Boundaries: May 2026
Table of Contents
Boundaries
The boundaries of the promised land were given, but the knowledge of the boundaries assigned by God was not enough. God had defined them very accurately, but a condition was attached to their possession. “Every place that the sole of your foot shall tread upon, that I have given unto you” (Josh. 1:3). They must go there, overcome the obstacles with the help and by the power of God, and take actual possession. Without that they could not possess it; and, in fact, this is what happened. They never took possession of all the land which God had given. Nevertheless, to faith the promise was sure: “There shall not any man be able to stand before thee all the days of thy life” (Josh. 1:5). The power of the Spirit of God, of Christ by His Spirit (the true energy of the believer), is all-sufficient. For it is, in fact, the power of Christ Himself, who has almighty power. At the same time, the promise of never being left nor forsaken (Deut. 31:6,8) is maintained in all its force. This is what may be reckoned upon in the Lord’s service — such a power of His presence that none shall be able to stand before His servant, a power which will never forsake him. With this full encouragement, he who walks by the Spirit is called upon to be strong and of a good courage.
J. N. Darby
Boundaries Which Cannot be Crossed
In the Word of God we find a number of boundaries that God has set. Man has crossed some of those boundaries, but there are some very firm boundaries beyond which man cannot go. We would like to consider some of these boundaries—boundaries which man cannot cross, or, if he does cross them, there are very serious consequences.
The first boundary was the flaming sword which guarded the Garden of Eden. Man had sinned, and could no longer enter in the state of innocence that had existed before. Although man’s exclusion from the garden seemed like a punishment, it was actually a blessing to him, for it prevented him from eating of the tree of life, and then living forever in a sinful state. We read that there were “Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life” (Gen. 3:24). Later man would be permitted to eat of the tree of life, but only after having a new life in Christ.
Mount Sinai
Later, when the law was given at Mount Sinai, God’s power and majesty were clearly seen. No doubt it was a frightening thing for those Israelites to see the manifestations of God’s power, and they were not allowed to approach the mount, “And Moses said unto the Lord ... for Thou chargest us, saying, Set bounds about the mount, and sanctify it” (Ex. 19:23). All that accompanied the giving of the law—the thunder, the lightnings, the fire and smoke, and the voice of the trumpet, reminded the people of the seriousness of dealing with Jehovah. If any had dared to break through and gaze, they would have perished.
Later still, the Lord wanted to dwell among His people, and asked them to build Him a house. He said, “Let them make Me a sanctuary; that I may dwell among them” (Ex. 25:8). First of all, while they were in the wilderness, they had the tabernacle. Then, when they were in the land of Canaan; Solomon built the temple. But in both the tabernacle and the temple, there were bounds beyond which man could not go. None but the priests could enter the tabernacle or the temple, and none but the high priest could enter the holiest of all. Also, he could go in only once a year, on the day of atonement, and with blood, to make atonement for the sins of the people. All these restrictions reminded the people of the holiness of God, and also that the work of redemption was not complete.
When we come to the New Testament, we know that “our Savior Jesus Christ ... brought to light life and incorruptibility by the glad tidings” (2 Tim. 1:10 JND). The full light of what happens after death has been brought out. In Luke 16:19-31 we read the story of the rich man and Lazarus, where God, as it were, draws aside the curtain to let us see what happens after death. The story is given to us in Jewish terms, but what God is revealing to us is clear.
The Great Gulf
In the dialogue between the rich man (in hades) and Abraham (representing the place of those who had new life), we find another boundary. When the rich man asked that Lazarus might come and dip his finger in water, to cool his tongue, the answer was, “Between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence” (Luke 16:26). The souls and spirits of those who had died in faith and of those who had died without Christ could not mingle with one another. How very solemn!
More than this, and along the same line, we read in Revelation 1:18 JND that the Lord Jesus has “the keys of death and of hades.” Death refers to the body without the soul and spirit, while hades refers to the condition of a soul and spirit without a body. Down through the ages, men have tried to penetrate these two spheres of existence, but with Satanic power. They cannot in reality penetrate these areas, for only the Lord Jesus has the keys. Anything that Satan can do is always a counterfeit, and is often used to deceive relatives and acquaintances. But the voice they hear is that of a demon, and not a dead relative. This kind of thing goes all the way back to King Saul of Israel, and his encounter with the witch of Endor to make people think that they are communicating with the dead. However, in that case the Lord did allow Samuel to appear, and that is why the witch “cried with a loud voice.” She was seeing something that she was not accustomed to seeing. Normally she would have seen only a demonic apparition.
Firm Boundaries
There are two other boundaries we might mention, one that speaks to our consciences, and the other to our hearts. The first one concerns discipleship, and the Lord Jesus mentions it in speaking to multitudes that followed Him. He reminded them that while salvation was free, discipleship was costly. Three times over in Luke 14 he puts conditions on discipleship, ending with the remark, “Whosoever he be of you that forsaketh not all that he hath, he cannot be My disciple” (Luke 14:33). The boundary here is clear. Those who wanted to be the Lord’s disciples could not cross that boundary unless they were willing to fulfil the conditions. This speaks to each one of us.
Finally, we read that the Lord has promised that He will “shake not only the earth, but also the heaven.” But we are reminded that this is done in order that “what is not shaken may remain.” Also, we are to receive “a kingdom not to be shaken” (Heb. 12:26-28 JND). When the Lord shakes both the earth and the heaven in judgment — those “things that are made” — there is a boundary that the judgment cannot cross. That kingdom, the everlasting moral kingdom of God, can never be touched. It is ours for all eternity.
W. J. Prost
The Boundary Line Which Must Be Crossed
“It is appointed unto man once to die.” And what then? Tremendous question! What remains at the end of all this scene of commercial excitement, political strife and ambition, money-making and pleasure hunting? Why, then the man has to face death! “It is appointed unto men once to die” (Heb. 9:27). There is no getting over this. There is no discharge in this war. All the wealth of the universe could not purchase one moment’s respite at the hand of the ruthless foe. All the medical skill which earth affords, all the fond solicitude of affectionate relatives and friends, all their tears, all their sighs, all their entreaties cannot stave off the dreaded moment, or cause the king of terrors to sheathe his terrible sword. Death cannot be disposed of by any art of man. The moment must come when the link is to be snapped which connects the heart with all the fair and fascinating scenes of human life. Fondly loved friends, charming pursuits, coveted objects, all must be given up. A thousand worlds could not avert the stroke. Death must be looked at straight in the face. It is an awful mystery — a tremendous fact — a stern reality. It stands full in front of every unconverted man, woman, and child beneath the canopy of heaven; and it is merely a question of time — hours, days, months, or years — when the boundary line must be crossed which separates time, with all its empty, vain, shadowy pursuits, from eternity with all its stupendous realities.
C. H. Mackintosh
Setting Boundaries Today
We would all agree that we live in days of pressure and hurry, with many demands being made on our time. Most of us find that we scarcely have enough time in a day, or a week, to accomplish all that is expected of us, or that we expect of ourselves. The pace of life in our modern world has definitely become rather frenetic, and we have to decide how we are to use our time.
In this connection I am reminded of a true story of two brothers (this happened some years ago) who grew up in Ireland. Eventually one of them emigrated to America. When he came back to Ireland some years later for a family visit, his brother stopped what he was doing, and invited his brother from America to sit down and visit. He commented, “When the Lord made time, He made lots of it”! The brother who lived in America remarked in reply, “I think He made only half as much in America”! (No doubt by now the pace of life has picked up in Ireland too!).
Because of the pace of life in many countries in this world, there are recommendations in various books and on internet sites, advising people to set boundaries in their lives. This is because other people supposedly will take advantage of you, especially in the workplace, and ask you to undertake tasks that perhaps are really their responsibility. The same thing apparently happens in social settings as well, and even within families. The feeling often generated by this situation is that some who are considered lazy are quick to find that “other someone” who is capable, hard-working, and above all, willing to take on extra responsibilities without complaining.
At first glance, setting boundaries might seem a reasonable thing to do. After all, we do have to manage our time, and when too many responsibilities are piled onto us, we can become frustrated, and our health may suffer. We may even experience what is called “burnout,” which affects us both emotionally and physically. Also, when we have too much to do, often we do not do any of those jobs well, as we struggle to complete everything that has been placed upon us.
There is a drawback to setting boundaries, however, and I would suggest also that there is a better way. Setting boundaries is easy, but a boundary is rigid. Usually it results in our saying, “I will not do this type of thing anymore,” or “I will not accept work that is sloughed off on me by this or that person again.” Then, whenever someone asks us to do that particular task, we simply apply our boundary, and excuse ourselves from doing it. We feel that if we give in on one occasion, we will set a precedent, and open the way to be asked to do it again.
A Better Way
The better way is the way of Christianity, and the way of this dispensation. A boundary is like the law of Moses; it is rigid, and to be effective must be used every time something comes up that threatens to step over that boundary. It does not allow for any exceptions.
But in the New Testament we are not under law, but under grace. Also, as believers in the Lord Jesus, we are indwelt with the Spirit of God. The Spirit of God is able to lead and guide us in every situation, according to the mind of God. In the New Testament, we make decisions, not rules. Another has aptly remarked, “Don’t ask whether you are able to do it or not; just ask the Lord if it is His mind.” If we are walking with the Lord, the Spirit of God will be free to make the Lord’s mind clear to us. Then we can take on a responsibility at one time, but may refuse the same responsibility another time. This is a much better way of handling the potential for overwork than setting boundaries. Let Christ manage our lives for us, and reveal to us His mind by the Holy Spirit.
Of course, doing things this way may expose us to criticism, for others may accuse us of showing favoritism, and perhaps of choosing whom we wish to help, and whom we will not help. We do need to guard against this, and not allow personal feelings or our own wishes to get in the way of our doing the will of the Lord.
In summary, then, let us remember that this dispensation of grace is the only time in God’s ways with man in this world, that the Holy Spirit is here in the world as an abiding presence. The Holy Spirit dwells in every true believer individually, and among believers collectively as the house of God. It is a most blessed time in the world’s history to be living. The Holy Spirit in each one of us enables us (if in communion with the Lord) to seek His mind about everything in our lives, and to respond to His leading. This not only takes away the need for boundaries, but encourages us to walk in fellowship and dependence on the Lord, who will guide us in every situation.
W. J. Prost
Joshua
Lessons for Believers About Possessing the Truth Given to Us
The Promise
Joshua heard directly from the Lord that the long-promised land was now theirs; all they had to do was cross the Jordan River and take it as theirs. In Joshua 1:2 God says, “Go over this Jordan, thou, and all this people, unto the land which I do give to them, even to the children of Israel.” This is the first lesson for believers; there is much more to Christianity than simply knowing what God has given us; we need to step forward and possess it, taking hold of it and living in it. God then tells Joshua what the people have to do to carry this out. Verse 3 says, “Every place that the sole of your foot shall tread upon, that have I given unto you, as I said unto Moses.” The point for believers, as they learn a principle from the Word of God by the Spirit, is to put it into action in their lives.
“If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God” (Col. 3:1-3).
Boundaries of the Land
Verse 4 defines the boundaries of the land, “From the wilderness and this Lebanon even unto the great river, the river Euphrates, all the land of the Hittites, and unto the great sea toward the going down of the sun, shall be your coast.” This has been interpreted as follows: from the Great Desert in the south (Egypt), to the Great Mountains of the north (Lebanon), from the Great River in the east (Euphrates), to the Great Sea in the West (the Mediterranean). From the standpoint of the children of Israel standing at Jordan’s bank, this entire territory was occupied by enemies. For us as believers, we see the entire world as the domain of Satan and his followers.
The boundaries have typical meaning for us. The desert suggests the fact that the world cannot give us any sustenance; it is dry and devoid of necessary food. Only the Lord can provide what the believer needs day by day.
The mountains suggest the power of the world, over which the believer, in his own strength, cannot triumph. But we know that Christ has overcome the world.
The river suggests the prosperity of the world. In an otherwise arid land, a great river provides the water necessary to produce crops and sustain life. We believers are naturally attracted by the world’s perceived prosperity, but we know it will not last. The only real prosperity for believers is spiritual, the result of obedience to the Word of God and reliance upon the Lord Jesus all the time.
The sea to the west suggests the restlessness of the world. Man, in his natural state, proves to himself over and over again that he is never satisfied with what he has. As a result of the work of Christ for us (typified by crossing the Red Sea) we have peace with God. As a result of the work of Christ in us (typified by crossing the Jordan and living in the promises), we have the peace of God which passes all understanding.
Strength and Courage
Four times in the first chapter of Joshua (vss. 6-7, 9 and 18) Joshua is told to be strong and of a good courage, or to be strong and courageous. It is connected always with obedience. In verse 7 God adds, “That thou mayest observe to do according all the law, which Moses My servant commanded thee: turn not from it to the right hand or to the left, that thou mayest prosper whithersoever thou goest.” The point for believers is that we cannot be either strong or courageous in spiritual things in our own strength. We need to learn that in ourselves we are feeble failures and that all our strength and encouragement is in God our Father and in the Lord Jesus Christ. But to see such strength in action, we need to be obedient to the Word of God. “Be ye doers of the word, and not hearers only” (James 1:22).
Bordering on Canaan
Two and a half tribes (Reuben, Gad and half of the tribe of Manasseh) chose not to live on the west side of Jordan with the rest. Instead, they thought first of their possessions, particularly their cattle, and chose land on the east side of Jordan, which was described in Numbers 32:1 as “a place for cattle.” But they were totally supportive of the other tribes in the process of subduing the enemies occupying the land to the west. They were people of faith — faith that God would carry out His promises to Israel—but they felt it was more important to provide well for their cattle than to follow exactly the instructions of God and occupy the land of promise. They were one with the nine and a half tribes but were weak in faith. They are not typical of worldly Christianity, but rather of earthly Christianity.
What they did was lower the position God had promised by relating it totally to the details of daily living. Such Christians claim power in their service for the Lord, but they know little of the extent of His resources. The full blessing that we can claim is to know the joy of entering now into where a glorified Christ is to be found.
“But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord. Therefore seeing we have this ministry, as we have received mercy, we faint not” (2 Cor. 3:18; 4:1).
Centered on Christ in glory, we will be drawn away from this world, and the motive for our walk will no longer be “much cattle.” It will not be easy to take possession of all our present privileges in Christ. Satan and his forces are always there working against us. But faith enables us to take possession of the promises, and the enemy flees.
The Passover, the Red Sea and the Jordan River
All three are types of the cross of Christ, but in different aspects. The Passover shows us the cross of Christ as a shelter from the judgment of God, and it shows that only the blood of a lamb (a look ahead to the perfect Lamb of God) can ensure that shelter. God judged Egypt and kept Israel safe. Atonement was made.
The Red Sea emphasizes our redemption. Exodus 15:13 says, “Thou in Thy mercy hast led forth the people which Thou hast redeemed.” This is the Savior-God whose people have nothing to do but stand still and observe their deliverance. And in so doing they come out on the other side of the sea, safe and sound, a type of Christ’s death and resurrection for us. The safe pathway for the redeemed becomes the grave for the Egyptian army.
The Jordan River signifies death in another way; this time it is the end of man in the flesh, and, at the same time, the end of Satan’s power. “By grace are ye saved through faith; and that not of yourselves: it is the gift of God” (Eph. 2:8). At the Red Sea the children of Israel saw the enemy behind them slain on the seashore. At the Jordan the enemy is in front of them. But the enemy does not swing into action until after they had crossed into the land. So with us; it is only when we seek to lay hold of the fullness of the promises that Satan gets busy. But there is full power at our disposal to disperse the enemy and live in the territory of the promises of God.
“He is faithful that promised” (Heb. 10:23).
L. Perry
Whoso Breaketh an Hedge
“He that diggeth a pit shall fall into it; and whoso breaketh an hedge, a serpent shall bite him” (Eccl. 10:8).
In Genesis we read of a woman (Eve) who broke a hedge, and the results of this act have been enough tears to drown the world! Then later we read of a Man (the Lord Jesus) who never broke a hedge, for His words were, “I delight to do Thy will, O God” (Heb 10:9). But everywhere today we see the natural man in the process of breaking hedges. The old landmarks (boundaries) are being removed, the faith of our fathers is being cast aside, and something more modern substituted for it. This wonderful book—the Word of God, will be opened in heaven forever, yet it is not believed today.
But the Word of God liveth and abideth forever! May God deliver you young people from the bane of modernistic teaching! Surely “the wicked shall be turned into hell, and all the nations that forget God” (Psa. 9:17). God has given man hedges for his good and protection, and especially to those who know Christ as their Savior.
Paul told Timothy to “be strong in the grace that is in Christ Jesus.” How can we do that? It comes from the daily reading of this precious book — the Bible! You will not break hedges if you do that.
I would like to say a word about manners too. Do you know, dear young people, that your manners are the safeguard of your morals? If you are thinking of getting married, never do anything during your courtship that you will regret the rest of your married life.
I remember speaking to a young man many years ago, who wanted to get married. He was a believer, but the girl he wanted was not. When I spoke to him about this, and read with him from Second Corinthians 6:14-18, his comment was, “I’ll win her”! I warned him that God does not honor disobedience to His Word, but he still replied, “I’ll win her”! When I saw him a few years later, he was a broken man. He broke through a hedge and a serpent bit him.
It is a wonderful thing to be gathered to the Lord’s name. Let us not break hedges by going here and there. Rather, let us be satisfied with being where the Lord is in the midst, for that is all we need.
Adapted from an address on “hedges” by Eric F. Smith
The Middle Wall Broken Down
After our Lord is introduced to us in John 1, we then trace Him in His ministry, in the next chapters, 2-4. He goes from the highest elevation of ministerial power and glory, till He reaches the most marvelous condescending ministry of grace. As Lord of creation, He turns water into wine, not merely supplying but creating provisions for a feast. He is then, as Lord of life and death, saying, “Destroy this temple, and in three days I will raise it up” (John 2:19). Then as the One who knows the thoughts long before, like God searching the heart, we read of Him, “He needed not that any should testify of man: for he knew what was in man” (John 2:25). Then coming, as it were, out from the glory into the grace of ministry, He waits upon a poor, slow-hearted, timid soul, that sought Him by night, because, like Gideon (Judges 6:27), he was afraid to seek Him by day. And at last, He seeks a poor outcast (John 4), and that, too, in the sweetest, richest condescension. He will be her debtor for the meanest of all gifts, a cup of cold water, that He may win her confidence. He will have all the secrets of her conscience out, that He may get Himself and His healing in. Wonderful! The One who began this course of ministry, as God turning the water into wine, here at the end of it appears as One who needed for Himself a cup of cold water at the hand of a stranger. What a path this is!
But it is not merely the perfection of ministerial grace that is seen in this last action. The fullness of divine strength and glory is also in it. This asking for a cup of cold water was just what none could have done but God Himself. Does this surprise us? It may at first, as the burning bush surprised Moses. But by listening and worshiping, we may find God in this action, as surely as Moses found Him in that bush.
The Boundary Wall
God Himself, at the very beginning, had raised a partition wall [a boundary] between Himself and His revolted creature. The cherubim at the gate of the garden, with his flaming sword, keeping every way the way of the tree of life, was a partition wall. The difference between clean and unclean, set up and instituted in the earliest patriarchal times, was the same (see Gen. 8:20). And the same middle wall was but strengthened by a thousand hands, under the direction of the lawgiver afterward, God’s holiness demanding this testimony to itself in a polluted, departed world. God could not own such a dead and defiled thing. But God’s grace found out a way whereby to bring His banished home to Him. That is, He has found out a way whereby He might be just, while the justifier of a sinner. This is His glory, His own glory. “There is no God else beside Me, a just God and a Savior, there is none beside Me” (Isa. 45:21). He who raised the middle wall [boundary] alone can break it down. But this He has done. This He did by the cross, by the blood of His own Lamb. As soon as that was shed, as soon as the life was yielded up in sacrifice and for reconciliation, God Himself broke down all partition walls. The veil of the temple was rent from top to bottom, the rocks were rent also, and the graves of the saints were broken up. This great vista was thrown wide open, from the high heavens to the place of the power of death. Both the veil and the grave gave way, when Jesus gave up the ghost. The brightness of the highest heavens beamed upon the eye of the captives of death.
This virtue of the cross is accordingly now, in this gospel age, declared. “He is our peace, who hath made both one, and hath broken down the middle wall of partition between us; having abolished in his flesh the enmity” (Eph. 2:14-15). This great fact is published by the gospel, in order that sinners, believing that God Himself has done this — has, in grace, crossed the boundary, which separated us from Him—might, by faith, cross it after Him, and meet Him in the place of reconciliation.
The Woman of Sychar
Now, this is the very thing that the Lord Jesus is doing at the well of Sychar. A partition-wall was there: the Jews had no dealings with the Samaritans. Rightly so. The Lord Himself had said to the twelve, “Into any city of the Samaritans enter ye not” (Matt. 10:5). God had raised all partition walls, whether by the ordinances of the law, among the circumcised patriarchs, or by the sword of the cherubim at the gate of Eden. And no hand of man or angel could, by his own authority or in his own strength, touch a stone of such a building. But God would not leave one stone of it upon another; and here, at the well of Sychar, Jesus anticipates that. He crosses the boundary. He asks drink of one who was a woman of Samaria. This was breaking down middle walls with a strong hand and crossing boundary lines with a firm step. But He who had raised them in righteousness can break them down in grace through righteousness. And that is what Jesus actually does in the cross, and what He anticipates here.
All this was enough to amaze her who was on the opposite side—and it did so. She sees the ruin of the wall, and she marvels. But the Lord did not build again that which He had destroyed but encourages her to do as He had done. In divine grace He had crossed the line from God’s side of it, and He would gladly draw her from that side of it where sinners lay in their separation from God. And He accomplishes this.
But it is always the conscience that must do this. It is conscience that has put us on the other side.
Conscience put Adam amongst the trees of the garden, and it is that which keeps us all “short of the glory of God,” or of the divine presence in peace. It is therefore the conscience that must cross the boundary, and it is that which Jesus brings across it on this occasion. He exposes her to herself, He convicts her, He lets her know all things that ever she did; but it is in that very character that she reaches him (see verse 29).
Have we crossed it, as she did? With all the recollections of conscience, without keeping back a secret, have we reached Him? If His glory were to break full in the twinkling of an eye, are we conscious at this moment, that we should not “come short” of it? This is, indeed, with this sinner of Samaria, to be on the right side of the boundary line; to be treading with firm foot, on the ruin of all partition-walls in His peaceful presence now and looking to be in His glorious presence forever!
The Remembrancer, 1900 (adapted)
No Veil of Separation
What has the blood of Jesus left unaccomplished? In the shedding of it we have remission of sins. By the sprinkling of it we are pronounced clean and sanctified as worshipers. It is ever on the mercy-seat, and before the mercy-seat; for by it Christ has entered in, having obtained eternal redemption. His act of entering in is not an annual solemnity, nor one ever to be repeated. The blood of the sin-offering was carried within the veil by Aaron on the great day of atonement, that he might “make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins (Lev. 16:16). This has now been done once and forever. The atonement for the holy place is unto continuance; it is as much once and forever purged as is the worshiper himself. No worshiper entering there need fear lest he should bring defilement there, because that blood that cleanseth all sin away is there (in its effect) forever before God.
Why are we so distant in our hearts from God? Is it not because we have so little sense of the real power of the blood within the veil, as the gracious provision of God Himself for our holy and unhindered communion with Him? “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus” (Heb. 10:1). But mark the way of access. At Mount Sinai all was distance. “Thou shalt set bounds unto the people round about, saying, Take heed to yourself, that ye go not up into the mount, nor touch the border of it: whosoever toucheth the mount shall be surely put to death” (Exodus 19:13).
This distance ever characterized the worship under the law; there were constant bounds set, to pass which would have been death. Even Aaron himself could not pass the bounds of the veil at all times, “lest he die.” The outside worshiping Israelite could not pass the bounds of the curtains which hung at the door of the tabernacle, “lest he die.” To see God and live was impossible under the law; but now Jesus is the way, the living way, into God’s presence. To see Him is to see God, and live. He is not the barrier between us and God, but the way to God. All the distance, and every bound, is done away by Jesus. Did an Israelite on the outside gaze on the beautiful curtain, and long to pass it, but death would have been his portion had he attempted it? Let him look to Jesus, who says, “I am the door: by Me, if any man enter in, he shall be saved” (John 10:9). Yes, the death of the Lord Jesus is become to us the living way into the holiest of all. But if, having proceeded within the curtains of the door, the veil seemed to forbid further entrance, let him again look to Jesus, and the veil, says the Apostle, is His flesh (Heb. 10:20). The very God with whom we have to do is thus brought before us as full of grace and truth. And if he perceived it rent, again let him look to Jesus and Him crucified, and the holiness of God invites instead of forbiding an entrance. What words of blessing to the once purged worshiper!
J. L. Harris
The Fold and the Flock
In John 10 we have both the fold of Israel in the Old Testament and the flock of Christianity in the New Testament mentioned. In the Old Testament, Israel was protected by a surrounding fold, and the Shepherd was able to enter in by the door. There were those who climbed “up some other way” (John 10:1), but they were not the Shepherd. The true Shepherd was Christ, to whom the porter opened. He was the good Shepherd who gave His life for the sheep (John 10:11).
However, once the good Shepherd had given His life for the sheep, He did not leave them in the fold of Judaism. He “calleth His own sheep by name, and leadeth them out. And when He putteth forth His own sheep, He goeth before them, and the sheep follow Him: for they know His voice” (John 10:3-4).
The boundary of the fold was typical of Israel under the law, for they were to be separate from other nations. If others outside of Israel wanted to share Israel’s blessing, they had to approach Israel. Now the Lord Jesus calls His own sheep by name, and leads them out of that fold. No longer are they bound by the walls of that fold; rather, they are now a flock, gathered around the Shepherd. Thus the Lord Jesus could say, “There shall be one flock, one Shepherd” (John 10:16 JND).
Anonymous
God's Dealings with the Nation of Israel
The importance of everything connected with Israel’s history and Israel’s hopes receives proof in a passage that often goes unnoticed — “When the most High divided to the nations their inheritance, when He separated the sons of Adam, He set the bounds of the people according to the number of the children of Israel. For the Lord’s portion is His people; Jacob is the lot of His inheritance” (Deut. 32:8-9). The distribution of mankind into nations took place more than one hundred years before the birth of Abraham, and Israel had no national existence for nearly five hundred years after this. Yet we are told in the passage before us that Israel occupied in God’s purposes so important a place, that when He separated the sons of Adam, He arranged their several empires according to the number of the children of Israel. Israel’s failure on trial has resulted in quite a different state of things — an arrangement of the nations which seems to have no regard whatever to Israel and their land. But it is only for a time. God has not relinquished His intention to make Israel the center of the nations, and their beloved city the metropolis of the whole earth.
The Idolatry of the Nations
It was the abandonment by mankind of the worship of the true God, and the success of Satan in leading them into idolatry, that formed the occasion on which God called Abraham the father of this people; thus separating to himself both Abraham and his posterity forever. We learn from Romans 1:21-32 how men in that day gave God up for idols; and God gave them up, in consequence, to dishonor themselves and one another. But, while thus for a time abandoning the nations to the fruit of their own ways, he would not leave Himself without a testimony on earth to His supreme Godhead, and to the happiness of those who, blest with His immediate presence and government, were obedient to His laws. “And Joshua said unto all the people, Thus saith the Lord God of Israel, Your fathers dwelt on the other side of the flood in old time, even Terah, the father of Abraham, and the father of Nachor; and they served other gods. And I took your father Abraham from the other side of the flood, and led him through all the land of Canaan, and multiplied his seed, and gave him Isaac” (Joshua 24:2-3). By the call of God, Abraham was thus separated from the guilty, idolatrous mass, to be the depositary of God’s promises, and the witness to His title and His claims.
The Promise to Abraham
The promises made to Abraham were unconditional and absolute. They included a great deal besides the possession of the land of Canaan, but they certainly embraced this in the most explicit terms. “And the Lord appeared unto Abram, and said, Unto thy seed will I give this land” (Gen. 12:7). “And the Lord said unto Abram, after that Lot was separated from him, Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward; for all the land which thou seest, to thee will I give it, and to thy seed forever... Arise, walk through the land, in the length of it, and in the breadth of it; for I will give it unto thee (Gen. 13:14 -17). Abraham was apprised, indeed, that it was not immediate possession of the land which was to be given him. However, the land was then given to Abraham by covenant, and its boundaries most accurately defined. The promise of the land was repeated to Isaac (Gen. 26:3), and to Jacob (Gen. 28:13-14).
Conditional Promises
It was in pure goodness, and on the ground of this unconditional covenant with their fathers, that God delivered Israel out of Egypt. At Mt. Sinai Moses was directed of God to propose to them that they should be placed under law, and enjoy their promised blessings conditionally on their obedience. They undertook to keep the law, promising, “All that the Lord hath spoken we will do” (Ex. 19:8).
The result is well known. Before the words had well passed their lips, they were defiling themselves with idols at the foot of that mount of terror before which they had but lately feared and quaked. God’s relations with them were restored through the mediation of Moses; and they were again, with certain modifications, placed under a covenant of works. Deuteronomy 28 gives us the terms of it very plainly; continuance in the land, with all kinds of temporal blessings are promised in the case of their obedience. Visitations of wrath, one after another, till they should be rooted out of the land, are threatened in case of their disobedience. How accurately and minutely have all these predictions been fulfilled! It is after all this has been spread out before them, that we read, “And it shall come to pass, when all these things are come upon thee, the blessing and the curse which I have set before thee, and thou shalt call them to mind among all the nations whither the Lord thy God hath driven thee, and shalt return unto the Lord thy God, and shalt obey His voice according to all that I command thee this day, thou and thy children, with all thine heart and with all thy soul; that then the Lord thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all nations whither the Lord thy God hath scattered thee” (Deut. 30:1-3). We have a similar promise in Leviticus 26:40-45.
Israel’s History
All are familiar with Israel’s history in the land. The book of Judges shows how soon they began to depart from the Lord, and in the days of Samuel their sin, and especially that of the priesthood, brought on a dreadful crisis in which God suffered His own ark to be taken captive by the enemy. After its restoration they desired a king, and God granted them their request. He first gave them a king after their own hearts, who ended his days in disgrace on the mountains of Gilboa. Then God placed over them the man after His own heart — David, of whose seed, according to the flesh, Christ is, who is God over all, blessed forever. As to his offspring who immediately succeeded him on the throne, their retention of the throne, and the blessing of the nation under their sway, depended on their obedience; and, if they disobeyed, they were to be chastised. But the covenant was so far unconditional, that God’s mercy was never to be finally removed from David’s house.
The times of David and Solomon form the brightest period in the past history of Israel, but it was only for a brief space. Solomon was corrupted by his wives, and fell into idolatry. Ten tribes revolted from his son, and the history of this kingdom was one of increasing wickedness down to the end. They were carried away captive by the Assyrians, and have never been restored.
The Patience of God
The patience of God waited still with the kingdom of Judah, until the iniquity of David’s house made it impossible for him any longer to bear with them. Jerusalem was taken; the temple was destroyed; and the Jews were carried away captive to Babylon. The throne of God no longer existed at Jerusalem. Power was given into the hands of the Gentiles, and has remained with them till now. With Nebuchadnezzar the times of the Gentiles commenced. A remnant, indeed, returned in the days of Cyrus. And indeed, it would appear to have been the chief object for which this remnant was restored, that Christ might be born amongst them, that, according to the Scriptures, He might be presented to them as their King. This was done, and we know the result. They demanded that Barabbas, a murderer, should be released to them by Pilate, in preference to their King. Even when grace was subsequently preached to them from a risen Christ, there was no relenting in their unbelieving hearts. Peter they imprisoned, James they slew, Stephen they stoned. Their rejection of Christ in every way being completed, God gave them up. Their city was again destroyed; their temple was burned to the ground; myriads of them perished by the sword; and the miserable remnant that escaped were scattered over all the earth. But though it is for their sin in crucifying Jesus that they thus suffer, it was in that very transaction that the basis was laid for their future restoration and blessing.
Israel’s Restoration
As to their future restoration, many scriptures could be quoted. But Ezekiel 37 is a well-known portion. In the former part of it we have the vision of the valley of dry bones. If the dry bones represent living Israelites — dead nationally, but alive as individuals — their graves must surely represent the countries in which, as to any national existence, they have been buried. And then we are told, in plain terms, that it is into their own land that they are brought when they are thus, as a nation, raised from their graves. The parable, or symbol, of the two sticks is what follows: the prophet is commanded to take two sticks, one for Judah and the children of Israel, his companions; the other for Joseph, and for all the house of Israel, his companions. He was to join them together, and they were to become one stick in his hand. The explanation is in verses 20-23 — “And the sticks whereon thou writest shall be in thine hand before thine eyes. And say unto them, Thus saith the Lord God, Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land; and I will make them one nation in the land, upon the mountains of Israel; and one king shall be king to them all; and they shall be no more two nations, neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling-places wherein they have sinned, and will cleanse them; so shall they be my people, and I will be their God.” In this passage we have foretold the restoration of both kingdoms, Judah and Israel, and their fusion into one. Their conversion is predicted, as well as their restoration. It is in connection with the reign of Christ: one king shall be king over them all, and when thus converted and restored, they are not any more to defile themselves, or fall into sin. All this will take place after the church is called home at the coming of Christ, and God again begins to deal with His earthly people Israel.
Once again Israel will take its place as head of the nations, with God laying claim to the earth, and employing a redeemed nation of Israel as His instrument to do this. God’s promises to Abraham will be fulfilled, Israel will possess all the land which God originally promised them, and other nations will be ranged around them according to the expressed mind of God in Deuteronomy 32.
Adapted from W. Trotter
The Boundaries of the Nations
“When the Most High gave to the nations their inheritance, when He separated the sons of Adam, He set the bounds of the peoples according to the number of the sons of Israel” (Deut. 32:8). Israel is thus declared to be His earthly center, though as yet we see not His glorious plan fulfilled which the prophets disclosed. It will be noticed that the order of Noah’s sons is changed from the usual order in Genesis chapter 10. Japheth is named first in this genealogic survey, and this is even explained in verse 21, for Shem was “the brother of Japheth the elder.” Shem, for spiritual reasons had been uniformly set in that place of honor hitherto, even Ham being otherwise put before Japheth.
Our chapter therefore anticipates what is historical and so speaks of the sons of Japheth distributing their seats of settlement, as it does of the Hamite race and the Semitic in their respective places. On the other hand, the “dividing” of the earth in the days of Peleg (Gen. 10: 25) should be distinguished from the distribution which followed. A different term is employed in the Hebrew, as there ought to be in the translation. The isles are said here to be “separated,” as the earth there is “divided.” The orderly partition followed the confused dispersion.
The Sons of Japheth
The general summary of the Japhetic distribution is given in verse 5: “From these were separated the isles (or, maritime districts) of the nations in their lands, each (man) after his tongue, after their families, in their nations.” Of the seven sons of Japheth, we have given only the descendants of the second generation of Gomer and Javan. The prophets speak of others who spring from these early forefathers to figure in the latter day. The word usually rendered “isles” not only admits of an application to coast-lands (as to the Greek, Italian, Spanish, and Scandinavian peninsulas), but also to settlements or habitations wider still. Again, the division is marked by four particulars: their lands, the tongue spoken, their family descents, and the resulting nation.
We shall see from chapter 11 how little man’s will had to do with the distribution. This was quite a new thing on earth, not only unprecedented before the deluge, but was the very opposite from man’s purpose. The replenishing of the earth could scarcely be perceived regardless of how fruitful Noah’s sons might be. But the God of creation is the God of providence, and He knows how to give effect to His word; and here we have Europe, though not Europe only, the destined scene for the line of Japheth. It was of all the earth the most varied in contour, the fullest of coast-line as being the most deeply indented, and so the most accessible through its inland seas, and as well the most open to foreign connection. It was exactly suitable for him who was to be enlarged in his activity beyond his brethren.
The principle of government, which God laid on Noah and his sons, was to prove of great practical value. Control works far more readily when men are distinguished in their respective nations. Though it was a fresh start for humanity, it was not under one man, Adam. The post-diluvian earth began with three sons of Noah, and their three wives, besides Noah and his wife, all of them inheriting whatever was known and learned in the long era before the deluge.
The Sons of Ham
“And the sons of Ham, Cush and Mizraim and Phut and Canaan” (ver. 6). The Holy Spirit now brings before us in a general way the descendants of Ham or Cham. As there seems prophetic significance in the name of Japheth (“may he spread”), and it was expressly claimed for Noah in Gen. 5:29, there appears to be also in that of his younger son, which means “warm” or hot, and so “dark” or black.
The prominent fact that strikes here is that Ham is the branch of mankind which after the deluge distinguished itself by the earliest and most vigorous civilization developed both in Asia and Africa. Scripture attests to the fact. Along with material progress another characteristic is no less marked: the degradation of the race, their fall into ways and habits of savagery. Phut illustrates this as distinctly as Cush, Mizraim and Canaan showed themselves in different respects to be pioneers of earthly progress. It was among the Hamitic sons then that a kingdom was first set up among men. God was not in any of Nimrod’s thoughts.
Of Ham’s sons Cush has the first place. According to scripture that stock settled in lands the most remote. There is without doubt an Asiatic as well as an African Cush. We know from our chapter that a notable departure was first taken by one of the Cushite descent to possess himself of power by usurpation, and this not in Africa but in the plain of Shinar. Nimrod was the first to set at naught the patriarchal headship which hitherto prevailed, as it subsisted elsewhere for ages afterward. His ambition could not be bound by the “chase,” and led him from not only doing it to wild beasts, but to mankind. “And the beginning of his kingdom was Babel.”
Canaan, the last named, has the most unenviable place of all, as the early object of curse, and the direst adversary of Israel, to whom the land was assigned according to promise. They were a highly civilized race, but steeped in shameless idolatry and every moral abomination, and therefore given up to extermination, according to earthly righteousness. This was both because they deserved it, and was given as a safeguard lest Israel should be drawn into like iniquities. Israel failing to execute God’s sentence, succumbed to the same sin and shame.
The youngest branch of the Hamitic race now are carefully pointed out as races which had taken possession of the land destined for Israel. As the song of Moses so forcibly expresses it (Deut. 32:8), “When the Most High gave to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the peoples according to the number of the sons of Israel.” This is a revelation of the highest importance for God’s government of the world. Men often forget that regarding the earth the times of the Gentiles is only providentially allowed during this course. For the nations have no direct government of the earth. The only time when God governed immediately was when Israel afforded its theater. To this end He chose the seed of Abraham, Isaac, and Jacob, as His people, and gave them the land of promise from the river of Egypt to the great river, the river Euphrates. To Israel He made Himself known as Jehovah, the one living and true God, as He had to their pilgrim fathers as the Almighty God.
The Sons of Shem
“And to Shem also were [sons] born: he [was] father of all the sons of Eber, brother of Japheth the elder” (ver. 21). Undoubtedly the manner of Shem’s introduction is so peculiar as to arrest attention. He had descendants like the other chiefs derived from Noah. But he is specified, on the one hand, as the father of all the sons of Eber, and on the other as the brother of Japheth the elder (or, great one).
The races which sprang from Shem come before us in the last place. This is quite independent of the respective ages of Noah’s three sons. Ham, we know, is declared to be “the little” one (Gen. 9:24)—generally translated “youngest;” and chronology shows that not Shem, but Japheth was the eldest. The first place assigned to Shem, in the usual formula of “Shem, Ham, and Japheth,” is due not to the order of birth, but to the spiritual purpose which gave Shem that position (Gen. 5: 32, 6:10, 7:13, 9:18, 10:1). When, however, “the generations” are given in detail, Japheth’s sons are enumerated first; and a similar order prevails in 1 Chronicles 1. If primogeniture had its honor here in Japheth, if precocity in his rising to political place and natural power is recognized in Ham, for Shem was reserved the honor Godward, though named last. Herein lies the real and superior dignity of Shem. Messiah is to come of his stock; as Canaan was accursed, not Ham wholly, but Canaan; so the living oracle said, “Blessed be Jehovah the God of Shem” (Gen. 9:27). This was not predicted of the elder, but “God enlarge Japheth, and let him dwell in the tents of Shem” (vs. 27). And so it has been. How vast in His providence the spread of that energetic race! Have they not dwelt, too, in the tents of Shem, not as mere conquerors, but, among other ways perhaps, as sharers (through Christ) in that blessing which was shadowed so finely in Israel’s “own olive-tree.” Here in due time would be the adoption, and the glory, and the covenants, and the law-giving, and the service, and the promises, and not the fathers merely but the Son, the Messiah with a personal dignity far beyond what Israel has owned —to their own deep loss as yet.
It is to be observed that the inspiring Spirit led Moses to change his manner at this point, introducing Arphaxad and his family as a sort of fresh start. The same style is adopted also in 1 Chronicles 1. It is no longer as before, “And the sons of —.” As in evil a new departure was made for Cush and his descendants, so here for good where Arphaxad comes before us. “These [are the] families of Noah’s sons, after their generations, in their nations; and by these were separated the nations in the earth after the flood” (verse 32).
It is not only that mankind sprang from a single pair created innocent as Adam and Eve were. A fresh start for the race began after the deluge which judged the guilty mass. From Noah and his three sons preserved from destruction, conditions began which subsist today and will for their descendants till, with the clouds of heaven, the Son of man comes to whom shall be given dominion, and glory, and a kingdom, that all peoples, and languages should serve Him. His dominion is an everlasting dominion which shall not pass away, and His kingdom that which shall not be destroyed.
W. Kelly (adapted)
Homosexuality
Our natural inclination might easily be to shy away from a discussion of this topic, but the publicity given to the matter in the world today and the fact that it is mentioned a number of times in God’s Word make it appropriate for us to consider what God has to say on the question.
First of all, it is of paramount importance to understand that the Word of God condemns homosexual practices in the strongest possible terms. Under the law of Moses, those engaging in such activities were to be “cut off from among their people” (Lev. 18:22,29; also Lev. 20:13). Likewise, Paul mentions the same sin in Romans 1:26-27, 1 Corinthians 6:9 and 1 Timothy 1:10; in all cases the practice is abhorred and soundly condemned. In the reference in Romans 1, a root cause of the matter is given: “When they knew God, they glorified Him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools. ... Wherefore God also gave them up to uncleanness through the lusts of their own bodies, to dishonor their own bodies between themselves” (Rom. 1:21-24).
This is no doubt a reference to the time immediately after the flood of Noah, when Noah and his family all had the knowledge of the true God. But how quickly their posterity gave up that knowledge, and turned to idolatry! As a result, God gave them up, allowing them to see the full result of their departure from Him. The practice of homosexuality was obviously common in Sodom, resulting in God’s judgment on that wicked city, and the incident that occurred in Israel in the days of the judges is appallingly similar to what took place in Sodom — see Judges 19:22.
Legalization
Until very recently, strict laws against homosexual practices existed in most Western countries and also in many so-called pagan countries. While such activities doubtless went on, they were largely practiced in secret. Now same-sex marriages have been legalized in some countries, such as the Netherlands, Belgium, Canada, Spain, Portugal, as well as in some states in the U.S.A. In such jurisdictions the practice of homosexuality is openly allowed and is taught in public schools as an acceptable alternative to a heterosexual relationship.
Contributing Factors of Its Origin
It is beyond the scope of this article to enter into a detailed discussion of the origin of these tendencies in some individuals. There are probably factors present in the genetic makeup of some persons that make them susceptible to a same-sex attraction. Also, there are sometimes factors resulting from the environment in which one is raised that may exacerbate or even stimulate such a tendency. However, there are two reasons from Scripture that are clear and definite, and we prefer to rely on God’s Word rather than speculate from a human point of view.
First of all, we have the passage in Romans 1, already quoted, that tells us that such a tendency (among other immoral practices) was a direct judgment of God on those who had willfully given up the knowledge of Him. God is not mocked, and if men shut Him out of their lives, there are consequences, both in the present and for eternity. First of all there is the giving up of God’s claims, then the allowance of heterosexual immorality, and finally the allowance of homosexual immorality. This has certainly ben the pattern here in North America. The emergence of the AIDS virus about thirty years ago seems to be another example of “men with men working that which is unseemly, and receiving in themselves that recompense of their error which was meet” (Rom. 1:27).
Second, when sin entered this world as the result of the fall of man, man’s nature became corrupt, and we read that “the earth ... was corrupt” and “filled with violence” (Gen. 6:12-13). While we do not read specifically of homosexuality before the flood, yet other immoral practices were obviously rampant, and we have no reason to believe that homosexuality was not practiced. Attraction to the same sex is thus part of the sad result of the fall of man, as well as being a direct judgment of God on man.
The Believer’s Attitude
What then should be the believer’s attitude to the matter? First of all, the outlook of the believer must never be determined by the current of thought in the world around him. Scripture tells us that in the last days “evil men and seducers shall wax worse and worse” (2 Tim. 3:13), and as we see this happening, we must guard our thoughts even more carefully, making sure that they are formed by God’s Word and not man’s wisdom. As we see much of the world now condoning homosexuality, we must bear in mind that Scripture identifies it as most serious. Even among many ungodly people there is still a strong stigma attached to it. No doubt this is because it is not only morally wrong, but also a departure from God’s natural order in creation.
However, we must make a distinction between sin and the sinner. God abhors sin, but He loves the sinner. Also, we must distinguish between the tendency towards or attraction to individuals of the same sex and the practice of homosexual acts. In Romans, the Apostle speaks of both sins (individual acts of sin, whether in willful thought or in word and deed) and sin (the old sinful nature, which is the root of all sins). While all sins are not equal before God, yet all sins are the result of the fall of man and are deserving of God’s judgment.
Tendencies to Different Sins
We all have an old sinful nature and are afflicted with tendencies to different sins. Scripture recognizes “a man given to appetite” (Prov. 23:2), for whom overeating may become a sin. It is well-known that some, because of their genetic makeup, become addicted to alcohol much more easily than others. One may have a strong tendency to immorality, yet be gentle and kind naturally. Another may loathe immorality, yet have strong predisposition to temper and violence. Still another may detest both immorality and violence, yet be inclined to such things as lying, cheating and underhanded manipulation. (We see this in the life of Jacob, until the discipline of God accomplished a change.) Immorality that transgresses God’s order in creation (such as pedophilia and homosexuality) tends to provoke strong reactions on the part of some, even in the world at large. It is well-known that even hardened criminals, who would think little of robbery and violence, will often threaten even the life of a fellow-prisoner convicted of molesting children. Believers sometimes raise questions as to whether anyone with a tendency to pedophilia or homosexuality could really be saved. It is important to realize that such inclinations may afflict certain individuals and require grace from the Lord to overcome them, just as others may have to overcome a penchant for such things as lying, violence or heterosexual immorality.
Judging the Root
As with all impulses in the old sinful nature of the believer, homosexual tendencies must be recognized as an effect of the fall and a root of serious immorality. The inclination must be judged unsparingly before the Lord, recognizing that we are “dead indeed unto sin, but alive unto God” (Rom. 6:11). Just as many dear believers have been delivered from such things as addictions to alcohol, drugs and heterosexual immorality, so we cannot limit what the grace of God can do in delivering from homosexual immorality. With some the struggle may be a hard one, even to the point of making it difficult to enjoy a normal heterosexual relationship, but surely the Lord who gave His life for us will hear and give the needed grace, if we look to Him. But even if the tendency remains, surely we can lay hold of the Lord’s words to Paul, “My grace is sufficient for thee” (2 Cor. 12:9), and look to Him to help us not to give way to the inclination and thus commit an overt act of sin.
Pastoral Help
It is also important for other believers who do not have such an inclination not to shun or recoil from someone with a homosexual tendency. The practice of homosexuality must be strongly condemned, but the individuals afflicted with the problem need help, encouragement, and pastoral care, in order to help them to avoid falling into sin. There should be liberty for them to ask for help, without fear of being rejected and avoided.
In these last days, when all restraint seems to be thrown off, it takes real dependence on the Lord to steer clear of the flagrant immorality that is flaunted everywhere, whether homosexual or heterosexual. Yet God would not tell us to be overcomers if it were impossible to do so.
Deliverance
A final question may arise as to whether an individual with a homosexual tendency can be completely delivered from it, so as to be capable of leading a normal life and entering into a happy marriage relationship. This is an issue about which it is hard to be dogmatic, for, in the words of another, there is nothing stronger than the grace of God, but nothing weaker than the flesh. There are those with some types of mental illness, for example, who are unable to function in a completely normal way in some aspects of life, despite a walk with the Lord and dependence on Him. In the same way, some with strong homosexual leanings may have to recognize their limitations and seek grace from the Lord to overcome within such boundaries. God has not taken away all of the effects of sin in this world, even for the believer, but those who glorify God in spite of such limitations will, no doubt, reap a great reward in a coming day. However, to say that one could not be delivered from such an affliction is to limit the grace and power of God. In any situation, however, we are always responsible for the motives of our actions, and we can ask the Lord for grace to live a life for His glory down here and to walk in communion with Him.
After referring to various sins, including the practice of homosexuality, Paul could say to the Corinthians, “Such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus” (1 Cor. 6:11). The practices that had characterized them before they were saved were to be given up, and surely God will give the needed grace for it today, as He did back in Paul’s time.
W. J. Prost
Poem - Boundaries
He giveth more grace when the burdens grow greater,
He sendeth more strength when the labors increase;
To added afflictions He addeth His mercy,
To multiplied trials, His multiplied peace.
When we have exhausted our store of endurance,
When our strength has failed, ere the day is half done,
When we reach the end of our hoarded resources,
Our Father’s full giving has only begun.
Fear not that thy need shall exceed His provision,
Our God ever yearns His resources to share;
Lean hard on the arm everlasting, availing;
The Father both thee and thy load will upbear.
His love has no limits, His grace has no measure,
His power has no boundaries known unto men;
For out of His infinite riches in Jesus
He giveth, and giveth, and giveth again.
Annie J. Flint