About
the Book
Table of Contents
Part I
Part II
Part III
PartIV
Part V
Part VI
Part VII
Part VIII
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Part V: The Place of Handicaps in
Human Achievement
Chapter 2
Thy Rod Comforts Me
(Psalm 23:4)
TO A YOUNG Christian,
eager to do great things for God, anxious to go forward, take
risks, and make a sacrifice of life, one of the most disconcerting
experiences is to have every sign from the Lord that a certain
step is His will and then to find that the way is so hedged about
that only partial success is possible. It seems so obvious
that total victory must be the Lord's will, otherwise why would
the way be opened so wonderfully?
Of course, partial success may
be due to our own failure in total obedience, or it may be due
to the opposition of the enemy. But Scripture shows us that this
is not always the case. There are occasions in the Bible where
total victory was delayed by the same Lord, who nevertheless
encouraged His children to press forward with every expectation
of it. Sometimes total victory was not even promised, at least
not immediately, for reasons which are important for us to recognize
personally, since all Scripture was written for our learning.
Only partial victory was sometimes
to be allowed, because total victory would have left the children
of God open to subsequent attacks in unforeseen ways, which were
not related directly to their faith or their moral behaviour
but to certain circumstances entirely outside of their responsibility.
Not all hindrances are because of moral failure. Consider Deuteronomy
7:22, for example. Here the Lord is promising victory to the
children of Israel who are about to enter into their future home,
which at the time was occupied by powerful tribes with far more
military experience than themselves, with in many cases far superior
weapons, and living in strongly fortified cities. Yet they were
told that they should go forward in faith without fear: "Thou
shalt not be affrighted at them: for the LORD thy God is among you, a mighty God and terrible"
(verse 21). In verse 23 the assurance is given: "But the
LORD thy God shall
deliver them unto thee, and shall destroy them with a mighty
destruction, until they be destroyed."
pg
1 of 12
Nevertheless,
in verse 22, an interim period of incomplete victory is promised
them, and it is not predicated at that time on any grounds which
could be attributed to them because of their lack of faith or
disobedience. In retrospect, long after these events had taken
place, one could see how the delays were the consequence of their
own failure, but in view of what is said in verse 22, it seems
clear that had they not been disobedient, fearful, or unbelieving;
the same delays in achieving total victory would still have occurred.
Verse 22 reads as follows:
And the LORD
thy God will put out those nations before thee by little and
little: thou mayest not consume them at once, lest the beast
of the field increase upon thee.
The danger in
this situation was that if they had been altogether successful
in conquering the inhabitants of the Promised Land when they
first entered it and while their own numbers were still too few
to have dominion over the country in every area of it, the wild
animals, such as lions and other dangerous creatures whose numbers
and predatory habits were at that time being held in check by
the present inhabitants would, in the event of these inhabitants
being decimated and left without means of defense, have suddenly
begun to multiply and become a menace in themselves. Upon occasion
this has happened in history. Marco Polo, when he travelled about
the Mongolian Empire, observed instances of it. He spoke about
people travelling through the province of Tibet, which had been
sorely ravaged in the wars by a certain Mangu Khan, in which
many towns and villages had been destroyed and the inhabitants
either killed or dispersed. He wrote: (19)
You see the travelers make these fires
to protect themselves and their cattle from the wild beasts which
have so greatly multiplied since the devastation of the country.
And it is this great multiplication of the wild beasts that prevents
the country from being re-occupied.
Returning to
the history of the Israelites, we find that God had made allowances
for their lack of skills in war and the paucity of effective
weapons, since, with the same end in view, in Exodus 23:28-30,
He said:
And I will send hornets before
thee, which shall drive out the Hivite, the Canaanite, and the
Hittite, from before thee. I will not drive them out from before
thee in one year; lest the land become desolate, and the beast
of the field multiply against thee.
By little and little I will drive
them out from before thee, until thou be increased, and inherit
the land.
19. Polo, Marco, The Travels of Marco Polo,
Library Publ., New York, no date, p.166.
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It
is generally believed that the hornet, mentioned in this passage,
is a veiled reference to the Pharaohs (20) who governed Egypt about the time that Moses was
leading the children of Israel through the wilderness and it
was they who broke the back, as it were, of the powerful tribes
referred to in verse 28. At any rate, there is a lesson of great
importance to be learned here. Part of the source of our defeat
in Christian life lies in the "wild beasts" within
ourselves, of which we are often little aware. They lurk
there, waiting until our defenses are down, and very often they
are held in check, not by our will, but by the world itself.
Our lives are sometimes apparently acceptably good to
ourselves because the potential wickedness which is in every
one of us, saint and sinner alike, is being held in check by
society. It seems to be God's method of dealing with these rough
spots and undesirable features in our character wherever we have
not yet come to grips with them ourselves, to hold them in check
and to keep them from multiplying by using the constraints of
the world. Sometimes we become impatient with these restraints,
which appear to us not so much as God's beneficial appointments
for our good, but as hindrances to our becoming what we feel
we would like to be or achieving what we think we could for the
Lord.
It is easy to find excuses for
"retreating from the world" supposedly to spend more
time with the things of the Lord. We may long for the time when
the constant friction in the daily round of business, academic,
or work-a-day life will come to an end. Hopefully, we shall then
be so much more able to spend time in meditation, prayer, and
Bible Study, and so on. To be freed of these irritations seems
so essential to the "saintly life."
Every so often the opportunity
arises to get apart for awhile from the world, and in some quiet
place and in the beauty and sweetness of Christian fellowship
on a deeply spiritual plane, where the sense of refreshment and
rest is so great, we suppose it would be wonderful to remain
there and never return to the frictions of worldly society. In
a sense this must have been the feeling of Peter and his friends
when they went up into the Mount of Transfiguration. There they
saw the Lord in a new and glorious way. And Peter said, "Master,
it is good for us to be here: and let us make three tabernacles;
one for thee, and one for Moses, and one for Elias. . ."
(Luke 9:33). The text says that Peter did not really know what
he was saying. But it seems to me likely that he was giving expression
to a desire which all such retreats engender in our hearts when
they bring us very near to the Lord: "Let's stay here."
It happens, in fact, that many conference grounds which over
the years
20. Marston, Sir Charles, New Bible Evidence,
Revell, London, 1934, p.166.
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have proved a place of
great blessing to people do indeed tend to become more permanent
sites. Houses are soon built, at first for temporary residence,
but later converted into permanent homes. The end result is invariably
the same. Visitors to the site at conference time may be greatly
blessed still, but those who have put down their roots there
seem in time to lose every benefit that they so powerfully enjoyed
at the first. And their very presence in the end proves to be
a blight which destroys for everyone all that might otherwise
have been accomplished. This is true in Canada and in the United
States, and it is probably always true. The frictions of human
society which stem from the fact that human society is not fundamentally
Christian, are essential to the Christian as a means of discipline
in his life, a kind of discipline which he cannot impose upon
himself.
It is a fallacy to suppose that
saintliness is achieved without stress and strain. This principle,
too, is illustrated in God's dealings with the Israelites as
they entered the Promised Land. So much of their experience reflects
the experience of each one of us when we first come into the
family of God and begin in an entirely new way the conquest of
evil in our own lives. One or two notable victories in the springtime
of this wonderful new experience quickly leave us with the impression
that we have already "apprehended our apprehensions,"
that we are well on the way to perfection in the things of God.
But then we run up against a nasty defeat just where it was least
expected that we should be defeated. And when this happens we
have a tendency to seek for the cause inside ourselves. This
is only proper, but it may lead us to overlook one aspect of
the Lord's dealings with us which it is very important not
to overlook -- that human nature has been so constituted
by the Fall that pride turns every gain into a loss unless the
Lord finds some way of restraining it for us. We would often
have victories where we actually have defeats were it not for
the fact that we should be greatly in danger of boasting about
the victory and taking credit for it, so as to undermine its
value. Of all forms of pride, pride of grace is the most terrible
and destructive for the child of God. And therefore the Lord,
knowing all things and knowing perfectly just how safe or unsafe
it is for us to achieve total victory, tempers our victories
lest they should become the source of a greater defeat in the
end. This principle is reflected in Judges 2:21-23:
I also will not henceforth drive
out any from before them of the nations which Joshua left when
he died: That through them I may prove Israel, whether
they will keep the way of the LORD to
walk therein. . . Therefore, the LORD
left those nations, without driving them out hastily; neither
delivered he them into the hand of Joshua. . .
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We
need not despair. Victory is to be complete one day: but the
Lord does not subdue our enemies hastily, He leaves them
to challenge us and to correct us, to be His rod, His sword,
His agent of chastening. I'm not talking about the children of
God in this role, I'm talking about "men of the world."
Consider such passages as the following:
2 Samuel 7:14-15: I will be his father and
he shall be my son. If he commit iniquity, I will chasten him
with the rod of
men, and with the stripes of the children of men: but my mercy
shall not depart away from him.
Psalm 17:13, 14: Arise, O LORD . . . deliver my soul from the wicked which
is thy sword: From men which are thy hand,
O LORD, from men of the world, which have
their portion in this life.
Isaiah 7:20: In the same day shall
the LORD shave with a razor that is hired,
namely, by them beyond the river, by the
King of Assyria.
Isaiah 10:5: O Assyrian, the rod
of mine anger, and the staff in their hand is mine indignation.
Jeremiah 47:6, 7: O thou sword
of the LORD, how long will it be ere thou
be quiet? put up thyself into thy scabbard,
rest and be still. How can it be quiet, seeing the LORD
hath given it a charge . . . .
Habakkuk 1:12: O Lord, thou has
ordained them for judgment; and, O mighty God, thou has established
them for correction.
All these passages
tell us the same thing. People of the world who seem to be acting
as Satan's emissaries in restraining our zeal and probing our
weaknesses and challenging our faith are really acting in this
way by God's permission, for our good. And it is indeed wonderful
how, if we genuinely accept their restraints as part of the Lord's
will, these restraints seem to change their character and some
of our hostilities disappear. I remember years ago the president
of a company where I worked accusing me very forcibly, and quite
wrongly, of some mistake for which I was not responsible. Later
on, he apologized very graciously, and I told him then that I
believed that as a Christian I was to accept these things as
part of God's discipline for my life, whether they came to me
justifiably or not. The effect of this observation on him was
quite curious. For a moment he was silent, and then he said,
"Well, I don't like that. I don't want to be some kind of
whip for God." And thereafter he never again got angry with
me on any single occasion, though he was the most irascible individual
you could imagine. At any rate, I believe that David was saying
something more profound than we normally allow, when he wrote
in Psalm 23:4: "Thy rod and thy staff comfort
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me." The rod I take
to be an agent of punishment, as opposed to the staff
which is one of protection. The important thing to realize is
that both are necessary for the child of God, and whether we
believe it or not at the time, the rod could be as much a source
of comfort as the staff. If we know for certain that we are the
Lord's children, we know that the rod is applied to our backs
only as an exhibition of God's love: "For whom the Lord
loveth he chasteneth, and scourgeth every son whom he receiveth"
(Hebrews 12:6). Job was even more convinced of this, in spite
of the awfulness of his position, for he said (Job 5:17, 18):
Behold, happy is the man whom
God correcteth: therefore despise not thou the chastening of
the Almighty:
For he maketh sore, and bindeth up: he woundeth, and his hands
make whole.
In the New Testament
the same truth is reflected, though one sometimes has to read
with greater care. Matthew 22:7: "But when the king heard
thereof, he was wroth: and he sent forth his armies,
and destroyed those murderers, and burned up their city."
The important word here is the pronoun his. It is important
because the context of this verse makes it abundantly clear that
it was the Roman legions under Titus who fulfilled this mission
for the Lord. And even the Lord Himself paid homage to this principle
when He said to Pilate, "Thou couldest have no power against
Me except it were given thee from above."
So God is sovereign, not merely
in the household of faith but among the children of men: and
though we are occasionally called upon to punish one another
in love, yet for the most part God uses the world to do it. And
when we react to their judgments of us and justify ourselves
instead of accepting the pain as from the hand of God which they
may inflict upon our souls, we are robbing ourselves of part
of the expression of God's care for us, of His desire thereby
to perfect in us that which He has begun, and indeed, to turn
us into the kind of people we ourselves want to be. We are all
too frequently prepared to accept the petty annoyances and slights
received at the hands of our brethren in the faith, passing them
over with the feeling that they are expressions of their immaturity.
But when we receive these slights from the world, we are apt
to attribute them to the work of the devil. Probably we should
give some second thoughts to this matter. The Lord did not pray
that we should be taken out of the world but that we should be
kept while we are still in it; and to a larger extent than we
are often willing to admit, not merely in it but as part of it.
I doubt if there is any doctrine
so full of comfort as this: that God is sovereign. Thus when
we seek promotion, we ought to seek it
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primarily at the hands
of God. And if our handicaps prevent us from achieving it, we
must learn to accept the fact that it would not have been for
our good in the long run. This is true whether we fail in our
objective because of personal unworthiness at the time or because
of unforeseen dangers in the future. We can only examine our
own lives, seek the cleansing which is promised, and submit ourselves
humbly to the will of God. For all the failures in my own life,
I can nevertheless say with absolute confidence that there is
only one way to succeed in anything that concerns our progress
in life, and that is to humble oneself under the mighty hand
of God: to accept the situation when we are not promoted, to
be quiet, if possible, when we are falsely accused, to allow
others to receive credit due to us unless co-workers will be
injured by it, and in no way to seek to promote oneself. It really
does work, and if it failed to do so on any occasion, I have
always found upon reflection that I was not fulfilling the conditions
sufficiently.
I think it was Loyola, the founder
of the Jesuit order, who said that there is no knowing how much
good might be done in the world if only it didn't matter who
got the credit for it. Virtually everything good that we do can
become a source of pride and thereby turns out to be an evil
thing for ourselves -- even victory over our enemies. The achievement
of humility is the most difficult of all tasks, yet the crowning
glory of the Christian life. But it is a by-product, a goal that
is reached by an indirect route: and handicaps of one kind or
another are fundamental to its achievement. There seems to be
no other way.
It is well, I think, to remind
oneself constantly that what God is trying to do with us is to
humble us and not to humiliate us. It is when we resist the gentleness
of God in hindering our own pride that we are apt to become humiliated.
There is no question in my mind, absolutely no question whatever,
that the secret of success in life, whether one has in view Christian
virtue or promotion as the world sees promotion, the only way
for the child of God, is to humble himself before God. This is
where promotion is to be sought (Psalm 75:6). This is why those
who seem to have the greatest gifts and the fewest limitations
so often fail in the things of God, while those who seem to have
no advantages, whose social background is poor, whose speaking
voice is far from attractive, who "murder" the English
language (or their native tongue, whatever it may be), whose
appearance is unimpressive, who lack any grace or seem, in short,
the least likely to achieve very much, often do indeed achieve
a great deal for the Lord. And if one stands aside and studies
"how they navigate", as it were, it soon becomes evident
that it is their very weaknesses which are the source of their
strength simply because they have so little which tempts them
to be proud. And God has ways
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which are seldom foreseen
of promoting, of advancing, those whom He sees fit to advance.
The problem often is one of self-confidence;
perhaps I should say rather of knowing when to be self-reliant
and when not to be. The difference between the two men who were
commended for increasing the value of their talents and the one
who was judged for not doing so, lies in this: that they had
the proper self-confidence which the other did not. So
that there is a place for self-confidence.
Throughout Scripture God seems
to have delighted to use people who would have been the least
likely choice if we were left to make the decision. I do not
mean by this that anyone who has gifts should seek to bury them
in order to become by artificial means "a creature of nought"
fit for the Lord's use. The man who buried his talent was strongly
reprimanded. What I do mean is that we should never suppose that
the possession of any kind of talent is a credit to ourselves
which will give us a special advantage in serving the Lord. It
is far more likely to be a source of danger and therefore something
about which we must go to the Lord with greater concern.
Consider now a few of the people
who were singled out to serve the Lord in a special way, and
consider a few of the "weapons" which they used to
do great things. Some of the greatest leaders in Israel's history
and some of their greatest prophets were men who felt their total
inadequacy very keenly. Perhaps Moses was the most outstanding
example, and his history is particularly instructive in this
respect. His qualifications seem to have been the very best that
society could afford, both in respect to education as a child
and military training as a young man. Added to this was his social
background which resulted from his having been brought up at
the Egyptian court under the special protection of one who is
not merely princess (Exodus 2:5-10),but quite possibly the Princess
Royal (Josephus, Antiquities of the Jews, II, ix, 7).
We know from Scripture that he was learned in all the wisdom
of the Egyptians (Acts 7:22). There is also a tradition widely
held by the Jewish people, and not unreasonably so, that Moses
was made a general and led a victorious campaign against the
Ethiopians who were harrying the Egyptians along their southern
border. His campaign tactics so impressed the enemy that he is
said to have married, at her proposal, the daughter of the Ethiopian
king.
When he was forty years old and
while the rest of his people were now in a state of slavery,
he defended one of them who was being abused, and in his anger
he killed an Egyptian taskmaster. Evidently he had been brooding
over the lot of the Hebrew people, perhaps having learned in
his childhood that he was himself one of them. From his
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quite exalted position
in Egyptian society and possibly remembering his past training
as a commander, he would have felt he was in a particularly favourable
position to lead them out of their bondage and set them free.
Acting on this supposition, he defended the afflicted slave.
But Acts 7:25 shows clearly that the very people whom he felt
so well fitted to champion rejected him entirely. As a consequence,
and in what must have been a very confused frame of mind, he
fled the country and ended up in the wilderness of Midian. It
was not the result of cowardice, for shortly after his arrival
an incident occurred which showed that he was a brave man, a
man of stature, well able to command a situation though the odds
were against him. He apparently single-handedly drove off the
rough Arab shepherds whom he found harassing the daughters of
a certain Midianite priest (Exodus 2:16, 17).
Forty years later, a life-time
in terms of our own experience today, he received a call to undertake
the very thing he had long ago dismissed from his mind as visionary
and impractical. The record of this call is found in Exodus 3.
His first reaction shows how fundamentally his character had
undergone a change. He no longer had the self-assurance of his
early manhood, nor the command of language which his education
had engendered. "Who am I," he asked at once,
"that I should go unto Pharaoh, and that I should bring
forth the children of Israel out of Egypt?" God assured
him that He would be with him and that his mission would succeed:
yet, Moses persisted in excusing himself. The court would never
listen to him, he had entirely lost the courtly manners and graces
that he once had. His eloquence and his sense of "command"
had gone. "O my Lord, I am not eloquent," he
said, "but I am slow of speech, and of a slow tongue"
(Exodus 4:10). And evidently he was quite right. Indeed, the
Lord said, in effect, "I know you are, but whom do you suppose
made you that way?" Because of his persistent refusal, the
Lord became vehement and said, "Alright! Then I will give
you someone to be your spokesman, a mouth for you. You give him
your orders, and he will see that they are carried out."
So Moses finally went at the Lord's bidding and with great success,
as we know from Scripture. Yet he remained essentially a man
of very great meekness indeed, "above all the men that were
upon the face of the earth" (Numbers. 12:3). What a
change had therefore taken place to render him a fit instrument
for God's purposes! So long as he experienced no handicaps, Moses
was apparently not yet an acceptable vehicle of God's
power and mercy. But after forty years the old self-assurance
had gone and Moses was at last ready in God's sight, though no
longer ready in his own sight.
We have another example of how
God chooses the weak things of
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the world to confound
the strong: Gideon. God called Gideon for a task requiring courage
and leadership. But the record seems to go out of its way (Judges
6) to show that Gideon was not a particularly brave man. And
because leaders are more commonly chosen from among those whose
background suggests some kind of natural superiority, Gideon
was ill-qualified, and he knew it. When the call came to him,
he said, "Oh my Lord, wherewith shall I save Israel? Behold,
my family is poor in Manasseh, and I am the least in my father's
house." And Manasseh, as a tribe, was the least important
one in Israel's history -- in spite of a few heroes it produced,
such as Gideon and Jair, and perhaps Jephthah. Nor was Gideon
a man of great and instant faith. He needed signs, as so many
of us do, before stepping out on the promises of God.
So here, again, everything agrees
together in bearing witness to the fact that from a worldly point
of view Gideon was an unlikely winner. He was the youngest member
of a poor family in the least notable tribe in Israel. And he
was not very brave, for we may note that because of his fear
of his family and the people in his community (verse 27), he
decided to begin his task under cover of darkness. Yet for all
that, God called him as he threshed the grain and had said to
him, "Go in this thy might. . . ." Clearly our evaluation
of our own worth cannot be viewed as being too important when
it comes to the doing of God's work. It is not by our own estimated
might, nor by our own self-confidence, but by His Spirit that
acceptable service is done for the Lord: a truly difficult lesson
to learn.
Ought not we to make some attempt
to be consciously fit for the Lord's service? But how is this
to be done, if not by assessing our strengths as well as our
weaknesses? Or are we by contrast to embellish our handicaps?
Surely not! Scripture gives us no grounds for supposing that
handicaps of one kind or another are an advantage in themselves
and pre-requisite to acceptable service. Many of God's great
people, like Joseph and Daniel, for example, do not seem to have
been handicapped in any way.
I think the key is to be found
in the fact that we are so easily made proud as soon as we accomplish
anything notable in the Lord's service. And because it is His
purpose to perfect in us a Christ-like character, in which pride
has no place, He will not permit us to succeed, if the achievement
of this objective is really what we desire. And so we are handicapped
in one way or another while the danger persists. If it happens
that we are of such a nature that the danger of becoming boastful
of success is very small, then these restraints upon our progress
need not be imposed on us. There is no evidence that Joseph or
Daniel were ever afflicted with pride or ever sought to assert
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themselves. We can see
about us today people like them serving the Lord with amazing
success, yet remaining unharmed by the blight of pride.
I think there is one particular
"handicap" that the Lord delights to overcome above
all others. Perhaps it would be better to say that He delights
to obviate. This is the lack of eloquence. He did it for Jeremiah
(Jeremiah 1:5-8). He did it for Paul (1 Corinthians 2:4; 2 Corinthians
10:10). And He did it for Moody whose homespun English was not
naturally appealing to educated people in England, though they
heard him gladly. There are also some modern evangelists whose
power to communicate the things of God is extraordinary, and
yet whose voice and elocution generally are offensive at first
to many of the people who are most blessed by their ministry.
It does not seem likely that anything could be done to make their
ministry more effective by taking courses in public speaking,
as many politicians have done with great success. All we can
say with assurance is that each of us must do for the Lord the
very best we possibly can with the talents we have. We must never
make the mistake of supposing that handicaps necessarily present
any barrier to acceptable service for Him, nor that natural endowments,
or even acquired ones, are in any sense requisite.
Though it is true that the more
talents we have, the more we can do for the Lord, provided He
sees it is safe for us to use them, it is equally true that He
often delights to take the least well-equipped servant and use
him gloriously. Scripture is full of examples of the least likely
subjects, whether men, animals, inanimate objects, or even circumstances,
being used by God to achieve ends for which they seemed by nature
to be utterly unsuited.
Among rocks, flint is one of the
hardest and densest, and yet it was out of flint that God gave
Moses water (Deuteronomy 8:15; Psalm 114:8). The dumbest of creatures,
the ass, was God's mouthpiece to speak words of wisdom to a disobedient
messenger (Numbers 22:30). A greedy bird whose very character
has given us the word "ravenous," carried food in its
mouth without swallowing it, in order to supply the need of an
exhausted prophet (1 Kings 17:6).These three: the hardest rock,
the dumbest beast, the greediest bird . . . chosen of God to
serve as most unlikely channels.
When the children of Israel reached
the critical gateway to the Promised Land, the river Jordan,
they were told to go forward. Yet at that very moment the river
was in full flood, overflowing all its banks (Joshua 3:15). Humanly
speaking, one might have thought that to get such a multitude
of people across a river, God would surely have chosen a time
when its flow was at a minimum. But the wonderful thing is that
the very fact of its being in flood at the time was possibly
the
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direct cause of its
suddenly drying up! Upstream some miles the river, even today,
undercuts an overhanging cliff of loose mud and clay at a place
called el Damieh with the result that the bank may collapse and
dam up the river for several hours. This situation only occurs
when the river is in full flood. Therefore the miracle of this
crossing of the Israelites may have been to a large extent a
miracle of timing. This is particularly apparent when
one reads in the record that it was not until the feet of the
priests actually stepped into the water that the water ceased
to flow. In the present context, the striking truth is that they
were able to cross dryshod not because the barrier to their crossing
was at its lowest ebb but because it was at its peak.
And how small, and insignificant
sometimes, were the weapons or the tools by which the saints
of special mention did their work for the Lord. David had a sling,
Samson had the jawbone of an ass, Dorcas had only a needle. Each
of us is given some gift (1 Corinthoians 12:18), and some of
these seem small enough. Yet these are the very gifts that are
singled out as of greater importance (1 Corinthians 12:22). And
the less remarkable they are, the higher the honour that seems
to be attached to their use (verse 24). There may indeed be a
sense in which, if we turn to good account our small gifts, we
may end up by receiving from the Lord greater commendation than
is attached to the labours of those who have large ones. I cannot
believe that any child of God has a non-essential role to play
in the Body of Christ. Nor do I believe that we are ever so hedged-in
with handicaps that we cannot put to good use what gifts we do
have. Indeed, it is probably true that a small gift employed
for the Lord against large odds is more greatly approved by Him
than the large gifts of others which have been put to work without
great effort. These small things are like the widow's mite. She
had the great reward of having done all that she could,
and therefore having done "more than all of them" (Luke
21:3 RSV).
pg.12
of 12
Copyright © 1988 Evelyn White. All rights
reserved
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