillah = highway, staircase.

He relies on God's strength, not his own (Jhn.3.27, 5.19, 30,8.28; 2Cor.12. 7-9). God's strength is made perfect in weakness. His security is not in the abundance of earthy possessions or skills or status, but in Yahweh alone.

His heart is on future things, the ascent to Zion "Who is this that cometh from Edom with dyed garments, travelling in the greatness of his strength. It is I Yahweh mighty to save.

Brother Richard Lister

The Apocalyptic Messenger, March 2005

11 For Yahweh elohim is a sun and shield: Yahweh will give grace and glory: no good thing will he withhold from them that walk uprightly.

Here we have a most encouraging picture of the kindness of Him with whom we have to do. This character is the central glory of revelation.

We fail, perhaps, at all times to remember it sufficiently. Many things help to cloud it from our view. Our weakness, our shortcomings, our pre-occupations in other directions, the weariness of the constant fight of faith, and other things, prevent us from realising as constantly as we might, that the Eternal Father, who invites us to Himself by Christ, is full of tenderness and compassion, and overflowing with loving-kindness to such as keep His covenant, and even abounding in long- suffering and goodness towards those who are far from Him.

Our failure in this respect is part of the weakness of our present nature; but our failure to apprehend does not interfere with the fact. God is love, even if we faint and fail.

The everlasting hills are not endangered when we grow tired and sleepy. The strength of God is in no way diminished when we die. So His loving-kindness is none the less because we forget. Yea, it operates sometimes in the inverse ratio of our weakness.

Bro Roberts - 'God is a sun and shield'

12 O Yahweh hosts, blessed is the man that trusteth in thee.


Overview. In a sense we could see this conspiracy to destroy Israel from being a nation (Psa 83:4) since their national rebirth May 14th 1948, when the next day five Arab armies descended on Israel to destroy it at birth. So that after six wars and hundreds of skirmishes, Pslm.83 has been fulfilling. A further war to annihilate Israel, before Armageddon, coinciding with the Lord's return when the nations are ''angry" (Rev.11:18), seems highly likely.

1 (A Song or Psalm of Asaph.) Keep not thou silence, O Elohim: hold not thy peace, and be not still, O El.

This is a cry from the heart when Israel faces destruction, and faces an existential threat.

2 For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head.

Protesters cry against Israel alleging war crimes.

3 They have taken crafty counsel against thy people, and consulted against thy hidden ones.

Hidden ones. Glory of the immortalised saints not yet revealed

4 They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance.

This shows the rabid hostility and anti-semitism that resurfaces at the time of the end, which is plain to see now. They have consulted together with one consent: they are confederate against thee. The solution to the confederate nations is to get rid of Israel once and for all. No doubt Hezbollah will reign missiles on Northern Israel (Haifa, Tel Aviv) as well as from Hamas, and Iran, with Syria attempting to retake the Golan Heights. There is no stopping at the pre 1967 borders.

5 For they have consulted together with one consent: they are confederate against thee:

Proximate, partial and typical enactment: Confederacy against Israel pos. Jehoshaphat's reign (2 Chron.12).

6 The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes;

7 Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre;

vv6-7 Many hostile Arab nations whom Yahweh describes as 'evil neighbours' in Jer 12: 14, but not Saudi Arabia (Dedan), or Tarshish friendly Arab gulf states (Sheba). The inclusion of Edom and Amalek indicates it is an anti-semitic conspiracy, probably involving the Vatican desiring to regain possession of the holy places of Christendom, such as the Church of the Holy Sepulchre, but also Jerusalem as a whole.

8 Assur also is joined with them: they have holpen the children of Lot. Selah.

Assur: Northern enemy could be Russia

9 Do unto them as unto the Midianites; as to Sisera, as to Jabin, at the brook of Kison:

10 Which perished at Endor: they became as dung for the earth.

11 Make their nobles like Oreb, and like Zeeb: yea, all their princes as Zebah, and as Zalmunna:

12 Who said, Let us take to ourselves the houses of Elohim in possession.

In a renewal of a cry for help the battles of Deborah and Barak and of Gideon are recalled. Such amazing victories over Israel' s deadly enemies (Jdg 4,5, Jdg, 6,7) have long been remembered by Israel and are an inspiration for their armies 'to rise up and fight Jdg 6:25: And, they took the two princes of the Midianites Oreb (raven. to be black. unclean) and Zeeb ( wolf, nocturnal killers of defenceless sheep and lambs). They were slain at the Rock and the Winepress (Rev. 14. 14-20).

13 O my Elohim, make them like a wheel; as the stubble before the wind.

14 As the fire burneth a wood, and as the flame setteth the mountains on fire;

vv13,14 Here. are echoes of Ezk 1.the cherubim, but here as knocking off the heads of artichoke Mal 4.1.2. the Sun of Righteousness burning up the wicked like stubble, Pslm,29 the seven thunders. and Zech.12.6. Obad. 17.18.

15 So persecute them with thy tempest, and make them afraid with thy storm.

The time of judgment. Divine power unleashed - the irresistible forces of nature will be gathered to vanquish Israel's enemies.

'And there fell upon men a great hail out of heaven, every stone about the weight of a talent: and men blasphemed Deity because of the plague of the hail; for the plague thereof was exceeding great'. (Rev 16:21)

16 Fill their faces with shame; that they may seek thy name, O Yahweh.

17 Let them be confounded and troubled for ever; yea, let them be put to shame, and perish:

18 That men may know that thou, whose name alone is Yahweh, art the most high over all the earth.

This is the consummation of the Asaphite prayer, vindication of Yahweh 's name.

Bro Richard Lister

The Apocalyptic Messenger,


6 I have said, Ye are gods [Elohim]; and all of you are children of the most High.

Elohim is a name bestowed on angels and orders of men...Those to whom the word of God came through Moses are styled Elohim.

Elpis Israel 1.6.


1 (To the chief Musician, Altaschith, A Psalm or Song of Asaph.)

Unto thee, O Elohim, do we give thanks, unto thee do we give thanks: for that thy name is near thy wondrous works declare.

2 When I shall receive the congregation I will judge uprightly.

3 The earth and all the inhabitants thereof are dissolved: I bear up the pillars of it. Selah.

'...we perceive quite an array of pillars pertaining to the house, or kingdom of Elohim. They are Wisdom's pillars. They are being "hewn out." The work of hewing is not yet complete; but when the work is finished, and the pillars are all set up, or established, in their proper places, they will then constitute "her Seven Pillars." It will then be said that "Wisdom hath builded her house, and she hath hewn out her seven pillars" (Prov. ix. i.).

The wisdom that was with Yahweh "before the earth was;" and called by John "the Word that was Deity." Wisdom's house is the house of the Deity, who is "the builder of all things," commonly styled "the kingdom of God." Those who are to possess this are the "pillars of the earth," which in Psal. lxxv. 3, the Spirit in Asaph says, "I have established." This testimony is worthy of particular attention in connection with the promise to the Philadelphians.

"When I take the congregation I, by righteous ones, maisharim, will judge. The earth and all its inhabitants are dissolved; I have fixed its pillars." In this we are pointed to the time when "the Great Congregation" of Israel, consisting of its Twelve Pillars, shall be taken possession of by the Deity, who says, he will judge "by Righteous ones;" that is, by Messiah and his Brethren, the Saints, who then constitute the Deity in corporeal manifestation -- "pillars in the Temple of my Deity."

The idea of the Deity ruling the habitable in or by others was announced by Paul to the Athenian Areopagus. He called upon the members of this body to abandon the idols and embrace the true Deity, "because He had appointed a Day (of a thousand years) in which he will rule the habitable in justice in a man whom he hath ordained, having offered assurance to all, having raised him from among the dead."

Deity in Man the future ruler of the nations; and that man the Spirit-Man of Multitude, symbolized in Apoc. i. 13. This is a grand idea -- a multitudinous Spirit-Man, every individual member of which will have been either raised from among the dead like Jesus; or transformed, like Enoch and Elijah. This is the "One Body the Ecclesia," which is the pillar-house of Elohim; the Christ. This is the Seed of Abraham, or the Christ, that rules the world for a thousand years -- a Christ, or Anointed Body, consisting of Jesus and the Saints, every one of whom is "a pillar;" and collectively, "the temple of Deity" from which "he shall not at all go away out more."

But before this post-resurrectional state can be attained, "the earth and all its inhabitants" must be "dissolved." Its constitution, as symbolized by the beasts of Daniel and John, must be abolished. This is the work of Jachin and Boaz in the Porch, which, as we have seen, typify omnipotence in the saints in the execution of judgment. When they shall have become "victors," they will pass from the brazen into the golden state. They will then be fixed, or established, as the golden pillars of the earth under its millennial constitution.

Once a pillar in the house of wisdom in the golden state, he will "not at all go away out more" To perceive the force of these words we must remember that "the Temple of Deity" exists in two states -- the present, and the future. Paul, addressing the saints in Corinth, who were as we are, of the present, or flesh and blood, state, says to them,

"Ye are a building of Deity -- a temple of Deity, and the spirit of the Deity dwells in you."

But they have all "gone away out" of "the tabernacle in which they groaned being burdened" (2 Cor. v. 4); "the earthly house of the tabernacle," formerly the temple of Deity in Corinth, is all "dissolved;" and its constituents are all sleeping in the dust of the earth unconscious of everything. There they lie awaiting the action of the power which shall raise them from the dead; and constitute them "a building, a house not made with hands, an AION-HOUSE in the heavens;" when they shall become pillars in this house where they will continue fixed. Death will affect them no more, and consequently, being then immortal they will "not at all go away out more."

Eureka 3.2.7.

10 All the horns of the wicked also will I cut off; but the horns of the righteous shall be exalted.

In this passage the Eternal Spirit through the prophet speaks of Messiah in the crisis of his controversy for Zion, in which as the head or chief of John's Son of Man, he puts his feet upon the necks of the kings of the earth, scatters their armies like dust before the wind, and becomes Prince or head of the nations in their stead.

But this is true also of all the other individual members of this "New Man." If the New Adam himself thus make war upon and trample in the mire the kings and armies of the Old Adam-nature, he has promised that all approved believers "in him" -- all who are Abraham's Seed by being Christ's -- that is, all the Saints shall do the same; and share with him in the fruits of his and their victory. In proof of this the reader is referred to the following testimonies:-

"The righteous shall rejoice when he seeth the vengeance; he shall wash his feet in the blood of the wicked. So that a man shall say, Verily, there is a reward for the righteous; verily, there are ELOHIM ruling in the earth" (Psal. 58:10,11).

..." He shall cut off the spirit of princes; he is terrible to the kings of the earth" (76:12). "Arise, O ELOHIM, judge the earth; for thou shalt acquire possession in all the nations" (Psal. 82:8). "He will exalt the horn of his nation; the glory of all his saints; of the sons of Israel, a people near to him" (Psal. 148:14).

Now the phrase "all the saints" is comprehensive of Jesus and his Brethren, who collectively form Daniel's "Man of the One Spirit;" Paul's "New Man;" and John's "Son of Man." The same things are therefore affirmed of all, both Jesus and the faithful in him. Hence, as a body, their feet will be like hind's feet, swift in the pursuit of their enemies, whom they will overtake and destroy. These will fall before their power; and as Malachi says, they will trample them as ashes under the soles of their feet: and when they have got the victory, they will rule with Jesus as "princes in all the earth" (Psal. 45:16) -- the resurrected "ELOHIM ruling in the earth;" "the Elohim of Messiah's salvation."

Eureka 1.5.10.


Some reflections on Psalm 74.

On a recent occasion, while reading Psalm 73 in the course of the Daily Readings, the thought

occurred that the Psalm for the following day, the 74th, is mentioned by Mr. Rowland E. Protheroe in his book, The Psalms in Human Life, p. 200, as having been sung by the Protestants of the Vaud, while marching into Geneva in 1686. His words are as follows:

"Even among the Alps liberty of singing Psalms was denied. The Protestants of the Vaud were driven from their homes and dispossessed of their property. The exiles, diminished in number by the hardships of a winter journey across the Alps, with voices choked by exhaustion and misery, sang Psalm 74-

'O God, wherefore art thou absent from us so long? Why is thy wrath so hot against the sheep of thy pasture?'- as they streamed into Geneva, and the words were re-echoed by the crowds who thronged the streets of the City of Refuge."

Your readers are no doubt aware of the development of the first Christadelphian meetings

among the Campbellite and Millerite Baptists, and have some knowledge of the revival of the Truth by Doctor Thomas while a member of the Campbellite body. They will also be aware that these bodies had resulted from an attempt among the Baptists to return to apostolic simplicity. Surely this points to the presence of a very few who had still retained a knowledge of the Truth in its purity, and these doubtless helped the Doctor in his work of restoring the Truth. If this be conceded then there have been some from early Baptist days, that is, from the 16th and 17th centuries, who have held the Truth.

The Anabaptists or Mennonites claimed that they had come out from the Waldenses, who were represented in the 17th century by the above mentioned Protestants of the Vaud. How significant, then, becomes the singing of the above mentioned Psalm, at such a time and under such circumstances. It was the year following the revocation of the Edict of Nantes. Protheroe tells us, that on October 22nd, 1685, Michael le Tellier, as Chancellor of France, set the seal to this almost with his dying hand. Louis XIV, by threats of war, practically compelled his young neighbour, the Duke of Savoy, to proceed against his Vaudois subjects, hence this flight into Geneva.

The Psalm itself was, it may be concluded from internal evidence, composed just after the destruction of Solomon's Temple, and the carrying of Israel captive to Babylon, hence it becomes a fitting vehicle for expressing the mind of the people of God when suffering at the hands of their enemies. Turning to Mr. Elliott's History of the Apocalyptic Interpretation (it occurs at the end of Vol. 4 of The Horae Apocalypticae) I found it stated on page 457 that in 1685, just after the revocation of the Edict of Nantes, M. Jurieu, one of the exiled French Calvinist Ministers, had published his work on the Apocalyptic prophecy. Jurieu was a Huguenot of a body which had a Waldensee origin, and in his chapter on the witnesses, he expresses his opinion that the last persecution of Christ's people had commenced in the Revocation of the Edict of Nantes, the death of the two Apocalyptic witnesses having then begun at least to have fulfilment.

Is it not interesting to say the least to notice how correct Jurieu was, and was the singing of the words of Psalm 74: 9, "we see not our signs: there is no more any prophet," an allusion to their understanding of Revelation 11: 8. In verse 10 the witnesses are called prophets. Elliott shows that Jurieu waited for a reign of the saints on earth, for the Jews' restoration, and a fulfilment currently with this of the prophecies of the blessedness of the latter days, also that the first resurrection is a literal resurrection of the departed saints; then at length to take part in the glory of the manifested Kingdom of Christ.

Doubtless those who sang this Psalm in 1686, believed Paul's words "that he is not a Jew who is one outwardly, but he is a Jew who is one inwardly"-verse 2. They also looked forward to a deliverance which God would work in the earth-Revelation 11: 17, 19-22. Doubtless they remembered that Revelation 11 showed not only the death of the witnesses but their resurrection and the establishment of God's Kingdom on earth-Revelation 11: 15-18.


The Berean Christadelphian, May 1923.

12 For Elohim is my King of old, working salvation in the midst of the earth.

13 Thou didst divide the sea by thy strength: thou brakest the heads of the dragons in the waters.

14 Thou brakest the heads of leviathan in pieces, and gavest him to be meat to the people inhabiting the wilderness.

The Scriptures oftentimes connect the beginning and the end without taking cognizance of the interval of a multitude of generations and ages, or, if at all, only very slightly. Thus, in Psa. 74:12, the Mosaic salvation from Egyptian bondage, and the future Messianic salvation from the down-treading of the mystic Babylon, apocalyptically and "spiritually called Sodom and Egypt" (Apoc ch. 11:3), are so connected: as it is written, "My King of old is Elohim, working salvation in the midst of the earth. Thou didst divide the sea by thy strength."

Then, predictive of what will assuredly come to pass, and befall the same Serpent-power in its latter-day manifestation, as apocalyptically displayed in the binding of the Dragon, it proceeds in verse 14 to state, "Thou bruisedst the heads of leviathan, and gavest him to be meat to the people inhabiting the wilderness."

LEVIATHAN signifying "a serpent coiling himself in folds," is the Dragon of Apoc. 20:2; and embraces all the intermediate dragonic manifestations of previous ages and generations, which are the folds of his coil. The "heads of leviathan" are those apocalyptically exhibited. "The people inhabiting the wilderness" are the saints, and Israel after the flesh made willingly subject to them.

"The wilderness" is "the two wings of the Great Eagle" where the fugitive woman was fed and "nourished for a time, times, and half a time from the face of the serpent," or, for 1260 symbolic days (Apoc. 12:6,14); and where John saw Leviathan as he will be seen by the discerning after the thief-like advent of the Ancient of Days (ch. 17:3).

In the thirteenth verse of the Psalm brief and passing reference is made to the dragon-powers of the interval; as, "Thou breakest the HEADS OF THE DRAGONS upon the waters." In the English Version, "breakest" occurs in relation to the "heads of the dragons" and "the heads of leviathan;" though in the original different words are used.

In reference to the dragon-heads the word used is shivbarta; while the other is ritzatva. This verbal difference was doubtless not accidental. The former signifies "to break the power of, destroy;" the latter, "to bruise. " Leviathan is bruised and bound for a thousand years, and at the end thereof revives, and embraces the serpent-world in his coils: but the power of the dragons and their heads in the long interval antecedent to the epoch of the binding, is destroyed.

Now there have been different dragon-manifestations of "the old serpent" in the long interval between the Mosaic salvation of Israel and the Messianic, which is at the door. That contemporary with Moses, and styled "Rahab" in Isa. 51:9, was developed into what Ezekiel describes in ch. 29:3.

Here the power of Egypt, called Pharaoh, is thus addressed by the Spirit,

"Behold I am against thee, Pharaoh, King of Egypt, THE GREAT DRAGON that lieth in the midst of his rivers" - the mouths of the Nile, representative of the subjects of the power: "which hath said, My river is my own, and I have made it for myself."

For this arrogance, and blasphemy against the source of all power, YAHWEH Elohim sentenced it to destruction, so that Egypt should no more exalt itself above the nations to rule over them; and, as Nebuchadnezzar had received no recompense for executing the sentence of Deity against Tyre, therefore YAHWEH Elohim gave the land of Egypt to him for his labour.

Eureka 12.14.


17 Until I went into the sanctuary of God; then understood I their end.

So we must not say that because God is a sun and a shield to those who walk uprightly, nothing but prosperity will be their lot. True blessing may require them to be put through sharp adversity. Every case must be judged by its issue. A man flourishing in this life to the loss of life eternal, is not blessed.

If in order to guide a man into the kingdom of God a crooked path is needed, then God shows Himself a sun and shield in twisting his path for him: a sun in shining upon him unto life; a shield in fencing him from those circumstances that would be fatal to his steps.

This is a most important discrimination. Apart from it, many mistakes will be made...

It is very natural to argue that prosperity is an evidence of Divine favour and adversity the reverse; but it is often far from correct.

God does sometimes prosper the righteous, as in the case of Joseph in Egypt; and, in the final sense, there is nothing but prosperity in reserve for Joseph's class, and nothing but adversity and ruin for the accursed of God; but in the present provisional and preliminary state, trouble is more frequently the portion of the chosen of God than the reverse - the explanation being that trouble is a necessary part of the process by which they are developed for the endless ages of blessedness to come after.


25 Whom have I in heaven but thee? and there is none upon earth that I desire beside thee

Have an intimate relationship with God. You will not then need anyone else. Other relationships and companionships -- based on, and in harmony with, that primary one -- are desirable and helpful and enjoyable, but not essential.

This one relationship is vital and indispensable. All others are secondary, and, if necessary, dispensable

Brother Growcott


1 (To the chief Musician upon Mahalath, Maschil, A Psalm of David.) The fool hath said in his heart, There is no Elohim. Corrupt are they, and have done abominable iniquity: there is none that doeth good.

A man must be a fool to say this, and many say it in their hearts who do not say it openly. It is contrary to the most obvious considerations of reason. A man has only to look round and note the myriad indications of contrivance in things small and things great to feel an intuitive certainty that there is somewhere an intelligence as much above man's as the works of nature are above the works of art.

And then when he reflects upon the fact (evidenced by the many things in heaven and earth) that the universe has not always existed, he is taken away back to the beginning, however remote, and made to feel that that which then was (by whatever name called) must have possessed the power and wisdom to elaborate the material creation we now see. Human thought calls it "force" without allowing the wisdom and the power. The Bible exhibition of this beginning is the only one that meets the demands of reason.

"In the beginning-God;" this accounts for all. It gives us the wisdom and the power equal to the production of what is. "In the beginning-force," this accounts for nothing; it neither accounts for the work of creation when it began nor for the previous quiescence of the cosmic energy. If God is mysterious, force is not less so - a little more so in fact when considered as a something that slept for eternal ages and then without any reason, suddenly woke up and started building up worlds at "the beginning."

Let reason rule, and God will be joyfully perceived and received as the everlasting foundation of all things. Only the man in whom reason is weak or warped, or unenlightened, will say "there is no God;" and the Bible gives us the right name for a man with reason in such a condition.

Bro Roberts - Applying our hearts to wisdom.


1 (To the chief Musician upon Mahalath, Maschil, A Psalm of David.) The fool hath said in his heart, There is no Elohim. Corrupt are they, and have done abominable iniquity: there is none that doeth good.

A man must be a fool to say this, and many say it in their hearts who do not say it openly. It is contrary to the most obvious considerations of reason. A man has only to look round and note the myriad indications of contrivance in things small and things great to feel an intuitive certainty that there is somewhere an intelligence as much above man's as the works of nature are above the works of art.

And then when he reflects upon the fact (evidenced by the many things in heaven and earth) that the universe has not always existed, he is taken away back to the beginning, however remote, and made to feel that that which then was (by whatever name called) must have possessed the power and wisdom to elaborate the material creation we now see. Human thought calls it "force" without allowing the wisdom and the power. The Bible exhibition of this beginning is the only one that meets the demands of reason.

"In the beginning-God;" this accounts for all. It gives us the wisdom and the power equal to the production of what is. "In the beginning-force," this accounts for nothing; it neither accounts for the work of creation when it began nor for the previous quiescence of the cosmic energy. If God is mysterious, force is not less so-a little more so in fact when considered as a something that slept for eternal ages and then without any reason, suddenly woke up and started building up worlds at "the beginning."

Let reason rule, and God will be joyfully perceived and received as the everlasting foundation of all things. Only the man in whom reason is weak or warped, or unenlightened, will say "there is no God;" and the Bible gives us the right name for a man with reason in such a condition.

Bro Roberts - Applying our hearts to wisdom.


5 Behold, I was shapen in iniquity; and in sin did my mother conceive me.

The Christ-Deity veiled himself in the Adamic nature defiled by sin,‭ ‬in order that he might condemn sin to death in the nature which, though created "very good," had legally defiled itself by transgression of the Eden law. This purpose would have been defeated if he had veiled himself in a clean nature.

To say that the Man,‭ ‬Jesus, was corporeally clean, or pure, holy, spotless, and undefiled, is in effect to say that he was not "made of a woman;" for Scripture teaches, that nothing born of woman can possibly be clean: but it is credibly testified that he was "born of a woman;" he must therefore necessarily have been born corporeally unclean. Hence, it is written of him in Psa 51:5

‭"‬I was shapen in iniquity; and in sin did my mother conceive me."

He therefore prays,He therefore prays,

‭"‬Purge me with hyssop and I shall be clean; wash me, and I shall be whiter than snow."

This prayer has been answered,‭ ‬and he has been "Washed thoroughly from his (corporeal) iniquity, and cleansed from his sin;" so that now he has a clean nature, which is spirit and divine-"the Lord the Spirit"-once dead as to flesh, but now alive as Spirit for evermore Rev 1:18.

Bro Thomas - Ambassador 1869

10 Create in me a clean heart, O Elohim; and renew a right spirit within me.

Assimilating the spirit word into the heart (not just the intellect) continually, is the process of washing the heart clean (Eph 5:26.)

Enlighten the intellect, purify the heart and pray (Rom 8:14).

17 The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.

Every natural disappointment can and should be a thankful stepping-stone to greater peace with God, for by contrast to all things and persons human it emphasizes the unassailable dependability of that peace.

What we grieve over as a loss, or disappointment, or deprivation, may be a great emancipation and deliverance and opportunity, a fresh turn of our lives in a higher and more satisfying direction.

God's ways of teaching and correcting us are strange and wise and beautiful. The sweetest, deepest scent is from the crushed flower. Natural disappointment and sorrow can be

the golden portal to spiritual joy.

Joy that is born of sorrow is a far fuller and stronger-rooted joy. Above all things, never let yourself be sorry for yourself. This is sick, fatal, dead-end folly. That is a reproach on God's love.

Brother Growcott - Search Me O God


5 Gather my saints together unto me; those that have made a covenant with me by sacrifice.

Who are the saints, and for what purpose is the gathering? Is it a gathering of good and bad for judgment?; or is it a gathering of the righteous for the consummation of their blessed hope - the eternal and all-glorious union with Christ?

The psalm sets the scene with Christ in the earth in power and glory, working overwhelming disaster on Yahweh's enemies; and then the Spirit is made to say, "Gather my saints unto me."

The Spirit does not call such men as Judas, Annanias, and Alexander the coppersmith, saints. The word used in the psalm is chasid, which means, says Young, "kind, pious, virtuous." This rendering is confirmed by Ps. xxx. 4; xxxvii. 28; cxvi. 15; where the same word occurs.

The saints are those whom God preserves, not those whom He destroys (Ps. xcvii. 10). The wicked are never gathered to God in the sense of Psalm l. 5. Their temporary appearance whilst the saints are in process of being gathered is a mere passing incident of which no notice is taken in this passage, and many similar ones (Matt. xxxiv. 31; 1 Thes. iv. 16, 17; 2 Thes. ii. 1; Rev. xiv. 4). 

The gathering is a gathering of faithful ones to be ever with the Lord. The time is that when the "saints" shall be "joyful in glory. This honour have "all His saints" (Ps. cxlix. 5-9).

The Christadelphian, Sept 1894. p340.

15 And call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me.

He will hear us when we pray, for He cannot lie...

Surely, amid the accumulating cares of life, feeling oftentimes the need of wisdom to guide, of courage and strength to pursue the steady path of duty amid conflicting elements, we shall do unwisely if we neglect to retire to our closets and make our requests known unto God.

Paul also encourages the same attitude of mind toward God. He says, "in everything by prayer and supplicaton, with thanksgiving let your requests be made known unto God." Heb 4:16 "Continue in prayer, and watch in the same with thanksgiving."

Sis Jane Roberts - 'The assistance of prayer' from THE VIRTUOUS WOMAN


1 (To the chief Musician, A Psalm for the sons of Korah.) Hear this, all ye people; give ear, all ye inhabitants of the world:

2 Both low and high, rich and poor, together.

In casting away the Bible, and the rigid restrictions of God's law of holiness and purity on conduct and morals, man thinks he has cast away his chains; but in reality he has cast away his compass, and all the real values and meanings and beauties and joys of his life.

Bro Growcott - Yahweh Elohim

12 Nevertheless man being in honour abideth not: he is like the beasts that perish.

Master of the Universe‭?' ‬ Man! - How insignificant in the scheme of things! Like the flower of the field that fadeth, springs up in the morning, withers by the evening. Transient, ephemeral, passing, mortal, a creature subject to sin, disease and death.

Look at the sick society, look at the hospitals, full of sick and dying, demented people, look at the cemeteries, look at the ruins of former empires scattered across the earth (Nineveh, Babylon, Persia, Greece, Rome).

The stark lessons of man's utter imperfection and helplessness are all there‭ Psa 49:6-20 Psa 90:1-17Psa 91:1-16‬. Yet flesh full of pride and arrogance fails to see the obvious lessons and pursues its own course down the serpent river of death Jer 10 :14,23.

The Apocalyptic Messenger


14 For this Elohim is our Elohim for ever and ever: he will be our guide even unto death.

WE tend to seek God's guidance generally but not specifically; vocally but not mentally; ritually but not actually. Regardless of our protestations, and even of what we think are our intentions, we tend in actuality to do what we think (or hope) that God will think is best.

Seeking God's guidance is of little value unless it is a continuous, conscious process, applied to every detail of every decision. The flesh is like a powerful spring: though compressed, it will immediately re-extend the moment the pressure is relaxed.

It is common to dutifully "seek God's guidance" at the inauguration of a process of action (compressing the spring), and then immediately to relax the spring and act according to our own "best judgment" - presuming that therein God is guiding us. This is a complete fallacy. Even the utterly fleshly U.S. Congress does this: ostentatiously intoning a solemn prayer for Divine guidance at each opening session, then putting the flesh completely in charge for the rest of the way.

To seek God's guidance is:

1) to continually study the Word with the sincere, conscious intention of applying it in detail to our lives, and

2) to appeal to Him in silent prayer in EVERY detail - fully conscious that our own natural fleshly thinking is utterly undependable even momentarily, and realizing that if God does not guide us step by step and moment by moment, we shall never do anything right or worthwhile.

We do not break the process down finely enough. We assume periodic spurts of guidance will keep us on track. But God's guidance is not like momentum which when set in motion will continue thereafter. Rather it is like electric power which stops immediately the circuit is broken.

Bro Growcott

The Berean Christadelphian Magazine, Sept, 2017

By Bro Arthur Hughes of Hengoed ecclesia, South Wales


Bible address by Bro Phillip Hughes - Hengoed ecclesia


1 (To the chief Musician, Maschil, for the sons of Korah.)

As the hart panteth after the water brooks, so panteth my soul after thee, O Elohim.

Now,‭ ‬there is a development beyond the stage of mortal life,‭ ‬for by-and-bye there comes resurrection,‭ ‬and the efficient faculties of immortality.‭ ‬In those days infinity is before us.‭ ‬What can please,‭ ‬then‭?

While all things will more or less contribute pleasure,‭ ‬there is one object which is alone capable of affording satisfaction to the mind.‭ ‬We experience the truth of this even now,‭ ‬when we advance sufficiently in wisdom.‭ ‬God only can satisfy the highest reason.

‭ ‬It is therefore kindness in God to require that we should seek Him,‭ ‬for He is the well of our joy,‭ ‬and the fountain of our salvation,‭ ‬and without Him we are withered branches in all respects.‭ ‬We learn at last to echo David's expression,‭

‭"‬Whom have I in heaven but Thee‭? ‬and there is none upon earth that I desire besides Thee.‭"

‭ ‬The feeling grows so intense that we can join even in his apparently extravagant but only literally true statement of his experience:‭

‭Exhort 278.

2 My soul thirsteth for Elohim, for the living El: when shall I come and appear before Elohim?

The essense of living success is to keep the mind focused on God Himself -- not merely, be it noted, on His works or purpose or service. It is possible to miserably fail by allowing the means to obscure the end -- or even become the end.

It is possible to work intensely all day with great enthusiasm in the "service" of God, without even thinking of God Himself at all. That "service" is as useless as a papist's beads, or blind Israel's dead, wooden rituals. All that we do must be consciously centered upon and directed toward God Himself, as a Person, in intense love -- just as the natural mind, amid all changing circumstances and activities, will gravitate irresistibly and obsessively toward the one person upon whom its affection is fixed.

What we think and say and do in a few moments of relaxation at the end of the day may be a much more accurate revelation of our character and personality than the whole day's virtuous and laborious but perverted self-satisfying "service" to God. God seeks -- not great works -- but our simple faith in and all-absorbing love of Him. These will, if real and true, inevitably bring forth the greatest works we are capable of: but the works are the by-product -- the central essence is personal, conscious, love and remembrance of God.

Bro Growcott

5 Why art thou cast down, O my soul? and why art thou disquieted in me? hope thou in Elohim: for I shall yet praise him for the help of his countenance.

Let us thank God for unhappiness and disquiet -- as long as there is reason for them that we should be doing something about. Unhappiness can be one of God's greatest blessings and love-manifestations, if it keeps us from the fatal error of relaxation and satisfaction with anything less than perfection.

We shall never be wholly happy until we are wholly perfect, which will not be in this probationary dispensation of weakness, as we battle with the Law of Sin within us. But we can constantly move into greater happiness by approaching greater perfection.

Anything less than our best is offering God a blemished sacrifice: this is an insult.

Bro Growcott - Search Me O God

7 Deep calleth unto deep at the noise of thy waterspouts: all thy waves and thy billows are gone over me.

The fertilizing influences of the Word of truth, are likened unto the influences of the rain and the dew upon the earth. The word of Yahweh through the prophet saith:

"As the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower and bread to the eater: so shall my word be that goeth forth out of my mouth: it shall not return unto me void; but it shall accomplish that which I please, and it shall prosper whereto I sent it" (Isa. 55:10, 11).

Harmonious testimony Moses gives, saying: "My doctrine shall drop as the rain, my speech

shall distil as the dew: as the small rain upon the tender herb, and as the showers upon the grass" (Deut. 32:1, 2).

Therefore, the Spirit through the prophet, speaks of Yahweh as the "fountain of living waters" (Jer. 2:13).

The "Strife" that arose over the life-giving waters of Meribah, seemed to prefigure the strife that was destined to arise when Christ should dispense the "living water" of the Spirit-word of truth; and ever afterward, whenever that spiritual vitality, emanating from the Living Word, is manifested.

In passages relating to other subjects, water is used in different senses. Sometimes as an emblem of affliction: as when the Spirit of Christ, through the Psalmist, laden with grief and sorrow, saith: "All thy waves and thy billows are gone over me" (Ps. 42:7).

An emblem of truth and righteousness in the following testimony, where the Lord, addressing Israel, saith:

"O that thou hadst hearkened to my commandments! then had thy peace been as a river, and thy righteousness as the waves of the sea" (Isa. 48:18). To those that keep His commandments, the Word saith:

"The Lord shall guide thee continually; and thou shalt be like a watered garden, and like a

spring of water, whose waters fail not" (Isa. 58:11).

Sis Lasius - Yahweh Elohim Ch 2