Leaves of Gold

A Call To Return To The Teaching Of The Bible

A ministry of Evangelist James A. Nelson   jan23@cox.net

Year III,   No.  9 SEPTEMBER  2008

 

Master Outline Number Thirty two

 

Taken from  "The Christian Life Bible", Porter L. Barrington

 

Prayers of the Prophets

The Hebrew word for prophet is nabi, derived from a word which literally means "to bubble forth:  Hence, the Old Testament prophets were the spokesmen for God, and like a bubbling brook they gave the message which God put within them. This is further illustrated in Exodus 4:16 where God tells a hesitant Moses that Aaron "shall be your spokesman to the people ... and you shall be to him as God:' Thus Aaron was Moses' prophet; he announced to the multitudes the words that Moses gave him. This prophetic task of uttering God's Word to the populace included varied mes­sages:

(1) Giving general sermons;

(2) Foretelling future events;

(3) Announcing God's will on a particular question;

(4) Encouraging the people to stand fast in the faith;

(5) Issuing warnings;

(6) Rebuking a king or nation for sin;

(7) Proclaiming judgment or doom on nations, peoples, and kings.

                The announcements of God's rebuke and judgment were often received by the people with hatred which was directed toward God's prophets; hence, many prophets experienced unhappy periods in their lives (Jer. 20:1, 2, 7, 8). The prophets lived in trying times. Added to this general diffi­culty, their individual unpopularity led them-rather, forced them-to become men of prayer. The outline studies that follow focus on their great prayers, which can teach us how to deal with our own days of trial. These prayers, uttered during various types of personal and national difficulties, are even more helpful to the believer of today, who is faced with an array of the old problems in new forms. Let us quietly listen to the prayers of God's prophets as they burst forth from holy lips. Let us hear and share in their anguish and blessing.

 

32-A. The Prayer of the Penitent Prophet (Isaiah 6:5)- This prayer marks Isaiah's personal plea for God´s cleansing and also his entry into God's service. The significance of the verse that begins this passage should be noted: "In the year that King Uzziah died, I saw the Lord" (v. 1). King Uzziah, otherwise a good king of Judah, willfully attempted to take over the priest's office and burn incense in the temple. For this sin God plagued him with leprosy, which remained with him until he died (2 Chr. 26:16-21). Uzziah's leprosy was a vivid reminder to Isaiah of the absolute, holy standards of God, which not even a king could violate with impunity. Against this background we see

(1) Isaiah's vision. Isaiah saw a glimmer of heaven as he entered the temple. In this glimpse of the heavenly throne, Isaiah heard and beheld

                (a) the majesty of Cod, above all kings (v. 1);

                (b) the court of Cod, surrounded by winged seraphim (v. 2);

                (c) the acclamation of Cod's holiness, given threefold, as in Revelation 4:8, implying God's tri-unity, or the Trinity (v. 3).

(2) Isaiah's reaction. Isaiah's response to this vision of Cod's holiness is voiced in the prayer of the penitent prophet (v. 5). Here he exclaims

                (a) his realization that he is a sinner-"Woe is me, for I am undone!";

                (b) his confession that he is unclean before Cod-"I am a man of unclean lips";

                (c) his acknowledgment that his entire nation is a sinful people-"a people of unclean lips."

(3) Isaiah's call. As a result of Isaiah's confession came Cod's cleansing and invitation to service. Note that since Isaiah confessed

                (a) his sinfulness, Cod cleansed him (w. 6, 7);

                (b) his sinful lips, Cod consecrated his lips to be used in the future to prophesy for Him (w. 7-9);

                (c) the sinfulness of his nation, Cod called him to go to the people with the message of God's salvation, which the majority of that generation would not receive (w. 9-13).

                Isaiah's prayer of confession was also Peter's prayer at seeing Christ's holiness and majesty (Luke 5:8). It was Paul's prayer, too (Acts 9:4-6,). Someday, in the future, it will be Israel's prayer (Zech. 12:10). May we follow the prophets and apostles ourselves, in praying the prayer of the penitent prophet when we are confronted with God's holiness. May we heed His call for servants to deliver His message of life.

 

32-8. Kingdom Prayer and Praise (Isaiah 25:1-9) Isaiah had just announced the Lord's coming judgment on the nations-Assyria (Is. 10:12), Babylon (Is. 13:1, 17-19), Moab (Is. 15:1), Syria (Is. 17:1), Ethiopia (Is. 18:1, 5), Egypt (Is. 19:1, 2), and Tyre (Is. 23:1). Once these great messages of judgment had been uttered, the prophet delivered two great themes of heartfelt prayer and praise: awe at the sovereign power of God, who will judge wicked nations by His holiness; and praise to God, who will in the future establish His millennial kingdom on earth. Every child of God who is appalled at today's calamities on our planet, and who contemplates the great prophecies of the future, must share Isaiah's two reactions. This wonderful prayer expresses

(1) awe at God's bringing to pass those events which He prophesied long ago (v. 1);

(2) awe at God's judgment of the cities of wicked nations (vv. 2, 3);

(3) praise for God's defense of the helpless who placed their trust in His strength (vv. 4, 5);

(4) praise for the coming millennial kingdom on earth, including

                (a) praise for God's coming banquet, a time of unbounded spiritual rejoicing centering at (or near to) Jerusalem (v. 6; cf. Zech. 14:16-21);

                (b) praise for God's coming elimination of death, tears, and suffering, which still grip the nations of the world (vv. 7, 8; d. Rev. 21:4);

                (c) praise for God's future silencing of all reproaches from His earthly followers (v. 8; cf. Rev. 19:7-9);

                (d) praise for God's certain fulfillment of His promised future kingdom of salvation, peace, and joy (v. 9; d. Matt. 26:29).

                Surely, we who know Christ join Isaiah in this kingdom prayer-"Your kingdom come" (Matt. 6:10); "come, Lord Jesus!" (Rev. 22:20).

 

32-C The Prayer of an inadequate man, Jeremiah 1:6.   God announced to Jeremiah that e was His chosen prophet to address nations, kings and peoples, vv. 4, 5.  From the chronological data of verses 2 and 3 we learn that the years of his prophecy were from 627 B.C. to 586 B. C., forty-two years of proclaiming dreadful judgment on a hardened people.  However

(1) they would not listen to his call for repentance;

(2) they disbelieved his warning that God was going to permit pagan Babylon to pull down the temple of Yahweh;

(3) they hated him for even uttering God's message of doom.

                When he was called, Jeremiah perhaps already sensed the sinfulness of the age, and that his role would be to warn and to rebuke. The rulers of the nation and its cities were called "elders" (Ezra 10:14). He lived in an age when the elderly were respected and when young people kept silent in their presence. So Jeremiah, who must have been a young man at the time, might well be overwhelmed at the prospect of such a ministry. Plainly, Jeremiah sensed his own inadequacy as he faced the mission which God had called him to perform. Many times the believer shares with Jeremiah this sense of personal insufficiency. So we join him in voicing our own prayer of inadequacy.

                In verse 6, Jeremiah's prayer disclaims both

(1) his ability, "1 cannot speak";

(2) his person, "1 am a youth."

                God's reply contains several lessons for us (vv. 7-10).

(1) Don't make excuses (when I, God, call you).

(2) I shall go with you (I am wiser, stronger than they).

(3) You shall be speaking My words (I always speak truth).

(4) Do not fear them (I, God, can and will deliver you).

(5) Your authority comes from Me (I rule over nations and kingdoms).

                Whenever we feel inadequate to do God's will, let us turn away from our doubts, and pray for God's presence and strength to become our sufficiency.

 

32-0. The Prayer of a Puzzled Prophet (Jeremiah 12:1-4)-  While Jeremiah was preaching in his home village of Anathoth (which lay a few miles north of Jerusalem), he was informed by certain men that if ne continued to preach to them, rebuking them for their sin and warning them to repent lest God should bring the Babylonians down upon them, they would kill him (Jer. 11 :21-23). Because of the blatant evil of this group, and their open defiance of God, Jeremiah, in frustration and anger, prayed to God and asked, "Why?" That is, "Why do You allow this bunch to get away with their sins and arrogance, although You are a righteous God and cannot remain silent in the face of wickedness?" In every generation God's people have joined with Jeremiah in this prayer of puzzlement at the seeming immunity from judgment of evildoers, who flaunt their prosperity and taunt God's poorer servants. This prayer and God's answer help us to understand what has perplexed many throughout time.

(1) Jeremiah's prayer teaches us that

                (a) the most devout servants of God still have questions (v. 1);

                (b) we must begin all such questions with the acknowledgment that God is just (v. 1);      

                (c) even the prophets have observed that the wicked prosper (vv.1, 2);

                (d) godly people may well feel frustrated over such apparent injustice (vv. 1, 2);

                (e) godly people do long for righteousness to triumph, and for evil men to be brought to judgment by a righteous God (v. 3);

                (f) unchecked evildoers cause everyone around them to suffer (v. 4).

(2) God's answer teaches us that

                (a) We should be prepared to see even more frustrating circumstances in this world of sin (v. 5);

                 (b) Sometimes our own friends Or families do not share our revulsion at the open sinfulness of evildoers (v. 6);

                (c) Eventually God's forbearance will come to an end, and He will bring the wicked to justice, whoever they may be. The sword of the Lord will arrive at God's appointed hour (Jer. 12:12);

                (d) Yet, for those who repent and are punished there is forgiveness, mercy, and restoration by God's own hand (Jer. 12:14-16).

                An old, popular saying sums it up well: "God's wheel of justice may grind slowly, but it grinds exceedingly fine." When frustrated by the momentary success of the wicked, remember this prayer of a puzzled prophet and God's reply-then take heart. Also see Peter's answer to this same question in 2 Peter 3:3, 4, 8-10 .

                The wicked enjoy the long-suffering of God (2 Pet. 3:9). Unless they repent and believe on I the Lord Jesus Christ, they will come to the end of God's long-suffering and will be judged at the Great I White Throne judgment (Rev. 20:11-15).

 

32-E. The Prayer of a Backslidden Prophet (Jonah 2:1-9)- The "fish" of Jonah was probably a whale, which should disturb no one's faith. The original Hebrew (v. 1) daggadal means "great fish," or huge, finned sea creature, including true fish (like the tiger shark), and mammals (whales).  Jonah fled from the Lord rather than going to preach in the Assyrian capital of Nineveh, as he was called to do. Then, by God's arrangement, he was swallowed by the "great fish." Some have speculated that Jonah died but that God revived him. Others, citing an actual case in which a man was coughed up alive after being swallowed by a whale, believe that Jonah could have remained alive naturally. Whatever the details, we are dealing with God's supernatural intervention on His prophet's behalf. The entire event is certified by Christ Himself and offered as a sign of His own death, burial, and resurrection (Matt. 12:39, 40, page 954).

In his humanly hopeless position, brought about by his own rebellion, Jonah finally prayed the prayer of

a backslidden prophet. We can learn much from it:

(1) Often we do not cry to the lord until we are in distress (vv. 1, 2).

(2) God can hear us in our hour of need, when we are in.the very depths of despair (v. 2).

(3) It is right to acknowledge that our difficulty sometimes comes to us from God's hand (v. 3; d. Matt.

10:29).

(4) When deliverance comes, we ought to give God the glory for our rescue (v. 6).

(5) We should thank Him for delivering us (v. 9).

(6) If we vow to correct our misdeeds, when delivered from the depths of our agony and need, we must keep our promise (v. 9).

(7) We are obligated to acknowledge that salvation comes from the lord (v. 9).

                However low we may have sunk let us not be discouraged. Rather let us take heart that God answers the prayer of the truly penitent person. let us sink no longer, but rise in prayer, allowing God's power to buoy us up to renewed heights of fellowship with Him (Is. 40:29-31; cf. 1 John 1:9, page 1278; cf 1 Kin. 21:27-29).       .

 

32-F. The Prayer of a Prophet at the Crossroads (1 Kings 18:36, 37)- The eyes of an entire nation were fastened upon Elijah vv.17 -40). Baal's 450 prophets had failed to call down fire upon their altar, although they had prayed earnestly all day long. Elijah faced them defiantly. His very name, Elijah, meant "My God is Yahweh." It had been according to Elijah's word that no rain had fallen in the land for three years (1 Kings 17:1). Now he had spoken again, openly challenging the men of Baal to this contest of power. Baal had failed. It was his turn. Would Yahweh send fire from heaven?

                Elijah now ordered four containers of water to be poured over the altar and into its trenches. As Elijah approached the water-soaked altar, the nation held its breath; even as he was at the crossroads of his ministry, so Israel too was at a crossroads which would determine its destiny. Who was God-Baal or Yahweh? Would fire fall in answer to Elijah's prayer?

                Let us look back at this moment on Mount Carmel and consider Elijah's prayer:

(1) He looked to the God of Abraham, Isaac, and Jacob (Israel), who answered the prayers of these patriarchs in their crises (v. 36).

(2) He prayed that the knowledge of the true God might fill his nation (v. 36).

(3) He asked for the vindication of his own words and deeds, that all might know that these were done at Yahweh's bidding-the cessation of rain, his rebuke of the evil rulers Ahab and jezebel, and all of the resulting national consternation (v. 36; d. 1 Kin. 17:1, 17, 18, page 346).

(4) He sought to bring back to the lord the rebellious hearts of his nation (v. 37).

"Then the fire of the LORD fell" (v; 38). God answered the prayer of His servant at the crossroads. God will also answer you at your crossroads.

               

32-G. A Prayer for Revival (Habakkuk 3:1-19)- Through the ages, God's people have joined Habakkuk in prayer, asking God for revival, praying that He would cause His work to live again. God's people-whether a congregation, church, mission, school, family, or even an individual-sometimes leave their "first love," as did the church of Ephesus (Rev. 2:4). Difficulties arise, time passes, emphases change, key people move away, and-almost unnoticed-the life and zeal for the Lord have vanished.

                Habakkuk's prayer for revival, containing at least eleven separate elements, is remarkable for its scope of thought and piety. We might well heed its example. It includes

(1) taking God's Word seriously (v. 2);

(2) the direct request for revival: "Revive your work in the midst of the years!" (v. 2);

(3) an appeal for mercy-not for what we think we deserve (v. 2);

(4) an acknowledgment of the great power God has over His entire creation (vv. 3-7);

(5) the acknowledgment that God, in righteous anger, punishes sinful men and nations (vv. 8-12);

(6) praise to God for saving His people (vv. 13-15);

(7) an acceptance of God's will for the future (v. 16);

(8) an affirmation of faith in God, whatever events should come our way (vv. 17, 18);

(9) an affirmation that God is our strength (v. 19);

(10) an affirmation that God is the source of our walk: "He will make my feet like deer's feet" (v. 19);

(11) an affirmation that God is the source of our blessings (v. 19).

                Habakkuk, some six centuries before Christ, prayed for revival. He desired to see God's work live again.

                Revival today would reflect

(1) a renewed living faith;

(2) a new commitment to God to be faithful in worship and church attendance;

(3) a greater zeal and desire to study God's Word and to pray;

(4) a renewed effort to win souls and participate in missions;

(5) a putting away of sins, including criticism, grumbling, and gossip;

(6) a renewed joy in the Lord;

(7) a greater spirit of love and forbearance among God's people;

(8) a greater impact of witness in the community and nation;

(9) a rising love and praise to God for His abundant goodness;

(10) a loyalty to sound doctrine (Rev. 2:14-16,20).

                Let us pray that we, too, may experience true revival and "walk on my high hills" again! (v. 19). It all must begin, however, with a prayer for revival.

(These studies will continue)

 

XXVIII  Rightly Dividing The Word, Clarence Larkins

 

XXVIII

The Circles of the

Christian Life

                                                     I        ,

                A number of years ago at Northfield, Massachusetts, Robert E. Speer, D.D., gave an address on "The Inner Circle." Its purpose was to show the different concen­tric circles or spheres of the Christian Life in their rela­tion to Christ. The outline of Dr. Speer's address has been put in diagram form by the writer, see Chart on "The Circles of the Christian Life," page 307. The de­scription of the "Circles" is mainly that of the writer.

 

FIRST CIRCLE-"THE FIVE HUNDRED"

                In 1 Cor. 15: 6, we read-"After that, He was seen of above FIVE HUNDRED BRETHREN at once." The word "Brethren" denotes that the "Five Hundred" were Believers," that they had "FAITH," and were saved persons. This "Circle" then is the

"CIRCLE OF FAITH," and represents the large body of Christian Believers in the Church who have been saved by faith in Christ, but are not walking in nearness to Christ, but are following "afar off," and therefore are mere followers of Christ.

 

SECOND CIRCLE-"THE SEVENTY"

                In Luke 10: 1-11, we read-"After these things the Lord appointed other 'SEVENTY' also, and sent them two and two before His face into every city and place, whither He Himself would come." Jesus sent the "Seventy" forth "two by two" so that they would have company and could consult with each other. Probably they were of different gifts, as preacher and singer, and of different temperaments so as to harmonize their work. They were fully instructed as to their conduct, where they were to go, what they were to do, and what they were to say. When their mission was successfully finished they returned with joy, saying, "Lord, even the devils are subject unto us through Thy name." Luke 10: 17.

                The "Seventy" were picked out from the "Five Hun­dred" for SERVICE. This "Circle" then is the

"CIRCLE OF SERVICE."

                In every Church there is only a small number, in proportion to the membership, who are fit for service. Shall we say that the proportion is only 70 in every Church of 500 members? How was it with Gideon when he went against the Midianites? He had an army of 32,000 men (Judges 7: 1-8), but the Lord told him that they were too many, that if they were successful they would lay it to their number, so he told Gideon to test them to see how many were fit for service, and Gideon found there were but 300. In this we see the weakness of numbers. The "fearful" and "afraid" in every Church are a source of weakness. Only those of "faith" are fit for service.                It is a great thing to be saved, to be in the "Outer Circle" of FAITH, but it is a greater thing to be fit for service and to be honored by a place in the "Circle. of Service."  

THIRD CIRCLE-"THE TWELVE"

                The next inner circle is the "Circle of the Twelve." "And He goeth up into a mountain, and calleth unto Him whom He would; and they came unto Him. And He ordained TWELVE, that they should be with Him, and that He might send them forth to preach, and to have power to heal sicknesses, and to cast out devils (demons)." Mark 3: 13-15. Jesus called the "Twelve" for a twofold purpose.

1.       That they might be with Him.

2.       That He might send them forth.

                Jesus was a lonely man, as all men are who live above their fellows and have visions of the future. This was seen in His desire for fellowship, and His "Homesick­ness" was revealed in His prayer in the "Upper Room" in which He said-"And now, 0 Father, glorify Thou Me with Thine Own Self with the GLORY WHICH I HAD WITH THEE BEFORE THE WORLD WAS." John 17: S. To meet this "loneliness" and to overcome this "homesickness," Jesus chose the "Twelve Apostles." This "Circle" then is the

"CIRCLE OF FELLOWSHIP."

                But Jesus was not selfish in His desire for "Fellow­ship." He wanted as companions men whom He could use in His work, and whom He could send forth as He had sent forth the "Seventy." The names of these men are given in Matt. 10: 2-4. These men were doubtless chosen not from the "Five Hundred" but from the "Seventy." While all the "Seventy" were fit for "Ser­vice" they were not all fit to be "APOSTLES." There are therefore among the workers in every church some who are especially fit for office in the church, such as "Deacons." For the good of the Church, and the helpful­ness of the Pastor, these officers should be men of his own choosing, so that their fellowship may be mutually helpful and pleasant. These Officers should be paired off for service, so the Pastor can send them forth to minister on the field.

FOURTH CIRCLE-"THE THREE"

                Among the "Twelve Apostles" there were three men that Jesus chose to go with Him on special occasions. Those men were Peter, James and John. Why He always chose the same three men we are not told, doubtless it was because of their special fitness. We do know that those three men, unknown to themselves, had special work ahead of them. Peter was to be the leading Apostle, James was to be the head of the Church in Jeru­salem, and John was to be the "Apocalyptic Seer" of the Church. It was necessary therefore that these three men should never question the "DEITY" of Jesus. To this end He took them to places where He manifested His "Deity."

1. The Home of Jairus.

                Jairus sought Jesus that he might ask Him to come and heal his dying daughter. On the way Jesus was delayed, and when they reached the home of Jairus his daughter was dead. Mark 5: 22-43. Jesus put out the curious crowd and taking only Peter, James and John, and the parents of the dead girl, entered the chamber where she lay dead. And raising her from the dead He restored her to her sorrowing parents. Why did Jesus take Peter, James and John to that "Chamber of Death"? He took them there that He might reveal to them His "RESURRECTION POWER." That they might see in that "Power" His DEITY.

2. The Mount of Transfiguration.

                The second place to which Jesus took Peter, James and John was the "Mount of Transfiguration." Mark 9:1-10.  His purpose was to reveal to them His "GLORY." To let them have a vision of the "Glory" He had with the Father before the world was (John 17: 5), that they might see that He existed before His Incarnation, and that He was not a stranger to Moses and Elijah, but had known them and they Him before He became a man. It is noteworthy that Jesus forbade them to tell at that time what happened in the home of Jairus, or upon the Mount of Transfiguration because the an­nouncement of His DEITY then would be premature and interfere with His work.

3. The Garden of Gethsemane.

                The third place Jesus took Peter, James and John alone was to the recesses of the "Garden of Gethsemane." Mark 14: 32-52. Doubtless all who were in the "Upper Room" and had partaken of the "Lord's Supper" accom­panied Him to Gethsemane, but all but Peter, James and John, were forbidden to enter the recesses of the Garden. Even they were not permitted to witness the "Agony" of Gethsemane, that was too sacred, but they did see when He awakened them the marks of suffering on His face. Jesus took the "three" into the Garden that He might reveal to them His "SORROW," and that they might get a vision of what the suffering's of the Cross cost Him. The sad thought is that they did not measure up to their opportunity, for they fell asleep. That night was a microcosm of present world conditions.

l. A praying Christ.

2. A sleeping Church.

3. An active. Devil.

                The "Circle of the Three" was the

"CIRCLE OF PRIVILEGE."

                It was a great privilege for them to have been chosen by Jesus for special revelations of His "Power," "Glory" and "Sufferings." It is a great privilege for a chosen few of the Officers of a Church to be singled out by the Pastor, and have revealed to them things that are not best to give to the world, yet increase their faith in him. You may say "I am not fit to belong to the 'Circle of Privilege: I am a vacillating, unreliable, and impulsive man." So was Peter, but he was chosen. And James and John were self-seeking men, who, through their mother, sought to sit on the right and left of Jesus in His King­dom, yet Jesus chose these men. Why? Because He saw' in them when they were "sifted as wheat" the golden grain of character that would make them leaders in the Church. How did they get in? Why, they "for­sook all" to follow Him. Jesus knew that they were consecrated men and therefore He chose them.

FIFTH CIRCLE-"OF ONE"

                Jesus said-"A new Commandment I give unto you. That ye LOVE one another; as I have LOVED you, that ye also LOVE one another. By this shall all men know that ye are my Disciples, if ye have LOVE one to another." John 13: 34-35. If there ever was a Dis­ciple of Jesus that fulfilled this Commandment it was JOHN. He never boasted that he loved Jesus, but with great humility spoke of himself as the Disciple whom JESUS LOVED. John 21: 20. Love seemed to be the "Key-note" of his life, and he breathed it out in that wonderful fourth chapter of his First Epistle, in which he uses the word 26 times. The "Circle of One" then is the

"CIRCLE OF LOVE."

                Love will brave any danger for those it loves. A mother's love will face the most malignant disease for the sake of her child. We read that at the time of the Arrest in the Garden of Gethsemane all the Disciples of Jesus forsook Him and fled. Mark 14: 50. But there was an exception, and that exception was JOHN. He was the "another disciple" who went in with Jesus into the Palace of the High Priest to the trial. John 18: 15. The intimacy of love exceeds all other intimacy. A Pastor may respect the Officers of his Church, and take them to a large extent into his confidence, but he will not become intimate only with those he loves.

Now to which of these "Circles" do you belong? Do you belong to the outermost Circle, the "Circle of Faith?" Are you only one of the "Five Hundred," saved, but no good for service? Do you belong to the "Circle of Service," are you one of the "Seventy" busy about the Master's work? Or do you belong to the "Circle of Fellowship," having been called from among the "Seventy" to be one of the "Twelve" and hold some Office in the Church? If so, are you one of the "Inner Circle of Privilege" where you enjoy the special favor of your Pastor? Or can it be said of you that you are the "Beloved Disciple" whom Jesus loves? Your usefulness and service depends on which "Circle" you are in. May we all live the "Pillowed Life" of rest on the Bosom of Jesus.

(These studies will continue)

 

The editor, Evangelist James A. Nelson  (jan23@cox.net) and his wife of 57 years, Janet, are members of the Village Bible Church, Salina, Kansas.  This page is sponsored by David R. Pickett (dr_pickett@hotmail.com) and our Webmaster is Martin Gutzmer (mrgutzmer@gmail.com).