The Word of God enlightens (Psa 119:130). The Word of God converts (Psa 19:7). The Word of God convinces (2Ti 3:16). The Word of God teaches (Psa 119:99; 2Ti 3:16). The Word of God quickens (Psa 119:9; John 15:3). The Word of God washes (Eph 5:26). The Word of God sanctifies (John 17:17). The Word of God dwells (Col 3:16). The Word of God works effectually (1Th 2:13). The Word of God prospers (Isa 55:11). The Word of God bears fruit (Mat 13:23). The Word of God exhorts (Heb 13:22). The Word of God builds up (Acts 20:32). The Word of God guides (Psa 119:105). The Word of God strengthens against sin (Psa 119:11). The Word of God endures (1Pe 1:23). The Word of God corrects (2Ti 3:16). The Word of God judges (John 12:48).

The word of faith (Rom 10:8); The word of grace (Acts 20:32); The word of truth (2Ti 2:15; James 1:18); The word of righteousness (Heb 5:13); The word of reconciliation (2Co 5:19); The word of promise (Rom 9:9); The word of power (Heb 1:3); The word of salvation (Acts 13:26).

“More bitter controversies have been waged over this portion of the Scriptures than over any other, with the exception, perhaps, of ‘this is my body’! Some fierce upholders of purity in the church have applied the prohibition against tare pulling to the purging of those without, namely in ‘the world’ and have proceeded to arrogate to themselves the business of gathering the tares into bundles and burning them – even doing so literally in the case of thousands of heretics burned at the stake! Others have taken a different view and have made this parable an excuse to contain within the church every evil thing on the basis that to remove them would root up the wheat also! Neither view… is correct.

“The mild and loving discipline to be exercised by the church of our Lord is amply provided for in other NT writings, apart from this parable; and, it seems, what is forbidden here is exactly the thing that was done in the brutal, savage excommunications so characteristic of the church of the Middle Ages, which mounted the Spanish Inquisition and many other diabolical institutions upon the pretense of purifying the church” (Coffman).

This parable has caused much controversy among Christadelphian expositors. Some rather strange and disconnected interpretations have been put forth because the expositor “looked ahead” and sought to avoid an inevitable but unwelcome conclusion. Let us look carefully at each section of the parable, not fearing any conclusion simply because it may be unfavorable to an old viewpoint. Brother Thomas has well said, in his “Rules for Bible Students”:

“Never be afraid of results to which you may be driven by your investigations, as this will inevitably bias your mind and disqualify you to arrive at ultimate truth.”

This parable goes one step beyond the previous parable (that of the sower), yet it follows on in the natural life-cycle of the seed: sowing, sprouting, growing to maturity, and finally harvest. In this parable the “seed” has become more than simply the word of God, as it was in the previous parable (Mat 13:19). The “seed” now symbolizes the individuals subsequently begotten by the sown word (Mat 13:38) — again, one step further along in their personal development.

“The kingdom of heaven is likened unto a man which sowed good seed in his field” (Mat 13:24). “The field is the world” (Greek kosmos: an arrangement or order) (v 38): Here is the preaching of the gospel message first by Christ and then, by extension, by his disciples and later brethren, in obedience to his command of Mar 16:15,16 and Mat 28:19 — a command which is still obligatory today. The “seed” takes root and produces fruit from place to place, known as “children of the kingdom” (Mat 13:38). (This “sowing” has been continuous from Christ’s day to ours; there is no arbitrary “boundary line” at AD 70 after which the “sowing” was to cease!)

The men who sleep (Mat 13:25) must refer to Christ’s followers and “fellow-laborers” (1Co 3:5-9), the parabolic “workers in the vineyard” (Mat 20:1-16). The “sleep” represents the sluggishness and carelessness of the appointed ecclesial watchmen in every age (Eph 5:14; Rom 13:11; 1Th 5:6) which allows the enemy to do his diabolical work.

The enemy who sows “tares” among the wheat is the “devil” (v 39), the lusts of the flesh (Heb 2:14) embodied in individuals and organizations who sow evil and false thoughts secretly in the midst of the ecclesias in every age. Again compare Paul’s loving warning in Act 20:30, where he foretells that after his departure men will arise speaking “perverse” things with the effect of leading away unsuspecting believers. (See also 2Ti 3:4-6 — men who “creep in stealthily”; Jud 1:4 — “unawares”; 2Pe 2:1; and Gal 2:4.)

The “tare” or “darnel” is a very troublesome weed found in Oriental wheatfields. It was thought by the ancients to be a degenerate form of wheat (LTJM 1:589). It looks exactly the same as wheat until late in its growth cycle. Its seed is similar in size and shape, but is gray in color; its fruit is very scarce. When present in a field with good wheat sown broadcast, the roots of the two are intertwined. Thus the darnel can be successfully separated from the good wheat only at the time of harvest. Thankfully, it causes no danger during growth, but even a little will spoil the finished product!

There is a definite and intended contrast in the Lord’s parables between the “tares”, sown in the midst of the ecclesial field, and the “thorns” (Mat 13:7,22), already active in the field of the world, in the “soil” of human nature (Gen 3:18), before the “good seed” is even sown.

The “tares” sown by a subtle and secret enemy produce fruit in the “children of the devil” (v 38). There were many such intertwined among the faithful believers in Christ’s day (Joh 8:44; Mat 3:7; 23:33). Such “children” are lip-servants, hypocrites, “questionable brethren” — not “questionable”, certainly, to him who knows what is in the heart of every man (Joh 2:24,25), but indeed “questionable” to his brethren who lack such infallible discernment. By the explicit teaching of Christ, his brethren have no right nor duty to exclude these “tares” from their “fellowship”.

Of course there are some brethren whose errors in doctrine or conduct clearly place themselves beyond the boundary of traditional Christadelphian “fellowship”, and faithful ecclesias will deal with these brethren in accordance with Mat 18 and related passages — always remembering, of course, that every opportunity must be given for repentance and reinstatement. It would seem that, in practical terms, this parable is designed to teach us that most of our time should be spent in sowing the good seed instead of rooting out those who may or may not be unacceptable to Christ at his judgment. If there is ever any doubt, Christ says, as to a brother’s “fellowship” standing, then let him grow until the harvest (v 30), when the infallible Reaper will decide his case.

“Let both grow together until the harvest” (v 30). Some would contend that this commandment refers to the apostasy outside the ecclesia. But if this were the case then it would be a pointless commandment, for we have no responsibility there — in the churches of Christendom — at all. Our only freedom of choice lies in the “ecclesial world” (James Carter, “Questions and Answers”, Tes 39:272-274). And Christ very clearly is telling us there will arise a questionable class within the ecclesias which cannot be discovered and extricated without the risk of doing grievous damage to the true wheat. He is pointing out to ecclesial laborers their inability to judge perfectly , and thus their inability to be always certain that they are uprooting tares instead of wheat. And furthermore he is implying that the “roots” even of the wheat might be weakened by continual agitation.

“The harvest is the end of the world (Greek “aion”: age, era, dispensation)” (Mat 13:39). Some brethren suggest that this means AD 70, and the related overthrow of Israel is the fulfillment of this parable, but this seems to involve more than a minor dislocation of several related references. In the first place, such an interpretation would imply that the “sowing” or gospel proclamation must also have ceased in AD 70, and this is far from the case. Furthermore, the end of the aion means generally in the Bible the full and final end of Gentile times, marked by the resurrection and the judgment of the responsible. In this very same chapter (Mat 13), in Mat 13:49, the phrase has that obvious meaning. In the world (aion) to come, ye shall receive eternal life, Jesus said (Luk 18:30).

It is at this judgment that all things will be made manifest (Mar 4:22; Luk 12:2; 1Co 4:5). This is the time for the rewarding of both classes. Then and only then will the tares be separated; for, according to the type, they do no damage to the good grain in the field, but even a very little will taint the finished product!

All of the other allusions in Christ’s explanation of the parable of the wheat and the tares point just as directly to the judgment of the saints. Consider the following references:

Mat 13:39: “The reapers are the angels” — Other examples of angels at the judgment:

Mat 24:31: “He shall send his angels with a great sound of a trumpet.”

Mat 25:31: “All the holy angels with him.”

Mar 8:38: “When he cometh in the glory of his Father, with the holy angels.”

Luk 12:8,9: “Him shall the Son of Man confess before the angels of God.”

Luk 12:41,42: “They shall gather the tares out of his kingdom…there shall be wailing and gnashing of teeth.” Similar Scriptures have to do with the last judgment:

Mat 8:12: “Ye shall be cast out of the kingdom.”

Mat 13:50: “And shall cast them into the furnace of fire; there shall be wailing and gnashing of teeth.”

Mat 24:51: “Shall cut him asunder and appoint him his portion with the hypocrites.”

Luk 13:28: Same as Mat 8:12.

Luk 13:42: “A furnace of fire”: This is the “second death” (Rev 20:14; cp Mat 25:41 and Mar 9:43-47). These allusions to the second death clinch the argument that the “tares” represent false believers, not a “Christian” apostasy which is not even amenable to resurrectional judgment.

Luk 13:43: “Then shall the righteous shine forth.” This is a quotation from Dan 12:1-3, a prophecy of the last days, the resurrection, and the judgment. The righteous ones — the good seed — will shine forth in the newness of Spirit life at the same time that the wicked will be subjected to a well-deserved shame and contempt. The analogy of the “harvest”, it must be emphasized, requires that the tares be separated at the same time as the righteous are rewarded.

“The parable of the tares cannot refer to the Romish apostasy, or equivalent heresies, for the good seed is NOT growing together with that! If, however, some still persist in not recognizing the plain teaching of the parable of the tares, what of the adjacent parable of the net and the good and bad fishes? These are not sorted out until they are brought to land, and then, and not until then, is the division made. This cannot refer to outside apostasy, but rather to developments inside the ecclesia, and Jesus is warning his followers what to expect” (Ibid, p. 273).

Other parables picture the same sequence, especially those of the foolish and wise virgins (Mat 25:1-12); the servants and the talents (Mat 25:14-28); and the sheep and the goats (Mat 25:31-34).

“If, however, we had to admit that the claims of the critics are true, and that they really are consistently more strict in their fellowship than we are, still it does not necessarily follow that they are more faithful. We want to act as the Lord would have us act. We want to be guided by the precept and example of scripture. The Lord Jesus was not as strict in condemning offenders as were some contemporary sinners. The apostle to the Gentiles revealed extraordinary patience in dealing with faults of both doctrine and practice. With these examples before us it must be admitted that it is possible to err on the side of severity in the matter of withdrawing from those who are accounted weak or faulty. Even in ecclesial life an industrious rooting out of tares may be a mistaken zeal” (IC, “A Pure Fellowship”, Xdn 95:259; reprinted from Xdn 68:408).

“It is possible to err on the side of severity.” This might be the keynote of Brother Collyer’s writings on the broad subject of fellowship. Such an emphasis is notably anticipated in the well-balanced comments of John Thomas on several occasions, with special reference to the parable under consideration. I quote these as a sort of appendix to our study of the wheat and the tares: “Beloved brethren, human nature is always tending to extremes and transcending what is written. As the saying is, it will strain at gnats and swallow camels by the herd. It set up the Inquisition and is incessantly prying into matters beyond its jurisdiction. It is very fond of playing the judge and of executing its own decrees. It has a zeal but not according to knowledge, and therefore its zeal is intemperate and not the zeal of wisdom or knowledge rightly used. It professes great zeal for the purity of the Church, and would purge out everything that offends its sensitive imagination. But is it not a good thing to have a church without tares, black sheep, or spotted heifer? Yea, verily, it is an excellent thing. But then it is a thing the Holy Spirit has never yet developed, and it cannot be developed by any human judiciary in the administration of spiritual affairs. There are certain things that must be left to the Lord’s own adjudication when he comes…” (The Ambassador, 1866, pp. 91,92; reprinted under “Dr. Thomas and Divisions”, Xd 67:52,53).

“The Mystery of Iniquity, then, had its beginning in the Apostolic State. The seeds of it were then sown broadcast by the enemy. But they did not ripen as soon as sown; they only began to grow. The fruit was to be the ‘Lawless one’. But fruit, when first formed, is not mature. Considerable time passes from the first appearance of fruit to the time of ingathering because of ripeness. So with the Lawless One, he had to appear as the fruit of the Mystery of Iniquity; but after his appearing, he had to grow and ripen for the vintage, when he should be ‘consumed with the spirit of the Lord’s mouth, and destroyed with the brightness of his coming’ ” (Eur 1:431).

“As Paul testified 30 years before, ‘the Mystery of Iniquity’ was ‘already’ at work, and showed itself in the ‘false apostles’ at Ephesus; the spurious Jews of the Synagogue of the Satan, at Smyrna; the Balaamites and Nikolaitans at Pergamos; the children of Jezebel and the Satan, at Thyatira; the twice dead, at Sardis; the but little strength, at Philadelphia; and the wretched and pitiable, and poor, and blind, and naked, at Laodicea. These were tares, which in 280 years from the day of Pentecost, choked the good seed, so that a separation had to ensue.

“But while the Mystery of Iniquity was thus developing ‘after the working of the Satan’ with all power, and signs and lying wonders…there existed a class, who not only knew the Truth, but loved it. This was ‘the salt’ of the first three centuries, which gave savour to pre-Constantinian christendom. It was the redeeming and antagonizing element in the Ephesian haters of the deeds of the Nikolaitans; in the Smyrnean rich in faith…

“The Apostolic Christendom, then, to which John wrote, was divisible into these two sections, which were more or less commingled in the ecclesias generally — real and nominal christians…” (Ibid 421,422).

This basic interpretation is followed also by Robert Roberts:

“The reservation [about particular additional demands in fellowship] is a reasonable one, and needless distress is being caused by the insistence of a ruthless rule of excision. There is great danger in this course. While trying to pull up an incipient tare or two (if they are such) they are levelling whole rows of genuine wheat” (Xd 35, July cover page).

And, finally, it is followed by HPM also (“The Parable of the Tares”, SB 9:65-69).

The baby in the manger uttered his first cry, and thereby his Father staked a claim upon our lives. Thereby the Mighty God of all creation became also “Abba” — the tender Father of a little child; and OUR Father as well!

The God whose son was born in that stable, amidst the simple farm animals, ceased being (if He ever was!) a God of remote abstractions and technical theories.

He is now, for us, a God who loves PEOPLE, a Father who is not willing that any should perish, who holds back no blessing from His “children”, who searches out and loves even the least worthy and most neglected.

A tiny cry in a manger. It was truly a miracle. It was the greatest of all miracles — the birth of God’s own son!

But isn’t every birth a “miracle”, and a mystery? Isn’t every child a “holy” child, because he or she receives life from the God who is holy? Isn’t every child a “gift” from God, showing His continuing love for man, showing that even yet He has not “given up” on us?

And shouldn’t every child be a special child — like Samuel or John or even Jesus — who should be dedicated by righteous parents to the service of God?

Like Mary and Joseph, many of us have been entrusted by God with future kings and queens — who will one day, by God’s grace, sit upon thrones and apply to the nations the lessons learned in their parents’ homes.

And, in fact, aren’t we ALL — from youngest to oldest — children of God, begotten by His love… children who manifest our “sonship” by our love for one another? If there is a lesson in the Christmas story, it is this: the preeminence of love. We love him, because He first loved us. For, after all, “sonship” is not what we do, but what we receive. Not what we earn, but a gift. Thanks be to the Father in heaven, that through His special Son we have received the gift of knowing what it means to be His children.

These thoughts and recollections are taken from a book dealing with a disaster that occurred in Wellington, New Zealand on April 10, 1968, when the inter-island ferry “Wahine” foundered on Barret Reef near the entrance to Wellington harbour. I have added the Scripture passages that these thoughts and recollections caused me to consider.

Jonah 1:4; 4:8 — But the Lord sent out a great wind into the sea, and there was a mighty tempest in the sea, so that the ship was like to be broken… And it came to pass, when the sun did arise, that God prepared a vehement east wind; and the sun beat upon the head of Jonah, that he fainted, and wished in himself to die, and said, It is better for me to die than to live.

The ferry had room for another 300 passengers. The passenger capacity of 924 was under-booked; only 610, including 41 children under the age of 14 were sailing that night. The crew totaled 125. Air hostess Sally Shrimpton, 23, on transfer to Wellington from Christchurch, was on the ship because ear trouble had put a temporary halt to flying… Mrs O’Neill, 35 and expecting another child, was uneasy about the voyage to Sydney. I wasn’t worried about the ferry; it was the big trip to Sydney that was on my mind, she recalled later. I told my friends to pray for us. I had my faith in God and thought He would take care of us, but I just felt something was going to happen. When I got on the boat I could not settle. I kept gathering the children together. When she had tucked her children in Mrs O’Neill got into bed. But she left the light on and began praying… Also in the smoke-room were the Hansens, watching television. They’d been early arrivals at the ship, driving their car aboard about 5.30 pm. After leaving overnight luggage in their cabin they had gone across the road from the wharf entrance to the British Hotel, and over a few beers played tunes on a jukebox. One of them was the pop song “There goes my prized possession, There goes my everything.” It was an omen.

Ezekiel 33:6,7 — But if the watchman see the sword come, and blow not the trumpet, and the people be not warned; if the sword come, and take any person from among them, he is taken away in his iniquity; but his blood will I require at the watchman’s hand. So thou, O son of man, I have set thee a watchman unto the house of Israel, therefore thou shalt hear the word at my mouth, and warn them from me.

The 3 am forecast on the NZ Broadcasting Corporation’s all-night programme located the cyclone’s centre off the eastern coast of the southern part of the Coromandel Peninsula. They said:

“Present indications are the centre will be located about 100 miles east of Hawkes Bay by midday today.”

The weathermen were right when they predicted gale force and above southerlies in Cook Strait in a few hours (John’s note — Hawkes Bay is quite a wee ways north of Wellington, and the ferry should have been in Wellington long before midday. Cook Strait is just outside Wellington harbour). But their estimate of the centre’s location at midday was to be proved sadly inaccurate by one factor largely unknown to them: the storm had speeded up. At 3 am it was over Tauranga, building up huge seas on the coast, ripping down power and telephone circuits and in nearby Whakatane pulling a section of roofing from the toll and telephone exchange. The fringes of the storm built up the southerly over Wellington dramatically between 3 am and 4 am. At 3 am the anemometer at Wellington Airport, close to the harbour entrance, registered 10 knots. An hour later it showed 42 knots with a maximum gust of 60. The rain that would not let up until 3.30 pm was driving across the exposed runways.

The Pharisees also with the Sadducees came, and tempting desired him that he would show them a sign from heaven. He answered and said unto them, When it is evening, ye say, It will be fair weather: for the sky is red. And in the morning, It will be foul weather today: for the sky is red and lowring. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times?

He had been joined on the bridge by Chief Officer Luly. Arriving back from the garage, the chief officer saw the visibility had gone and had a quick look at the radar. The picture had spun round and he realised it was out of order. Through the windows of the bridge he could see the scanner on the foremast still rotating, but the mast was shaking so violently it was touch and go if it would remain with the ship. Bracing himself against the ship’s movements, he went and stood by the master amidships and made sure his telegraph orders were received by Third Officer Noblet who was on the port wing telegraph. The orders came in quick succession as Captain Robertson tried desperately to bring the bow round. He had nothing to navigate with but his instinct and feeling. At times he sensed the ship was approaching rocks ahead and ordered her astern, or else he felt she was near the Pencarrow coast astern and ordered her ahead. Whether the ship was in fact moving ahead or astern was difficult to estimate as, so violent was the motion, for much of the time the two huge propellers were spinning uselessly out of the water.

Behold also the ships, which though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth. Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth.

About five tense minutes passed and then Chief Officer Luly saw the orange light of the Barret Reef buoy, moored 400 yards south of Outer Rock. Southward from Outer Rock extend drying and low-water rocks, leaving a gap of 200 yards of deep water to the buoy. The chief officer first saw the light on the starboard bow, then on the port bow. A few seconds later he saw rocks to starboard. He cried out “Rocks ahead !”. Almost instantly came the cry “Rocks astern !” Captain Robertson raced for the starboard wing of the bridge. His reaction when he saw the rocks on the starboard bow was horror. “Then I saw them astern and there was no way of getting out of it.” The doomed ship quickly closed on the rocks. Captain Robertson had the impression she was picked up bodily and thrown on to the reef. He did not feel the initial impact but a bit later felt the hull bouncing up and down on the rocks. It was the end of a ghastly half hour of commanding a blind ship in the most hazardous position imaginable.

Who layeth the beams of his chambers in the waters; who maketh the clouds his chariot: who walketh upon the wings of the wind… For He commandeth, and raiseth the stormy wind, which lifteth up the waves thereof… He causeth the vapours to ascend from the ends of the earth, He maketh lightnings for the rain; He bringeth the wind out of his treasuries… He sendeth out His word, and melteth them: he causeth His wind to blow, and the waters flow… Fire, and hail; snow, and vapour; stormy wind fulfilling His word…”

Ashore, the wind was battering the city and threatening to remove anything not firmly secured, but it wasn’t until 7.20 that the country as a whole heard about the Wahine. With power restored, announcer Joy Ring gave the news in a special bulletin on the NZ Broadcasting Corporation’s national network link:

“The inter-island ferry Wahine is reported to have gone aground on Barrett Reef a short time ago. Tugs are on their way to help but the Marine Department believes there is no serious danger.”

This was sensational news, but the Marine Department’s belief, unfortunately unfounded, that there was no serious danger, helped allay the fears of listeners around the country, particularly those with loved ones aboard.

(Do we look at events around us and believe that there is no serious danger?)

While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh, go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. But the wise answered, saying, Not so; lest there be not enough for us and you.

Outside the smokeroom, Clarrie O’Neill and his wife kept a watchful eye on their six children. He spoke to others around them about their plight. “We realised the helplessness of our position and the need of a higher power to save us. I tried to encourage the others but I was still very worried though this receded somewhat as time went on. I met a man from Greymouth and his wife I knew, and talked to them of God for about half an hour. I was very sad the next day to see his name on the death roll.

But pray ye that your flight be not in the winter, neither on the sabbath day; For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. And except those days should be shortened, there should no flesh be saved; but for the elect’s sake those days shall be shortened… The Lord also will be a refuge for the oppressed, a refuge in times of trouble.

Clarrie O’Neill and his family were also in the smokeroom after an uncomfortable wait outside. The six children lay on the floor, still in their lifejackets, and Mr O’Neill managed to get a set for his wife, who was pale and not looking too well. He remembers one elderly woman saying, “Your children deserve a medal.” Another added, “The parents deserve a medal for looking after them so well.” “I turned around and said, ‘Medals won’t help us now. What we need is help from above.’ They both agreed.”

2 Samuel 22:3 — The God of my rock, in Him will I trust. He is my shield and the horn of my salvation, my high tower and my refuge, my Saviour. Thou savest me from violence… Psalm 62:7, 8 — In God is my salvation and my glory: the rock of my strength, and my refuge, is in God. Trust in him at all times; ye people, pour out your heart before Him: God is a refuge for us.

Suddenly she lurched a couple of times to starboard… and stayed there. The harsh jangle of the alarm bells and the abandon ship order a few minutes later punctured any complacency that remained. Six hundred and ten passengers were faced with the stark reality of getting off the ship into a still wild sea. Fright showed clearly on the faces of the men, women and children jammed into the B-deck smokeroom and cafeteria, passageways and cabins and in the A-deck lounge. For a few minutes panic was imminent as passengers surged to the exits in their desperate desire to get on deck.

Matthew 7:25,27: And the rain descended, and the floods came, and the winds blew, and beat upon that house, and it fell not: for it was founded upon a rock. And the rain descended, and the floods came, and the winds blew, and beat upon that house, and it fell: and great was the fall of it.

It was about 2 pm and now only four men — Able Seaman Donald MacInnes, Luly, Galloway, and Captain Robertson — remained. Save for the occasional crashes from below as equipment and cargo moved, the ship was spookily quiet. In three quarters of an hour 732 people had left the Wahine. Considering the conditions, the abandonment had gone amazingly well.

Jeremiah 51:16: When he uttereth his voice, there is a multitude of waters in the heavens; and he causeth the vapours to ascend from the ends of the earth: he maketh lightnings with rain, and bringeth forth the wind out of his treasures. Nahum 1:3 — The Lord is slow to anger, and great in power, and will not at all acquit the wicked: the Lord hath his way in the whirlwind and in the storm, and the clouds are the dust of his feet.

Clarrie O’Neill, his wife and six children were also in the (life) boat. He was worried about the waves and feared the boat would get side on to them. “We were helpless, and couldn’t do a thing. A woman came floating towards me in the water crying, ‘Save me, save me.’ I reached out and grabbed her hand and she cried out, ‘Don’t let me go. Don’t let me go.’ She must have been in her fifties, and weighed between 15 and 16 stone. I had a terrible job to try and get her aboard and I had to get another man to help me. I told her how glad we were to have her aboard. Then a woman in the boat cried out — ‘Has anyone seen my baby?’ A man at the end of the boat held up a poor mite, all dripping wet and asked — ‘Is this it?’ It was. The woman took her baby and cuddled it to her. It looked so cold and bedraggled that I took off my felt hat which I had on all the time and put it on the baby’s head to keep the rain off. The woman did not say anything, just gave me a look of thankfulness that was worth all the silver and gold in the world.”

Luke 8:23,24: But as they sailed he fell asleep: and there came down a storm of wind on the lake; and they were filled with water, and were in jeopardy. And they came to him, and awoke him, saying, ‘Master, master, we perish’. Then he arose, and rebuked the wind and the raging of the water: and they ceased, and there was a calm.

Those rescued include 61-year-old Mrs Tressa Dunford of Christchurch, and her husband, who had a terrifying time since jumping off the ship. ‘Some of my thoughts were for my mother, who is 84, and I wondered who would look after her if I didn’t get out alive. I also thought of my 3 sons and 5 step-daughters and wondered if I would ever see them again. I thought about sharks, and the mess there would be if a few got loose amongst us. Actually I love water but I like to know what is in it with me. I wasn’t frightened of dying but realised that it’s not until faced with death that you realise how sweet life is.’

Isaiah 4:6: And there shall be a tabernacle for a shadow in the daytime from the heat, and for r a place of refuge; and for a covert from storm and from rain.

Isaiah 25:4: For thou hast been a strength to the poor , a strength to the needy in his distress, a refuge from the storm, a shadow from the heat, when the blast of the terrible ones is as a storm against the wall.

Clarrie O’Neill, his wife, and 6 children, thanked God for getting them safely ashore. ‘I realised that we had been in a terrible situation and my first thoughts were that we had been permitted to go through the valley of the shadow of death. On the law of averages, I suppose we should have lost one or two of the children, but apart from being soaked and cold we were all right.’

Mark 4:27: And there arose a great storm of wind, and the waves beat into the ship, so that it was now full… And he arose, and rebuked the wind, and said unto the sea, ‘Peace, be still’. And the wind ceased, and there was a great calm… And they feared exceedingly, and said one to another, ‘What manner of man is this, that even the wind and the sea obey him?’

After radio newscasts had revealed that survivors were being taken to Wellington Railway Station, relatives and friends of those who had been on the Wahine gathered quietly behind the crowd-control barriers. The tense, anxious wait common to all disasters began. For some the vigil was in vain; others spent hours waiting, only to learn that loved ones were already in hospital. For some the wait was mercifully short.

Early in the evening police discovered they had names of far more survivors than the total number of passengers and crew who had been on the Wahine. There was much duplication of names, different spellings of the same name, different addresses for the same survivor. In the chaos of the afternoon the names of many rescuers had gone on the lists. In a few cases the names of the dead were also on the list. No name could be deleted until painstakingly checked out.

Revelation 20:12: And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judges out of those things which were written in the books, according to their works.

I would like to conclude with a paragraph written in “The Gospel News” one time, by our Brother Christopher Damaso, from the Philippines:

“The boat is our ecclesia that brings its people to the conference which will be at Mt Zion in Jerusalem. This time the subject and the speaker will be our Master, the Lord Jesus Christ. He will reveal himself as the King and those who are patiently and faithfully waiting for him will find joy, receiving the promise, “He who stands firm till the end will be saved.” (Matthew 24:13). However, sailing to the Kingdom is not easy, there are waves and winds of trials to be overcome. Sometimes, along the way, we have brothers and sisters who need to be rescued from a shipwreck. They need us to strengthen their faith. They are the survivors who call for comfort, encouragement, and prayers. Helping the weak must be a primary concern (Acts 20:28,35). Indeed, our voyage is a selfless endeavour. We are not only concerned for ourselves, but for others as well. This is what the apostle Paul meant when he said, “Carry each other’s burdens, and in this way you will fulfil the law of Christ” (Gal 6:2). If we can fulfil this responsibility, our boat will not sink and no one will fall into the sea, and, at the end, we will finally reach the harbour to meet our King.

---

Begone, unbelief! Our Saviour is near, And for our relief Will surely appear: Though rough winds may wrestle — Our God will perform: With Christ in the vessel, We smile at the storm.

(John Ching)

Harry A. Whittaker, Christadelphian and Bible prophecy student, died in 1992 at the age of 83. Harry was exemplary in many areas: Bible student, teacher, preacher, missionary, author, letter-writer, visitor, counselor and upbuilder. His boundless energy, forthright message and genuine concern for the welfare of others were inspirational. Harry’s copious writings [see below] are a source of wonderful Bible insights and discoveries, and have encouraged many people in many countries. His work in the area of Bible prophecy has been particularly interesting, and has certainly influenced the thinking of many.

Harry and his wife Phyllis did pioneering preaching work in Guyana in the 1950s.

A list of the published works of Harry Whittaker:

The Last Days The Time of the End Five Minutes to Twelve Isaiah Joel Of Whom the World was not Worthy (Jeremiah) Revelation — A Biblical Approach Jews, Arabs, and Bible Prophecy Visions in Daniel Studies in the Gospels Studies in the Acts of the Apostles Bible Studies — An Anthology Israel in the Wilderness Letters to George and Jenny Exploring the Bible Enjoying the Bible Exhorting and Testifying The Very Devil Through Patience and Comfort of the Scriptures Abraham — Father of the Faithful Wrestling Jacob He is Risen Indeed Genesis 1-2-3-4 Hezekiah the Great (with The Songs of Degrees, by George Booker) Passover Reformation Samuel, Saul, and David Seven Short Epistles Joseph the Saviour Word Studies Judges and Ruth The Gifts of the Holy Spirit The Letters of Peter Seven Short Epistles Jude

We have ample instruction that we must be diligent and redeem the time, but in many situations waiting on the Lord is the best solution. God is in complete control: we are merely servants. We have many specific duties and responsibilities, but even in the discharge of these, waiting on the Lord plays no small part.

“Who shall roll away the stone?” Who will help…? … or, Who can do… this or that, or whatever may seem to be required? These questions often occasion needless concern to Christ’s disciples. Much of such worry arises from our failure to recognize our own actual insignificance in the overall purpose of God. If we have any place in that purpose at all, it is merely as instruments in the hands of God. As far as we are concerned, the meaning of every circumstance lies principally in our own reaction to it. God is testing us, not coming to us for help. He who holds the earth in the hollow of His hands has no problems or worries, but simply an unalterable and irresistible purpose. We can safely leave all the planning and engineering to Him. Our simple task is confined to reacting to each new circumstance as it comes, in the way most in harmony with His revealed will.

“Wait on the Lord; be of good courage” (Psa 27:14). Waiting provides one of the greatest calls upon courage, and one of the severest tests of it. But circumstances that require courage, like circumstances that require wisdom, are simply arranged by God to give us practical training and experience in seeking these things from Him. They are to impress us with our natural ignorance and impotence, no matter what the external situation that confronts us.

Cowper wrote, “Wisdom and knowledge far from being one, have ofttimes no connection.”

The poet was trying to express the truth that wisdom is superior to knowledge, but in his statement of the difference he went too far. There is bound to be a connection, for although it is possible for men to have knowledge without wisdom, no one can be wise without possessing knowledge. Wisdom makes use of knowledge as mind makes use of matter. It is superior because it is comprehensive. A new-born babe begins life without knowing anything of the world he has entered and without any of the qualities that may come with experience. He cannot possibly be wise until he has knowledge — knowledge of the difference between good and evil, knowledge of the God who has called him into being, and knowledge of the way of life. Wisdom is revealed in the proper use of that which is known. The One who is perfect in wisdom has also the perfection of knowledge.

Wisdom is always good, but there is such a thing as the knowledge of evil. It can never be an advantage to lack wisdom in anything, but there are matters in which it is a blessing not to know.

The apostle Paul wrote, “knowledge puffeth up” (1Co 8:1). He was not condemning knowledge, but simply stating a truth. Knowledge of the right kind is excellent, but even it may tend to inflate the individual who possesses it. Men may be puffed up even by their knowledge of the Scriptures, especially if their reading has been ill-balanced. Much charity is needed to guard against this evil and to make knowledge lead to edification.

There are people who will say that it is only the dangerous “little knowledge” that puffs men up, while those who have studied deeply are truly humble and never boast. This thought has been stated often, but it is not true. Indeed it would be difficult to define the words of such a saying. All the knowledge of mankind is only little. The most ignorant and the most cultured are only separated by a few degrees. It is quite true that intelligent people perceive the ugliness and folly of blatant boasting and so if they boast they do it more skilfully. Or it is possible for a man to feel himself so superior to the common run of humanity that he finds no pleasure in the admiration of the multitude. His detachment is a form of pride, and he may fall into the worst of errors by being puffed up against God.

For all ordinary people it is most natural to find a certain pleasure in the possession of knowledge that is denied to others. The child’s open triumph with the delighted affirmation “I know, I know!” is only the natural expression of a pride which we conceal in later life. Men and women do not feel such keen pleasure in little triumphs, and they may be so self-deceived as to imagine that they are completely above such childish weakness. Often, however, circumstances conspire to reveal the inflation that is there even in those who would claim to be quite free from it. Even in dealing with the oldest and most dignified of men, a diplomatist remembers this human vanity.

An active business man once told us that in early days he made this discovery by accident. He was trying to sell certain articles to engineers, and was finding it very hard work. One day, aside from his business he thought of a very interesting engineering problem which baffled all friends to whom he put it. One of these friends suggested that there was probably one man in the country who could solve the problem, the head of a very large firm, why not write to him? The young man hesitated to be so bold, but at last he wrote, stating his problem. He was invited to make a call. The big man received the youth quite graciously in his office and explained the interesting difficulty. Then having given full satisfaction by his superior knowledge and ability, he began to question the youth as to what he was doing in life, and ended by giving him a good order. There is a sequel to this story which illustrates a worldly wisdom, hardly falling within our subject. The young salesman having found by accident that exalted men were children at heart, changed his method of approach and played on this human weakness. He took advantage of this nattering thought of superior knowledge, the truth noted by the apostle that “knowledge puffeth up.”

In some measure all men are subject to this weakness, but if they are instructed in the knowledge and wisdom that has been divinely revealed, they are aware of human vanity and so are on their guard. Knowledge and ignorance are only relative terms. It is said that in rural England a century ago, a man who could read and write was accounted a scholar, although in other circles the same man would have appeared as an ignoramus. In the same way the man with the greatest reputation for learning in all the world might seem deplorably ignorant to the angels. It is possible even that some of those with the greatest reputation would appear more foolish than their less capable fellows, just as we have noticed when we have chanced to overhear the conversation of children, the cleverest boy talks the worst nonsense, for there is no one to check him, or call in question his assertions.

Wisdom is needed to guide our steps, or knowledge will only bring increase of sorrow and a greater capacity for folly. Wisdom begins with the fear of the Lord and it ends with obedience to all His commandments. It can make use of knowledge on this mortal, material plane, while recognizing that there are other planes unknowable to us now. “Wisdom is the principal thing; therefore get wisdom, and with all thy getting get understanding” (Pro 4:7).

In the first chapter of the book of Proverbs we are told that “wisdom crieth aloud in the streets, she uttereth her voice in the broad places, she crieth in the chief place of concourse, at the entering in of the gates” (1:20,21, RV).

Considered as a “dark saying of the wise”, this is provocative of thought. We very rarely have a literal shouting of words of wisdom in the streets of a city, or in the broad places of human activity, but when we remember that the fear of the Lord is the beginning of wisdom, we can see a definite meaning in the saying. In ancient Israel and in the modern world the idea of God is before men all the while even though human thoughts fail to turn to Him. In our time we can hardly live for a single day without Christ being brought before our minds, and through Christ, the Father who was manifest in him. Even the daily newspaper utters the call of wisdom in spite of its low aim and its native foolishness. The date it gives is from the birth of Christ, the record of human vanity confirms the teaching of Christ, while often, especially in these latter days, there is an item of news which shouts of the purpose of God to those who can understand.

Even apart from these matters the call of wisdom can surely be heard in the ordered wonders of the universe in which we live. Man’s cheerful acceptance of the earth as his home proclaims that in his heart he recognizes that there is a Creator. Would he feel comfortable on a ship with no captain? A hundred thousand tons of metal and wood driving through unknown seas at thirty miles an hour and no one in control? How then should he feel when he realizes that he is all through life on a vessel weighing millions of tons and going through space at sixty thousand miles an hour? Of course men believe that someone is in control. The stability of the earth and its long continuance, the facts of human consciousness and human ideals, the wonders of chemistry and the wonders of life all combine to prove that there is a mind far above that of man. Human intelligence is just sufficient to contemplate these things and to make some response. Wisdom is thus calling to the sons of men in the streets, in the broad places and at the entering in of the gate.

The Proverbs, however, do not suggest that it is easy for men to secure wisdom even though the first call is so loud and insistent. We have to incline our hearts to understanding, to cry after discernment and to seek for wisdom as for hid treasure; then may a man understand the fear of the Lord and find the knowledge of God. Then wisdom may be a tree of life to us (Pro 2:1-5).

There is much food for thought in this contrast between the first loud call of wisdom to the sons of men, and the diligent search which is necessary before we can find the real treasures that wisdom can yield. The study of nature will not carry men far. “The mysterious universe” offers new complexities as men advance in knowledge. The investigations of men are like the attempt to reach a goal which is moving from them faster than they can run.

God can only be known as far as He has chosen to reveal Himself. He has revealed that He is “a rewarder of those who diligently seek Him”. Just as there are treasures and stores of wealth in the material world to reward the diligent labours of men, so there are spiritual treasures for those who search diligently in the Scriptures that have been handed down to us. In the only way possible or desirable in this mortal condition we shall find God if we search for Him with all the heart.

In the book of Proverbs there are many contrasts drawn between wisdom and foolishness, most of them easy to understand. From the many passages we choose one because it contains hidden depths and may arouse helpful thoughts.

“Every wise woman buildeth her house, but the foolish plucketh it down with her hands” (Pro 14:1).

Perhaps this has a meaning even on the most material plane. Some women take steps to improve their houses as time goes on, while others let everything go to ruin. We have even heard of people breaking up some of the woodwork of their houses and burning it through foolish indolence or still more foolish anger. On a slightly less material plane we have noticed the extraordinary difference between the woman who builds a home of confidence, unselfishness and love and the one who pulls a home to pieces by suspicion, jealousy and a generally negative attitude. On a higher plane still, the saying is true of the corporate woman formed through the ages. Those who desire to be constituent members of the bride to be, must be wise. They must build the house and not pull it down.

(PrPr)

Charles Curwen Walker was born on February 18, 1856, in Norfolk, England, the son of a landed proprietor, having family associations with Cumberland and Shropshire. As a boy of 13 he accompanied his father by sailing ship to Australia, where as a young man he worked as a surveyor in the gold fields.

He visited England in 1880-81 in connection with the sale of some property, and met two young lady relatives, the Misses Ellen and Edith Sutcliffe. They were at the time enquiring into the Christadelphian belief and were shortly afterwards baptized at Keighley. CC Walker was present when they were received into fellowship. Edith Sutcliffe later became his wife.

On the return voyage to Australia he read “Christendom Astray”, and characteristically checked every passage of the Bible quoted. Such a thorough examination of the subjects dealt with, leading to a careful reading of the Scriptures, could have but one result. While on the voyage he wrote a declaration, which is a revelation of the sincerity of the man. The paper was found after his death; in it he said:

“I hereby solemnly and sincerely declare that if it shall please God to bring me to Melbourne and to allow me to be baptized into the name of Jesus Christ, I will thereafter devote myself entirely and exclusively to His service. Amen.”

The” vow was kept, first by his baptism on September 10th, 1881, and then by the continued service to the Truth he had espoused until his death.

In 1887 he returned to England, accompanied by his wife Edith; and having a private income he intended to give his life to the service of the Truth in whatever capacity he could. He contributed articles to The Christadelphian, undertaking a monthly feature, “The Jews and Their Affairs”; and his association with Robert Roberts, the Editor, became increasingly close. In 1889 there occurred a serious business reversal, which left CCW unable to pursue wider interests, but riveted him firmly in the service of the Christadelphians of Birmingham.

In 1898, on the death of Robert Roberts, CC Walker became Editor of The Christadelphian Magazine and publisher of the works of John Thomas and Robert Roberts, and this continued until he introduced changes in 1937, when the transfer of the enterprise to a committee of brethren, which he had proposed in 1934, took effect.

After being Editor for 39 years, he resigned from the duty in August, 1937. He however remained closely associated with the work until his death some three years later, on April 3rd, 1940.

C. C. Walker was a man of many gifts- — widely travelled, of considerable linguistic attainments, and of wide knowledge. But his greatest gift was his power to use all other gifts as a steward of the grace of God. A noble man, innately courteous, naturally dignified, he was nevertheless a humble disciple of the Lord. As successor to two remarkable men (John Thomas and Robert Roberts), he maintained with voice and pen the Truths of the gospel as believed by Christadelphians. He was a man of strong conviction and strong faith.

His published works include:

Ministry of the Prophets: Isaiah Jeremiah Theophany The Word of God.

Paul was addressing a situation specific to Ephesus. We have no idea if it was unique to them or not, although there seems to be certain similarities with problems in Corinth:

1. The primary reason for writing is revealed in 1Ti 1:3; 3:15. This reflects Paul’s prior warning in Acts 20:17-35 (esp v 30). The whole of the letter is dominated by Paul’s concern over people who were teaching false doctrine.

2. This false teaching was being presented as gnosis (1Ti 6:20) and had an exclusivist and esoteric appeal. It included an asceticism (1Ti 4:3; 5:23).

3. The consequences of this false teaching were quarreling and strife and controversy (1Ti 6:3-5).

4. The false teachers had found a receptive audience in some of the “house churches” and especially in certain women who were going from house-church to house-church spreading this false teaching (1Ti 5:13; cp 2Ti 3:6-7 and 1Co 16:19). Apparently the young widows were a fruitful field for these false teachers.

5. Timothy’s task, given him by Paul, was to (a) correct the false teaching; (b) deal with the related behavioral issues; (c) teach sound / healthy doctrine as the antidote; (d) reform the organization of the Ephesian church by replacing the false teachers with new elders.

The thrust of the letter, therefore, is corrective. Paul does not need to spell out the truth because he is writing to a lifelong companion who does not need such instruction. However, he does authorize him to take corrective measures.

Consequently, the reforms which Paul instructed Timothy to implement were specifically related to this problem, including:

• Stop those women who were instrumental in spreading the false teaching. In particular, they are instructed to learn in quietness (1Ti 2:11,12) rather than saying things about which they know nothing (1Ti 5:13). Paul wants them to become occupied with other things, including marrying and raising a family (1Ti 2:15; 5:14) — this is in contrast to the false teachers who were forbidding marriage (1Ti 4:3).

• These women are to learn “with a quiet demeanour” (the Greek does NOT mean “in silence”). The prohibition on women teaching was not universal because in Corinth they prophesy (1Co 11:5) and teach (1Co 14:26) and Paul elsewhere refers to women who co-laboured with him in preaching the gospel and in the work of an apostle (Rom 16:3-5,7; Phil 4:2,3).

Paul appeals to Scripture (1Ti 2:13-14) first by noting that Adam was formed first, then Eve. He does not elaborate on this, although he makes a similar observation in 1Co 11:8-9 without any suggestion of subordination. The Gen narrative implies no superiority based on the order of creation, except that the creation of man and woman was the climax of creation. Here in Genesis it is the LAST created (ie, man/woman) which are at the pinnacle (insofar as they are in God’s image). There is no suggestion that Eve was in any way inferior because she was created after Adam.

Paul’s second observation from Gen was that Eve was deceived by the serpent. Elsewhere (Rom 5:12,19) he says that it was through the man Adam that sin came into the world. Paul is no more suggesting that all women are easily deceived than he is that all men are led into sin by women. The point of his argument here is not to establish a universal “principle”, but to use an illustration relevant to the situation in Ephesus. In fact, in light of later Gnostic writings, it is almost certain that part of this false teaching which Paul is addressing was the heresy that Eve was created first (hence the reference to the creation order in Gen), and that she was the originator of all wisdom (hence the reminder that Eve was deceived and a sinner).

Paul’s instruction to the Ephesian women, via Timothy, was that they should marry, have children, and devote themselves to good deeds. This is what he means by being “saved through childbearing”.