A Word to the Wise

RkThe' by Donald Gee Gospel Publishing House Springfield, Missouri 02-0632

A WORD TO THE WISE Copyright 1936 by the Gospel Publishing House Springfield, Missouri 65802 Original Title: Proverbs for Pentecost This Edition Published in 1975 Printed in the United States of America ISBN 0-88243-632-5

Author's Introduction To Original Edition The Book of Proverbs is a somewhat neglected part of the Holy Scriptures. Perhaps this is partly accounted for by its proximity in the Old Testament to that rich devotional treasure house of the Book of Psalms. Believing as we do, however, that divine inspiration has superintended all things in our precious Bible, we are sure that an attitude that belittles the value of this rich storehouse of the word of wisdom, even though it is adopted almost unconsciously, is seriously mistaken. These things have been written for our instruction, and we neglect them to our loss, if not our peril. For several years the writer of these brief studies has been personally delighted with the aptness of many of these sententious sayings for that body of Christian experience today which we call Pentecostal. He has sometimes sought to give public instruction on some important practical aspects of the Spirit-filled life based upon these proverbs. 5

Later they were incorporated into a series of articles that appeared in Redemption Tidings, which is published in England. A belief that they will yet serve a wider, and perhaps more permanent, purpose has prompted their publication in the present form. Louth, England September 1936

Contents 1 2 3 4 5 6 7 8 9 10 11 12

The Lazy Hunter 9 Too Much Honey 14 Clouds Without Rain 19 A City Without Walls 25 Words Upon Wheels 32 The Multitude of Counselors The Merry Heart 45 Flies in the Ointment 51 A Good Name 56 Untimely Singing 62 The Principal Thing 68 The Failure of Solomon 74

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1 The Lazy Hunter "The slothful man roasteth not that which he took in hunting" (Proverbs 12:27).

We can imagine this hunter, even though he certainly is rather an odd kind of fellow. H e likes hunting, he enjoys the excitement of the chase, he is not without skill, and can usually bring home that which he goes out to seek. But as soon as the interest and thrill of the hunt is over he relapses into a condition of almost despicable laziness. He may be hungry—to say nothing of others for whom he also presumably went hunting; but the prey taken in the hunt needs skinning, cleaning, preparing, and roasting before it can provide an appetizing and sustaining meal. All this is too prosaic, too unemotional, and savors too much of hard work to please our lazy hunter. So he feeds on stale, old food prepared for him by other hands before he went hunting, and is content to let that which he took in the chase go to waste—and worse. The Baptism in the Spirit The Pentecostal blessing is bestowed upon ful9

fillment of the simple conditions of faith and obedience; but it is also a reward of seeking—for the application of our proverb we will say "hunting." Occasionally the Lord seems to fill with His Spirit those who never know days and nights, weeks and months, spent in asking, seeking, and knocking for the fullness of blessing. But for many, perhaps most, Pentecost has meant tarrying. There came at last that never-to-be-forgotten moment when the Comforter filled the waiting temple. Waves of glory flooded the soul; praise and worship burst out in ecstatic utterance in a new tongue; the love of God was shed abroad in the heart. It was a high moment of spiritual experience. The longing soul was satisfied; the object of our search had been secured; and the sometime weary days of waiting were over. But what then? Did that baptism mean a high tide from which all spiritual experience has ever since receded? Was it a goal—but not a gateway? Did our satisfaction degenerate into self-complacency? If so, we must accept the inspired rebuke of the story of the lazy hunter. The supreme crisis of the baptism in the Spirit is to provide for a faithful witnessing and outworking in the days that follow. The emotional excitement of any Pentecost will inevitably pass, and it is both necessary and normal that it should do so. We cannot live on crises! But the Comforter abides. After Pentecost must follow the more prosaic "walking in the Spirit"; the continuing "in the apostles' doctrine"; the right valuation and application of what God has given. We need the conversion of special personal blessing into stamina 10

for daily cross-bearing, and into food to set before others. If we do not obey the commands to diligence after Pentecost we soon cease to be any the richer for our baptism in the Spirit; we go back to live on stale spiritual food provided by others; and our testimony becomes, first, futile, and later offensive. Spiritual Gifts The gifts are also rewards for—"hunting." For although given in divine sovereignty "as H e will," they are also to be coveted earnestly and to be prayed for (1 Corinthians 12:31; 14:13,39); sometimes with the laying on of hands (1 Timothy 4:11; 2 Timothy 1:6). But the spoil secured in this sacred pursuit must be diligently dealt with if ever to become profitable. Of all truth concerning spiritual gifts, this sometimes seems to be the one least understood. We leave these gifts to work automatically. We misinterpret the fact that they are to be operated by the Spirit, making it to mean that we ourselves have no need of diligence and no responsibility. The truth is that the bestowal of such holy Pentecostal spoil as a gift of the Spirit brings the believer into a position where he has much to do, if the gift is to become spiritual food for the edification of the Church. Timothy was particularly charged not to "neglect" the gift placed within him, but deliberately to "stir it up." Study and consecration, prayer and fasting, are all parts of our responsibility. The gift secured is not necessarily the gift yielding profit. Gifts produce offices; and the teacher has to "wait" upon his teaching, and the exhorter upon 11

his exhortation (Romans 12:7,8). Our assemblies suffer much unnecessary hunger through lazy hunters who never trouble to do any roasting. There are many preachers who often catch stray flashes of revelation, but never settle down in the study with Bible and concordance to Bo some real comparing of Scripture with Scripture, or diligently labor at the putting of truth into well-ordered, prayerfully prepared "sound doctrine." If they give us the proceeds of their chase at all, it is thrown to us somewhat after the fashion of lumps of raw meat, utterly unprepared, often unattractive. Those who are not preachers often go hungry because suggestive thoughts given to them by the Spirit in their morning reading of the Word are never followed up by meditation. They hunt—but never roast. Revival Campaigns Special evangelistic services are rare times of "hunting"—hunting for souls. And under the direction and anointing of the Spirit they yield precious spoil. But what of the aftermath of the special campaign? There is real excitement, quite legitimate and sanctified in the usual revival services. The thrill of hearty singing, the inspiration of crowds, the attractive personality of the visiting preacher, and the encouragement of nightly "results," all tend to keep the soul on the wave-crest of deep emotion. It is very easy to be enthusiastic at such times. Who would not enjoy such hallowed "hunting" in the forests of sin, and then shout for joy when the arrows of the Word under the convicting power of the Spirit enter the hearts of those we are 12

seeking, and we see them smitten before Calvary! Truly it is absorbing work. But the results of evangelistic work need careful conserving. It is in the establishing of assemblies to consummate our evangelism that we become truly apostolic in method and the church really grows under our ministry. To leave newlyborn souls without proper food, without proper oversight, and without a proper and orderly church "home," is to hunt—without roasting. The results of all our fervor will simply go to waste, and worse. Very few combine in their own persons all the gifts of a Paul, but thank God that He has given us one another in the body of Christ; the pastor and teacher can follow the evangelist, governments and helps can consolidate the work of apostles and prophets; and by all working together in cooperative fellowship we can see lasting results from our united labors. The edification of the body of Christ is dependent not alone upon the excitements and special blessings that are the result of the spiritual chase. It is still more dependent upon the diligent use of those blessings as we seek to turn them into nourishment for the soul by the methods of quiet, humdrum, and sometimes strenuous labor in the Word and doctrine. Roasting must follow hunting, and he who is sometimes foremost in the excitement of the chase must yet prove his ultimate usefulness to the Church by turning the fruit of his skill into that by which we truly grow in the will of God.

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2 Too Much Honey "Hast thou found honey? eat so much as is sufficient for thee, lest thou be filled therewith and vomit it" (Proverbs 25:16).

Many years ago I was talking to a friend of mine who had just opened a candy store. Noticing the young lady who was serving behind the counter, and not being without some experience of the love most young ladies have for chocolates, I enquired rather apprehensively of my friend as to whether the young lady did not succumb to the temptation to help herself rather too freely from the attractive stock all around her, and even eat up all the profits. His laughing reply has never been forgotten: "Oh, the first week a new assistant is here we let her eat all she wants; that cures her!" Evidently my friend made a practical application of the fact that some of his new assistants had not yet learned the wisdom of Solomon where sweet things are concerned. Now honey, in the Scriptures, is typical of much that is good. The Promised Land "flowed with milk and honey": Jonathan strengthened himself 14

when weary with pursuing the enemies of Israel by eating honey: wild honey was part of the diet of that great preacher John the Baptist: our Lord gave the disciples a piece of honeycomb for breakfast after the Resurrection: we love to sing of getting "honey from the rock" and to remember that "that Rock was Christ." Yet while all this is true, it is significant that the divine command was: "Ye shall burn no leaven, nor any honey, in any offering of the Lord made by fire" (Leviticus 2:11). Honey might be good for the people, but apparently the Lord wanted none of it for himself, and it could play no part in acceptable sacrificial worship. Salt—but no honey. The outstandng natural characteristic of honey is its sweetness; and it seems safe to infer that the typical significance of honey in the Bible is Spiritual "Sweetness." There are certain spiritual experiences and blessings that are best described as "sweet." They linger mostly in the realm of the emotions and feelings. There is, for instance, an indescribable sweetness in the joy of sins forgiven: there is a delightful element, in soul-communion, both with the Lord's people and with the Lord himself, which can only be defined as "sweet": there is a corresponding sweetness in thoughts of heaven. Now all this is very beautiful, and perfectly legitimate—in moderation. The kiss with which the father greeted the returning prodigal must have been like sweetest balm upon his poor weary, wounded spirit; yet no one would suggest that the father kept on kissing him all the time. The sheer sweetness of spiritual fellowship—"the pure delight 15

of a single hour"—is really an absolute necessity to refresh and fortify our souls in the midst of the stern conflict with Satan and sin; yet everybody knows that it is downright shirking to build tabernacles on any Transfiguration Mount while needy humanity is waiting for us below. Songs of heaven and home give new life to weary pilgrims, and a peep through Bunyan's spyglass upon the Delectable Mountains at the Celestial City cheers us all; but dreaming about heaven will not get us there. Some Christians seem to be always exuding a kind of spiritual sickliness, as though they chronically had too much honey. Their every expression tends towards the superlative, and we have to confess to a feeling approaching nausea at their Sugary Language. Whether it is in prayer, or preaching, or testimony, we hear a continual repetition of the adjectives "sweet," "lovely," "precious," "dear," "beautiful," "beloved," and so on. There are occasions and subjects when the choicest adjectives with which memory and knowledge can furnish us are inadequate to express our truest emotion. But we greatly need to beware of cheapening sacred things. In addressing a congregation of believers, there are times when fullness of sincere feeling merits a good, heartly "beloved"; but most assemblies suspect shallowness when every sentence contains that word. It is decidedly out of place for a young woman, speaking in an open-air meeting to a crowd of husky workingmen, to address them as "dear ones." Yet this is often done. Certain hymns leave a very sugary taste in the 16

mouth, and many that are frequently sung as solos are utter sentimentality. Special care is needed in selecting hymns about heaven and the afterlife, as a great many of these have almost no "salt" of scriptural truth in them at all, and some are quite dangerously misleading. God's Word is very sparing with "honey" on this subject, and more frequently reminds all classes of men of the truth of "After death, the judgment." Particularly in worship we need to notice the warning of the type that no honey should be mingled with the burnt offering. Our own souls enjoy the sweetness of public worship, especially when there are several features in it that appeal to the natural man. Good music, good preaching, congenial company in the congregation, all constitute a form of "honey." Our own feelings and tastes are gratified, and we literally "enjoy" the service. Such enjoyment is legitimate and proper, but if we are not watchful it can become very selfish and may have in it next to nothing of that genuine "sacrifice" of praise which is worship in spirit and in truth offered to the Father. God is not seeking the "honey" of our own emotional pleasure to be offered to Him, even though stirred by all the sweetness of sanctified art in the conduct of religious meetings. Revelation of His divine grace and power to the understanding is the true spring of worship. "Two or at the Most Three" Even in the purely spiritual realm there can be a danger of too much honey. The baptism in the Holy Spirit, flooding the heart with the love of God, brings the soul into a Pentecostal promised land that flows with milk and 17

honey. But it is a land for work and warfare, not sensuous enjoyment of mystic delights and novel ecstasies. Some have made shipwreck of their Pentecostal experience because they foolishly imagined that it was to consist of nothing but honeyed spiritual thrills and sentimental "revelations." It is for "witnessing" (Acts 1:8). Some of the gifts of the Spirit are very sweet to the taste of the one using them. It is very evident from the First letter to the Corinhians, and from the experience of the Church ever since, that this is true of the gift of tongues. It is ecstatic language given to the human spirit for inspired communion with God (1 Corinthians 14:2,28). In its proper place it carries a big blessing ( w . 4,18), and can bring refreshing to many a wearied Jonathan "faint yet pursuing." But just because it operates in the realm of spiritual feeling, rather than of spiritual understanding, its power to build up healthily the Assembly of God is limited (v. 19). Its use must not be forbidden, but in the public meeting it is to be strictly limited. "Two or at the most three" (v. 27). Which, translated into the language of our present proverb, might read, "Hast thou found honey in speaking in tongues? Let thy public use of it in the assembly be two spoonfuls, or at the most three; lest everybody become filled therewith and vomit it." Alas, that some individuals and some assemblies have refused to listen to the inspired word of wisdom and by intemperate indulgence in this form of Pentecostal "honey" have produced the inevitable nausea—and now quench the Spirit! 18

3 Clouds Without Rain "Whoso boasteth himself of a false gift is like clouds and wind without rain" (Proverbs 25:14).

When traveling in Australia the writer was told about the times of severe drought which sometimes affect part of that sunny continent. "It just seems as if it cannot rain," a friend said; "the clouds and wind come up, and there is every prospect of a good shower, but they pass away again, and leave everything as parched as ever." The bitter disappointment can be easily imagined. Every promise —but no fulfillment. It is a striking thing that Jude picks up this simile in his pungent epistle, and describes apostate teachers who are not true to "the faith once for all delivered to the saints" as "clouds without water" (v. 12). They have great swelling words but no power to revive and bless. They are miserable boasters, making great pretense, but leaving everywhere a trail of bitter disappointment. The Cry for "Rain" The Bible again and again takes up the figure of physical thirst, or a thirsty land, and makes it a 19

picture of the universal thirst of the human soul after God. "My soul thirsteth after thee as a thirsty land"; "I will pour water upon him that is thirsty": "Floods upon the dry ground": "If any man thirst, let him come unto me, and drink" (Psalm 143:6; Isaiah 44:3; John 7:37). The cry for revival is particularly answered by promises of spiritual rain. "There shall be showers of blessing": "He shall come upon us as the rain": "It is time to seek the Lord, till he come and rain righteousness upon you": "He will cause to come down the rain, the former rain, and the latter rain" (Ezekiel 34:26; Hosea 6:3; 10:12; Joel 2:23). The significance of the type is revealed and the subject thus becomes truly Pentecostal. "This spake he of the Spirit": "I will pour my Spirit upon thy seed": "I will pour out my Spirit upon all flesh": "Until the Spirit be poured upon us from on high, and the wilderness be a fruitful field" (John 7:39; Isaiah 44:3; Joel 2:28; Isaiah 32:15). The cry of thirsty souls is a cry for the Spirit; the remedy for spiritual barrenness is an outpouring of the Spirit. The promise and purpose of God is a flood of the Holy Spirit's grace and power. True Gifts Bring "Rain" Now it is the wise plan of the Almighty that the blessing of the Spirit shall normally come to men through other men. Jesus said, "Out of him shall flow rivers of living water"; that is, out of the man who has been to Christ, and personally and believingly drunk, for himself, from that life-giving fountain. And so we see how Peter and John pray for them to receive the Holy Ghost in Samaria; and Ananias is sent to lay hands upon Saul of Tarsus 20

for the same blessing; Cornelius has to send to Joppa for Peter; and certain disciples in Ephesus tarry until Paul brings them the fuller light (Acts 8:17; 9:17; 10:44; 19:6). The baptism in the Holy Spirit brings resultant spiritual gifts; those gifts result in definite ministries; and the purpose of such ministries is spiritual rain upon God's field of the Church that causes it to grow and become fruitful in the service of God and man (1 Corinthians 12; Ephesians 4). Speaking of the gifted ministry of ApoUos at Corinth, Paul strikingly says: "ApoUos watered." A scriptural baptism in the Holy Spirit not only brings the divine fullness into our own hearts; it also results in the ability to pass on, either consciously or unconsciously, an overflow of blessing to others. Indeed, such an outflow ultimately becomes the test of the depth and reality of any "Pentecost"; and only by a continual outflow can we maintain spiritual health. We ought to cause "showers of blessing" wherever we go, if we are truly filled with the Spirit of God. The form our personal and individual "flowing out" may take wiU vary. "There are diversities of gifts, but the same Spirit." Yet aU the gifts and ministries put within the Church have this one thing in common, that they are intended to provide means whereby the living water and the heavenly showers of the Spirit of grace may reach and satisfy the thirst in human hearts all around. This should be equaUy true of the word of wisdom or the gifts of healing; or the gift of faith or the gift of tongues; of the ministry of the teacher quite as much as of the evangelist; and of governments as much as helps. All should help to bring "rain," 21

and all do bring heavenly blessing and refreshing when exercised in and by the Spirit of God. "A False Gift" But our present proverb speaks of vain pretenders. Notice that they characteristically "boast." This is one of the infallible signs of an impostor. They "call themselves" out to be "some great one." They delight in high titles and flattering names, implying by such titles the possession of very special gifts. To boast of possessing any spiritual gift or office is one of the most dangerous and absurd things a man can do. Moreover, it is so uncalled for. "What hast thou that thou didst not receive?" "Think soberly, according as God hath dealt to every man the measure of faith." A genuine gift of the Spirit, if waited upon diligently, will inevitably reveal itself and requires no advertising. The faithful ministry of a gift will ultimately compel the recognition of the office it involves. There is no occasion to fret because enough fuss is not being made of us, or sufficient prominence allowed. Wait a bit; be faithful and diligent; and the Lord will see to that! Philip will become known as an "evangelist"; Silas as a "prophet"; and Paul as an "apostle"; without any insistence on their part that such and such a title should be given to them. The Church is not so blind as some think it is. But how different is the case of the boaster of a false gift. He may take the high title of "apostle," but we shall seek in vain for assemblies that he has planted in places where Christ has not been named. He may call himself a "prophet," but no strikingly fulfilled predictions stand to his credit, 22

and no burst of genuine revelation enlightens his ministry. In like manner, the brother who boastingly lays claim to the name of "evangelist," but does not possess the gift and calling, will have no blessed record to show of souls won for Christ. The selfstyled "pastor" who has not been made such by Christ himself will probably only leave behind him a stream of scattered and starved assemblies, instead of flocks sacrifically built up and prosperously increased. The false and spiritually ungifted "teacher" will only sow discord and uncertainty wherever he goes. To recognize a man's gift and Christ-given office is very proper and necessary, and all honor should be paid to it. We have nothing but genuine pleasure in glorifying God for those ministries that truly bring showers of blessing wherever they are exercised. Let us make way for them. But cruel disappointment and bitter disillusionment will be the only result of hastily crying-up false gifts and offices. It is surely wise to be slow in laying claim to any gift ourselves. Let others say it of us. Even if we have received a personal calling from the Lord, we do well to humbly wait His time and way for the revelation of it to the people. And though inspired prophetic utterances may have indicated a possible gift placed within us by the Spirit, as in the case of Timothy, yet we still need to make full proof of our ministry, and diligently keep the divine fire burning, before we are in a position to lay claim to any office. The ultimate test for any spiritual gift is its ability to bring the heavenly rain upon thirsty souls. Mere titles of office, however slavishly literal to the 23

New Testament, are utterly vain if they lack the power. Once, when the writer was a boy in London, he secured an empty scent bottle labeled very prettily "Lavender Water," and filled it with some imitation concoction in order to play a joke upon a friend. You may be sure the ruse was quickly discovered once the stopper was taken off! We have often been reminded of that incident by some brethren who make so much of official labels of gift and office. Let them remember that we shall be removing the stopper one day. And what then? The worthless contents of my prettily labeled bottle as a boy were thrown down the drain!

4 A City Without Walls "He that hath no rule over his own spirit, is like a city that is broken down, and without walls" (Proverbs 25:28).

Has your imagination ever pictured that city? Once it was prosperious and self-respecting: fruitful vineyards lay all around it; the opening of the gates morning by morning let a busy concourse of people into the marketplace; peace and prosperity abounded among its contented citizens—all because the strength of its walls, and the wisdom and valour of its rulers, had spread a healthy respect for it in the hearts of all possible marauders. But—whether by the sudden fierce and unexpected attack of a powerful robber chief from afar, or whether from the mere results of neglect through too much self-satisfaction, one cannot say —it has now become a place more or less in ruins, and only has a shadow of its former wealth and influence. Just a few sickly inhabitants live among the ruins of once comfortable homes; weeds and rubbish abound everywhere. Worst of all, and most significant of all—the walls are broken down. So now every robber and lawless wanderer can 25

come and go as he likes. There is no government, no watchman, no self-respect, and no influence over the surrounding country. This inspired parable is declared to be a picture of—a man. Our Own Spirits It is, particularly and definitely, a picture of a man who has "no rule over his own spirit." A vital part of his personality has got out of control. Something in him that should stand firm and sure like the walls of a strong city has become broken down, ineffective, despicable, and pitiable. It is his spirit. Do we think often enough about our own spirits? These studies are specially parables for Pentecost; but how many of even so-called "Pentecostal" people are there who scarcely recognize the reality of their own personal spirit, or its vital place in everything? Some even baldly deny the existence of a "spirit" of their own at all. They will admit of nothing but the indwelling Holy Spirit. Yet Romans 8:16 is crystal clear in making the contradistinction between our own spirits and the Holy Spirit. "The Spirit itself beareth witness with our spirits." Our own spirits are the highest part of our wonderful tripartite nature. "I pray God your whole spirit, and soul, and body be preserved blameless," says the apostle (1 Thessalonians 5:23). Our spirits share in the redemption purchased by the precious blood of Christ, and need the sanctifying grace of the Spirit and the Word. Sometimes they have their own unhappy "filthiness" to be cleansed from (2 Corinthians 7:1); but they are capable of that highest and greatest of all exercises of the re26

deemed—worship (John 4:24). One day the spirits of the just will be made perfect (Hebrews 12:23). For the present we greatly need to take heed to our spirits. Our Spirits and Pentecost In the exercise of the supernatural gifts of the Spirit bestowed as part of the Pentecostal enduement of power from on high, the redeemed and sanctified spirit has an important and honorable place. There are far too many who regard spiritual gifts, and especially those of more ecstatic and inspired utterance, as being the mechanical operations of the Holy Ghost, quite apart from our own personalities. Only God knows how much mischief has come through such an unscriptural and distorted view. The New Testament is clear enough. Take, for instance, the gift of prophecy in the Church. The Word says plainly that "the spirits of the prophets are subject to the prophets" (1 Corinthians 14:32); and with this clinching statement the apostle sums up all his teaching and exhortation. The ultimate responsibility for the use, or misuse, of the spiritual gift of prophecy is with the prophet himself. The prophet can misjudge the quantity, or quality, of his inspiration, and can allow his own enthusiastic spirit to completely run away with him, until his use of the gift transgresses all the laws of love and wisdom. This is no imaginary hypothesis. It was actually happening at Corinth; and was the immediate reason why much of 1 Corinthians 14 was ever written under the guidance of the spirit of truth. To many who have, unfortunately, imbibed 27

false and unscriptural ideas about the gift of tongues, the plain statements of the Scriptures must come with something like a shock. But it will be a most healthy and saving shock. Paul says distincdy about speaking with tongues —"If I pray in an unknown tongue, my spirit prayeth" (1 Corinthians 14:14). The language is too plain to admit of the slightest misunderstanding. He does not say (as we have so often heard people say today), "the Holy Ghost spoke through me in tongues." H e recognized the conscious, willing activity of his own spirit, and placed the exercise of the gift where it belongs. Through this gift the apostle personally spoke to God ( w . 2,28). In the same way, he strongly enforces the personal responsibility of the one with the gift of tongues only to use his gift in a proper way. Our own spirit can determine the amount of exercise allowed in any one meeting (v. 27), and can keep silent when advisable (v. 28). If the gift of tongues were the direct voice of the Holy Spirit, as some mistakenly affirm and believe, then these instructions would amount to a command to quench the Spirit—which is unthinkable and absurd. O, to come back to our Bibles in these things. The recognition of the true place and importance of our own spirits in the exercise of these gifts does not destroy the glorious truth of inspiration. They are the gifts of the Holy Spirit, and their proper use through us involves His "working" (1 Corinthians 12:11). Through them God can, and will, speak when it pleaseth Him (1 Corinthians 14:21). But all utterance in "tongues" is not in the nature of an inspired "message"; and the activity of our own spirits has to be watched with the ut28

most care and willingness to conform to the rules of love and wisdom. The Holy Spirit will never break those rules. Ruling Our Own Spirits It only remains to apply the proverb before us. It teaches that our spirits are to be "ruled." Paul says they are "subject" to our own wills. That is to say—we should never lose the God-given power to exercise perfect self-control, especially in public and in the assembly. We should always consider the fitness of the occasion, and the composition of the company present, before we allow our spirits untrammeled freedom. There may be legitimate times when we can become "beside ourselves to God"; but always in the secret place of communion, and never in public meetings of the church. Our spirits can be easily stirred, for they are that part of our being which feeh most deeply of all. (Notice how Jesus was troubled in spirit; and how Paul was stirred in spirit). Therefore we have to watch with special care at all times when feeling is running high. Such times occur in meetings during powerful sermons, emotional prayers, or sentimental songs; or when somebody else is exercising a spiritual gift. And even when the touch of the blessed Spirit has truly been upon us, perhaps in some spiritual song or prophecy, we still need to watch our own spirit carefully lest it run on in its sheer personal enjoyment of the manifestation after the hand of the Lord has lifted. Not long ago, I had an electric flashlight which I had to discard for the simple reason that it was always going on in my pocket without my touching the switch at all. The slightest jolt as I went along 29

—and off it would go! One result was that the battery was soon exhausted, and I had no power for lighting left just when I really needed it. That is just like some of the Lord's people. The slightest "jolt" of emotion in the meeting will start them off; they will injure the testimony of the whole assembly, or the effect of a powerful sermon, by an ill-timed display of some spiritual gift that God gave to them to be locked up tight unless He wanted the use of it. And the sequel usually is that, when the power of the Spirit is really needed, they are found lacking. Surrender to mere emotionalism has caused all their true power to leak away. At one time in a meeting I watched a poor man who was suffering from some nervous disease, so that every now and again his whole face would twitch and his frame shake. He obviously had lost control over his own body. Poor fellow! I pitied him. Yet I soon saw that there were some in that assembly in a worse plight; for as the meeting proceeded, it was easy to see that they had lost all control over their own spirits. But on the way home I watched the superb selfcontrol of the brother driving the car. There was no outward sign of strain, but every sense was alert and doing its appointed business, while every member of his body responded immediately to his will. I prayed God to make me, spiritually, like that chauffeur; and never, in His mercy, to let me get like the poor neurotic in the meeting. I wonder how some folk would get on if the Lord set an examination in their powers of self-control before He gave them a Pentecostal driving license! We might have better order in some of our meetings. 30

There is a blessed remedy for those of us who have lost the rule over our own spirits, and have allowed the "walls" to be broken down. We can invite the Saviour to come and repair those walls once again, and to set up the gates in their appointed places. We can ask Him to "set a watch upon the door of our lips"; and then to teach us how to rule our own spirits—under Him.

5 Words Upon Wheels "A word fitly spoken is like apples of gold in pictures of silver" (Proverbs 25:11).

The imagery used here, "apples of gold" and "pictures of silver," is very beautiful; but the literal Hebrew for the "word fitly spoken" is even more striking—"a word upon his wheels." Could any phrase better describe the words that run easily, and get to their destination! "Square Wheels" When I visited New Zealand, some friends laughingly advised me to keep off the railways there "because they had square wheels." This was their way ovf hinting that travelers must be prepared for bumps; though I think it was a quite unjust libel upon the N. Z. Railways. There are several people I have met, however, whose words certainly seem to run on "square wheels." I think of one chairman who kept us on tenterhooks all the while; he seemed to have a gift for saying just the wrong thing, or saying the right thing in a most unfitting way. If our meeting ever arrived at its desired haven, we only got there by 32

a series of tactless jolts that had put some of us almost in a cold sweat. Then there was another brother who, in the family circle, was all that could be desired, and possessed a zeal for the gospel that was unquestioned. But I never heard a man with more unfortunate habits of speech on a public platform, even though he was reckoned a preacher and pastor. I think he meant to aim at frankness and candor, but he only succeeded in achieving rudeness and personal insult. Strangely enough, in presbytery meetings he was as quiet as a lamb. Another instance that sticks in the memory was a sister who developed a most objectionable habit of confessing other people's faults in public prayer. The elders of the assembly had to take drastic measures with her in the end. The Word of Wisdom We may be almost sure that the first spiritual gift of all, the "word of wisdom" (1 Corinthians 12:8), will provide a "word upon his wheels." James describes this wisdom that is from above as "first pure, then peaceable, gentle, and easy to be intreated." What well-oiled "wheels" those graces represent! In many situations, the word of wisdom largely consists of loving and sanctified tact. I always remember a General Council meeting in America when, after a subject had been officially closed, one of the younger preachers could not help referring to it again with words of deep feeling and obvious sincerity. The hundreds of brethren present were all listening with great sympathy, when one man got up and objected on a point of order. With real grace, and heavenly 33

wisdom, the chairman admitted the truth of the ruling, but suggested that there were times when we needed a heart as well as a head. H e carried the meeting entirely with him. The apostles had a word of wisdom in Acts 6: 2-4, when the church was threatened with its first serious dissension. It is noteworthy that "the saying pleased the whole multitude." That was because the words had been "fitly spoken." Such words usually make for peace and concord, and secure the agreement of all whose hearts are right with God. Some preachers cripple their usefulness by forgetting to put their words upon wheels. The anointing of the Spirit, bestowed in answer to prayerful waiting upon God, will carry our words where they will never go otherwise. Plenty of oil also makes for smooth running. There is no need to be afraid that graciousness and courtesy will rob us of faithfulness. Moreover, we are not always Elijahs rebuking Ahabs, nor John Baptists addressing Pharisees! Paul's address on Mars' hill (Acts 17:22) is really a model, for, rightly understood, his opening remark was a compliment and not a criticism. An exquisite example of tact and skill in delicate correspondence is provided by his letter to Philemon on behalf of that brother's runaway, but now converted, slave—Onesimus. While the sincere welcome given by Cornelius to Peter provides a model of "words fitly spoken" for introducing a preacher (Acts 10:33). Love and Spiritual Gifts Even in the exercise of spiritual gifts, there can be words like "square wheels." I think of one sis-

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ter who, when the Holy Spirit wanted to use her lips, would nevertheless always hold back until after the benediction had been pronounced, and the meeting was already in the confusion of breaking up. However blessed the message, it was not "fitly spoken," in circumstances quite unnecessarily embarrassing. Less happy still have been occasions when love was all too manifestly lacking in the spirit of the speaker, and to say that the words spoken were on "square wheels" would but describe, by another figure of speech, what Paul called "sounding brass and tinkling cymbal." Those utterances grated, and jolted, and left us no blessing at all. The "wheels" that such words need to run upon are the wheels of love. If the rules laid down by Paul in 1 Corinthians 14 for the exercise of spiritual gifts decently and in order" in the assembly be examined, they will be found to all consist of speaking with love. Love will make us careful to remember the unbelivers who may be present, and control ourselves accordingly, so that we give them no just cause to be stumbled by saying we are "mad" (v. 25). Love will make us think of other believers besides ourselves who are engaged in worship also, and so will prevent us from any selfish enjoyment of our gifts in which they cannot share (v. 28). Love will hold us steady so that we do not ever monopolize more than our fair share of the time (vv. 29-33). Utterances by means of spiritual gifts, when truly "in the Spirit," will always be "on wheels." They will not only be full of power, but will also fit the spirit and circumstances of the occasion. Generally speaking, they will be in a tone of voice 35

that does not create nervous tension; there is no need to scream or shout or to behave in an unseemly manner. The language will usually be felicitous, and not grate by coarseness of speech or gross errors in grammar, even though the personality of the speaker will not be obliterated and may sometimes put a certain note even into inspired utterance. Above all things, such words will be "fitly spoken" because they will edify (v. 26). Soul Winning "Words on wheels" play a vital part in that sacred art of winning and helping souls by means of personal conversation. Sometimes everything will hinge upon words being "fitly spoken." There are some words that need to fly like a polished shaft—such as Nathan's "Thou art the man" to David, and Paul's words that made Felix tremble. But more often it is the word of tact and gentleness that reaches the objective—such as our Lord's conversation with the woman at the well, or His searching use of impersonal parables to convey personal home-truths (see Luke 7:40-43; 10:30-37; 14:15-24, etc.) But then, all His words were "fitly spoken!" It is a delightful subject that we can all prayerfully seek proficiency in—this great art of putting our words upon wheels of grace and wisdom given by the Holy Spirit. I think of two expert soul winners I have known personally. One was a farmer. A public footpath ran across his land, and that path was his pulpit. He could engage passersby in conversation of all sorts of general topics, and then deftly turn to the 36

greatest of all by a "word on his wheels." The other was a Scotsman who pleaded for a back seat in the church, so that he could be near the door for speaking to people as they left the meeting. H e seemed to have an instinct that knew when conviction rested upon a soul, and Sunday after Sunday, by private words fitly spoken, he would win souls for Christ. "He that winneth souls is wise": and, what is more, he must be wise to win them.

6 The Multitude of Counselors "Where no counsel is the people fall; but in the multitude of counsellors there is safety" (Proverbs 11:14). "Without counsel purposes are disappointed; but in the multitude of counsellors they are established" (Proverbs 15:22).

The baptism in the Holy Spirit has a special connection with believers becoming members one of another in the "body" of Christ (Romans 12:5). That is to say, their individual experiences and respective ministries must never be considered in isolation. In a scripturally Pentecostal body all need one another, and each complements the other. "The eye cannot say to the hand, 'I have no need of thee'" (1 Corinthians 12:21). The distinctive character of the outward operations of the Holy Spirit under the New Covenant is that they are in, and through, the Church as a body of believers; and not through outstanding individuals, such as a Gideon, or a Saul, of the Old Dispensation. The new dispensational key word that reveals this aspect of truth is the word "all." "Upon all flesh" (Joel 2:28): "They were all filled" (Acts 2:4): "The promise is . . . all" (Acts 2:39): "The Holy 38

Ghost fell on all" (Acts 10:44): etc. Pentecost was given to produce a corporate activity, not an individual enduement only. The baptism in the Holy Spirit will ever remain a vividly personal experience for each individual believer who receives it; but the ultimate purpose of that baptism is participation in the corporate activities of a body. The practical application of this principle is powerfully enforced in the two proverbs before us concerning the "Multitude of Counsellors." (a) "There Is Safety" Isolation can become exceedingly dangerous: and never more so than in what we sometimes consider to be the higher realms of spiritual experience. Mountain climbers usually rope themselves together for greater safety when scaling the highest peaks. We need to do the same. Remarkable and unusual spiritual experiences, especially if received when all alone, should be submitted to the judgment of competent brethren in Christ, who "by reason of us have their senses exercised to discern both good and evil" (Hebrews 5:14), before being finally accepted as from the Lord. Personal dogmatism over visions or revelations privately received is dangerous in the extreme. "Let the prophets speak two or three, and let the others judge," is the safe scriptural rule (1 Corinthians 14:29). It is not even good to wait upon God in prayer all alone too much, if the result or the objective seems to be "manifestations" rather than communion. Private prayer is an essential for every healthy soul; but it is to be carefully observed that when Pentecostal outpourings of the Spirit are desired 39

and bestowed in the New Testament, it is always made clear that God works where and when a company are gathered together. Even Saul of Tarsus was not all alone when he was filled with the Spirit (Acts 9:17). Individual leaders who create divisions nearly always do so because of failure to take counsel with their brethren. The "prophet" who isolates himself, and glories too much in his personal "revelations" almost invariably becomes a fanatic. The "teacher" who isolates himself and glories too much in his personal interpretations of the Scriptures almost invariably becomes a schismatic. It is the divine plan that we should correct and balance one another, and the leader who persistently ignores or flouts the counsel of his brethren is a dangerous man to follow. We are wrestling against spiritual foes; the Church is still in the "tumult of her war"; individually we have to contend with an enemy like "a roaring lion seeking whom he may devour." Therefore "by wise counsel shalt thou make thy war" (Proverbs 24:6); and in the councils of God's people, however much despised by headstrong and ambitious personalities, there will always remain one of the great factors of the victorious life. (b) "Purposes Are Established!' A "multitude of counsellors" is wise and necessary for safety: it also ensures the maximum of possibility that our service will prove successful, and permanent in its fruitfulness. Pentecost inspires life with a grand purpose. That purpose is intimately connected with the fulfillment of the great commission to "Go . . . and 40

teach (make disciples of) all nations" (Matthew 28:19). Many become on fire with a burning zeal to fulfill this purpose after they have been baptized in the Holy Spirit; but they rush off hastily, and neglect the "multitude of counsellors" so that their lifework is largely wasted, and their purposes disappointed. Zeal can do more harm than good if not wisely directed. Useless heroism may be spectacular, but it accomplishes nothing toward fulfilling the great plan of God. There is no profit in sacrificing valuable lives and large sums of money merely through lack of wisdom. When the Early Church sent out her first missionaries, it is noteworthy that the action was a united one as a body (Acts 13:1-3). The voice of the Spirit calling them forth was heard in the assembly, and not merely as a private revelation which the Assembly at Antioch was asked to take on trust. The solemn ordination that followed was participated in by the whole church. At the conclusion of their tour, they "gathered the church" together to present their report (Acts 14:27). It was a momentous step, taken with a "multitude of counsellors." Later on, the leading apostles, in council, made a mutual division of their respective fields of labor (Galatians 2:9). The missionary' enterprise of the Early Church was steeped in counsel; and those workers who were most conscious of the leading of the Holy Spirit in their own lives were the most ready to recognize that H e was working equally with their brethren also. The fuller understanding of the divine purpose was only arrived at by taking counsel together. Sporadic individual enterprise in the gospel, however courageous and sin41

cere, will never accomplish as much for God as that undertaken with a multitude of counsellors. Pentecostal missionary enterprise must observe this unalterable word of wisdom in an ever-enlarging sphere if it is to fulfill a worthy place in the purposes of God. That which is true of the missionary abroad is equally true of the evangelist at home. Philip's gift quickly revealed itself when he went down to Samaria, and he had most encouraging "results" (Acts 8:12); but the divine purpose was only realized perfectly by the counsel and cooperation of Peter and John, who first of all acted to meet the need of the converts receiving a fuller experience; and then purged the work of an imposter who seems to have completely deceived the enthusiastic revivalist. It requires a working together of all the ministry gifts to establish assemblies; and such a purpose is only to be achieved by a multitude of counsellors. Individual work centers in the individual worker, and partakes of all his weaknesses and limitations. Church Councils There is a powerful drift in all government today toward dictatorship; and the same tendency can be seen in the Church, and also in the Pentecostal Movement. An undue swing of the pendulum in the early days of this revival towards entirely democratic methods of conducting meetings and ruling assemblies encouraged lawlessness, and generally proved futile in establishing anything really worthwhile. Leaders sincerely desirous of accomplishing something worthy of the testimony that Pentecost stands for have therefore tended towards the opposite extieme. They point to the success of 42

their methods as infallible proof that they have been perfectly in the will of God. But cast iron denominationalism always ultimately frustrates the further progress of the work of the Holy Spirit. If that were not true, there would never have been any Pentecostal Movement as a distinctive entity. We may safely rule out democratic principles in church government, if by them we mean government from the tail instead of the head; and permit the vote of a spiritually immature majority to overrule the wisdom of experienced leaders. That is contrary to the whole Word of God. On the other hand, we must equally reject the attempt of a few gifted leaders to establish an autocracy that governs by secret conclaves, and seeks to persuade us that "apostles," whether ancient or modern, are dictators instead of "fathers." We can never submit to such a dangerous principle. That, also, is contrary to Scripture. The government of the church is theocratic; and the New Testament places the final word of authority always with the Holy Spirit. How to achieve that divine government is our problem. The Scriptures teach that the surest method is by counsel. When in the Early Church the first internal difficulty arose (Acts 6), the first action of the apostles was to "call the multitude of the disciples" together. Yet the government was not democratic, for the word of counsel and direction came from the apostles. But neither was it autocratic, for the "saying pleased the whole multitude," and to them was left the task of choosing the seven officers. It was theocratic; for none can fail to see that it was the Holy Spirit's gift of the "word of wisdom" to the Twelve that solved the problem; and the spir43

itual sense of the multitude of believers immediately bore witness to it. Some years later, another internal crisis occurred (Acts 15). Once again the scriptural method of dealing with it was by calling a general council. That there was open discussion, even of a protracted nature, is proved by the words "when there had been much disputing." Nevertheless the principle was not democratic; the "apostles and elders" were the ones who officially considered the matter, and it is clear that experience and office were fully recognized and honored. But neither was the method autocratic; the ultimate decision was that of "the whole church" (v. 22), and the official letter embodying it was written by "the apostles, and elders, and brethren." The secret once again was theocracy; the real government was with the Holy Spirit, as revealed in the closing words: "It seemed good to the Holy Ghost and to us" (v. 28). But the mind of the Spirit was discovered by counsel. We must keep true to the New Testament method of discovering the voice of the Spirit by counsel together. Even then human weakness may cause "much disputing," but it is worth it all if, at the end, we can again triumphantly affirm "it seemed good to the Holy Ghost and to us." There does not appear to be any quick and easy way of discovering God's will. Perhaps that is where we make mistakes; we think there is. It takes much patience and mutual forbearance to arrive at a decision with a "multitude of counsellors," but heavenly wisdom has stamped it as the surest and safest way in the end. Perhaps one of the greatest needs of God's Spirit-filled people all over the world today is to take more counsel together.

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7 The Merry Heart "A merry heart maketh a cheerful countenance" (Proverbs 15:13). "A merry heart hath a continual feast" (Proverbs 15:15). "A merry heart doeth good like a medicine" (Proverbs 7:22).

The word "merry" seems to have fallen upon evil days as far as spiritual associations are concerned. Nowadays it is used almost exclusively for entirely worldly, and even coarse, enjoyment. "Eat, drink, and be merry" exemplifies its usual companionship, and carnal pleasures probably fill most people's minds even when they wish each other "A Merry Christmas." But the genuinely spiritual content possible in the word is amply illustrated by the use of it in the parable of the prodigal son (Luke 15:23,24, 32). It is the Father himself who says, when the wanderer returns, "Let us eat and b e merry"; and defends the festivities before the fault-finding elder brother by saying, "It was meet that we should make merry." There is a sweet suggestiveness of eternity in the phrase, "They began to be merry." This holy merriment never ends! 45

The epistle of James gives instructions for the proper expression of spiritual merriment (chap. 5: 13—though here the Greek word is different), "Let him sing psalms." Of course the "merry heart" of the Bible simply means a "joyful or glad" heart, a "good or cheerful" heart (Newberrry); and implies for us, a heart overflowing with the Pentecostal fruit of the Spirit which is joy. What joy, what feasting, what "merriment divine," comes into the heart with the fullness of the Spirit! The first 120 were intoxicated; and ever since the Church has, when enjoying her Pentecostal heritage, come "singing down the ages." And if dried-up "elder brothers" ever complain, it is the voice of the Father himself that gently says "It is meet that we should make merry" —"in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord." A Cheerful Countenance A happy face is a winsome thing. Beauty may be pleasant to the eyes, but cheerfulness is better to live with. Those of us who could never win a prize at a beauty contest may all have a "cheerful countenance" that provides a light in the eye, and readiness to smile about the lips, that brightens the dullest corner and enlivens the most uninteresting occupation. And cheerfulness is true beauty. It is not for naught that the photographer always says "Smile, please." Here are true Pentecostal cosmetics. God always works from the inside: the world tries to put it on outside. The divine recipe for a cheerful face is a merry heart; "righteousness and peace and joy in the Holy Ghost." The prophecies of our Lord as a "Man of sorrows" have probably been greatly mis46

interpreted by many artists and preachers. Little children would never have been attracted to a Friend whose face was repellent: and even when the agony of the garden was closing upon His soul He could pray, "That they might have My joy fulfilled in themselves." A happy face is a constant, unspoken, testimony to the saving and satisfying power of the Lord Jesus Christ. I remember a pastor who used to say to his young people whenever they went out to an open-air meeting: "If you can't speak, and you can't sing, you can always smile for the Lord." And the smiling faces of that happy band provided a testimony for the reality of Pentecost that impressed a whole town. There was an assembly in Scotland where the elders solemnly asserted their right to sit on the platform on Sunday evenings. The pastor knew his men, and agreed only on one condition—that they sat there with smiling faces! All who sit on platforms might remember the same rule. A good story is told of a mission in the slums of London, in which the whole secret of success was in a lady who could neither speak nor sing in the meetings. When questioned as to her obviously vital part in the prosperity of the work she replied: "Oh, I just smile them in, and I smile them out again at the close." All doorkeepers should take due note. Souls can be won for Christ by a smile at the door; and driven away by lack of it. Thera are two places in every assembly where a cheerful countenance is essential—on the platform, and at the door. If the space in between is also filled up with smiling faces, so much the better. But it requires "merry hearts."

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A Continual Feast All real enjoyment of life comes from a condition of heart. A merry heart finds a feast in all sorts of unlikely places, and extracts the very best out of life at every turn: while the "miserable or depressed" heart (Newberry for "afflicted" in same verse) fails to get an ounce of joy out of a ton of luxury. The succeeding verses are worth quoting: "Better is little with the fear of the Lord, than a great treasure and trouble therewith. Better is a dinner of herbs where love is, than a stalled ox and hatred therewith." Circumstances are either our servants or our masters, and it is the condition of our heart that decides the question. Habakkuk visualized circumstances about as bad as they could be; but he said "Yet will I rejoice in the Lord." Paul and Silas found something to feast about in prison, with backs bleeding through unmerited beating. One essential element in the merry heart that has a continual feast is a simple, unwavering faith in the promise of God. Hannah, the weeping woman in "bitterness of soul," believed the promise given to her in the house of God that she should have a son: and she "went her way and did eat, and her countenance was no more sad" ( 1 Samuel 1:18) Elkanah's choicest delicacies could not tempt her appetite before; now every simple meal was a feast. She believed God. Pentecost is a continual feast. No wonder the Holy Spirit appropriately fell on one of the old Jewish feast days. "The Harvest Festival," I think Weymouth translates it. How divinely fitting! "They did eat their meat with gladness" (Acts 2: 46). It is to be a continual feast; for the Comforter 48

has come to abide, and has brought with Him the secret of a sanctified "merry heart" forever. Our finest feasting here is only an earnest, a foretaste, of the feasting that awaits us yonder, where hearts made merry by redeeming love shall sing eternally in the halls of Zion. A Good Medicine So a merry heart is one of heaven's prescriptions for sicknesses of mind and body. Blessed means of healing! Its taste is certainly sweeter than some of those old remedies we found in bottles. Embedded in this word of wisdom is the plain fact that conditions of heart and mind do affect the body also. Just because false systems of mental healing, and "science falsely so-called," have exploited this truth to conceal error, there is no reason why we should foolishly neglect or reject it. A happy heart, and carefree mind, are a tremendous aid to physical health and healing. We suggest that part of the connection between mutually confessed faults and physical healing contained in James 5:16 is the mental relief that often accompanies confession. Of course, this is not all, for the true peace that makes a merry heart can only grow out of a sense of divine forgiveness, based on the atonement. But the mind does affect the body; and there is absolutely no treachery to divine healing in recognizing the distinctively healing properties of cheerfulness. Spirit-filled messengers with merry hearts can take this holy "medicine" to others in sickness or sorrow. Moffatt's translation of the last sentence of Romans 12:8 is illuminating: "The sick-visitor must be cheerful." A. S. Way gives the charming paraphrase, "If you come with sympathy to sor49

row, bring God's sunlight on your face." Such a one must have been Onesiphorus, for he "oft refreshed" Paul in prison (2 Timothy 1:16). It goes without saying that those whose work is to visit the sick and afflicted should have the gift of diffusing a sympathetic cheerfulness wherever they enter. This is no work for the pessimistic and despondent. Some visitations can have a positively harmful effect. There are circumstances when it is justifiable to compel an outward cheerfulness; but the power of the Spirit in healing balm will only flow from a truly "merry heart," made so because it is filled with the grace of God. It is said that John Wesley diffused an atmosphere of cheerfulness into every room he entered; his whole personality was throbbing with the joy of doing God's will. The Master has room for many more in this most noble order of the merry hearts, that shall carry the "healing of His seamless dress" to many a bed of pain, and witness wherever they go to this heavenly "medicine" with which H e binds up the broken in heart and gives the garment of praise for the spirit of heaviness.

8 Flies in the Ointment "Dead flies cause the ointment of the apothecary to send forth a stinking savour" (Ecclesiastes 10:1).

The reference to "ointment" in this proverb gives it a peculiarly Pentecostal tone. For the supreme ointment compounded "after the art of the apothecary" was the holy anointing oil used in the sanctification of the tabernacle, its holy vessels, and its priesthood (Exodus 30:25). The New Testament recognizes that this holy anointing oil was typical of the Holy Spirit. Speaking in the synagogue at Nazareth Christ said, "The Spirit of the Lord is upon me, because the Lord hath anointed Me." John, writing concerning the teaching and enlightenment of the Holy Spirit given to believers said, "The anointing which ye have received of him abideth in you" (1 John 2:27). The spiritual application of our proverb can therefore be applied with precision to those who have known the anointing of the Holy Spirit. Little Things The trouble is all caused by "dead flies,"—es51

sentially little things. "So doth a little folly him that is in reputation for wisdom and honour." There is a big temptation to feel that the undoubted anointing of the Spirit can cover up small matters of carelessness and inconsistency. So long as a ministry has a measure of success resting upon it, in the shape of popularity and "results"; and so long as personal experience seems to retain a goodly measure of happiness and exhilaration in assembly life and worship, we are inclined to feel that laxity in small matters pertaining to perfect holiness does not matter very much. Little bits of worldliness of a questionable nature; little indulgences of the flesh that may be lawful but "not convenient"; little inconsistencies that we think are not worth troubling about; all these are often allowed so long as the grace of God does not absolutely remove our anointing, and leave us terrified at the prospect of a ruined ministry and shattered joy in salvation. Sometimes also it is "a little folly" that we are guilty of in a literal sense. The writer is thinking, as he writes, of a certain preacher with brilliant gifts, and an amazingly successful ministry that has brought definite blessing and salvation to many. Yet the edge has been taken off the testimony by occasional, yet repeated, acts of sheer folly. Every now and again the whole of a precious ministry is brought to the verge of ruin by inexcusable actions that seem to spring from an uncoil quered streak of sheer childish love of indulging in freaks. The anointing resting upon a whole convention can be spoiled by unseemly levity in between the meetings; and the victorious sweep of a whole evan52

gelistic campaign can be ruined by a few hasty words, unrepented of, between workers. It takes sustained watchfulness, and purposeful consecration, to attend to these little things, but it pays. A Ruined Perfume There is something very potent in perfume. While it provides nothing tangible to be felt, heard, or seen, yet its subtle influence can fill a house, and pervade a personal presence. What is true of delightful odors is equally true of what our proverb bluntly calls "a stinking savour." Nothing can provide a better illustration of that unseen, intangible spiritual influence that goes out in a varying degree from every Christian than "perfume." There is something essentially in what we are that transcends all we say or do. Some characters are fragrant; some are not! Some personalities bring an atmosphere of radiant holiness into every company they enter: others seem to inevitably lower the spiritual standard. Some testimonies leave a beauty behind them that lingers like perfume; it is even possible for it to remain after death—they "yet speak": others leave disappointment and offense at every turn. It should be specially noted that these things do not necessarily apply to the external features of a public ministry, nor to our personal experience and behavior in outward and assembly life. A preacher may be sound in doctrine, brilliant in gift, charming in platform personality, and successful in his appeal to the crowd. Yet covetousness, lack of consideration in the homelife as a father or guest, constant exaggeration, pride, a sharp tongue for fellow preachers, ceaseless worry53

ing and fretfulness over details may all rob the ministry of that "sweet savour of Christ" that is the one crowning glory of all our service. In the same way, a believer may be regular in attendance at the assembly, faithful in giving, loud in public praise, and frequent in public prayer; also prominent in official position and service;—and yet lack winsomeness. It is the sum total of the personality, plus that indefinable "something" which we know to be the sacred anointing of the Spirit, that gives real power. And if "dead flies" can ruin the perfume of any life—then how well worth while to guard against them. Gifts of the Spirit Even supernatural gifts of the Spirit can be spoiled by the "dead flies" of a lack of love (1 Corinthians 13:1-3), and that which ought to be both refreshing and convincing becomes both wearisome and repellent. The fault does not lie in any imperfection or "counterfeit" in the original anointing; it exists in the little things that have come in, like flies, from without, and now give forth a "stinking savour." The "word of knowledge" becomes tainted with pride; the "gifts of healing" with covetousness; or the gift of prophecy with personal interests. It is essential to walk in the Spirit if we are to exercise the gifts of the Spirit in a fragrant manner. Carefulness in little things is the whole point of our present proverb. "See that ye walk circumspectly." Dead flies would never have spoiled the odor o f the ointment of the apothecary if he had guarded it carefully enough. The sacred anointing of the 54

Spirit is a priceless possession to be jealously guarded and preserved in purity at all costs. The carefulness of the old anointed priests is very significant typically; "Neither shall he go in to any dead body, nor defile himself for his father or mother: neither shall he go out of the sanctuary, nor profane the sanctuary of his God: for the crown of the anointing oil of his God is upon him" (Leviticus 21:11,12). We rejoice in freedom from the literal application of all the details of the old law; and ours is a different priesthood as believers. But the abiding principles of separation and holiness remain unaltered. Little acts of carelessness will soon rob a testimony of the fragrance of a life filled with God. What is true of individuals is also true of assemblies. We need to guard against "dead flies" in all our Pentecostal churches. The testimony can soon become ruined in a whole district if we suffer evil to remain in our midst. "Know ye not that a little leaven leaveneth the whole lump?" (1 Corinthians 5:6). The scriptural remedy is the practical application of church discipline. False love, and mistaken pleadings for unrighteous toleration of evil, can be seen in a different light if we recognize that such "dead flies" of permitted sin in the assembly will cause all its previous beautiful testimony for Christ to now give forth a "stinking savour." Noise and outward show are no substitute for the fragrance of the presence of His Spirit. The sacred perfume of the beauty of holiness is too precious and vital to jeopardize at any cost.

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9 A Good Name "A good name is rather to be chosen than great riches" (Proverbs 22:1).

Probably no verse has been more misapplied among zealous Christians than the statement of Paul in Philippians 2:7, that our Lord "made himself of no reputation." Again and again we have heard testimonies to a supposed discipleship of Christ voiced in such words as "I lost my reputation long ago"; or "I don't care about my reputation"; and, more seriously, exhortations that we ought to "die to our reputation." Such testimonies need thorough defining, and such exhortations need careful safeguarding, before we can accept them. If the "reputation" in question is one purely concerned with snobbery, and the "pride of life," we can say a hearty amen when it is parted with for the sake of Christ and the gospel. But there are some forms of reputation that ought to be jealously guarded, and retained at all cost, for the glory of God and the salvation of souls 56

are at stake. We refer to a reputation for integrity of character; and the reputation that a Christian should have among other Christians. To lose our reputation in the eyes of spiritual believers is a calamity. Before our Lord's stately pathway of humility is quoted as the model we have followed, it is as well to pause and notice that H e "made himself of no reputation." There is a great gulf between a voluntary renunciation of honor and privilege, and a renunciation that is—not so voluntary. Moreover the Greek word used in Philippians 2:7 really means that He "emtptied himself." It has a fuller meaning than merely what we call "losing our reputation." A "Good Name" in the World Contradictory as it may appear, the Christian ought, normally, to possess it. Our Lord's words "Woe unto you when all men speak well of you" (Luke 6:26) may seem at first to make any commendation from the world a condemnation for the believer. But He is referring to that form of praise which the world gives to its own. If the Christian receives that sort of commendation from the world it is indeed a poor testimony to his Christian profession. But there is a respect which the Christian should command from the world which is given, not because he is like the world, but simply because he is unlike, and yet embodies those ideals struggling in every sin-burdened heart. It is deeply significant that the Christian bishop, or overseer, "must have a good report of them which are without" (1 Timothy 3:7). It is worse than useless for any man to imagine that he can 57

exert an influence for the gospel, in the power of the Holy Spirit, unless his reputation in the town or district in which he lives and labors stands high for honesty, purity, and truth. Let preachers who think that it does not matter if they run into debt with local tradesmen, and wives who think that a little gossip does not affect a whole public ministry, think on these things. "A good name" among the community in which we reside, whether as a known professing Christian (to say nothing of being a Pentecostal), or in the more prominent position of a preacher of the gospel, is more to be chosen than all the "great riches" of conspicuous gifts of speech, or personality, or social position. The good minister of Jesus Christ will guard his public reputation with the greatest carefulness in every deed and word, so that, like Demetrius, he has "a good report of all men, and of the truth itself (3 John 12). The blessing that Christ promised to His disciples when men should revile them and say all manner of evil against them, was strictly limited by the condition that it should be said "falsely and for my sake" (Matthew 5:11). If the accusation be true, and deserved because of our wrong behavior, then the blessing turns to a condemnation of the severest order. For thereby many seeking towards the light may be stumbled. A "Good Name" in the Church Within the body of Christ there is absolutely no ground for boasting, but only regret, when our reputation is lost, and our "good name" tarnished. The insistence in the New Testament upon all be58

lievers, and especially all men of prominence in the assemblies, possessing a good reputation is emphatic. When told to look out the seven first officers of the church, the command was "men of honest report, full of the Holy Ghost and wisdom" (Acts 6: 3). How suggestive that a "good name" ranked even before apparent fullness of the Spirit. The same insistence upon all those various matters that particularly govern a "good name" is found in the qualifications demanded for deacons and their wives in 1 Timothy 3:8-13. Note also that the administration of church funds was carefully entrusted by Paul to a brother "whose praise is in the gospel throughout all the churches" (2 Corinthians 8:18). Ananias is sent by the Lord to Saul of Tarsus to pray for him that he might receive his sight and be filled with the Holy Ghost (Acts 9:17); but Paul is very careful, in after years, to state that this same Ananias was a "devout man . . . and having a good report of all the Jews which dwelt there" (Acts 22:12). We have often thought that more emphasis might safely have been laid upon the necessity of a good name and a stainless reputation among those who are sometimes so eager to lay hands on people that they might receive the Holy Ghost. Barnabas is declared to have been a characteristically "good man, and full of the Holy Ghost' (Acts 11:24). Note the order of these respective qualities once again. At this period of his life Barnabas was acting as pastor of the assembly at Antioch; and pastors who wish to see "much people added to the Lord" under their ministry, like Bar59

nabas, might well ponder the large part played by a "good name." Timothy is our model for younger men in the ministry. When Paul decided to take him as his traveling companion, it is to be specially noted that Timothy was "well reported of by the brethren" (Acts 16:2). His "good name" largely dominated Paul's decision; and when he was finally sent forth, not only the apostle, but also the members of the presbytery, laid their hands upon him, thus signifying their full endorsement (1 Timothy 4:14). The reputation of Timothy was evidently regarded as of at least quite as much importance as his undoubted gifts. The Good Name of "Pentecost" Any believers who go under the name of Pentecostal must take special care to guard their good name. It is sometimes a long and weary business recovering a good reputation once it has been lost. When Pentecost is properly understood, we shall see that the Holy Spirit filling and controlling a believer will never cause him to do or say anything that will tarnish his good name among men who love righteousness and hate iniquity. The fact that the fullness of the Holy Spirit on the Day of Pentecost caused them to look like drunken men has probably been greatly misapplied. The extreme manifestations of the Spirit evidently quickly ceased on that historic occasion, and as soon as Peter began to preach they were all sober enough, and by the time he had finished the mockers had been pricked to the heart and were asking: "What must we do?" Pentecost did not ruin their reputation, but enhanced it, in the eyes of the multitude. 60

Moreover the crowd was given a perfectly reasonable and scriptural explanation of those manifestations that at first glance were inclined to provoke the merriment of some. Similar manifestations seemed, subsequently, to be limited to private occasions; and this would seem to be the divine order. The only other occasion when Pentecostal gifts were in danger of damaging the "good name" of the Church was when they were being seriously misused at Corinth ( 1 Corinthians 14:23). The apostle quickly took steps to remedy the situation. Many years ago now, when the writer had only recently come into the full blessing of Pentecost, he had a friend who received the baptism in the Holy Spirit about the same time. But this other young man was seriously concerned about the possibilities of being placed in an embarrassing position, say in a crowded streetcar going home from business, or in the office of his chief, by the Holy Spirit causing him to speak with tongues on such an occasion! Such fears only show how little we then understood the ways of the Spirit of God. The Holy Spirit will certainly never lead us into fanatical words or deeds that will lightly damage our "good name" before men of sense. For He knows that our circle of influence is largely determined by the quality of our reputation among men; and that Blessed Spirit who stands with the Church, ever inviting men to come to the Waters of Life, is not likely to inspire us to behavior that will only repel, simply because it upsets all accepted standards of propriety and good behavior. If we think otherwise, we have seriously misunderstood the true nature of the love of God. 61

10 Untimely Singing "As he that taketh away a garment in cold weather, and as vinegar upon nitre, so is he that singeth songs to a heavy heart" (Proverbs 25:20).

Every one of us will admit the force of this proverb. There are times when a song is absolutely cruel, and a mirthful companion a mockery. It is the essence of true sympathy that we share the emotions of (literally—"suffer with") the other party. Hilarity and exuberance in the house of sorrow are just as much out of place as a miserable voice and face at a wedding feast. To mistakenly attempt to "cheer up" an aching heart with some airy ditty, when it is longing for strength and guidance, is to offer stones for bread. Hungry men get little satisfaction from listening to a phonograph record being played. Music may be a pleasant accompaniment with a meal, but it is a poor substitute for it. The New Testament is perfectly clear about sympathy being a definitely Christian virtue and duty. "Rejoice with those who rejoice; weep with those who weep. Have full sympathy with one another" 62

(Romans 12:15, Weymouth). Our Lord did so (John 11:35). However full our hearts may sometimes be of exuberant joy, there are places and occasions when it is a sheer duty to keep at least our visible gladness under rigid control, lest we only make the bitter cup of some sufferer yet more bitter. The love of God shed abroad in our hearts will, of course, instinctively lead to such a course, and will provide all needed grace and power for it. At funerals, or in the house of sickness and sorrow, it is often unwise to attempt singing at all, unless some hymn is specially requested by those who are "weeping." Singing can lighten the darkest hour, and should have a place for the true Christian even in his deepest distress; but it needs to be appropriate, and inspired by the divine Comforter. Untimely Singing in Meetings One of the most delightful features of a revival is that it sets everybody singing. Burdens have rolled away, new life has come, the glory of God in the face of Jesus Christ has been revealed afresh, and the resultant joy finds expression in an outburst of song. This is just as it should be. The fullness of the Spirit means that we should "converse with one another in the music of psalms, in hymns, and in songs of the spiritual life," and "praise the Lord heartily with words and music" (Ephesians 5:18,19, Moffatt). Hallelujah! But the Pentecostal Baptism finds its true outcome not only in outbursts of spiritual intoxication, but also in doing all things "in the Spirit." This will include our singing. 63

"Singing in the Spirit" not only means singing either in a "tongue" or in prophecy under inspiration at the moment, but also singing "with the understanding also" ( 1 Corinthians 14:15) in such a manner that it is in perfect accord with the mind of the Spirit for the occasion and circumstances. Even directly inspired "singing in the Spirit" will never be untimely if it is "in the Spirit." Directly it becomes embarrassing to spiritual people present, attracts attention to itself, and monopolizes the time of the whole assembly for the sake of one individual, we may be almost sure it has ceased to be under the inspiration of the Holy Spirit, and is merely the activity of the human spirit, or possibly the soul. Singing "with the understanding" becomes untimely when it ceases to fit in with the mind of the Spirit for the occasion. This may be equally true, even when the congregation is thoroughly enjoying a good shout on some popular hymn tune or favorite chorus. To keep singing in the meeting timely and appropriate is an important part of the work of a true pastor or chairman. There are times when the power of the Spirit is working mightily—but silence is golden. An illtimed song at such a moment can shatter the possibility of a spiritual atmosphere charged with blessing. Such occasions occur at the close of an evangelistic appeal, or when a spirit of prayer and consecration is resting upon a convention. To raise a chorus, or start a hymn, at such a time one should be very carefully in the Spirit. In "breaking of bread" services also there can be a singing of ceaseless chorus after chorus which 64

becomes an absolute nuisance and a positive hindrance to personal devotion. In very large assemblies it is sometimes profitable for a choir to softly sing well-chosen hymns; in smaller gatherings it can be left open, but a wise leader will see to it that there are times of silence for undisturbed devotion for individual hearts. Our hearts are not necessarily "heavy" at the Lord's Supper, indeed they should be very thankful and glad, but we are nevertheless "remembering the Lord's death," and too much singing, except of a very appropriate nature and in just the right spirit, is decidely out of place. More Serious Evangelism The dominant note of practically all modern evangelism is that of joy. Of the attractiveness of joy there can, generally speaking, be no question. It was also necessary to shatter once and for all the mistaken idea that religion was a doleful business, wrapped up in black clothes, darkened windows, and long faces. But it almost seems as if there is a danger of overdoing the "sunshine" element in present evangelism. Campaigns are worked up by a ceaseless singing of chorus after chorus until congregations are left almost literally breathless, and the waving arms of some song leaders must surely ache! Moreover it is questionable how far we are right in getting numbers of the unsaved to sing "I've got the joy, joy, joy, joy down in my heart"; or to say "Amen" when we ask if "everybody is happy." If the spirit of true revival is resting upon a community, or upon a campaign and an evangelist, there will be many who are "heavy" in heart because of sin. To such as these the application of 65

constant high-pressure "sunshine" by means of ceaseless singing of light songs to catchy airs must be little less than mockery. Our proverb says it will be like vinegar. It may be argued all too truly that the people today have no sense of sin, and to base an appeal on that line will meet with no popular response. But if sin is still a reality, as we are sure it is, then repentance must remain a necessary reality and entrance to salvation also. True evangelism will defer singing until the heart is right with God, and men and women have said "What shall we do to get saved?" The time seems ripe to plead for a return to more serious evangelism, marked by thoughtful preaching and well-chosen singing that suits the solemnity of the decision being put before men. The true place for expressing the sacred merriment of reconciliation seems to be in the Assembly of God's people rather than before the unsaved; except as an occasional testimony to the joy of salvation. The world is still "heavy hearted," in spite of its veneer of frivolity and pleasure. Ultimately, in the certain hour that is coming when its anguish and pain can no longer be hidden, it will justly spurn a church that has only appeared to aim at being a "jolly good fellow," and recommended a good singsong rather than tears of repentance. The only songs a convicted sinner wants to hear are those that contain the message of salvation. "Songs Without Words" The Church has a priceless heritage of song that has been accumulating all down the ages, much of it born in the furnace of affliction. The Author 66

and Finisher of her faith sang a hymn as He led the way to Gethsemane. Thank God that He ever liveth to give a garment of praise for the spirit of heaviness; and that when His work of grace has been welcomed into the heavy heart the songs of those overflowing with the joy of salvation remain no longer distasteful or distressing. Until that time arrives we who long to help by the love of God shed abroad in our hearts will need much wisdom to be led only by the divine Comforter in just what we sing, when we sing, and how we sing. The silence of sympathy, the quiet talk of wise counsel, the sound doctrine of a teacher sent from God, are what the soul craves in moments of heaviness rather than the mistaken application of a superficial appearance of joy expressed by a lot of singing. Life in the Spirit is not all dancing and clapping and singing and shouting. Its fullest expression is in doing the will of God from the heart, and in that pathway will often be found joys too deep for words or song. Heaven also has its "songs without words," letting their melodies be heard only within the heart that is right with God. Those who visit the heavyhearted as ambassadors for Christ will carry their music with them, but it will only be allowed to burst forth in full harmony when the Comforter has been able to clothe another aching heart with beauty for ashes, the oil of joy for mourning, and the garment of praise for the spirit of heaviness.

11 The Principal Thing "Wisdom is the principal thing; therefore get wisdom: and with all thy getting get understanding" (Proverbs 4:7).

Solomon's exaltation of wisdom above all other possessions, whether temporal or spiritual, finds a Pentecostal parallel in the fact that Paul places the "word of wisdom" first in his list of the gifts of the Holy Spirit (1 Corinthians 12:8). While we have no authority for claiming that the gifts of the Spirit are listed in an intentional order of value and importance, yet there are few who will quarrel with the preeminence given to the word of Wisdom. Healings and miracles may cause great and beneficial amazement; prophecies and tongues may stir and melt the emotions; but ultimately it is only wisdom that can solidly build for eternity. Years ago there was a schoolboy who had to receive some prizes for excellence in certain studies. He was taken to a room where footballs, watches, and many things dear to a boy's heart were displayed, and then asked to make a choice. Just as he was on the point of choosing an exciting "Red 68

Indian" storybook the old head master standing by suggested a—dictionary! The boy's face fell, but out of deference to the master he accepted the advice. That was long ago: most of the gifts and prizes of boyhood's days have long since passed into the limbo of forgotten things, but the dictionary sits on the shelf above his head as he writes, well-worn now, but a proved and valued friend. Many times since he has been glad for the wise counsel of the old master. So it is with the gifts of the Spirit. Many times we eagerly run after the more spectacular, but the word of wisdom still remains the best gift. For it is obvious that even faith itself may tend to the merely heroic rather than the soundly profitable, without wisdom. Healing may conceivably do more harm than good without wisdom. Genuine prophetic revelations need great discretion in the right application being made of them, and even "discerning of spirits" requires loving wisdom in its use. "Tongues" can wreck the testimony of an assembly if not exercised with proper care; while even knowledge only merges into the greater talent of wisdom when it is rightly applied. How truly, therefore, is wisdom "the principal thing." "With All Thy Getting-Get" This phrase is striking—"with all thy getting get." Acquisition is an instinct divinely planted within our souls. At first glance the powerful example and teaching of the Lord Jesus regarding giving rather than getting may seem to run counter to it, but on closer consideration it will be seen that even He endured the Cross "for the joy set before Him," and only taught men to forfeit the lower that they 69

might win the higher, and to lose their lives for His sake and the gospel in order that they might find them to life everlasting (Luke 10:17-31). "Getting," for the spiritually minded man, passes easily out of the realm of material things; but finds ample and legitimate scope in moral and spiritual acquisition. Herein lies sanctified ambition. This is strictly on the line of the truth concerning spiritual gifts. They are to be coveted, desired earnestly, prayed for, used diligently with a view to increase (1 Corinthians 14:39; 12:31; 14:13; Matthew 25:16). In this they differ from the fruit of the Spirit, which is the result of abiding in unbroken communion with Christ in God; and represents growth rather than getting. Some may object that love is greater than wisdom, and urge that it represents a "more excellent way" than the very best of gifts. This is true from one point of view, though actually the two are only found to perfection each within the other; for perfect love is always wise, and perfect wisdom is the expression of the finest love. But there is no fault to be found with making wisdom supreme in its own sphere, which is the sphere of "getting." On the line of purposeful and diligent acquisition it will always remain "the principal thing"; and this is quite in accord with truth concerning the gifts of the Spirit, rather than His fruit. For we do not love in the sense of the sudden impartation of a gift; but wisdom is given that way. "It shall be given unto you in that same hour" (Matthew 10:19; Luke 21:15). This does not imply something almost thrown at the recipient, however, without any seeking on his part—"Let him ask" (James 1:5). While remaining a gift and grace 70

of the Spirit, yet the word of wisdom is also an answer to diligent prayer, steady zeal in pursuit, and faithful usage in the measure already bestowed. "Ever seek to excel in the great gifts" (1 Corinthians 12:31, Weymouth). "With all thy getting (of Pentecostal blessings) get understanding." Wisdom is in the realm of things which we may steadily acquire through wholehearted pursuit. The True Nature of This Wisdom The supreme exaltation of wisdom in the Book of Proverbs may appear to strike a lower spiritual note than that found in other parts of the Sacred Scriptures, and we have heard respected preachers voice the suggestion. We cannot agree with them for one hour. It is true, however, that the wisdom that is here so highly exalted needs to be rightly understood with regard to all it is meant to embrace. There are some beacon lights to guide us along the right road of exposition: (A) "The fear of the Lord" is emphatically stated to be the "beginning of knowledge" (Proverbs 1: 7), and again in Job 28:28: "The fear of the Lord tliat is wisdom." That is to say, the putting of God in His right place upon the absolute throne of the heart and life, so that His will is supreme and His service constitutes our delight is the first essential of all true wisdom. But what is this but the doing of His will on earth as it is done in heaven? What is it but the opposite to all sin? It is positive Holiness. It is Heaven. It is the life and spirit of Christ in its perfection of absolute harmony with the will of God. Such wisdom is verily "the principal thing" for us all. 71

(B) Wisdom is frequently personified in the Book of Proverbs in such a dramtic way that the voice of wisdom practically becomes synonymous with the voice of God (e.g., chap. 1:20-33). In the whole of the eighth chapter of Proverbs, particularly, much of the language seems to have an undoubted application to the Person who in the first verses of the Gospel of John is called "the Word of God." If this be so, then to seek such wisdom is nothing less than to seek to be filled with the Spirit of Christ and of God. Paul prayed.for the Ephesians that they might have given to them the "Spirit of wisdom and revelation in the knowledge of Him." To "get" the wisdom spoken of in the Book of Proverbs is only another way of seeking to be filled with the Holy Spirit. ( C ) Divine wisdom is revealed in Creation—"O Lord, how manifold are thy works! in wisdom hast thou made them all" (Psalm 104:24). But it is also revealed in Redemption—"Christ crucified . . . the wisdom of God" (1 Corinthians 1:23,24). It is in understanding, by the revelation of the Spirit, the depth of the riches both of the wisdom and knowledge of God, in both Creation and Redemption, that true wisdom is found. And it is in the proclamation of that personal revelation in the power of the Spirit that the spiritual gift of the "word of wisdom" consists in its finest manifestation as the first of all gifts with which the Christian ministry has been endued. In preaching also it is "the principal thing." It often gives us great joy to hear of endeavors for a "forward movement" in connection with the Pentecostal revival. Sometimes such movements unhappily seek a mistaken line of advance and pro-

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duce fanaticism rather than a fuller revelation of God in Christ by the power of the Spirit. The true line of advance will be found by increasing true "wisdom" in our midst, which will always ultimately be in the "knowledge of Him."

12 The Failure of Solomon "Vanity of vanities, saith the preacher; vanity of vanities, all is vanity" (Ecclesiastes 1:2).

The failure of Solomon is one of the most poignant facts of sacred history. He began with such exceptional advantages; he went on to such amazing prosperity; and ended in such profound bitterness and disappointment. Added to the sad tragedy of his own life is the wreckage caused by the failure of his son Rehoboam to achieve any of that wisdom which his royal father had so assiduously commended. When it is recalled that the Book of Proverbs contains so many exhortations to "my son," and that those instructions, so excellent in themselves, proved to be almost entirely fruitless, there is sufficient reason to the thoughtful mind for great wonder and deep education in spiritual principles. Why did Solomon fail? The Inspiration of Proverbs Did he fail? We think so. It may be argued that the truth of his proverbs is beyond question. With this we agree; for we see in them something more

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than merely human wisdom. We remember the night when the Lord appeared to Solomon in a dream, and, in response to that humble prayer that was so pleasing in His sight, gave him not only the wisdom he asked for, but riches and honor also (1 Kings 3). The wisdom of Solomon, expressed in the Book of Proverbs, constitutes, we believe, an Old Testament manifestation of that first gift of the Spirit which is the "word of wisdom" (1 Corinthians 12:8). His inspiration as a teacher and preacher is an attested fact, and those who speak in a derogatory way of the spiritual value of the Book of Proverbs as compared with other portions of the Bible are taking a dangerous and mistaken line. Yet he failed. And herein lies the profound lesson for all who taste of Pentecostal gifts and callings. The gifts and inspiration of the Holy Spirit do not, in themselves, even when of an undoubtedly genuine nature, insure anything more than the truth of that which is spoken by them. They do not guarantee the final sanctification of the channel; they provide no necessary pledge of personal heart-satisfaction; they may even fail in their avowed objective, though remaining unanswerably true. Solomon provides an illustration of all these things. Paul teaches identically the same truth in 1 Corinthians 13:1-3: "Though I speak with the tongues of men and of angels, and have not love, i am become as sounding brass or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries and all knowledge; and though I have all faith, so that I could remove mountains, and have not love, I am nothing." The failure of 75

Solomon eloquently illustrates the truth of this famous passage. He received priceless spiritual gifts from God, and ended with —"nothing." His summing up of his own gain is "vanity of vanities." Not only did he fail to achieve personal satisfaction; he obviously became "sound brass" to the very son he was addressing his instruction to, and left Rehoboam unmoved both morally and spiritually! unless it were on the downgrade. Wherein lay Solomon's failure? The answer lies right on the surface for all to see—"his heart was not perfect with the Lord his God," and later— "his heart was turned from the Lord God of Israel, which had appeared unto him twice" (1 Kings I I : 4,9). The very one who wrote "Keep thy heart with all diligence, for out of it are the issues of life," did not keep his own heart. Where the Trouble Began All the trouble with Solomon began when he let his affections wander into questionable and forbidden directions. He "made affinity with Pharaoh, king of Egypt, and took Pharaoh's daughter." It was the thin edge of the wedge. Later on he "loved many strange women," and "his wives turned away his heart" ( I Kings 3:1; 11:1,3). It was the same with selfish ostentation and love of luxury. He was seven years in building the house of the Lord, "but Solomon was building his own house thirteen years" (chap. 7:1). Nearly twice as much time for personal interests as for God. The harvest was bitter—"vanity of vanities." The superficial reader may be deceived by the blessing of God which outwardly rested upon Solomon's great work in building the temple; and by 76

the glory that filled the house after his lengthy and eloquent prayer. One of the most common mistakes among superficial thinkers is that outward "success" attending our work for God, and strikin'-l manifestations of "glory," are a proof that all is well with the heart. It does not always follow. It did not in Solomon's case. In infinite grace the Lord will often bless our ministries pursued through gifts of the Holy Ghost, and crown them with glory, for the sake of the multitude; even as all Israel reaped the spiritual benefit of the house Solomon built for the Lord, and were greatly inspired and blessed by the manifestation of the glory (2 Chronicles 7:3). Shallow reasoning may see a further sign that all is well in the fact that "the Lord appeared to Solomon a second time" after he had finished all "he was pleased to do"; but a careful reading of the passage reveals that this time warning far outweighed promise; the key note is "if; and the last word is terrible threat of judgment. Ultimately the outward judgment of God upon Solomon was only delayed for the sake of another —David; and the inflexible inward retribution is summed up in the bitter cry "all is vanity." And as for Solomon's powerlessness to influence Rehoboam to walk in the path of wisdom he had so carefully preached to him, it has all been summed up again and again in the simple reason that he only spoke, but did not do. Any preacher, however true in doctrine and gifted in eloquence, will inevitably become an ultimate failure if men do not see in his life and character an agreement with the sermons. A preacher who keeps constantly moving around may stave off the final verdict of men a

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little longer than the settled pastor, but it will surely come in the end. o

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The Final Message for Pentecost What is the final message of Solomon and the Book of Proverbs for both individuals and movements that have tasted the inspiration of the Holy Ghost? It is that spiritual gifts, and truth in doctrine, will all end in vanity unless the heart is kept warm and pure in its love for God. Unquestioned inspiration from above, great riches and honor, marked outward success, eloquent public prayers and answers of "glory"; all end in bitter disappointment and final failure before God if the altar of personal consecration becomes neglected. Powerlessness in testimony will inevitably accompany the failure to supply a background of positive personal holiness. Solomon's spiritual gifts only resulted in a final cry of "vanity of vanities." Paul's spiritual gifts resulted in the triumphant shout, "I have fought a good fight, I have finished my course, I have kept the faith." The difference in the hearts of these two gifted men, each of whom began with a heavenly vision, was that one lived for self, and the other died to self. The whole secret of the success or failure of our Pentecost is determined by how deeply and sincerely we accept our personal Calvary.

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